OVr Lord Iesus Christ hauing passed the former part of his preparation to his ministrie and office, by his most holy baptisme, (of which we haue spoken at large in the for­mer words;) now hee proceedeth to the second, which standeth in temptation: For as in the former he publikely reuea­led [Page 2] himselfe to be that Messiah so long expected, in whom salua­tion is purchased to all beleeuers of Iewes and Gentiles: so here­in he sheweth himselfe most euidently to be that promised seede of the woman, who was to breake the serpents head, and him who was set apart and sent from his Father, to destroy and dissolue the workes of the deuill. And therefore this holy doctrine, bringing vs such glad tidings of Satans confusion, and our owne rescue out of his hands, must be most welcome to vs; whereof if we would tast the sweetnesse and benefit, we must stirre vp our best attenti­ons, affections, petitions, to heare with readines, receiue with gladnesse, and practise with fruitfulnesse, such holy instructions as this Treatise will abundantly affoard vnto vs. Wherein must be handled three things:

• 1. The preparation to Christs combate, vers. 1.2.
• 2. The combate it selfe, with the seuerall assaults, from v. 3. to v. 11.
• 3. The issue and euent, v. 11.

The preparation hath three parts: 1. Christs entring the lists, by going into the wildernes. 2. His expecting of the enemie, by his abode and conuerse there. 3. The entrance of his aduersarie. The first part is enlarged by sundrie circumstances; as 1. the time when this combate was, Then. 2. the person opposed, Iesus. 3. his guide, he was lead by the spirit. 4. the place, into the wildernesse. 5. the ende why he came thither, to be tempted of the deuill. In the second part, three points are affoarded out of the three Euangelists: 1. How he was furnished, hee was full of the holy Ghost, Luk. 4.1. 2. What company he had, he was with the wilde beasts, Mark. 1.13. 3. What was his employment: 1. he was tempted, Luk. 4.2. 2. hee fasted fortie dayes and fortie nights, and afterward was hungrie; which was both the effect of his fast, and the occasion of the first temptati­on. The third generall part, namely the entrance of our Sauiours aduersarie, stands in three circumstances: 1. the time, then. 2. the name of the aduersarie, the tempter, before called a deuill. 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 vnto the former historie of Christs baptisme, which this immediately succeedeth: as Mark. 1.12. Immediately the spirit driueth him (note the present tense) into the wildernesse: so as Christ went directly from Iordan into the wildernesse.

[Page 3] Then] 1. When Christ vndertooke his high office. 2. When he was baptized. 3. When the spirit had descended vpon him. 4. When he had receiued testimonie from heauen, that he was the Sonne of God, and Doctor of his Church. Hence note, that The more God doth grace any man, or aduance him in gifts or place, Doctr The more God graceth his chil­dren, the more Satan setteth himselfe to dis­grace and mo­lest them. the more doth Satan set himselfe to disgrace and molest him. We read not that the Deuill did euer set vpon Christ, while he liued as a priuate man, though perhaps he did: but now, his Father set­ting him apart to worke mans redemption, baptizing him, pow­ring his spirit vpon him, and giuing testimonie with him, that he is the Son of his loue, now he is assailed with most violent temp­tations. No sooner is he set apart to his office, therein to glorifie God, and gratifie man, but he is set vpon by Satan, a deadly enemy to both. Moses was quiet enough till God set him apart to deli­uer his brethren, and after that he was neuer at quiet. The like may be said of Dauid, an eminent type of Christ: while he kept his fathers sheepe, he was at rest; but if he will set vpon Goliah, and be anointed King by Samuel, let him looke to himselfe; Saul will hunt him like a partrich, and so narrowly espie his haunts, that himselfe will say, he must surely one day fall by the hand of Saul. Zach. 3.1. when Iehoshuah the High Priest (another type of Christ) commeth to stand before the Lord in his seruice, the De­uill commeth and standeth at his right hand to resist him. The A­postle Paul, so long as he was of the strict sect of the Pharisies, he was highly esteemed, and liued quiet enough: but when he be­came an elect vessel to carrie the Gospel among the Gentiles, then he was tryed and buffeted; now he knowes that bonds and im­prisonment abide him euery where, 2. Cor. 7.5. and 6.5.

1. Satans hostility against God, and his glory, Reasons. 1. and the meanes of it, forceth him to hinder whatsoeuer may further Gods Kingdome and hinder his owne. While the prisoner is in fetters vnder bars and bolts, the Iaylour sleepes quietly; and while the strong man keeps the hold, all is in peace: but disturbe him a little, and you shall heare of him. Hence it is, that the more weighty any calling is, and the more conscionable a man sets himselfe to discharge it (which we see in Christ himselfe) the more vigilantly doth Sa­tan watch to hinder it. Reach once at Satans head, and he will surely reach as high as he may at thine. 2 2. This is not without the good prouidence of God, who hereby will prooue his ser­uants, to whom he will commit some speciall worke, whether [Page 4] they will shrinke or no: hee will haue them also to haue good proofe and triall of his strength and faithfulnes in supporting them, that they may the better commit themselues vnto him in time to come, who hath vpheld them formerly, and goe on vn­danted in constant walking with him, through the experience of his goodnes. 3. God seeth (though Satans malice blindeth him) that his children without such strong trialls should not be so fitted for his seruice. 3 It is a trayning of them to great em­ploiments, and makes them not onely more expert in themselues, but also farre more able to helpe others in any kind. God would not exempt his naturall and onely Sonne from temptations, that he might know how to helpe others that are tempted, Heb. 2.18. nor the Apostles, for the same end, 2. Cor. 1.4.6.

Vse. 1.All sorts of men, the more they set themselues to glorifie God in their places, the more they should expect trialls. A Christian can no sooner giue his name vnto Christ, nor the spirit descend vpon him, but Satan with all his malice will assault him. Christ was no sooner baptized, but he must goe forth to be 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, sinne, and this euill world, shall not want all the molestation that Satan can create them. Reu. 12. the red dragon watcheth for the child to be borne, to deuoure it: and such is his malice, Whom Satan cannot hinder in the ende, which is salua­tion, he will trouble them in the way. that, whom he cannot hinder of saluation, he will hinder of their peace and ioy, as much as he can: if he cannot chase ver­tue out of the world, he can disgrace it: and if he cannot quite hinder all good proceedings, he will by molestation delay them as long as he may. He is subtile; if he cannot doe the greatest e­uill that he would, he will doe the lesser that he may; as by San­ballat he did hinder the re-edifying of the Temple. The conditi­on of the child of God is military in this life; he hath Satan and all his army of wicked ones mortall foes against him. Many de­ceiue themselues, who meane to professe Religion so long onely as they may enioy peace, and credit, and the applause of the world, so long as they may see Christ with a golden crowne and scepter, and follow him into Ierusalem with Hosanna: But they haue not cast their accounts right, no [...] weighed the difficulties of sound profession of Christ; and therefore, like the foundation of the foolish builder, when windes and floods rise, they fall downe right; with shame they forsake Christ, and religion and all; they [Page 5] looke backe and runne backe to the filthines of the world, they embrace a course which standeth with their owne ease: but ne­uer shall they haue the honour of honouring God, or of effecting any thing which shall bring God true praise, and themselues true peace.

It will be the wisedome therefore of euery Christian, vnderta­king any commendable action, so to looke and begin with God, that euer he haue another eye vpon Satan and his malice, both to expect it, and resolue, not to be beaten off for it. Shall the Israe­lites beeing set out of Egypt runne backe againe, because Phara­oh pursues them? no, but hie them more hastily away. A wise Christi­an may stop the mouth of satan, but neuer his malice. Shall I giue ouer 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 himselfe; who should not auoid the same measure of obloqu [...]e and reproach if he liued againe vpon earth. Was it thus with the greene tree? it is no maruell then if it be so with a drie. Shall I neglect my duty, to which God and good conscience tyes me, because I would not displease men, and be thought no medler? then farwell Gods glory, if I goe about to stop the deuills mouth; which if I could, yet I shall neuer stop his malice.

The more publike a mans calling is, Vse. 2. the more doth Satan aime at him to cast him downe, who doth conscionable intend it: as for example: 1. The Magistrate; Satan stirres vp Dauid to number the people, 1. Chron. 21.1. 2. The minister, Satans cheife aime is against Cheiftaines in Church and Commōwealth. beeing the Lords standerd-bearer, the deuill seekes to winnow him especially, and begges leaue to be a lying spirit in the mouths of 400 false Pro­phets at once. And both these, because God hath specially insti­tuted these callings for the beating downe of Satans kingdome, and lifting vp the scepter of Christ: and againe, if Satan can foile the leaders, the bands are soone ouercome: smite the shepheard, and the sheep will be scattered; cast downe Cedars, and they will crush many shrubs with their fall. Hence must both these be more carefull of themselues then ordinary men, as beeing in greater danger, as men set vpon steepe and slippery hills, beset with ene­mies to cast them downe: And the lesse that men see these oppo­sitions, the lesse seruice doe they to God or his Church: For if they doe their duty in one place or other, they shal heare on both sides both of Satan and his instruments.

Now because the deuill vseth two speciall weapons against [Page 6] those in higher place, to make them vnprofitable or hurtfull, one open, the other secret, it behooueth Magistrates and Ministers to watch against them both, and fully resolue against both.

1. Satan will stirre vp his instruments openly against them: Let either or both rebuke the world of sinne, Magistrates & Ministers must watch against two things e­specially. and force men to walke in the narrow path of life, wicked men grow mad against them, and rage with all open rebukes, and hellish and horrible slaunders, and, so farre as they dare, blaspheme the ordinance it selfe in their hands. Hence Ieremy was a contentious man with the whole earth, both Moses and Aaron take too much vpon them. What? must men now, because they must be counted peaceable, suffer euery man to doe what he 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 we must looke both to the commandement, and to the promise: Ier. 1.18.19. If sinners be obdurate as iron, and of brasen and impudent foreheads, we must be as brasen walls to make their wickednesse recoyle and bound vpon them; and with the palme tree rise against the burden that lyeth vpon vs.

2. If this will not weary them, but they hold on with courage, then he workes more secretly, more dangerously: If he see them inclined to gaine, he will offer them commodities and profits: If ambitious, he will choake them with preferments: If giuen to ease or pleasure, he can easily perswade them to a course of fauou­ring themselues: And experience shewes how commonly Satan preuailes with men some of these wayes: and who would thinke him now an enemie, or in the field, and yet he hath wonne a fort, which open force could not attaine?

Three meanes for their com­fort and safetie.And, as beeing in great danger, they must adde to this watch the meanes of their comfort and safety: as 1. Let them looke to their entrance and drift, vndertaking these functions not headily, or hastily, but as Christ did with fasting and prayer. How few doe it, who haue much more need then Christ had, and are in greater danger then he was? When ambition, or couetousnesse, or idle­nesse, or any thing but earnest desire of Gods glory, leads men into these places (besides that they neuer doe good) no maruell if they fall fearefully as beeing not fenced; they cannot say God set them there, or will help them against temptations. 2. Let them looke that they haue good warrant for that which they do, and for euery action of their calling, that they may see themselues [Page 7] to be in Gods worke: for so long they haue promise of protecti­on, He will keepe and helpe thee in thy wayes. 3. Let them pray to God for power and successe, notwithstanding their trialls; which they shall doe, 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 loue of the spirit, to striue with him in pray­er to God.

Seeing high estates are so dangerous, Vse. 3. why should not men con­tent themselues with a meane [...]ondition, Meane estate the safest and best [...]or 3. reas. but insatiably gape af­ter promotion? 1. high callings are like high trees, vpon the tops of hills, which are subiect to euery winde. 2. if height could bring content, or a sweet life, it were more worthily desired; but we see it consumes a man with enuie, and feare, desiring still some thing beyond his present estate. 3. there is as great sorrow in the fall, as labour in rising, and to come downe in the height is grea­ter griefe. And all this comes vpon a man besides Satans malice.

Lastly, this serues to comfort Christians, who are acquainted with temptations in the beginning of their conuersion, Vse. 4. Foure grounds of comfort for weake Christi­ans in temptati­on. and are ready to giue vp all, as seeing nothing but discomfort. For, 1. it was the lot of Christ the head. 2. it is a cursed peace to be at peace with the deuill; and a blessed warre to fight for God and Christ Iesus. 3. a theefe breakes not into an emptie house, and a dogge 1 barkes at strangers: it is a good signe that thou art gotten out of 2 Satans power, because he pursues thee; he needs not pursue those 3 whom he possesseth; they be good men whom Satan is an enemie to. 4. the Lord first strengthened Christ with his voice from hea­uen, 4 and then brought him into the field, and so he will deale with thee his member.

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

This will seeme strange, if we consider in our Lord Iesus; 1. The perfection of his nature; he was free from all originall corrup­tion, by his most holy conception, by the ouershadowing of the Holy Ghost; as also from actuall sinne: 1. Pet. 2.22. he did no sinne, neither was any guile found in his mouth: And though he had our substance, and our infirmities, yet with one exception, with­out sinne, Heb. 4.15. 2. The perfection of grace: for he was now full of the Holy Ghost, indued with infinite knowledge, wisedome, holines, and grace; and it might seeme that there was no place or roome for temptation. 3. The perfection of his power, beeing the Creator and preseruer of all things, the Lord of hosts, by [Page 8] whose very word or becke, all creatures, as they be sustained, so might be brought to nothing; who beeing at the weakest, was a­ble by one word to cast down to the earth all that came to appre­hend him, and compell the very deuils to begge fauour of him. 4. The perfection of his fathers loue, hauing immediately before testified, that hee was his beloued Sonne, in whom he was well pleased; who as in his priuate estate he encreased in fauour with God, Luk. 2.52. so now much more hath he gained his fathers loue, as we haue heard. And yet [...]esus must not escape the temp­ter.

Doctr. Not any excellencie can exempt any man from Sa­tans temptati­ons▪It is not any excellencie 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 loue of God; yet in this life he must be exposed vnto them. If we looke at all the Worthies of the world, of greatest grace, in greatest fauour with God, as Iob, Lot, Aaron, Moses, Dauid, Peter, none of them could escape this onset. Satan desires to winnow the Disciples as wheat, euen at the side of Christ, Luk. 22.31. Nay, our first Pa­rents, Adam and Eue, created in absolute perfection, concerning present righteousnesse and holinesse, met with a serpent euen in innocencie, in paradise. If neither holinesse of person nor place, can priuiledge a man from temptation, but Prophets, Apostles; yea the first Adam, and the second Adam also must be tempted, who can expect immunitie from the tempter?

Reasons. 1.1. 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 captaines and leaders of the rest, that goe before them in grace, in strength, in knowledge, and holinesse, escape the onset, seeing the sharpest and most keene assaults of euery battell, is vpon the foreward, and forlorne hopes?

22. Satans malice beeing the greatest sinne in the world, and the sinne against the holy Ghost, is directly, and professedly a­gainst God; and consequently against those that appertaine to God, because they doe so. That he hateth the godly, it is because he hateth God, Satan reuen­geth himselfe vpon God in his seruants. and in vs would be reuenged on him; in the ser­uants he persecutes the Master, in the members the head, whereas his cheife quarrell lyeth against the Master and Head. This can­not be newe to him that considereth either Christs prophecie, Yee shall be hated of all men for my sake, Matth. 10. [...]. that is, of all wicked men that [Page 9] carrie Satans image and properties; or else the Saints experience of the accomplishment of it, For thy sake are wee killed all the day long, Psal. 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 he is lesse exempted from temptati­on; the nearer Christ, the more desirous is he to winnow him.

3. Gods prouidence so ordereth the matter, that where he giues greater strength and grace, there should be greater exercise, 3 Greater strength, greater exercise. to preuent pride, to keepe grace on worke, and to make his gifts knowne to the world.

If Satans malice and impudencie set vpon the greene tree, Vse. 1. what will he doe to the drie? If he dare make triall of Christs strength, will he feare our weakenesse? If he dare encounter with perfe­ction, can we impotent and infirme creatures looke for exempti­on? No, we had more need arme our selues, and expect our ad­uersarie: and the rather, because the Prince of the world comes vpon Christ, and findeth nothing to helpe his temptations by; but to vs he needs bring no weapons; he finds in our selues a whole armorie of weapons, by which he may fight against vs; he findes a rebel within vs, an old Adam of our corrupt nature, that giueth him strength and helpe against vs; and therefore his bold­nesse will be so much the more against vs, when he sees our owne wicked inclinations yeelding 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 neuer troubled with him, hee hath nothing to doe with them: Alas poore soules; the more grace, the more trouble: More grace more trouble. if strength of faith and grace had giuen priui­ledge from temptation, our Lord Iesus had not been tempted: hast thou more then he? or hast thou more then Adam in innocencie? yet Adam in innocencie was tempted. Oh take heede least the strong man haue carried all away, and so thou hast peace: thinkest thou that he durst assault Christ, and dares not come neere thee? dares he encounter with a lyon, and will he stand in feare of a fearefull hare?

Temptation is no signe of Gods hatred, but of the deuils. Vse. 2. It is the weakenesse of flesh to thinke, that a mans owne, Temptation a signe of the de­uills hatred, not of Gods. or other mens temptations, proceed from an angrie God, and thence to giue false witnesse against himselfe or others; beeing assailed by Satan. See we not here Christ proclaimed and Sonne of God, and in whom his Father is well pleased, yet subiect to temptations by [Page 10] the deuill? wilt thou now conclude, that Christ is suddenly cast out of fauour? Nay, our dutie is, if we see any buffeted by Sathan, rather to pray for them, and pity them, then passe sentence (as iud­ges) vpon them, considering that our selues also may be tempted. And if our selues be not molested and troubled, let vs take heed we haue not giuen Sathan peaceable possession, which makes him now fawne vpon vs. Many will spit at the mention of the deuill, who are linked to him sure enough, and lulled asleepe with the pleasures and profits of this world, and are neuer diseased or disquieted, because they go on pleasantly with full saile and gale to destruction.

Vse. 3.This doctrine confutes that Romish delusion of driuing away the deuill, The holiest wa­ter that euer was, did not driue away the deuill. and exorcising him with holy water of baptisme. For the holiest water that euer was, was that which washed the holy Sonne of God, and yet the deuill was neuer a whit afraid of that, but immediately Christ must goe forth to be tempted.

Papists vse the name of Iesus, vttered in so many letters and syllables, to be powerfull to hinder the entrance of deuills, and to driue them out beeing entred. For (say they) when it is vtte­red, the authoritie of Christ is present, which they cannot resist. But I answer; 1. Neuer did the Apostles acknowledge any great miracle or worke to be done by the name Iesus, 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 sillie people, being delu­ded, to abuse both this name, and all the names of God to sorce­rie; which is the cause, that when he is raised by the sorcerer, he is content to be adiured by all the holy names of God in the Scrip­ture, as though they bound him: whereas he deludes them the more, and exerciseth his malice against God in an high measure, and his holy titles. If Satan feare not the person of Iesus, he lesse feares the name of Iesus. 3. If Satan feare not the person of Iesus, but dares set vpon him, certainely he feares not the name and word. Christ might easily (according to Papists) haue shaken off the deuill, and said, What? knowest thou not that my name giuen me in my circumcision, is Iesus? how darest thou be so bold with me? And surely, if that name in the mouth of a wretched man, would by any vertue in it make him flie, then much more in the mouth of Christ himselfe. But all this is but diabolicall and Antichristian delusion. Phil. 2.10. Obiect. But must not euery knee bowe at the name of Iesus, euen of things vnder the earth, by which are meant the de­uills? Answ. They wickedly abuse that place: for the name Iesus [Page 11] is not onely a title of Christ, but of his power, maiestie, and au­thoritie, sitting now at the right hand of his Father; which if they had to commaund, they might commaund all creatures in heauen, earth, or hell. Whence we see, that the literall vnderstan­ding of that place is the ground of Magicke.

The like they speake of the reliques of Saints, bones, apparell, &c. which the deuill cannot abide. I answer: 1. they haue few or no true reliques of Saints, but false collusions: 2. if they had, what warrant, word, or calling haue they for the vse of them? what is the vse of dead bodies or bones in Scripture, but to be buried; No vse of dead bod [...]es or bones in scrip­ture, but to be buried. yea if it be Christs himselfe, so long as he is dead? 3. what ver­tue had any body, bone, apparell, or any relique of any Saint a­boue Christs blessed body? and yet the deuill feared not that. If he feared not the vertue of Christs liuing body, Satan fl [...]es not the liuing body of the Sonne of God, and much lesse the dead bones of a sinn­full man. certenly hee feares not the rottennes of a dead bone of whatsoeuer sinnefull man. But this is also another tricke of the mysterie of Antichrist, plainely discouered by our present doctrine.

The Iesuites teach at this day, that the Apostles appointed the manner of hallowing water, and that beeing hallowed it hath power to pardon sinnes, to driue away deuills and diseases, and by it they haue wrought many miracles. But I prooue the con­trary: 1. Their owne Polidore Virgill affirmes, De inuent. rer. lib. 5. cap. 8. Sixe reasons against Popish hallowing of water. that Alexander the first a Pope instituted it; and therefore not the Apostles. 2. If the blood of Iesus Christ his Sonne cleanseth from all sinne, 1. Ioh. 1.7. then hallowed water cleanseth not veniall sinne, as they tearme it. 3. If the weapons of our warfare be not carnall, but spirituall, 2. Cor. 10.4. then hallowed water cannot driue away deuills. Faith is our sheild, 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 magicall, of no other vse, but whereby we may know and discerne, as by sure notes, the false prophets and champions of Antichrist, of whom the spirit hath prophecied, Matth. 24. and 2. Thess. 2. 5. The vse of water is, 1. naturall and externall: 2. by institution, sacramentall and sig­nificatiue: the Scripture acknowledgeth no other: If their holy water be hallowed, then it is hallowed by the word and prayer: let them shew this for their practise, if they can. 6. In this vse of it, it is one of the strange gods of spirituall Egypt, or mysticall Babylon: and there is a vaine confidence in the creature, which is due to the creator. Obiect. Elisha tooke salt, and healed the wa­ters, [Page 12] 2. King. 2.21. Answ. 1. That was common salt, not hallowed. 2. that effect was extraordinary, for that occasion onely, neuer since that time produced by any. When we haue a pleasant city infested with naughty and deadly water, and a Papist will come and heale it with his hallowed salt, So said the blessed martyr Tho Haukes. we wil beleeue their doctrine, and hearken to their exorcismes, not before.

Vse. 4.Lastly, this doctrine yeeldeth vs comfort in our temptations, in that our Lord Iesus hath begun to vs. He was the best beloued, yet he must not lead his life in delicacie and softnesse, but was in continuall molestation; so as his whole life was a continuall mo­nument of the crosse, that we should not thinke much of the same condition which our Head vnderwent: and besides, that we should in all our temptations cast our eyes vpon him, who was tempted that he might haue 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; he was led by the Spirit.]

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

I. By the Spirit indefinitely set downe, what is meant? Answ. A spirit is either created, Th [...]e sorts of created spirits in this text. or vncreated. Of the former we read of three sorts in this history: 1. Diabolicall, tempting vs to sinne: for the deuill is a spirit that beeing vnchangeably turned from God, is called a spirit that ruleth in the children of disobedience, Eph. 2.2. a lying spirit, 1. King. 22. an vncleane spirit, Luk. 11.24. such spirits are all the wicked Angels. 2. Angelicall, comforting Christ; and these are the good Angels, which now vnchangeably cleaue vn­to God, called ministring spirits, Heb. 1.14. 3. Humane, hun­gring, the soule of Christ, which (as other soules 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 gaue it, Ec­cles. 12.7. None of these are here meant, but the diuine and vn­created spirit, euen the third person in Trinity, euen that spirit which had now descended vpon Christ like a doue, and that holy spirit whereof Luke saith he was full, The holy spirit of God here meant for three reasons. 4.1. And this 1. the opposi­tion of the leader, and of the tempter prooueth: for it were harsh to say, that Iesus was led of the deuill to be tempted of the deuill: but he was led of the good spirit to be tempted of the euill. 2. The same phrase is vsed, Luk. 2.27. Simeon came in the spirit into the temple, . [...]. in that holy spirit, of which mention was made in the [Page 13] former verse. 3. the Chalde and Syriak expresseth it, led by the ho­ly Spirit.

II. The manner, he was led; not by any locall transportation from Iordan to the wildernes, as Elias from earth to heauen; or carried through the aire, as the spirit carried Philip from the Eu­nuch, Act. 8.39. but as one led by the hand; so he was by a strong instinct of the spirit forced to goe thither. And for the strength of the motion, S. Marke saith, [...], the spirit driueth him out: and S. Luke vseth another word, [...], he was led out: not that any thing befell Christ beeing forced to it or vnwilling (for all his obedience was a free-will offering,) but he is driuen or drawn as the faithfull are drawne by the Father: Ioh. 6.44. none can come to me, vnlesse my Father draw him; namely by the effectu­all and forcible working of his spirit in their hearts: not as stocks and stones without wills, [...]. Chrysost. nor as enforcing them against their wills, but sweetly inclining their wills, and working effectually in them both the will and the deede, according to his good plea­sure.

But Christ sends the third person: Obiect. how then doth the third per­son lead him? Christ as God, and as the second person in Diuine Vnity sendeth the Holy Ghost into the hearts of his elect: Answ. but consider him in the forme of a seruant, and so hee is subiect vnto prouidence, and led by the spirit this way and that: And this is, because the humanity of Christ is the organe or instrument of his diuinity, and in all the actions and offices of it is mooued and guided by the holy Ghost.

All Satans temptations are appointed and limited by God. It is the spirit of God that here leadeth the Son of God into temp­tation, Doctr. All Sa­tans temptat [...] ­ons are appoin­ted and limited by God. and consequently God is the author of all the trialls of his Saints. Paul went bound in the spirit to Ierusalem, Act. 20.22. Gen. 45.5. what a number of trialls was Ioseph cast into, beeing sold to a hard Master, a tempting Mistresse, to bands and impri­sonment? yet he tells his brethren it was not they, but the Lord that sent him thither.

1. Gods prouidence so watcheth ouer his creatures, Reasons. 1. that not an haire shall fall to the ground, and much lesse shall the head of Gods child fall into Satans hand: this prouidence is wakefull, and suffereth nothing to come by chance or lucke, but from a good hand, and for a good end. 2. Satan, 2 although he be neuer so ma­licious, yet is restrained and cannot tempt vs vntill we be com­mitted [Page 14] into his hands: for the iust are in the hands of God, and not of Satan: hee cannot touch their goods, no not the swine of the faithlesse Gadarens, though he was a Legion, till he had beg­ged leaue, and Christ said, Goe: and much lesse their bodies no more then he could Iobs, till the Lord say, Lo, all that he hath, is in thine hands, onely saue his life. He is a lyon in cheines, and as he could attempt nothing against Christ vntill the spirit led him to be tempted, and so committed him vnto him; so neither against his members.

Obiect.But how can the spirit lead Christ to be tempted, and not be the author of euill. Answ. There is a twofold temptation, one of proofe or triall, Tentatio probatio­nis, & deceptionis. the other of delusion: by the first God tempted Abra­ham, Gen. 22. and the Israelites, Deut. 13.3. But of the second S. Iames saith, 1.13. Let no man say when he is tempted, I am temp­ted of God: for God tempteth no man.

Obiect.But this temptation of Christ was to delude and deceiue him, therefore euill. Answ. If we consider a temptation to euill, we must conceiue God to be an actor in that which is euill sundry wayes, though no way the author of euill: For in the worst of them all God doth most righteously vse the malice of Satan, either in the punishing and blinding of the wicked, or in exercising and try­ing his owne; God someway an actor in that which is euill, no way an au­thor. both which are iust and good. As for all the sinne of this action: 1. it can be no worke of God, because it is for­mally no worke at all, but a vice and corruption inherent in it: and 2. it is all left to Satan, who instilleth malice, and suggesteth wicked counsells, and that to the destruction of men. As for ex­ample: 1. Sam. 16.14. an euill spirit of the Lord vexed Saul; that is, so farre as it was a iust punishment, it was of God, and Satan was Gods instrument in executing his iudgements so farre as it was a punishment: but God left the malice of it to the wicked in­strument working after his owne manner. But to come to the ve­ry point: In the deceiuing of Ahab and the false Prophets, 1. King. 22.22. God not onely nakedly and idly permitted, but ex­presly commanded the wicked and lying spirit, saying, Goe, and deceiue, and preuaile: Where we must distinguish betweene the righteous action of God as a iust iudgment, and reuenge of God, and most properly ascribed vnto him; and the malice of it, which was the deuills infusing corruption instigating to wickednesse; which very wickednes the wisedome of God directed and turned to the execution of his most righteous iudgement.

[Page 15]This serues to rectifie our iudgements in trialls, and cleare our eyes to see this hand of God in them: Vse. 1. commonly we look too low at men who are but dust, as though miserie came out of the dust; and we looke too neere vs at the staffe or stone, which with the dogge we bite, but consider not the hand that smites vs. 2. Sam. 16.9. Abishai lookes at Shem [...]i that barked at Dauid, and said, Why doth this dead dogge curse the King? But Dauid could tel him, v. 10. the Lord hath bid him curse: that is, he hath so decreed and ordained, and in his secret will bid him.

Let vs willingly submit our selues vnto temptations, Vse. 2. because God by his spirit leadeth vs to be tempted, as he did his naturall sonne: so Christ willingly yeelded himselfe to be tempted, beeing led by the spirit: hee was lead, he was not forced and drawne to it, though the triall was as great and fierce, as Satan could make it: and so let it be with vs. For, 4. Reasons to be contented and cheerefull in trialls.

1. As we must be cheerefull in doing the will of God, so also must we be cheerefull in suffering it. True it is, that tryalls and 1 persecutions come often by the deuills meanes, but neuer from the deuill. 2. The Lord knoweth best in his diuine wisedome, 2 what is best for vs, and in his fatherly goodnesse disposeth to vs what hee knoweth so to be. 3. He that leadeth vs into the lists, 3 measureth our temptations, weigheth our strength, and will not suffer vs to be tempted aboue that we are able: he giueth shoul­ders and fitteth the burden. 4. Hee hath promised his presence 4 with vs in 6. dangers, and in 7. and goeth out with vs into the field, not as a looker on, but to supply vs with newe strength and wisedome, to helpe our infirmities, and vphold vs vnto victo­rie.

These considerations are forcible to worke in vs a content­ment of minde with Gods fatherly appointment, without which we can neuer be chearefull in trials: for nature will be working in Peter himselfe, and when he is an old Disciple, he shall be led where he would not; P [...]ior est bello ti­ [...]or ipse bell [...]. Senec. and oftentimes the feare of danger and trouble, is greater then the triall it selfe.

What was it else that mooued Christ in that bitter triall, when otherwise he could haue wished the cup might passe 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 heauenly Father? What else added such courage to Paul, Act. 21.13. as to say, What doe ye weeping and breaking my heart? I am readie not [Page 16] onely to be bound, but also to die at Ierusalem for the name of the Lord. What else made the Martyrs so inuincible in suffering, that often, when they might, they would not be deliuered, but that they found themselues led and bound by the spirit, yea strengthned to all long-suffering with ioyfulnes?

Obiect.But we pray not to be led into temptation.

Answ.1. Tentation is twofold (as we said before,) one of triall, which we must suffer with cheerefulnes; the other of delusion, against which we may and must pray. 2. Againe, there are two leaders into temptation: the spirit of God leads Christ and Christians, the euill spirit leads the wicked at his will; we pray against this leader, and not against the former. 3. And further, we must di­stinguish betweene beeing tempted, and beeing led into tempta­tion in our Sauiours sense: the former is a worke of Gods mercy, to try, exercise, or chastise any of his children; the latter is a worke of iustice, in which God leaues a man to himselfe, so as the temptation is preuailing against him. Now we pray onely against the latter, which is, to be left, and so ouercome in temptation; neither doth God so lead vs into temptation, but to make vs in the ende more then conquerours: So as still wee may bid temp­tations welcome, and with cheerefulnesse submit our selues vnto them.

Vse. 3.In euery triall see that the spirit lead thee: for this is a sure ground of comfort, and hath assured hope in it of a good ende. Christ was not lead into temptation by priuate motion, neither did he thrust himselfe vnto it: no more must we rashly runne into, or pull dangers vpon vs, or thorough presumption obiect our selues vnto temptations: We must not thrust our selues into tri­alls, but expect the leading of the spirit. if we doe, we must needs fall, and can­not expect safety, because we tempt the Lord, and prouoke him to withdrawe his fatherly protection from vs; whereas there is no danger in following the leading and guidance of the spirit. Many a man is of so strong a faith, that nothing can harme him; he is for all courses, and all companies. But how can a man be safe where Satans throne is? Peter thought himselfe strong enough to goe into the high Priests hall; but he found in the end, it was no fit companie for him. Others through vaine prefidence of Gods protection, runne in times of contagion into infected houses, which vpon iust calling a man may: but for one to runne out of his calling in the way of an ordinarie visitation, he shall find that Gods Angels haue commission to protect him, no longer then he [Page 17] is in his way, Psal. 91.11. and that, beeing out of it this arrow of the Lord shall sooner hit him then another that is not halfe so confident. Others are bold-hardy to set vpon the deuill in his owne holds, they dare enter into and lodge in houses giuen vp by God to the deuills possession: which is (if it be out of ones law­full calling) to cast a mans selfe into most probable danger: for whereas we ought to vse all good and lawfull meanes for the preuenting of imminent danger, this is to seeke danger and hurt; and commonly they that seeke it, iustly finde it. The issue of such presumption we may see in the sonnes of Sceva, Act. 19.16. who tooke vpon them to doe as the Apostles did, namely to name Christ ouer them that were possessed; but the deuill seeing their want of calling thereunto, ranne vpon them, and ouercame them, so as they fled out of the house naked and wounded. Others tho­rough temerity and rashnes, bring on themselues much woe, who follow the motions of their owne spirits in their courses, and ne­uer or seldome consider whether they haue Gods spirit before them, or no: they looke not for warrant out of Gods word in the things they doe or speake; they begge not Gods directi­on and assistance; they spie not in what ambush Satan lyeth, what aduantages he easily taketh, and so for want of Christian watch­fulnes lay themselues open to many euills 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 haue cast my selfe into this danger.

If therefore thou wouldest find comfort in troubles, Three notable effects from as­surance of the spirits guidance in trialls. keep thee in thy way, that thou mayest neuer be without the leading of the spirit; and then this will be the issue: 1. Beeing led by the spirit, thou wilt follow willingly, thou wilt lay aside all reasonings, ex­cuses, 1 and delayes, as Christ did; he murmures not, delayes not, doth not first returne to Nazareth, bids not his parents and friends farwell, consults not with flesh and blood, but was driuen out with a strong motion of the spirit. This is the same free spi­rit, which dwelleth in the hearts of Christians; he leads them to, and they obey, and follow; Abraham followes him from his owne countrey, and Moses into Egypt. 2. If thou see the spirit lea­ding 2 thee, thou shalt not faynt vnder the crosse, no not when thou lookest vpon the greatest danger that can be threatned, because the other eye is vpon the spirit which helpeth thy infirmities, and according to the measure of affliction ministreth a sound measure [Page 18] of comfort. 1. Pet. 4.14. therefore the Saints reioyce in affliction, because the spirit of glory and of God resteth vpon them. A va­liant captaine leading the way, encourageth the most timerous souldier to follow with courage and resolution: So this spirit which leadeth, is a spirit of strength, and of power, not in him­selfe alone, but supplying with new strength those that giue vp 3 themselues to be led by him. 3. If thou see the spirit leading thee into triall, it will keepe thee from seeking to winde thy selfe out by any vnlawfull or vnwarrantable meanes: thou wilt follow him to be led out by him aswell as thou wast led in by him; thou wilt waite his leisure for the remoouall of thy triall, in whose good pleasure it lyeth most seasonably to deliuer thee. This is often the reason why God giueth his children to be led by the spirit, to try whether they will abide with him in temptation, or no. And those who will shift themselues out of trouble, by lying, swearing, and the like; or auoid crosses and losses by wicked meanes, as po­uerty by breaking the Sabbaoth, sicknesse by sorcerie and witch­craft, what spirit soeuer led them in, certeinly the euill spirit hath led them out; the remedie is worse then their disease, and their escape is made onely 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 ministerie went hither and thither, stayed or departed, preached and prophecied by the spirit; they were forbidden by the Holy Ghost to preach the word in Asia, and Bythinia, Act. 16.6.7. and 21.4. certaine Disciples told Paul by the Spirit, that he should not goe vp to Ie­rusalem. And it is the dutie of all true beleeuers, to resigne them­selues in subiection to Gods spirit.

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

Answ.By these rules: 1. Gods spirit workes in, and by the word: therefore if thou enquirest in euery thing what is the good and acceptable will of God, Three rules to knowe a mans selfe led in eue­ry thing by the holy ghost. Rom. 12.2. thou art led by the spirit. 2. Discerne his guidance by the mortification of the deedes 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, examine thy selfe whether it tend to thy owne profit, credite, or lusts: if it doe, sus­pect it, and cast it off: the Apostles in all the motions of the Spirit respected the publike good of the Church, not their owne ease and reputation. The guidance of the Holy Ghost requires deniall [Page 19] of our owne wills, strife against the spirit that beareth rule in the world, and against the spirit of a man that lusteth after enuie. 3. Know it by the excitation of the spirit, which still stirres and mooues the will and minde, and raiseth it from vnder the op­pression of the flesh, and thus preserues and maintaines the gift of regeneration, and effectually bends a man to obedience.

And this duty is necessary, 1. in regard of the vnregenerate, who are blind and in darkenes, and without a guide know not what way to goe: the naturall man perceiues not the things of God. 2. in regard of the regenerate, who are but as little children, weake and feeble, and cannot goe without a leader. And therefore all of vs need the leading of the spirit.

This is the fourth circumstantiall point. A wildernes is taken in the Scripture two wayes: 1. For a place inhabited, although not fully peopled, as Iosh. 15.61. six cities of the Priests in the wildernes: and Iohn Baptist came preaching in the wildernes of Iudea, because Zacharie his fathers house was there: and 1. King. 2. Ioab was buried in his owne house in the wildernesse. 2. For a place vt­terly desolate, not inhabited or frequented of men, but possessed onely of wilde beasts: and thus it is here to be taken, as Mar. 1.13. he was with wilde beasts, vtterly separate from the society of men. This place Christ makes choice of by the motion of the spirit, for these reasons:

1. In opposition to the first Adam, 4. Reasons why Chr [...]st made choise of the wildernesse to be tempted in who was tempted in pa­radise, a place in all the world strongest and fittest to resist temp­tation in; and beeing ouercome was cast out thence into the wil­dernes, as all the world was in comparison. But the second Adam to recouer this losse, encountreth with Satan in a wildernesse; the fittest place in the world to be ouercome in, and ouercomming restoreth vs to the heauenly paradise againe.

2. That Christ might manifest both his willingnes to be temp­ted, and his courage against his enemie: the former, in that hee appointeth a place wherein Satan might take al aduantage against him: the latter, in that like a champion hee challengeth the field where they two alone might try it out. A coward will be ready to draw in the streets, that dares not looke a man in the face in the field: But Christ appoints a field, where Satan may haue all his power against him, and he no helpe at all: and by both these hee shewes himselfe the promised seed, appointed to bruise the ser­pents [Page 20] head.

3. That Christ beeing knowne to be the onely combatant and maintainer of the fight, all the praise of the conquest ouer Sa­tan might be ascribed to him alone, and to bring in no compart­ners with him, as the Papists doe the Virgin Mary and other Saints; whereas Christ was therefore the onely conquerour, be­cause he was of infinite power, as they are not.

4. In imitation of Moses at the giuing of the law, and Elias at the restoring of it, the one beeing 40. dayes in the mountaine, the other 40. dayes in the caue of Horeb: Christ at the bringing in of the glorious Gospell would be answerable to those figures of him, who (as they) commeth now out of a sequestred place, wherein he was fitting himselfe to vndertake so weighty a busi­nes as this is.

No place in the world free from temptations.1. Note hence, that no place in the world is free from Satans temptations, but he layes his snares in euery place. Lot is caught in the caue, his wife in the field, Dauid in his house, Adam in pa­radise, and Christ is tempted in the wildernes. The reason hereof is taken, 1. From Satans diligence and malice, who goeth about like a roaring lion, seeking whom he may deuoure, 1. Pet. 5.8. and is diligent in compassing the earth to and fro, Iob. 1.7. his com­mission is of large extent, no place in earth is priuiledged from his temptation. 2. From his spirituall and powerfull nature: no place is so secret but he can finde it, none so strong but he can en­ter it, none so holy but he can slily get into it, and boldly stand euen among the Sonnes of God, the Angels, Iob. 1.6.

Vse. 1. Seeing the whole compasse of the earth is Satans cir­cuit, Satans circuit is the earths com­passe. let vs where euer we are, consider of our enemy, and of our danger by him, seeme the place neuer so secret, neuer so secure: the greenest grasse may harbor a serpent: And surely, the more free and safe we thinke our selues, the nearer is our danger. There be two places in which men may thinke themselues safest: 1. the place of their particular calling. 2. the publike place of their ge­nerall, the Church: the former because of Gods promise; the lat­ter because of his presence: yet Satan shunnes neither, neither may we lay off our watch in either. Experience sheweth how he layes snares in the speciall calling, whereby many fall: some he winneth to injustice, and secret cousenage; some to lying▪ 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 [Page 21] thy way, and without Gods protection. The same experience giueth witnesse to the truth of Scripture, how Satan not onely haunts vs in our owne house, but also followes vs to Gods house, and there intercepts the word, or steales it away, or corrupts the iudgement, or casteth men on sleep, or occupies their minds with worldly and base thoughts; and thus, where they thinke them­selues most safe, they are most foyled: The reason is this, though thou beest in Gods presence, yet thou settest not thy selfe in his presence, but commest carelesly and inconsiderately; and so God hauing no delight in thy seruice, suffers the deuill to exercise his will on thee. So as there is no place, wherein we must lay aside our watch, if we would not be ouercome.

Vse. 2. This sheweth the vanity and delusion of the Papists, who thinke the deuill is barred out of Churches by their crucifix­es, consecrated hoasts, crosses, and holy water: Neither Popish crosses, nor cō ­iurers circles, barre the deuill further then he listeth. For the Leuiathan of hell laughes at the shaking of these speares. Also it sheweth the madnesse of Magicians and Coniurers, who thinke they can bind the deuill within their circles: For although (to delude them and winne them sure to himselfe) he be seruiceable, and at their command, yet he keeps his liberty permitted him of God, and compasseth the whole earth.

2. Note, Some places are more fit for temptation then others. that some places are more fit for temptation then o­thers; as namely, solitarie and desart places. For Satan hath then greatest aduantage for his assaults, when he hath men alone, with­out the helpe of others to counsell, confirme, and comfort them. This the Preacher confirmes, Eccles. 4.9. Two are better then one, and woe be to him that is alone; if he fall, hee hath none to helpe him vp: and, two are stronger then one, a threefold cord is not easily broken. Nay, God himselfe did see disaduantage of solitarie life, when he said, It is not good for man to be alone. When did Satan assault Eue, but when she was alone? when did he Dauid, but being alone on his gallery? when Lots daughters, but when they were alone in the caue? Gen. 19.30. And therefore the deuill is delighted to walke through solitarie places, Matth. 12.43. if he possesse any, he car­rieth them into solitarie places, Luk. 8.29. and where doe coniu­rers and sorcerers talke with the deuill, but in woods and wilder­nesses, where Satan most easily appeareth. For these reasons: 1. Because beeing a Prince of darkenesse, he hates the light, and pas­seth all his exploits in as much darkenes, secrecie, and silence as he can. 2. He sees how easily we sinne, when there is none by to [Page 22] hinder vs from it by feare or shame.

Vse. 1. This ouerthrowes the dotage of the Papists, who ap­prooue and magnifie as meritorious, The deuill hath monkes and heremites where he would haue them. the strict and solitarie life of their Monks, Eremites, and Votaries; who to free themselues from Satans malice, and for more holines (as they say,) volunta­rily forsake the societies of men, and liue by themselues in woods, caues, cloysters, and wildernesses, as though they had the ad­uantage of Satan because of the place, whereas indeed hee hath them where he would. And because they seeme most to build vp­on the examples of Iohn Baptist, and Christ himselfe, both whom they finde in the wildernesse, we will a little cleare this place.

Lib. 2. de mo­nach. cap. 39.And first for Iohn Baptist, whom Bellarmine saith for his fare▪ ap­parell, and strict manner of liuing, was a right patterne of true Eremits. True it is, his life was austere, as his office and calling was singular and extraordinarie, and no ground for any ordinary office and order in the newe Testament; wherein he is no more to be imitated, then in his springing in the wombe at Maries pre­sence, which was an extraordinarie testimonie of an extraordina­ry person. Besides, Iohn beeing no minister of the newe Testa­ment (for the least Minister in the kingdome of God is greater then he:) but the last of the Prophets, and greater then any of them, how can any order of Euangelicall Ministers be raised from his exam­ple? Further, whereas Christ himselfe the Head of our profession, came eating and drinking, and familiarly conuersed among men for good, why should we not rather hold our selues to his exam­ple, into whose name we are baptized, then Iohns who was an ex­traordinarie forerunner of him? Lastly, we haue heard that the wildernesse wherein Iohn liued, was not such a wildernes as they dreame of, vtterly remote from the societie of men; but a wilder­nes, in which were houses & cities, yea his fathers house; a wilder­nesse though lesse peopled then the frequented places of Iudea, yet not without people, because it was a wildernesse wherein Iohn preached, who preached to men, As their S. Fran­cis did, to shew his great humi­lity and charity. And not to beasts; a wilder­nes wherein Christ among a multitude of people was baptized: and so it scarce affordeth a colour of their Eremiticall Orders, vowing such a solitary life separate from all men, which Iohn ne­uer did.

Christs going in­to the wilder­nes, no ground to popish monks or Ere­mits for 4. Reas.And for the example of Christ, his going into the wildernesse to fast and pray; I answer: 1. Christ was led thither by the Spirit, but they of their owne heads: and to pretend a spirit without a [Page 23] word of warrant, is a frensie and delusion. 2. Christ went for 40. dayes, and came againe to his calling; they goe and neuer return [...] againe. 3. Christ went to offer opportunity and aduantage to Satan, the more victoriously to foile him, and purchase heauen for vs; they in a superstitious end, to merit and purchase heauen for themselues. 4. Christ neuer ate nor dranke all the while hee was in the wildernesse, wherein would they tie themselues to imitate him, they would soone grow weary of their holines and deuotion. Accursed therefore be this monkish and anchorish life, which professeth open hostility to humane society, which thrusts them out of their lawfull callings, 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 owles, and prison themselues in cloysters; whereas they should lighten others, and not thrust their light vn­der a bushel, or vnder the table? Are these the salt of the earth, who neuer apply themselues to season the fleshly and vnsauoury manners and behauiours of men? The Apostle teacheth them a­nother lesson, Heb. 10.24. saying, Let vs prouoke one another to loue, and to good workes, not forsaking the assemblies, as the manner of some is: implying that to be an vnlawfull calling, which cannot but faile against such duties of charity as these be. It were to be wished, that because the world receiueth no seasoning from them, the vnprofitable burdens of the earth were cast out vpon the dunghill, the place which Christ himselfe assigned vnto 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 lesse must they thrust themselues into de­sert places, forgetting their weaknesse, as though they would with Christ offer battell, and tempt the tempter: for this his practise is no warrant for vs: but they must auoide the place so soone as they can, and get into the society and fellowship of men. Bad company worse then so­litarinesse. Ioseph when he was alone with his Mistrisse tempting him, fled out of the house: so if there be none but the tempter with thee, take the benefit of company so soone as thou canst: but see thy company be good; for bad company is farre worse then solitari­nes, as many finde, who beeing troubled in minde, or tempted by Satan, run to lewd company, to cards, dice, drinking, & sport­ing; and so by Beelzebub will cast out the deuill: But this enlar­geth the griefe; and they finde in the end the remedy nothing in­feriour [Page 24] to the disease: Whereas had they resorted into the socie­ty of the godly, by godly and religious communication and conuersation, they had been much comforted and confirmed; ac­cording to the promise of Christ, Wheresoeuer two or three are gathered together in my name, I will be in the midst of them.

Vse. 3. Yet if God shall by vertue of our calling draw vs into solitary places, we must be carefull so to carry our selues as wee may say with Scipio, Nunquam minùs solus qu [...]m cum solus. We are neuer lesse alone, then when we are most alone: and with our Sauiour, Ioh. 16.32. I am not alone, the father is with mee. The faithfull need neuer be alone, because they may euer be in conference with God: then may they goe close to God, and sharpen their prayers, and meditate on his word and workes, 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 compasse Ierusalem, so doth the Lord his people while they are in his seruice: thus shall Satan be most disappointed, who while he hopes to make our solitarines his aduantage, we shall by it draw nearer vnto God, and be set so much the more out of his reach.

4. Directions for solitarines.Directions for solitarines:

1. Watch the benefit of time, to spend it best in musing vpon 1 heauenly things, and enioy the sweet liberty of conuersing with 2 God. 2. Know that no time must be spent in rouing and range­ing thoughts, but must be redeemed from euill, and vnprofita­blenesse: and therefore choice must be made of obiects presented, and as little time as may bee, spent in worldly and indifferent things; and then with as little delight as may be. Holy wisedome is euer diminishing the loue of earthly things. 3. Consider the 3 danger of sinne in thy solitarines, when feare, shame, witnesses, and counsellers are remooued, and that there are no open sinnes which are not secretly first hatched and warped: and therefore, if we muse on any sinne, let it be to ouercome it, and beware of se­cret 4 allurements. 4. Consider the slipperines and busines of the heart, which is a wandring thing, like a mill euer grinding, euer in motion, still setting vs on worke with moe commaundements then euer God did: and therefore, giuing it leaue to muse, we must the better watch it.

This is the fift circumstantiall point, namely the end of Christs [Page 25] going into the wildernes. Here consider two things: 1. the au­thor of the temptation, the deuill: 2. the end it selfe, to be tempted of him. 4

The deuill] that is, a wicked spirit, the Prince and captaine of the rest, as we may gather out of Matth. 25.41. A wicked spirit, not by creation, but by defection: Full of wickednes, whence Elima [...] the sorcerer is called the child of the deuill, Act. 13.10. be­cause he was full of deceit and wickednes: Full of malice, a red dragon, full of poysons, seeking nothing but destruction: Full of craft, an old serpent, more craftie then all the beasts of the field: Full of pow­er, called the Prince and God of the world, and the power of darkenesse: the strong man keeping the [...]old: Principalities, powers, &c.

The word comes of [...], traijcio, calumnior; [...]. and signifies an accuser, calumniator, or slanderer, hauing his name from his con­tinuall practise: For so is he called the accuser of the brethren, which accuseth them before God day and night, Reu. 12.10. and no maruell, seeing he durst accuse God himselfe as an enuier of mans happy estate, and carelesse of Christs estate here. But especially he accuseth, 1. Man to God, as he did Iob, Satan accuseth man, 1. To God. that he serued God in hypocrisie, and vpon affliction would curse him to his face, chap. 1. [...].9. 2. Man to man, stirring vp strife and contention from one against another; 2. To man. and by this meanes he worketh effectually in the children of disobedience, Eph. 2.2. Where strife and enuying is, there wisedome is sensuall and deuillish, Iam. 3.15. An exam­ple hereof we haue in Saul, who, when the euill spirit was entred into him, all manner of accusations came against innocent Dauid, and were receiued; that he was a traytor, and one that sought Sauls life, &c. 3. Man to himselfe: when he hath drawne a man to many loathsome sinnes, 3. To himselfe. then he stretcheth them beyond all the measure of mercy, aggrauates Gods iustice, extenuates his mer­cy, and all to bring the sinner to despaire. Thus he accused Cain, Achitophel, and Iudas, whom he brought to confesse their sinne, but to deny Gods mercy.

Whence note, 1. the miserable estate of wicked men, that serue such a Lord and Master as the deuill is; Satans best wa­ges to his most diligent ser­uants. who in stead of standing by them for their diligent seruice, will stand against them to ac­cuse them to God, to men, to their owne consciences; will rec­kon vp al their faults, and depraue whatsoeuer was best intended. While he can draw them along in his seruice, hee will lie close like a crafty fox and serpent, in one corner or other, to deuoure [Page 26] their soules: but afterwards will terrifie them, and roare like a ly­on on them, setting in order before them the villanies to which he himselfe tempted them; crying out on them as damned wretches, and making them often cry out so of themselues euen in this life, and for euer in the life to come. And yet alas! he is the Prince of this world, to whom generally most men yeeld their subiection and homage: yea, the God of this world, to whom men offer themselues, and what euer they haue or can make in sacrifice: yea, men sell themselues as slaues and bondmen to be ruled at his will. How should this one consideration mooue men to get out of his power, and out of the seruice of sinne, and come to Iesus Christ, who is meeke and mercifull, one that couereth sinnes, acquitteth and dischargeth; one that answereth all accusations, and crow­neth our weake endeauours, which himselfe worketh in vs, in such sort as a cuppe of cold water shall not goe vnrewarded?

2. Note, how expressely Satan hath stamped this qualitie as his owne marke vpon his children, who so liuely resemble him, as that they haue his name also giuen them, Tit. 2.3. and 2. Tim. 3.3. and 1. Tim. 3.11. For how quicke and nimble are men to goe between man and man with tales and accusations, to cast bones of enmitie? Sometimes charging men openly or secretly with things vtterly vntrue and false, as Ziba dealt with Mephibosheth, 2. Sam. 16.3. sometimes blazing infirmities, which loue would haue couered: sometimes aggrauating with vehemency of words, facts or speeches, which charity would giue a fauourable constru­ction vnto, as Doeg pleaded against Ahimelec, 1. Sam. 22.9. some­times deprauing the truth by adding to mens speeches; and this cost Christ his life, his enemies adding, I will destroy this Temple, and make another in three dayes, made with hands: or diminish­ing it, by concealing that which might make for a man. All which are Satanicall practises, who beeing the father of lyes, would chase all truth out of the world.

7. Rules or means against false accusationLet all Gods children labour to expresse Gods image, in ha­ting this hatefull sinne, and helpe themselues thereunto by these rules. 1. Consider thy charge, Leuit. 19.16. Thou shalt not walke about with tales among thy people: and consider, that whispering and backbiting are the sinnes of men of a reprobate sense, Rom. 1.29. 2. Receiue no false accusation: receiuers of stollen goods are accessarie to the theft: if there were no receiuers, there would be no theeues; if no hearers, no informers. Driue away the slaunde­rer [Page 27] with an angry countenance, as the Northwind driueth away raine, Prou. 25.23. haue no pleasure in this sinne of another man, Rom. 1.32. 3. Doe thine owne busines, looke to the duties of thine owne calling: busie-bodies and pratlers are ioyned toge­ther, 1. Tim. 5.13. 4. Take heed of enuie: malice neuer spoke well, it is alwaies suspitious, euer traducing. Embrace the loue of thy neighbours person. 5. Deale with an other mans good name, as thou wouldst haue him deale with thine, if it came in his way. Consider thou maiest restore his goods, but neuer his name: once broken, euer a scarre. A fellon is more tolerable in a com­monwealth then a slaunderer. 6. In receiuing reports, excuse the person so farre as thou canst; construe the speech or fact in the most fauourable sense; doe as thou wouldst be done to: and if thou canst not, aduise the reporter to looke to himselfe, Vide Perald. [...]om. 2. p. 56 [...]. de detractore. and tell him that in many things we sinne all. 7. Curse not the deafe, saith the Scripture: now a man that is absent is a deafe man. Obiect. But I speake the truth. Answ. But not truely: 1. without ground, thou art vncalled and vnsworne; thou doest it not by way of cha­ritable admonition to the partie himselfe or others. 2. Not in a good manner, without loue, pitie, sorrow; nay, thou reioycest 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 euill, but art like a swine in a garden, that leaues all the sweet flowers to digge or wallow in a dunghil.

Motiues to lay aside and abhorre calumniation and slaundring.

1. Charity is not suspitious, Fiue motiues to lay aside ca­lumniation and slandering. but in doubtfull cases thinks the best. 1. loue thinketh not euill, 1. Cor. 13.5. 2. it couers a multi­tude of sinnes, Prou. 10.12. and 3. it giues to euery man his due, in his goods and good name. And therefore the tale-breeder, tale-bearer, and tale-beleeuer, who doe none of these, but ham­mer tales and slaunders vpon the anuill of enuie, and set them vp­on the wings of fame and report, are vncharitable and vnchristi­an persons, the deuils fewellers and gun-powder: for where no wood is, there the fire goeth out; so where there is no tale-bea­rer, the strife ceaseth, Prou. 26.20.

2. Wee haue a common prouerbe, A man museth as he vseth; as himselfe vseth to doe, so he imagineth of another: and there­fore to iudge lewdly of another vpon bare suspition, is commonly a note of a lewd person: those that are so readie to taxe men of [Page 28] hypocrisie, commonly are hypocrites themselues.

3. It is a question among the schoolemen, whether a man that hath impayred anothers good name, be bound to restore as hee that hath pilfered his goods; and it is concluded by all the Do­ctors, that he is bound in conscience, because a good name is better then all riches, saith Salomon: and because it hath more e­nemies then our goods, euen this law of restitution and satisfacti­on should be of force to keep them off vs: and if the law bind him that steales our goods, to restore 5. fold, certainly he that stealeth our name, is bound to restore 50. fold, because it is so farre aboue a mans substance, and the blot is neuer wiped away. If serpents sting vs, or mad dogges, or venemous beasts bite vs, there is some remedy; but against the tongue of the slaunderer there can none be found.

4. It is one of the sinnes against the ninth commaundement, to heare our neighbour falsly accused, and not to cleare him if we be able. Ionathan when he saw Saul stirred vp by tale-bearers a­gainst Dauid, spake boldly in his defence; and said, Why shall he die? what euill hath he done? And Nicodemus, when he saw the Scribes and Pharises so set against Christ, that they would haue condemned him beeing absent and vnheard, stood vp, and said, Io [...]. 7.51. Doth our law condemne any before it heare him, and know what he hath done? A good rule for vs how to carry our selues towards all Christians.

5. We must hold vs to our rule, to iudge no man before the time, 1. Cor. 4.5. and if no man, then, 1. No [...] our superiours: people must not bolt out opprobrious words against their Pastors and Tea­chers: sinne is aggrauated by the person against whom it is com­mitted: to reuile an ordinary man is odious, but much more to reuile the father of our soules or bodies, Pastors or Parents. 2. Not godly men and professors of the Gospell, as to charge them with hypocrisie, and traduce with violence that which would re­ceiue a charitable construction. Heb. 6.9. 3. Not such as in whom Gods graces shine more eminently then in others, through pride or enuie: this is a high sinne, and cost Christ his life: yea to dis­grace and obscure Gods gifts, which ought to be acknowledged with thankfulnesse, is in the skirts of that vnpardonable sinne, and had need be stayed betimes: for it is to hate goodnesse; and if it did hate it because it is goodnesse, it were farre more dange­rous.

[Page 29]3. Note: seeing Satan is such an Arch-accuser, and that his speciall hatred is against goodnes, If there be so many accusers, no meruaile if godlymen want no manner of accusation. is it any maruell that the chil­dren of God passe through many slaunderous accusations? If speach be of the faithfull Preachers of the word, neither Pro­phets nor Apostles shal auoid most dangerous slanders▪ Amos shal be accused by Amazia to preach against the King, and that the whole land is not able to beare his words: chap. 7. v. 9. Paul and Silas, preaching nothing but Christ, are brought before the go­uernours, exclaimed vpon as men troubling the citie, preaching ordinances not lawfull to be receiued, and teaching men to wor­ship God contrary to the law, Act. 16.20. and 18.13. Let speech be of professors of the Gospell, how doe men in their mindes ac­cuse and iudge that to be done in vaine-glory, which is done in simplicity, and for Gods glory? and that to be done in hypocrisie, or for commodity, or other sinister ends, which God sees is done in sincerity? Yea as if men did see their hearts and inside, how doe they speake it, that such are not the men they make shew of? or if grace euidently appeare in the eminent notes of it, they can so lessen, so diminish and clippe the beauty and glory of it, as still they shall be disgraced. Our blessed Lord himselfe was accused and condemned for a malefactor, yea and executed; his doctrine, notwithstanding most heauenly, and as his enemies witnessed, Neuer man spake like this man, yet was condemned, his wonder­full miracles obscured, yea blasphemed, He cast out deuills by Beelzebub: and shall the seruant looke to be better then his Ma­ster? Lamentable it is to see how our times accuse the first resto­rers of religion, Luther, Caluin, Beza, Bucer, and the rest, as the layers of sedition and rebellion; and as lamentable, that such as preach the same holy doctrine as they did, should vnder the ti­tles of Puritans and Schismatikes be coupled with Papists, yea accounted worse. And no maruell, if the whole profession of re­ligion be accused, and religious persons made the songs of the abiect, and scum of the land, because the deuill is an accuser. When the deuill layes off his name and nature, and ceaseth to be a deuill, it will be otherwise, but not till then. But let such as would be wise by Gods wisedome, labour to see Satans malice in all this; and that, if to be accused bee sufficient, who can be innocent?

4. Note: seeing Satan is such an accuse [...] of vs in himselfe and his instruments, to God, to men, and to our owne consciences; [Page 30] how carefull ought we to be in our whole conuersation to stop Satans mouth, So many accu­sers should make vs watch­full of our selues. and the mouths of wicked men, which will be o­pen against vs? How ought we to make right steppes to our feete, seeing we shall be sure to heare of the least halting? How ought we to examine the vprightnesse of our hearts, that in those accusations we may be bold to goe to God, and say, Lord, doe thou prooue and try mee, if there be any such wickednesse in mee.

Rules to become inoffensiue and vnreprooueable, and so stop the mouth of Satan:

4. Rules to stop the mouths of all accusers.1. The matter of thy worke must be good, and warranted by the word: then God will iustify that which himselfe sets thee a­bout, and thee in it. 2. The manner of doing it must be propor­tionall: a good thing must be done well, in good circumstan­ces. 3. The end must be found, namely Gods glory, and mans good. A bad end spoiles the best action. 4. In euery thing re­member, that Satans eye is vpon thee to accuse thee, the eye of thine owne conscience to witnesse for or against thee, and Gods eye to iudge thee, to whom thou must stand or fall as to thine owne Lord.

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

I. God tempteth, 1. when he prooueth the graces of his chil­dren: so hee prooued Abraham, Gen. 22.1. and Iob. c. 7. v. 18. 2. when he discouereth the sinne and corruption which lurketh in them: and thus God tempted the Israelites, who, when their desires in the wildernes were not satisfied, vsually broke out into murmuring and impatiencie, and shewed naughty hearts, full of distrustfulnes. And thus God is said to lead into temptation, when beeing prouoked to wrath, he withdraweth his grace, that so his children by their falls might see their weaknes, as Dauid and Peter; and that the wicked might in iustice be prepared to iudge­ment, as Pharaoh burst into blasphemie, Achitophel hanged him­selfe through impatiencie, and Saul vsed vnlawfull meanes to e­scape his crosse.

2. Rules in Gods tempting of man.But in these temptations of God, obserue two rules: 1. That the word tempting, referred to God, is euer taken in good part: for he tempteth onely to prooue, neuer to seduce: and his tempta­tions are alwaies good, because they proceed from him that is [Page 31] goodnes it selfe, and tend altogether to the good and profite of his children; and are the execution of iustice on the wicked, which is good also. 2. That all these temptations are not to confirme Gods knowledge of men, who perfectly knowes what is in them, yea who seeth things that are not as though they were; but to bring men beeing exercised by them to the clearer knowledge of him and themselues.

II. Man tempteth, 1. God, two wayes. 2. Man, Man tempteth God two waies. both him­selfe, and others. Man tempteth God, 1. By presumption and curiosity, as when men forsake the ordinary meanes of their good, and presume too much vpon Gods help, to try whether God will vse any other then the appointed meanes to succour them: so it is said, v. 7. Thou shalt not tempt the Lord thy God. 2. By distrust, when men by vnwarrantable meanes try the power of God, whe­ther he can or will helpe or hurt. Exod. 17.2. when the Israelites by murmuring would haue water, Moses said, Why tempt ye the Lord? and Psal. 78.18. they tempted him in the wildernesse, requiring meat for their lust, and said, Can God prepare a table in the wildernesse? Here they tempted him by doubting, 1. of his promises, 2. of his presence, 3. of his power, 4. by limiting him to that strait: 5. they thought he was bound to them, to ful­fill their lusts.

Man tempteth others, 1. When vpon iust occasion, Man tempteth man 3. waies. he tryes a mans affections and disposition to this or that: so Ionathan tryed his father Saul how he stood affected to Dauid, 1. Sam. 19.3. 2. When men goe about by captious and subtile questions, and with faire show of words, to get matter of reprehension and ac­cusation against others. Thus the Pharises came to Christ, temp­ting him, Matth. 16.1. and thus the Herodians came to him to en­tangle him in his talke. 3. When men allure and entise one ano­ther to euill, as Pro. 1.10, 11. Come, let vs lay wait for blood, and haue all one purse: so the harlot said to the young man, Come in with me, let vs talke our fill of loue till the morning.

Man tempteth himselfe two wayes: Man tempteth himselfe two waies. 1. when his owne concupi­scence mooueth and draweth him aside to sinne: Iam. 1.4. Euery man is tempted when he is drawne aside of his owne concu­piscence. 2. when he wilfully calls himselfe into danger, as Peter when he went into Caiaphas the High Priests hall among Christs enemies and his; here he is mooued to denie his Master, and Sa­tan preuailes against him.

[Page 32]III. Satan tempteth, and in his tempting goeth beyond all these: Satan tempteth two wayes. 1. When by outward obiects he stirreth vp inward corrup­tion, as Dauid walking on his leds, and seeing Bathsheba, the deuil wrought lust in him. 2. By infusing inwardly euill motions and thoughts, without obiects: and thus stood he vp against Isra­el, and caused Dauid to number the people; a thing meerely need­lesse as Ioab confessed, 1. Chron. 21.1, 2, 3.

Now thus God cannot tempt to euill: he withdraweth his spi­rit, by outward occasions he brings to light the sinnes of men; and punisheth one sinne with an other, but mooueth no man to e­uill, and much lesse driueth him to it, and least of all infuseth wic­kednesse into any mans heart; which to thinke were high blasphe­mie. So men by tempting may stirre vp corruption in others, but to infuse wickednesse into the heart, belongs onely to Satan, be­cause of his spirituall nature, and ready entercourse with our spirits.

Now seeing these temptations of the deuil are so wicked, com­ming from euill, and tending to euill, two points are worthy our consideration: 1. How Christ, beeing so holy and powerfull, could be tempted of the deuill. 2. Why he would bee so temp­ted.

I For the former. 1. It is not against the holinesse of Christ to be subiect to temptation without sinne, How Christ so holy and so powerfull could be temp­ted of the de­uill. no more then to hunger, thirst, weepe. 2. Nor against the power of Christ to be tempted, no more then it was a signe of infirmity and weakenesse in Adam so to be, before infirmity and weakenes came in. It argued not impotencie in Christ, to die; nay, so to die, argued omnipotency. So it was not weakenes in Christ to be tempted, but willingnesse; and so to be tempted argued vertue and strength. But howsoeuer the Apostle saith, Christ was tempted, and like vs in all things, yet without sinne: and Christ himselfe, Ioh. 14.30. The Prince of this world commeth, and hath nought in mee, that is, no sinne at all: yet it is hard to be conceiued, and therefore we will explaine it by these propositions.

1. That temptation that wholly riseth from another, and not from a mans selfe, is not necessarily mixed with sinne: But such were the temptations of Satan to Christ, wholly hatched by the deuill: for there was no manner of euill thought, no corruption in the holy person of Christ for any such to rise forth of. We indeed haue many temptations arising out of our owne corruptions, [Page 33] which are sinne in the beginning, though no consent be giuen vn­to them, but are presently resisted: but no such thing could be in the holy nature of Christ. A fire kindled within the house is dan­gerous; but the lightning comming from without, beeing but a flash, is without danger. Ioseph allured by the words of his Mi­stresse, resisted and fled away, Gen. 39.12. this was not his sinne. And Hezekiah, prouoked to distrust by Rabshakies rayling letter, resisted and was confident, 2. King. 19.10. it was not his sinne: the temptation was wholly without.

2. Those temptations, which are offered by others, either by voice, gesture, or outward obiects; or else by inward thoughts, vtterly abhorred, without the least liking, are not the sinnes of them that are tempted; their exercises and trialls they be, not their sinnes: But such were the temptations of Christ; hee was troubled and vexed with them, as appeares by his Auoide Satan; and the voices and obiects carried to his eare and eye; yea mo­tions to infidelitie, couetousnesse, and idolatrie, to his mind; but yet by the perfect light of his minde, and the vnchangeable holi­nesse of his will, were instantly repelled, and gained not the least affection, and much lesse left the least infection behind them. True it is, that euill thoughts cast into our mindes, can hardly be cast out without some taint: for we are ready as tinder to receiue such sparkles; we must pause vpon them, till they gaine some delight, if not content. But it was not so with Christ, whose perfect ho­linesse was as water to quench all such sparkles.

3. Of temptation there are three degrees: Three degrees of temptation. 1. suggestion. 2. delight. 3. consent. Suggestion is the meere motion of another, altogether without vs, and cannot be our sinne, if neither of the latter come to it; either of which two is a token of infirmitie. But Christs temptations were all in suggestion, because he stood fast without alteration of his minde, without the least delight or con­sent to the thing tempted vnto. Whereunto serueth that distin­ction of glancing, and permanent motions; the former passing through the heart without any footing, against no commaunde­ment; the latter either without consent, against the tenth; or with consent against all the nine.

Hence note: 1. Seeing Christ himselfe of so holy condition was subiect to be tempted, let no man liuing looke to be exemp­ted from temptations. Our Lord Iesus that had no inward cor­ruption to stirre vp any motion in him, cannot auoide outward [Page 34] obiects and perswasions to sinne. But our case is farre otherwise: for suppose there were no deuill assayling vs, no outward obiect that could be presented to vs, yet we are tempted and led away by our owne concupiscence; we need no moouing or stirring, but runne headlong of our selues into sinne. If we had no enemies to batter downe our wals and holds without vs, we haue inward and domesticall rebels and traytors, which continually betray vs. Where is the man now that boasts he was neuer tempted, and hee hath so strong a faith, and is of such holinesse, as he defieth Satan, and will spit in his face, and he neuer was molested by him? But pitifull is this delusion: Is thy faith stronger, thy holines greater then Christs? No, no, Satan is gone away with all, the strong man hath all in peace, els thou shouldst heare of him, and tell me an other tale. This example of Christ well considered, would teach thee another lesson, namely, like a wise man, 1. to expect temptations. 2. learne to resist them as Christ did. 3. that the greatest temptation of all is, The greatest temptation of all is, not to be tempted. not to be tempted: for where Satans malice shewes not it selfe, there is no good thing at all.

2. Note hence, that all Satans temptations, bee they neuer so hellish and violent, yet cannot hurt vs if we yeeld not to them. He neuer more fiercely assailed any then Christ himselfe, yet Christ, giuing no way to him, was a little troubled and grieued, but not hurt. Satan may al­lure, but he cannot force vs. So all that Satan can doe to vs, is but to assaile and allure vs, but force our wills he cannot; for God hath not put our wills in his power. Which should teach vs, 1. More carefully to resist the deuill, who neuer getteth aduantage of vs, but by our owne voluntarie yeelding, which rolls vs into his sinne and con­demnation. 2. Beeing fallen into sinne, to accuse our owne co­wardlinesse and carelesnesse: many beeing fallen into mischeife, lay load vpon the deuill, Oh the deuill ought them a spight, and he hath paid it; and so lay all the blame on him, not considering their owne sinne. True it is, the deuill spights euery man, and the best most; but if thou hadst not more spighted thy selfe, thou hadst done well enough: the deuill did mooue, and gaue a rise to a sinne; but who bade thee perfect and finish it? Can the deuill make thee sinne without thy selfe? I deny not but that thou canst not lay too much blame vpon the deuill, but see thou laiest not too little vpon thy selfe.

3. Note: in that therefore Christ fully ouercame, and was not touched with temptation, because by the perfection of his holi­nesse [Page 35] he resisted at the first, we must learne this wisedome; if wee would not fall by temptation, to resist the first motions, and beat backe the first assault, which is a great aduantage. For, if Sathan can get vs to rest vpon his suggestion, he presently hopes for con­sent, and then hasteneth the execution forward: for the partie is wonne, and the meanes of executing shall not be farre to seeke. Hence are we commaunded, to giue no place to the deuill, but to breake the head of the serpent, hit Goliah in the forehead, tread on sinne in the shell, and dash Satans brood against the stones while they are infants. For, Satans first as­saults to be re­pelled for three reasons. 1. Satan is more easily driuen backe at the first; as ill weeds growe apace in a rancke soile, so by a little con­tinuance, his temptation getteth power, strength, and greatnes. 2. Mans power is daily lessened, and he is more vnable to resist; as in the body, the stronger the disease, the weaker the body. 3. Many habits grow to a nature, [...]. Arist. and sieldome are habituall sinners reclaimed. When saw we a drunkard conuerted, or a blasphemer, or a mocke-God, or a rayler at religion? No, the delight in sinne hath deliuered them into Satans hands, to be ruled at his will. It is in the recouerie of the soules health, as in the bodies; it is more easily obtained, if the disease be met with at the first assault.

The second point considerable is, Why Christ would bee temp­ted. II For we must thinke, Why Christ would be temp­ted, 4. reasons. that he voluntarily submitted himselfe vnto temptations, and was not violently subiected to them, see­ing he who was able to cast out deuills by his very word, and le­gions of them, could (if he had pleased) by his owne power haue commanded the deuills, not once to attempt the tempting of him. And therefore one distinguisheth betweene Christs submission, of which this was a branch; and subiection, which vsually inferres necessitie.

We may well assure our selues, that it beeing in his power, he would neuer so voluntarily haue yeelded himselfe to such an vn­pleasant combate with so fowle an enemie, had there not been very waighty and vrgent causes. And these we shall see most spe­cially respecting vs rather then himselfe: he was incarnate, not for himselfe, but for vs: he suffered in our nature, not for himselfe, but for vs, that by his stripes we might be healed: he subdued and vanqui­shed the deuill, not for himselfe, who was neuer vnder his power, but for vs; and so was tempted, not for himselfe, but for vs; and that for these reasons:

1. That he might through temptation winne that, which the [Page 36] first Adam through temptation lost, and that as our fall was begun by temptation, so also might our deliuerance; that as the serpent by tempting the woman, bereaued vs of our happinesse; so the same serpent, by tempting this seed of the woman, might against his will helpe vs to our happinesse againe.

2. That by his temptation he should not onely ouercome ours, as by his death he destroyed ours; but by his resistance to leaue vs a patterne how to resist the deuill. He is the cheife doctor, who not onely teacheth by precept, but by vnfayling example, how we may rise from vnder temptation. He might haue driuen backe the deuill with a word, but then had we wanted the benefit of his example, which hath both shewed vs our coat-armour, and the right manner of vsing it as he did. As a faithfull captaine, hee traines his souldiers, and as Gideon said to his souldiers, What yee see me doe, that doe you.

3. That he might be more able to succour them that be temp­ted. Heb. 2.18. for in that he suffered, and was tempted, he is able to succour them that are tempted: And Christ by beeing temp­ted was enabled thereunto sundry wayes: Christ by being tempted, ena­bled to succour vs in temptati­on sundry waies. 1. By experience he learned wherin the strength of Satan did lie; that as Dalilah, when she knew wherein Samsons great strength lay, did soone disarme him, so Christ spoyled Satan of his lockes. 2. He tooke know­ledge and felt our misery by reason of Satans temptations, where­as he that hath not felt misery, doth little know or beleeue the misery that another feeleth; but he that hath felt the like, hath a fellow-feeling of it. Heb. 4.15. we haue not an High Priest, which cannot be touched with infirmites, but he was in all things tempted in like sort, yet without sinne. 3. As he would by temp­tation feele our misery, so he was more enabled to shew pitie and compassion on them that are tempted: Heb. 5.2. he is able suffi­ciently to haue compassion on them that are ignorant and out of the way, because he 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, weaknes of the tempted, so farre as without sinne he could, he had not beene so able to succour them that are tempted, as now he is.

4. That by his temptation he might minister sundrie grounds of comfort vnto vs: as 1. That our temptations and trialls are not signes of Gods wrath, no more then they were to Christ, of whom he had immediately before witnessed that he was the sonne of his [Page 37] loue: but exercises, which the Lord in wisedome vseth for the good of his children. If it had beene euill to be tempted, A ground of comfort out of Christs tempta­tion. certen­ly Christ had not beene tempted. 2. That we should not quaile at the sight of our enemie, as all Israel ranne away at the sight of Goliah: but, although he be neuer so huge and strong a Gyant, yet he may be, and is ouercome, and that by Christ, true man, in the flesh: Yea, this victory ouer Satan in our nature, and by our head, is the ground of ours, to whom he will also giue power to doe the same. 3. That we haue him a companion, yea an inuinci­ble captaine in our combate, who can neuer be ouercome; but at the weakest, and alone, like a mighty Sampson, slew downe heaps vpon heapes, and bore away his enemies gates; and his presence shall make vs inuincible, that looke as Daniels fellowes could not be touched with the fire, because there was a fourth like the Son of God with them; so much lesse shall Gods children by Satans most fiery temptations, so long as the Sonne of God is with them. 4. That we might see in him what glory followes victory, & what crownes are prepared for the conquerours, and so comfort our selues in all difficulties, to hold but vnto victory.

Seeing Christ was tempted, Vse. 1. let not vs be dismayed at tempta­tions, but rather encouraged manfully to resist them: for 1. By vertue of Christs temptations, ours are sanctified vnto vs. Motiues to manfull resi­stance of temp­tation. There was nothing which Christ did, but he sanctified the same to vs, publike institutions of Gods worship, speaking and hearing the word, prayer, the Sacraments; and all other priuate ordinances, meat, drinke, sleep, yea euen infirmities that are without sinne, paine, sorrow, temptations, nay death, and the graue: the former, of a gate to hell, beeing sanctified for a wicket to heauen; the lat­ter, of a stinking caue to reserue the body for torment, altered in­to a sweet bed to preserue it to eternall ioy. 2. By Christs temp­tation, beeing our head, the force, and strength, and bitternes of our temptations is abated, so as Satan cannot now so fiercely as­sault his members. Temptatiō may fitly be compared to a sword, which, beaten vpon a rocke or stone, is so farre from peircing the stone, as it turneth the edge, and makes it more vnable afterward to hurt. The deuill tooke this sword, and laid on with both hands vpon Christ; but he, as the stone hewen out of the mountaine, beares the blowes, turnes the edge, and blunted his assaults, that they can neuer so sharply peirce the members. The proud and furious waues of the sea, beating themselues against a hard rocke, [Page 38] breake themselues and loose all their strength: So is it here with the billowes of temptation, beating themselues against the rocke on which the Church is built. 3. For our further encouragement, in that Christ was tempted, and ouercame in temptation, we haue assured hope of victory against Satan as Christ our Head had: for hee hath trode Satan vnder his feete for vs, nay vnder our feet too, Rom. 16.20. Obiect. Oh but we are yet mightily assailed, and in great perplexity. Answ. God suffereth Satan still to tempt and trie vs, and he doth it busily, because his time is short: but yet, though the Lord will haue our graces tryed, and will see our cou­rage and valour, yet he hath him vnder his feet, and in his cheine, so as we resist a conquered aduersarie; and, a little exercise bee­ing ouerpast, we shall also haue him vnder our feete.

In that Christ was pleased to be assailed with sundry temptati­ons, Vse. 2. let vs looke vp vnto this author and finisher of our faith, and set before vs our patterne of imitation, who ouercame not Satan for himselfe, as the Saints haue done, but for our saluation, and for our imitation. The former, that we might drawe power and vertue from him to ouercome as he did, Looke vp to Christ tempted for saluation, & imitation. that as the Israelites bee­ing stung with fiery serpents, looking vp to the brasen serpent, might be cured; so we beeing stung by the temptations of this old serpent and dragon, looking vp by the eye of faith vpon Christ, through that blessed vnion betwixt him and vs, might re­ceiue vertue and cure against all these fiery darts. The latter, that we might not giue place to the deuill, though hee should assault vs againe, and againe, no more then Christ did; that we might learne of him what weapon to vse, and in what manner to vse it, both to defend our selues, and offend our enemie; therefore would he not onely ouercome one temptation, but many, one in the necke of another, for our instruction and imitation: And hence we are commanded to looke vp to Iesus that endured such speaking against of sinners, Heb. 12.3.

Hence we haue a notable proppe of our faith, that we haue an High Priest, Vse. 3. who would haue experience of our infirmities, and in all things be tempted like vs, that he might be mercifull and compassionate; therefore let vs goe boldly to the throne of grace to aske 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 subiect to like infirmities with others, that they might be ready to comfort, and pray, and offer for them. Seeing [Page 39] Christ was therefore afflicted, that he might be fit and ready to comfort others, with what boldnes may we approach to him in our need, and learne to comfort others with the same comforts that we haue receiued? 2. Cor. 1.4.5.6.

HAuing spoken of Christs entrance into the wildernes, which is the former part of his Preparation to the combate, we come now to the latter, which is the expecting of his enemie: and in this there are to bee [...]nsidered, 1. His furniture, or how hee was appointed: 2. His companie, or how he was attended: 3. His exercise, or how he was employed. The first Luke hath, chap. 4. v. 1. he was full of the holy Ghost. The second Marke hath, chap. 1. v. 13. he was among the wilde beasts. The third is twofold: 1. that he fasted 40. dayes, and 40. nights, as all the Euangelists say. 2. that all that while he was tempted with lesser onsets, as S. Luke hath it, chap. 4. v. 2.

First, Christ went armed to the combate with Satan, hee was I full of the Holy Ghost; which had formerly lighted vpon him in the shape of a doue, and had so extraordinarily fenced him with gra­ces of sanctification aboue measure, that there was no roome to fasten any temptation vpon him. The vessell that is full, no more liquor can be conueyed into it: Christ was so full of the Holy Ghost, his nature so perfectly holy and fully sanctified, as that not a con­trary motion could once inuade him. Obiect. But some of the Saints, as Iohn Baptist and Steuen, haue been full of the holy Ghost, and yet haue been foyled by temptation. Answ. There is a two­fold filling: 1. absolute and perfect, which is beyond all measure; a speciall priuiledge of Christ, who must be filled for himselfe and all his members. 2. comparatiue and imperfect, in measure: so those holy men in respect of themselues at some other time, or in respect of other common men, might be said to be filled, namely aboue the ordinary measure: But neuer was any Saint so filled but that he had great emptines, and much roome for Satan, to frame and forge his temptations in. Doctr. When God bringeth his children into the wildernes to be tempted, he armeth them with grace suf­ficient.

When God doth bring his children into the wildernesse, that is, into temptation, he armeth them with sufficient power to with­stand it. 2. Cor. 12.8. when Paul was vexed with an extraordina­rie temptation, he prayed thrice, or often; and answer was giuen, My grace is sufficient for thee: where by grace, is not meant the [Page 40] free fauour 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 vnder it. And this is that which Gods children may expect; not to be 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 vnder them, brings them through all. For so it is in 1. Cor. 10.13. God is faithfull, and will not suffer you to be tempted aboue that ye are able, but with euery temptation will giue an issue. In which place the A­postle distinguisheth of temptations; Some are so deadly and di­abolicall, as a man is drowned and neuer swimmes out of them: these we must pray against, Lead vs not into temptation: Others rise of humane imbecillity, and are such as men can beare, by which God tryeth the graces of his, and manifesteth their infir­mity, and out of which his grace giueth euasion and deliuerance, seeme they neuer 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 euill of sinne; What strong temptations were they that seased on Peter, Dauid, Salomon, wherein they see­med vtterly lost? Yet the Lord held vnder his hand, and left them sufficient grace to raise them againe: Gods faithfulnes was such to Dauid and Salomon; and Christs prayer, that Peters faith did not vtterly faile.

1. We are the Lords souldiers and seruants, and therefore he will helpe vs: Reasons. 1. Dauid thought this a good argument, Psal. 86.2. O thou my God, saue thy seruant, that trusteth in thee. And this is Gods manner of dealing: When he hath a great worke or triall for his children, he armes them with boldnes, constancie, and courage; as Sampson, when he was to encounter many Philistims, what a measure of strength was he endued withal? When the Pro­phets were to be sent to rebellious and stubborne people, the Lord made their faces as brasen walls, Ierem. 1.18. and as ada­mants, Ezek. 3.9. The Apostles, beeing called to the great fun­ction of calling in the whole world, the Holy Ghost fell first vp­on them, & furnished them with singular gifts fit for that calling. How boldly Peter preached and professed Christ at Ierusalem to the beards of those that had put him to death, euen the Rulers and Elders, appeares in Act. 4.8. but the cause of this was, that hee was full of the Holy Ghost. The like we may obserue in Elias his re­forming of Gods worship; and in the restoring of religion by [Page 41] Luther, who was wonderfully gifted, 1. with vndaunted courage, as appeares in his burning the Popes decrees, and his disputation at Wormes: 2. with feruent prayer: 3. with admirable and hea­uenly preaching. So the faithfull witnesses and Martyrs that are called to a hote brunt, are first armed with a singular spirit, as that Protomartyr Steuen, Act. 6.8.10. who was full of the Holy Ghost, full of faith and power, full of wisedome and grace, that they were not able to resist the wisedome and spirit by which he spake. And was it not so in Q Maries daies, that poore creatures were lifted vp with such excellent spirits, as that all the learning and wisedome of the Doctors, or all the power of authoritie could not daunt them, but onely those vnmercifull arguments of fire and faggot, could put them to silence?

2. The battell and cause is Gods, 2 the question between Satan and vs is Gods glory and our saluation. God should loose his ho­nour, if any of his seruants should be vt­terly ouercome This was Moses his argu­ment, why the Lord should spare his murmuring people; see Num. 14.15.16. Now if the deuill preuaile against vs, God shall loose his honour, which is deare vnto him: But he will not suffer himselfe to be so disgraced, as to let vs be ouercome by his ene­mie, neither shall the saluation of his be preiudiced: for this were against the truth of God, whom Satan accuseth to be a lyar.

3. He hath armed vs with his owne armour, and furnished vs with his owne strength, 3 and will not haue his weapons bee thought so weake and insufficient as to be foiled in it: the sword of the Spirit is not so blunt, the sheild of faith is not so dull, the breast­plate of righteousnesse is not so thinne, as to receiue euery bullet that comes, to hurt vs.

4. Christ hath made vs members of his owne body: and when the head can with patience suffer the members, 4 which it is able to defend, to be pulled off from the body, then shall the sound members of Christ be pulled away by temptation from him: which they must needes be, if they were not continually suppor­ted by his strength.

Obiect. 2. Cor. 1.8. We were pressed out of measure, passing strength, insomuch that we despaired euen of life. Answ. 1. The Apostle speakes of humane strength, which could neuer haue passed through those trialls: but the power and strength of God shewed them an issue. 2. The Apostle speakes according to the sence of his flesh, and what they were in their owne feeling; as it is plaine in the reason of his deliuerance in the next words, That [Page 42] we should not trust in our selues, but in God that raiseth the dead. 3. The very scope of the place is to shew, not the vnmeasu­rablenesse of affliction, but a great measure of them, thereby to amplifie Gods mercy.

Vse. We should not be discouraged, though our trialls be ve­ry great: for we shall not want sufficient strength to carrie vs through them. Yea, let vs checke our weaknes, while we torment our selues with needles feares, that God takes little or no know­ledge of our trialls, or will withdraw his grace, and absent him­selfe for euer. No, he tenders the weakenes of his chosen, on whom although the Spirit fall not so visibly as vpon Christ, yet by vertue hereof they haue the secret distilling, and sensible, yea forcible working of the Spirit in their hearts; such graces of faith, hope, patience, and boldnes (in case they keepe their watch) as whereby they may as surely perswade themselues of victory, as if they had receiued the Holy Ghost visibly as Christ did.

Strong motiues to outstand temptations.Adde hereunto these considerations: 1. That it is impossible to be exalted to Christs kingdome, if thou be not assalted first with temptation: thou canst not be victorious, vnlesse thou fight, nor obteine the crowne vnlesse thou be victorious, Reu. 3.21. 2. That if thou beest in great perplexity, yet thinke not the Lord hath forsaken thee: For 1. not to be chastised of God, is to be 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 weaknes, and more to depend vpon him: 3. that there is a time when God makes intimation to all his children of their election and saluation: and commonly before this, that they may be fitted with hungring desire after grace, and make much of it when they haue it, there goeth a trouble of minde, and feare, and disquiet; so as a man thinkes God is quite gone, when he is drawing gratiously vnto him, and that he shall neuer [...]eare more of him, when he is knocking by the Holy Spirit to haue entrance into his heart.

Therefore wee may trust perfectly on this grace, and waite Gods time for his full manifestation of it: the iust liueth by faith, and maketh not hast: Iob, if the Lord killed him, would still trust. Remember M. Robert Glou [...]r that blessed Martyr at Couentry, cry­ing to his friend Austen, He is come, he [...] come: [...]e looked for the Holy Ghost two or three dayes before, and made great moane that he came not; yet he continued waiting, and he came at length, [Page 43] but not before he came to the sight of the stake.

Secondly, of the company of Christ, and how he was attended: II Marke addeth that circumstance, chap. 1. v. 13. He was also with the wilde beasts. Which is not to be passed without vse, because the Spirit of God pleased to record it. The Popish writers 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 deuise of mans braine: for although Christ deserued honour and homag [...] from all creatures, men and Angels, yet this is not the time and place to receiue it: yea they forget, that Christ went into the wildernesse to be humbled in a speciall manner. Be­sides, the text mentioneth other businesse wherein Christ was for those 40. dayes employed, as in the next branch we are to heare.

But the true and proper causes were these: Why Christ was with wilde beasts: 4. Reasons. 1. To shewe what kind of wildernesse this was, namely not such as that in which Iohn preached; of which there were many in Palestina, which were distinguished by their speciall names, as the desert of Iudea, 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 plaine it was vnpeopled, and had no inhabitants but the wilde beasts. If any aske, which wildernes it was; I answer, it is not de­termined in the Scripture; but it is not vnlikely but it was that great wildernesse, in which the Israelites wandred 40. yeares, cal­led by eminence, [...], the wildernesse. 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 contending and tempting the Lord; here the Lord was contended with and tempted. Againe, Exod. 16.4. this was the place wherein the Lord shewed them, that man li­ueth not by bread alone, but by euery word that proceedeth out of the mouth of God: compare it with, Deut. 8.3. This also was the wil­dernesse, in which Moses and Elias fasted 40. dayes; and if it were not the same, it must needs be figured by it. But it is no ar­ticle of faith, to be stood vpon or contended about. 2. This cir­cumstance of history is added, to shew how helpelesse Christ was, without all helpe and comfort of man, where he could looke for [Page 44] no succour from any earthly creature or worldly means, nay all the meanes against him. 3. To shew that his power was so much the more manifest, in that when Satan had him at the greatest ad­uantage, and all the meanes 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 liue peaceably among the wilde beasts, who, if he had been a common and weake man, had beene certainly eaten vp of them.

Quest. How could Chist liue peaceably and safely among the wilde beasts?

Answ. When Daniel was cast into the den, the Lyons spared him, but not through the disposition of their nature (for present­ly they deuoured his enemies) but the text ascribeth it to two causes: 1. to the Angel of God, that stopped their mouths. 2. be­cause he beleeued in his God, which, besides the faith whereby he was iustified, was euen a faith in the miracle, by which he was strengthned at this time. But I take it, another reason may be gi­uen of Christs peaceable conuerse among the sauage creatures, namely, because he was endued with the perfect image of God, and they did acknowledge him as their Lord, euen as they did Adam before the fall; which is a speciall priuiledge of the state of innocencie.

Christ hath more peace a­mong wilde beasts, then a­mong wicked men.Hence obserue, 1. That wicked men are worse then bruit beasts, they will not acknowledge Christ when the wilde beasts will; Christ shall haue no peace among them. If he come in Iu­das his hands, he will betray him; the Iewes will accuse him, Pilate will condemne him, the common sort will beate and buffet him, the souldiers will crucifie him. A great deale more security shall he finde in the wildernesse among wilde beasts, then in places in­habited by wicked men. And the reason seemes to be, that the higher the fall, the greater the wound; the deuill falling from such a height of glory, is most desperately wicked against Gods image, especially in his sonne: wicked men falling from a blessed estate of holines and renewed reason, are desperately malicious too, so as the poore creatures in their proportion retaine more goodnes in their nature then man doth in his; they still serue God in their kindes, man still rebelleth; they fell from subiection to man, but man from subiection to God.

Vse. This should both humble vs, to see the little good that is [Page 45] left in our nature, and also vrge vs to seeke the renewing of it. And it should terrifie wicked men, who, resisting Christ in his word, members, graces, yea persecuting him in his Saints, shew themselues more sauage then the creatures: the wilde beasts will acknowledg him that doth him good; but the wicked man spurns against him. Daniel was more safe among the lyons then his ene­mies; and Dauid was compassed with ramping lyons. Psal. 22.13.

Note. 2. This affoardeth vs a ground of comfort, that when the state of the Church is afflicted, led into the wildernesse, enuiro­ned with men for their dispositions as wilde and fierce as Tygres, Lyons, Leopards, Cockatrices (for so naturall men are described, Isa. 11.) yet it is in no worse state then Christ himselfe 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 slaine, but not hurt. If the Spirit lead thee into the wildernesse as he did Christ, thou mayest be se­cure; if for good conscience and Gods religion thou beest set vpon, thou shalt not be hurt, as the Martyrs were not.

Note. 3. In that our Sauiour now is safe enough, when all the meanes of safety and comfort are set against him, we must learne to depend vpon him, if we shall come into the like case: when we haue no way to help our selues, all meanes faile, Christ as able to defend vs as himselfe, both from wilde beasts and de­uils. nay all meanes are against vs, like so many wilde beasts about vs, then he is able to succour vs, as he was to defend himselfe alone, not onely from the rage of wilde beasts, but furious deuills. And this is the true triall of faith, when we haue no meanes, yea when meanes are against vs. It is an easie thing to trust God vpon a pawne, but we must trust in his word, that is indeed to trust in God. When the case is with vs as it was with Moses at the red sea, the sea a­fore him, the mountaines on both sides, Pharaoh and his hoste be­hind, then to say, Stand still, feare not, and behold the saluation of the Lord, here is found faith. When Aram and mount Seir came against Iehoshaphat, and he saw no strength or meanes of his owne, he said, O Lord, we know not what to doe, but our eyes are vnto thee; and so, though his army was small, and his e­nemies like grasse on the earth, trusting in God he went away with the victory. And what a holy and faithfull profession was that of Iob? If the Lord kill mee, yet will I trust in his mercy.

Rules to carry our selues by faith in the outward meanes:

I. Where they be. 1. Faith neglecteth not good meanes where [Page 46] they be, [...]. Rules to keep faith in the presence of outward meanes. because Gods prouidence hath affoarded them and ap­pointed them for our good: faithfull Iaacob had a good care to prouide 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 prouide: so let vs vse the meanes, and God will prouide the rest which is wanting. 2. It hath a right iudgement of them, not as things to be trusted to; neither art nor labour, ex­pressed by the net, Hab. 1.16. nor wealth and riches, expressed by the wedge of gold, Iob 31.24. nor friends and alliance, expressed by the arme of flesh, Ier. 17.5. no, nor the outward meanes of saluation, Ezech. 33.31. Faith knoweth it is not bread, but the staffe of bread that man liueth by. Dauid lookes vpon his staffe and bowe, and saith they cannot helpe him, Psal. 42.6. and counteth watching and building but vaine, except the Lord ioyne his hel­ping hand, Psal. 127.1, 2. 3. Faith vseth meanes, but expecteth no blessing from them, but by the word and prayer. Gen. 32.9. Iacob vseth good meanes and pollicy in diuiding his armie, and separa­ting his bands, but withall giueth himselfe to prayer, to get Gods arme with him. Exod. 17.11. Ioshua goeth and valiantly fighteth the Lords battels; but Moses must be at prayer in the mount, and no longer Ioshua prospers then Moses prayeth.

3. Actions of faith in the absence of meanes.II. Where they be not: 1. Faith trusteth where means be wan­ting, or against them. Though ten thousand compassed Dauid, yet would he trust, Psal. 3.6. And Abraham was a notable patterne of faith, when he had no meanes, but all was against him, in himselfe and his wife; still he depended vpon the naked word, that God was true, and able to performe his promise, Rom. 4.9.20.21. 2. Faith, when it may, vseth no euill meanes; it flies not in sickenesse to sorcerie, nor in extremity to the Witch, as Saul did, for which he was reiected from beeing King, 1. Chron. 10.13. It turneth not to fetches of policie, nor to digge deepe counsells, on which a woe is pronounced, Isa. 29.15. It deuiseth not to smite ones bet­ters with the tongue: it taketh not aduantage of mens simplicity or forgetfulnesse. 3. It obserueth how many great things God bringeth to passe without, yea against the meanes; to shew how lit­tle he depends vpon them; and therefore it will not stint the Holy One of Israel, but frame the heart to his likenes. It sees the walls of Iericho fall downe by seauen dayes compassing, Iosh. 6.3. It sees all Midians host discomfited, by means of a dreame of a barly loafe, tumbled downe from aboue into the host of Midian, Iud. 7.13. and [Page 47] Ashurs host flie all away, supposing the King of the Hittites, and Egyptians to come vpon them, through a noise of chariots and horses, 2. King. 7.6. And surely this is the course, in which God often encourageth his children, who thriue and growe they know not how, by vertue of the promise, that God will fill his with hid­den treasures. Whereas those that will feed themselues vpon the meanes, and trust God no further; Gods iustice often lets them see their folly, reuenging their infidelity: they eate, and are not satis­fied; they earne money for a bottomlesse bagge, Hag. 1.6. they go and trust in Physitians as Asa did, and pine away: their wisedome and counsell is turned to foolishnesse, as Achitophels: they haue 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 wisedome, counsell, power, or successe against, nor with­out the Lord.

Note 4. Not to thinke much if with our Lord we find men more sauage then beasts. Christians must not thinke much to finde men more sa­uage then bruit beasts, seeing Christ found it so: Lazarus found dogges more pitifull to him then Diues; and Paul found the beasts, to which he was condemned at Ephesus, more mercifull then the men, 1. Cor. 15.31. The like entertainement in the world must e­uery Christian expect.

NOw we come to the third point in Christs expectation of his III enemie, namely, his imployment; and that out of the Euange­lists is gathered to be twofold: 1. Fasting, to which he ioyned praier without all doubt: this S. Matthew hath, that he fasted forty dayes & forty nights. 2. Temptation, by lighter onsets, as Luke saith plainely, he was forty daies there tempted of the deuill, and after that he was hun­gry; and then began these three temptations.

In his fast, consider three things: 1. what kind of fast it was. 2. the reasons of it. 3. the continuance, fourty dayes, and fourtie nights.

For the first. Of fasts there are three kinds Kinds of fasts. 3.:

1. Ciuill, as when men f [...]st for the health of their body; or when 1 men are so intent vpon their affaires, as they take no time to eate and drinke: thus Saul fasted pursuing the Philistims, 1. Sam. 14.24. and those fourtie, that vowed not to eate till they had slaine Paul, so intent they were vpon their wickednes, Act. 23.14. This is vo­luntarie: there is also one involuntarie fast, when men want what to eat or drinke, as Elias fasted, 1. Kin. 17.5. This is not here meant.

[Page 48] 2 2. Religious, which is an abstinence from meates, drinkes, and all delights, to testifie our true humiliation before God, to fit vs vnto prayer, and to further and witnesse the truth of our repen­tance. And this is either publike or priuate, of one or of moe, for one day or longer time. But neither is this meant here: for, 1. Christ had no corrupt, wanton, or rebellious flesh to mortifie or chastise. 2. Christ had nothing to repent of, no amendement of life, no hardnes of heart, no want of faith to bewaile, no guiltines to confesse by it. 3. He had no need of fasting to helpe him in prai­er: for neither needed he any grace, which he had not by the liting of the spirit vpon him, neither had he any sluggishnesse or dulnesse in his nature to hinder his prayer, neither did he euer make a pray­er, which did not merit of it selfe to be heard, or wherein he was not heard.

3 3. Miraculous, which is aboue the strength of man, and is some­time giuen to the Saints, to commend their doctrine; as vnto Mo­ses, Exod. 24.18. and to Eliah, 1. King. 19.8. And of this kind was our Sauiours fast; because no man can fast so long, or halfe so long, and remaine aliue; and much lesse can a man fast so long, and not be hungry all the while, as it is said of Christ.

II Secondly, the reasons of this fast are, 1. Negatiue: 2. Affirma­tiue. I. Negatiue. 1. It was not to commend fasting, as the Pa­pists teach: for it is no commendation to fast when one hath no stomacke, or is not hungrie, as Christ was not. Besides, it is in it selfe no worship of God, but a thing indifferent, and onely com­manded and commendable, so farre as it is an help to religious ex­ercises. 2. Much lesse that we should imitate him, as the Papists doe in their Lent-fast: For 1. it is none of the morall imitable acti­ons of Christ, but effected as other miracles by a power transcen­ding the strength of men and Angels, yea by the same power whereby he gaue sight to the blind, and legges to the lame; he is as imitable in one as in the other. 2. If they wil imitate Christ, they must abstaine from all food, not onely from flesh, and that for 40. dayes and 40. nights: for Christ all this while ate no­thing: yea, and they must not be hungry all the while, as he was not, Luk. 4.2. 3. Christ did not fast once a yeare as they doe, but once in all his life. 4. There is no proportion, no agreement be­tweene Christs fast and their Lenten fast: for,

1. Christs was a total fast, an vtter abstinence; theirs is a mock-fast: they glut themselues in the time of their fast with most dain­ty [Page 49] meates and drinkes, in fulnes and delicacy. Christs fast dis­agreeth from popish fasts in 7. things or 8. 2. Christs was vo­luntary, theirs is forced, against the vse of the Primitiue Church, among whom it was left free to euery mans conscience, when and how long it pleased him to vse it: neither were any lawes set 2 downe 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 400. yeares after Christ; but it was free for the time, and kinds of meates. 3. Christs fast was for a necessary cause; theirs 3 in times of ioy, when no iust cause vrgeth, for the times sake, for custome, and superstitious imitation, when no publike danger is to be preuented, nor any speciall grace to be obtained; whereas by Christs fast the greatest euil in the world was diuerted, and the 4 greatest good procured. 4. Christs was without ostentation, in secret in the wildernesse, when none saw him; where as in cities and societies of men, he ate and dranke: but these will be knowne to fast, and with the Pharisie professe, I fast twice a weeke, &c. 5. Christ fasted not as counting some meates vncleane, which are all 5 good, and ought not to be refused, as vncleane; but receiued with thanksgiuing, as sanctified by the word and prayer, 1. Tim. 4.3.4.5. They fast with condemning of flesh and whatsoeuer com­meth of it, as vncleane for that time: which is more Iewish then Iudaisme it selfe: for euen in the ceremoniall law, those things that were pronounced vncleane, were neuer to be refused as vn­cleane in themselues, but onely in regard of the commandement: But much more now, all difference of meates beeing taken away; according to Peters vision, Act. 10.11. may all be lawfully vsed at all times for the nourishment of man: and the contrary is a do­ctrine of deuills. 6. Christ fasted not without instant prayer: for e­uen 6 the Saints of God alwaies when they did fast, ioyned 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 neede or occasion is aboue ordinary. 7. Christ did not fast as placing the Kingdome of God in meates and drinkes; whereas they ac­count 7 the obseruation of their fasts a thing meritorious, to satisfie for sinne, and purchase the Kingdome of heauen; which is their common doctrine: Wherein what else doe they, then attribute the Kingdome of God to meate and drinke? 8. Let them shew 8 where the people of God euer presumed to imitate the fasts of Moses or Elias: if they cannot, how dare they embolden them­selues [Page 50] to imitate Christ, and inioyne the meanest of their Disci­ples so to doe vnder paine of damnation? for this is the boldnesse of Bernard, saying, As Christ forty dayes after his resurrection a­scended to heauen, so none can ascend thither that fasteth not these fourty dayes.

And yet here I condemne not the Lent-fast among vs, so it be obserued onely as a ciuill and politike ordinance, and not as any religious fast or obseruation: for I esteeme it as lawfull for a King for a time to forbid his subiects some sorts of meat, and in­ioyne others as he seeth most fit for his Common-wealth, as for a Physitian to prescribe a diet to his patient, forbidding some meates, and appointing others for the health of his body. Much lesse doe I condemne all fasting in generall, but wish it were more obserued then it is, so it be rightly: But this fast of the Papists, in the institution, obseruation, causes, manner, and end of it, is wic­ked and sacrilegious.

Christ fasted this fast for 4. causes.II. The affirmatiue endes of this fast of Christ were these:

1. To prepare himselfe by fasting and praier to his most weigh­ty 1 calling: for although Christ was full of the holy Ghost, and see­med not to need the benefit of fasting and prayer to fit him, yet he tooke on him our infirmities with our nature, and as man nee­ded such help as our selues doe.

2 2. To teach vs, not rashly and headily to enter vpon or vnder­take any calling, but by fasting and prayer to prepare our selues, who haue more need of preparation then Christ had, and to get Gods blessing on the same: but especially this concernes the Ma­gistrate and Minister. Ob. 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 diuine power, for the honour and authority of his person and doctrine, to shew himselfe the 3 Sonne of God. Obiect. Moses and Elias fasted this fast, and yet were meere men. Answ. They did it by his power, he by his owne: they were vpheld by the power of God, but hee by his diuine power: their fasting was but a type and shadow of this. But to make euery man able to imitate this fast, obscures Christs glory, and this miracle, and the Gospell it selfe.

4 4. That hereby he might bid battell, offer opportunity, and prouoke his aduersary to the combate: for this was the end both of his fasting, and going into the wildernesse, and of his hunger. [Page 51] Wherein also this fast of Christ may not be imitated: for we are not to offer any opportunities or aduantages to Satan, who is rea­dy enough to seeke 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 temptation by him, and watch least we fall into temptation, Mark. 14.38. yea we must cut off and preuent his aduantages, and shunne all occasions wherein he might assault vs, as knowing our owne weakenes.

The third thing in Christs fast is the continuance of time, forty III dayes and fortie nights.] Quest. Why did he fast so long? Christ fasted no longer nor shorter time then 40. dayes, for 5. reasons. Moses in monte ante legem, Elias in itinere sub lege, Christus in deserto sub gratia. why no more nor no lesse? Answ. For these reasons: 1. To be answera­ble to the types. As Moses fasted 40. dayes at the institution of the law, and Elias at the restitution of it, so would Christ here at the manifestation of the Gospel. 2. Hee exceeded not this num­ber, least he should seeme too inhumane and cruell against him­selfe: for he did no more then Moses and Elias had done, men subiect to infirmity. In our time he is no man that cannot straine one tricke aboue others: but Christ being in the shape of a seruant, takes not vpon him aboue his fellow-seruants. 3. He would not fast lesse, because he would not seeme lesse then the Prophets, nor vnlike them. 4. He would not fast more, because he would not haue his Deitie now acknowledged by the deuill. 5. He would not giue occasion to heretikes to doubt of the truth of his body and humane nature: If he had fasted longer then Moses and Elias, he might haue beene thought no true man, but onely in show in­carnate.

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

Answ. For these reasons: 1. To shew that it was not such a fast as the Iewes vsed to keepe, who fasted many dayes together, Fourtie nights added for two reasons. but ate at nights; as Daniel fasted for 3. weekes of dayes, chap. 3. v. 10. Nor like the Turkish fasts, who so soone as they see a starre, 1 eat any thing on their fasting dayes, but that which is strangled, or hogges flesh. Nor yet like the Papists fast, who, though they say they fast 40. dayes, both to imitate Christ, & to giue God the tithe of the yeare, yet can feed wel & fare deliciously euery night. 2. To shew, that Christ had a care to spend his nights wel, aswell as his dayes, not spending them out in sleep, but in watching and 2 prayer as well as in fasting: for by the same power his bodie was preserued without sleep, as it was without meate. Far vnlike the Papists, who in their fasting-dayes spend the night in gluttony, [Page 52] luxurie, and all vncleannesse.

Doctr.This example of Christ teacheth vs of what great necessitie this exercise fasting is, Fasting a most necessary duty. both for the entrance, & comfortable continu­ance of the duties of our calling, both generall and speciall. This Nehemiah knew well, when hearing of the calamitie of Ierusalem, and his brethren the Iewes, he fasted certaine dayes, and prayed before the God of heauen, c. 1. v. 4. And Ezra proclaimed a fast, to seeke the right way homeward, and safe from their enemies, c. 8. v. 21. see also Act. 13.3.

Reasons. 1.1. Fasting in an holy and religious manner, helpeth forward graces that are necessarie for our calling; as, 1. the grace of con­uersion, and therefore is made an adiunct of it: Ioel. 2.12. Turne you with all your heart, with fasting and weeping. 2. the grace of pray­er; for as prayer sanctifieth fasting, so fasting strengtheneth prai­er. Otherwise, to place Gods worship in fasting, is to make the belly the God. 3. it helpes forward the knowledge of the myste­ries of God and godlinesse: Dan. 9.3. conferred with 20.21. as Daniel was praying and fasting, Gabriel was sent to instruct him, and reuealed to him the mysterie of the 70. weekes. 4. it addes strength and courage in the Christian combate betweene the flesh and the spirit; it is as a third, that comes in to take the spirits part, and so helpeth to the victorie by subduing the flesh.

22. The necessitie and profit of this exercise appeareth in respect of our selues: for, 1. If we want publike or priuate benefits, fasting ioyned with prayer is the meanes wherein God will haue them sought and obtained. The Beniamites after two sore ouerthrowes, by this meanes got the victory, Iud. 20.28. Annah by the same obtained her Samuel: and Dauid fasted for his childs life. 2. If we be in danger of publike or personall iudgments, by the same means they are to be diuerted: religious fasting is a cheife part of the de­fensiue armour of the Church, as we may see in the examples of He­ster, sauing her people from Hamans deuise: and of the Niniuites, turning away the destruction threatned by Ionah, by fasting and humbling themselues. 3. If wee be to attempt publike or priuate duties, hereby we must fit our selues, and obtaine successe and blessing. So did Nehemiah and Ezra, as we saw before: and when Paul and Barnabas were separated to the worke of the ministerie, they fasted and prayed, Act. 13.3. Yea, Christ himselfe spent a whole night in fasting and prayer, before he chose his Disciples, Luk. 6.12, 13.

[Page 53]3. Daily experience shewes the necessity of religious fasting: 3 for, 1. How may men obserue in themselues, that for want of this duty they grow dull in their profession, and heauy in holy practi­ses, yea empty of grace, so as they may thinke the spirit is depar­ted from them? yet when they haue renewed this exercise, they finde themselues more ripe and ready, more quicke and able to good duties, as if they had new soules giuen them. 2. Doe woe not see, that the more conscionably a man carrieth himselfe, the more busily Satan doth bestirre himselfe against him? and had he not need so much the more fence himselfe with coat-armour, and flie to God for strength and protection? If a good Magistrate or Minister be to be brought into any place, how doth Satan storme and bend his forces against him, because he thinkes that then his kingdome must downe? Therefore if a man meane to be seruice­able to God in any place, it is meet hee should first sanctifie it by fasting and prayer, as Christ did.

This serues to rebuke the great want of this so needfull a dutie. Vse. 1. What Magistrate or Minister, against whom Satan most shouteth, entreth thus into his calling, as Christ by fasting and prayer; but by gifts, fauour, or otherwise get liuings and offices? but to God they goe not; and this is the cause that so little good is done, ei­ther in one calling or the other: as much blessing as they seeke, they haue. So, what other reason can be giuen, that many lingring euills and want of Gods blessing is in so many families; but be­cause men omit the cheife meanes of procuring the one, and repel­ling the other? Men thinke they haue nothing to doe with this duty, but when publike authority enioynes it, and that it is onely the fault of Magistracie it is so out of vse; as though euery Master of a family were not a Magistrate and Bishop in his owne house; or as if that were not a means for priuate blessings, which is so mighty for publike. Oh deceiue not thy selfe: that which thou canst not doe publikely, thou maiest doe in thine owne house; and therefore, if thou wantest any grace or blessing, blame thine owne idlenes that seekest it not in Gods meanes.

This should mooue vs to performe so needfull a duty as this is, Vse. 2. and thereunto to consider of these reasons. Motiues to fastin [...], 11. 1. Consider the pro­mises that are made, and haue been made good to fasting and fer­uent prayer. Remember that one example of good King Iehosha­phat, 1 against whom came the Moabites, Ammonites, and they of mount Seir; whereupon he proclaimed a fast throughout all Iudah, [Page 54] and prayed earnestly, 2. Chron. 20.2.17. and before they had en­ded their praier, the Spirit of the Lord came vpon Iahaziel a Leuit, who by the spirit of prophecie foretold the victorie, saying, Yee shall not need to fight in this battell, O Iudah, and Ierusalem: Feare yee not, but to morrowe goe out against them, and the Lord will be with you: and so it came to passe: for the enemies slew one an other, and the Iewes gathered the spoyle, and returned and praised God in the valley of Beracha, that is, of blessing; so called euer after.

2 2. The ordinary praiers of Gods children haue preuailed much, and much more can their fasting and praier bring greater blessings. When Peter was in prison, sleeping betweene two souldiers, the night before he should be brought out to death, beeing bound with two chaines, and the Keeper before the doore watching the prison, at the ordinary prayer of the Church, an Angel smote Peter, saying, Arise quickely, and his chaines fell off, and he was deliue­red, Act. 12.5. much more can extraordinarie prayer, ioyned with fasting, preuaile.

3 3. Many things are not obtained, but by that prayer which is ioyned to fasting: Matth. 17.14. this kind (of deuils) is not cast out but by prayer and fasting, that is, by a most feruent kind of prayer, to which fasting is ioyned 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 suits must be obtained of men, not without long and instant supplication: so here, many things are long sought by ordinary prayer, which beeing extraordinary fauours, might by extraordinarie prayer haue been sooner had.

4 4. God hath rewarded the wicked, who haue vsed this ordi­nance in hypocrisie; and much more will he those his seruants that vse it in truth. 1. King. 21.21. Ahab fasting for the de­struction threatened by Elijah, humbled himselfe; and this fast of his not ioyned with true repentance, but onely kept in the outward ceremonie, in abstaining from meate, in sackecloath, and giuing some testimonie of outward sorrow, was not vnrewar­ded, but obtained a repriue of the execution of the sentence til his sonnes dayes. How much more respect shall we obtaine of God, if we ioyne to the outward fast the inward graces of humility, re­pentance, faith, and feruencie?

5 5. Were this exercise in request sometimes in families, it would preuent many iugdements, and many sinnes the procurers thereof, in gouernours, children, and seruants; as adulterie, fornication, [Page 55] drunkennesse, swearing, riot, and profanenesse; these might bee kept out aswell as cast out by this meanes: and vnspeakeable were the good that might hereby be procured, as release from many e­uils, life, health, &c.

6. We haue the example of the Iewes, who besides all other 6 mooueable fasts vpon speciall occasion, must haue one set fast in a yeare, Leuit. 16.29. 1. Because many great sinnes of all sorts might be committed in a yeare, for which they needed to be humbled. 2. Once a yeare God might shew some tokens of dis­pleasure, publike or priuate, that they might know that once a yeare they had cause to be humbled. Obiect. That was a ceremo­ny. Answ. The day was, not the thing, the equity of which binds vs as well as them, because the ends and causes bind vs. And in the Gospel we haue the example of Iohn and his Disciples, who fasted often: and Christs Disciples must fast, when the bride­groome is gone, and causes of mourning come.

Beside these, we haue sundry other motiues to religious fa­sting: as,

1. Shall Christ fast for vs, and not we for our selues? 2. Shall 7 the Pharisies fast twice a weeke in hypocrisie, and we not once in 8 our liues in sincerity? 3. Can we chearefully betake vs for our 9 bodily health to fasting, diet, or abstinence so long as the Physi­tion will prescribe, and will we do nothing for our soules health? 4. Can worldly men for a good market fast from morning to e­uening, 10 and can Christians be so carelesse as to dedicate no time to the exercise of fasting and prayer, to increase their gaine of god­lines? 5. Is not this a seasonable exhortation? hath not God soun­ded 11 the Trumpet to fasting? Matth. 9.16. when the bridegroome is taken away, it is time to fast: But now,

1. Sinnes abound, as drunkennes, pride, and high wickednes, and there is no more feare of Gods wrath in the Church and land. 2. The word and ministery is more despised then euer, and lesse loued; Preachers and Professors of the Gospell are scorned, as in the dayes of Noah; the heauenly Mannah is contemned, and the contempt of it threatneth a finall departure of the bride­groome. 3. Papists increase in numbers, in boldnes, in pride, in power, and are so farre from beeing conuerted by the light, as they are daily more peruerted and peruerse, notwithstanding the glorious Gospell of God, and the wholesome lawes of the land. Adde vnto these the swarmes of Atheists, Macheuilians, carnall [Page 56] and colde Protestants among vs. 4. Who hath not smarted in the common iudgements of the land, lingring by many yeares in plagues, vnseasonable weather, fires, waters, and the like, all of them forerunners of greater misery? Who can forget the warning of gun-powder, and the present vnfeelingnes of it?

And were not these publike euills, how many euery one of vs bewaile Christs hiding of himselfe from our soules? His gratious beames shine not on vs with such comfort as they might, his word is not so fruitfull in the best as it should, dullnes and confor­mitie with the times creepe in vpon the best; the Sun and Moone, great lights in the ministry are darkened, and the starres loose their light among professors. Is it not time to awake our selues, if euer, and to betake our selues to sackecloth and ashes, to fa­sting and prayer, if the Lord may be intreated to draw neerer vs, and our soules nearer him?

The second part of Christs employment, while he expected his enemy, was temptation by lighter onsets, which is plaine, in that S. Luke saith he was 40. dayes tempted of the deuill; and then recor­deth Satans solemne onsets vpon him in these three most fierce temptations. Whence we may obserue his subtilty and pollicie, who hath a deepe fetch in it: for,

Doctr. Satan by lesser temp­tations makes way to greater.By lesser temptations he maketh way vnto greater. For, 1. As a wise captaine sends out his spies to see the state of the contrary armie, their number and strength, and to view what aduantages may be taken, and perhaps sends out a wing to make a skirmish onely, to try their purpose and strength; so doth Satan here: he would by lesser temptations trie the strength or weakenesse of Christ, that so he might plant his maine forces against him accor­dingly. 2. He begins with smaller things before he come with his maine forces and shew his blacknesse, because smaller things are easily contemned, or more easily yeelded vnto: is it not a little one? and is there any great hurt in it? 3. He knowes by little things how to obtaine great, easily winding himselfe by little and lit­tle into the heart, as a cunning theefe, if he can finde roome but for the point of a wrinch, will quickely make strong doores to flie open. 4. He will trie if by small things he can make vs secure, and negligent to put on all Gods armour to fence vs, because we easily thinke that smaller things neede no great resistance.

Vse. 1.As he dealt with Christ our head, so doth he with his members: therefore as Christ was able enough to espie his sleight, so must [Page 57] we learne to doe; euen where Satan begins his temptation, Where Satan beginneth his temptation, we must begin our resistance. there to beginne our resistance, and giue him the repulse at his first mo­tion: we must resist smaller temptations, and keepe off of the first staffe of the deuills ladder, and kill euery hellish serpent in the shell. 1. We must doe as wise citizens that are besieged, and will not let the enemie come to scale the wall, or into the market­place with purpose to driue him out againe, but keep them out without bullets reach. 2. We are wise to preuent bodily diseases at the first grudgings, because we know that diseases get strength by delay, and are hardly remooued if they be suffered to settle. 3. Satan first layes obiects and occasions, and then tempts or works vpon them. Dauid was first mooued to looke vpon Bathsheba, which seemed a small thing: but had he had his armour on his eye, his heart had beene fenced from the desire, and himselfe from the act. Peter was not first mooued to forsweare his Master, but first to goe into the high Priests hall, or to follow aloofe off, and then to sit among Christs enemies, and then to doe as they did. The deuill comes first aloofe, and seemes to require but some rea­sonable thing at first, but at last is impudent and importunate for greater. Doe we thinke that Iudas was at first mooued to betray his innocent Lord? no, but first Satan wrought him to couetous­nesse, and then offered the occasion, thirtie pieces of siluer, and so strucke vp the matter by degrees, and in the end oppressed him with his whole power.

Euen so to draw a man from God and religion, he will begin with lesser things, he will not bid a man hate religion at the 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 he mooues him to take counsell against him, then to scorne, raile, persecute him. When Saul was com­manded vtterly to destroy the Amalekites, men and cattell, and spare none, the deuill thought it bootlesse to goe against the whole commaundement of God, by moouing him to spare all; but he might thinke it reasonable to spare some, the King, and the fatte beasts, especially vpon so good an intention as to sa­crifice: but this was enough to depose him from his King­dome.

Here therefore remember these rules: 1. To giue no place to the deuill, Eph. 4.27. And seeing we giue him place three wayes, 2 Rules of resi­stance, 3. 1. by letting into our hearts his suggestion. 2. by putting it in execu­tion. [Page 58] 3. by not hating his motions, and the risigns of sinne: we must carefully watch against him in all these. 2 2. The lesse the sinne is to which thou art tempted, the more suspect Satans further drift in it, which he euer hideth at the first: for if he be not met in the beginning, he makes no stay till he comes to the height of sinne. An example hereof we haue in Eue, to whom Satan comes and saith, Yea, hath God said so indeede? not that he did not know it, but his further drift was to make her forsake that word, as indeede 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 he hath a further drift; there thou shalt loose thy time, and thrust thy selfe out of thy calling, there thou shalt loose thy patience,, thy chari­ty, thy piety, and comming home shalt finde thy selfe much worse and weaker for going abroad: He did not bid thee goe and sweare, and quarrell, and scoffe, 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 vnthrifty company. 3 3. Consider, that as the least poyson in quantitie kils or hurts, if it be but once taken; so euen the smallest sinne is deadly poyson to the soule. Set open one gate of a besieged citie, and the enemies will come in as cer­tainly, as if all the walls were rased. One serpent suffered to come so neere as to winde about a mans hand, is not easily shaken off. The beginning of sinne is death, and a bad beginning brings on a worse ende.

Vse. 2.Let vs beware we despise no temptation: to contemne a temp­tation is to neglect ones armour, The least temp­tation is too strong for a secure aduersa­rie. and the meanes of resistance; and no temptation but will be too strong against a secure aduersarie. But let vs learne to feare continually in respect of our weakenes, and let vs prepare for warre in the rumour of it, before the enemy bee in our neckes, and will not suffer vs to whet and fit our ar­mour.

Vse. 3.This teacheth vs what to thinke of them that scorne men as be­ing too precise: What? must we not sweare small oathes? may we not speake now and then a merry word? may we not recreate our selues? (now by recreation, they meane gaming, vnthriftinesse, cousenage, and the like:) may we not now and then be angry and impatient, seeing flesh and blood is so weake, and it is but an in­firmitie? what neede a man be so precise and scrupulous, as to stand vpon such small triflles? all which is but to plead for Sathan [Page 59] against our owne safetie.

In these words is set downe the effect of Christs fast; After he had fasted fourtie dayes and fourtie nights, he began to be hun­gry: all the while before he was not hungry, neither did he want power to haue fasted longer, and by his diuine power vpheld his humane nature, if he pleased: but now the miraculous fast beeing finished, he begun to hunger.

Quest. How could Christ be hungry, seeing he was able to feed so many thousands with seauen loaues and two fishes? Besides, Ioh. 4.34. he saith, My meat is to doe the will of him that sent me, and to finish his worke. Or if he could be hungry, why would hee? Ans. Some haue thought that Christ needed not to eate, sleep, &c. as we need when our bodily strength is exhaust by labour, by fasting, and watching. And some of the Fathers, as Ambrose, and Theo­phylact, vpon Mar. 11.12. hold that Christ onely by dispensation gaue his body leaue to be hungry when he pleased; as though hee neither was wont, nor could nor ought to be ordinarily hungry as other men, nor necessarily forced to eate. But we must knowe, that Christ tooke vpon him a true humane body, and the forme of a seruant, in which he was obnoxious to all our infirmities, onely sinne excepted. And the infirmities which hee vndertooke not, are these:

1. He was not to take any which might hinder the perfection of his soule or body. Of his soule, as vices, sinnes, What infirmities our Saui­our tooke, and tooke not, in 3. propositions pronenesse to euill, heauines to goodnesse. Christ tooke miserable infirmities in his soule, (as Augustine saith) such as are, naturall negatiue ig­norance; as of the day of iudgement, and the time of figges fructi­fying; 1 but not [...], (as Damascene saith) damnable and de­testable. Of his body, because it was extraordinarily conceiued and created of the Holy Ghost, who being of infinite wisedome and power, could not erre, or not bring his body to perfection. There­fore he was not to be blind, lame, deafe, &c. which are infirmi­ties in many other men.

2. Christ was not to take all infirmities in generall: for 1. Some arise of particular causes, which could not be in Christ; Christ tooke not all infirmi­ties of euery particular man, for 3. causes. as name­ly, 2 some hereditary infirmities and diseases, as the leprosie, falling-sickenes, s [...]one, &c. some from redundance of matter in generation haue some monstrous or superfluous part: some from defect want some part, or haue some part withered or scanted. None of this 1 [Page 60] can agree to Christs most perfect conception of the Holy Ghost. 2 2. Some infirmities are acquisite, as by surfets feauers, and gowts by fulnes: These could not befall Christ, who neuer exceeded the meane, his whole life beeing a continuall exercise of sobrie­tie: neither had he euer any acquisite infirmity, but voluntarily vndertaken. 3. Some defects and infirmities are the fruit of some 3 speciall iudgement of God; as Vzziah his leprosie was a speciall stroke of Gods hand for a speciall sinne: so some are borne fooles and simple: Neither could these belong to Christ, who had no sinne, nor cause of iudgement in him.

3 3. Christ was to take vpon him all naturall and indetractable infirmities (as the Schoolemen call them) and onely them: Na­turall, that is, such as follow common nature, infirmities common to all men: And indetractable, or inculpable, which detract not from the perfection of his person, nor of his grace, nor of the worke of our redemption. Of this kinde are hunger, thirst, la­bour, wearines, sleep, sorrow, sweat, and death it selfe: all these are common to all men. Now hunger beeing a common infirmi­tie, incident to all men, yea to Adam in innocency, (who was hungrie and did eate, as Gen. 1.39. euery tree bearing fruit shall be to you for meat: and slept, c. 2. v. 21. a heauie sleep fell on the man; yet without molestation:) therefore Christ did necessarily hunger as other men doe, not by an absolute necessity (for 1. hee needed not haue taken our nature, or beene incarnate: 2. as he was God, he could haue exempted himselfe from all the abase­ment and miseries that he suffered:) neither by a coacted neces­sity; for he willingly submitted himselfe to this necessity: But by a necessity ex hypothesi, or conditionate; hauing taken our nature to redeeme it, he was necessarily to take on him all our weaknes­ses, sinne onely excepted; for these reasons:

Reasons why Christ tooke on him our in­firmities, 5.1. He was not onely to be like a man, and in the shape of a man, but also a very true man, like vnto his brethren in all things, except sinne: therefore it is said, Hebr. 2.17. [...], Mans nature is knowne by de­fects, Gods by perfection. 1 to assure the truth of his incarnation a­gainst all Anthropomorphites, and such like heretikes.

2. This was a part of his obedience, and consequently of our 2 redemption, that he suffered the same thnigs as we doe, both in body and in mind: verè pertulit languores nostr [...]s, he hath truly borne our infirmities, Isa. 53.4.

3 3. That he might sanctifie vnto vs these infirmities, and take [Page 61] away the sting of them, least we should be wearied, and faint in our mindes, Heb. 12.3. and that we might haue an example in suffring, 1. Pet. 2.21.

4. That he might be a compassionate High Priest, Heb. 2.17.18. touched with infirmity, yea cloathed with our fraile nature, that 4 we should not doubt of his grace, who vouchsafed to be so aba­sed for vs.

5. Himselfe confirmeth the same, in that he tooke not on him such a body of ours as Adam had before sinne, but such a one as 5 hee retained after his fall, so farre as it was obnoxious to all in­criminall paines of sinne; namely, such as was subiect to wearines, Ioh. 4.6. to sorrow, teares, and weeping, as ouer Ierusalem, Luk. 19.41. and at the raising of Lazarus, Ioh. 11.35.38. and in his agonie, when he shed teares and vsed strong cries, Heb. 5.7. to sweating water and blood in the garden, yea to death it selfe: from all which Adams body was free before the fall. And by these his body was by a true necessity ouercome 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 vpon the crosse it selfe, Ioh. 19.28.

Neither was this onely to confirme the truth of his humane na­ture, but to fulfill all righteousnesse, and carrie away all the pu­nishment of our sinnes, and so worke a perfect saluation for vs. Therefore Christ truely and necessarily was hungrie, as we vse to bee.

As for that place, in Ioh. 4.34. I answer: Ob. Christs meat was to do the will of his father. 1. It must be meant comparatiuely, in that the execution of his calling, and doing of his fathers will was preferred before his meate and drinke. 2. It belongs to the hunger of the soule, which is, to cleaue to God and obey him in his will; and so keeps not off the hunger of a naturall body. 3. Christ did as Abrahams seruant did at Bethuels house, who hauing meate set before him, would not eate till he had done his message, Gen. 24.33. and yet was subiect to hunger.

Quest. Differences be­tweene Christ infirmities and ours in fiue things. What is the difference betweene Christs infirmities and ours?

Answ. 1. They are all punishments of our sinne in vs, but not punishments of his sinne in him. 2. His humane nature beeing ho­lily conceiued, was in it selfe free from them all, Non habuit ex debito pe [...]cati. Aquin. and they doe not necessarily attend it in respect of it selfe: But our nature beeing tainted with originall sinne hath contracted them inseparably, [Page 62] seeing by one man sinne came in, and death (of which these are fore­runners) by sinne went ouer all. 3. Christ vndertooke them by a voluntary necessitie; but in vs the necessity is forced and abso­lute: will we, nill we, we must carrie them. 4. In vs they be the effects of our sinne, in Christ effects of mercy. 5. Ours are often miserable, acquisite, rising from particular causes, or sinnes; but so were not Christs. Obiect. If Christ tooke not all our infirmi­ties, what say you to Damascens argument, Quod est in assumptibile, est incurabile? how could Christ cure all our defects, and not as­sume them all? Answ. All particular defects rise out of the ge­nerall corruption and infirmity, which Christ vndertooke and cu­red, and therein these also; euen as he which stops a fountaine in the head, stops all the streames without more adoe.

Vse. 1. Note the wonderfull humility of our Lord Iesus, who would not onely take vpon him our nature, but euen our infirmi­ties, and was not onely a man, but a seruant also. If he had descen­ded, beeing the Lord of glory, to haue taken the nature of An­gels, or (if of man) such as Adam was in innocencie, it had beene admirable humility, and such as hath no fellow: But to be a worme rather then a man, is lower then humility it selfe. Let the same minde be in vs that was in Christ, Phil. 2.5.

Vse. 2. His infinite loue is herein set forth: he was able to feed many thousands with a few loaues and little fishes, yet he would want bread and be hungry himselfe: he could and did giue legges to the lame, yet he would be weary himselfe for vs: he could fill the hearts of others with the ioyes of heauen, yet he would sor­row: he raised others from death, and yet he died. And as this commends his loue to vs, so should it breed in vs a loue of him, to expresse it in embracing a base estate for him, and in giuing vp at his call our comforts, our liberty, our bodies, and liues: so did he for vs.

Vse. 3. This is a great comfort for the poore, and men in want, seeing Christ and his Disciples not sieldome wanted what to put in their bellies: Matth. 12.1. The Disciples plucked the eares of corne, and beganne to eate. Christ the Lord of glory hath san­ctified thy want, thy hunger, thy penurie by his: If thou beest in the world as in a barren wildernes, and liuest among hard-hear­ted and cruell men, as so many wilde beasts, thinke on Christ in this estate; thou art no better, of no better desert then he, nor better loued of God then he, and yet thou farest no worse then [Page 63] he: Oh murmure not, nor repine, but say with that blessed Mar­tyr, If men take away my meate, God will take away my sto­macke; he feeds the young rauens, and will he neglect mee? One­ly turne all thy bodily hunger into a spirituall hunger after Christ and his merits, and then thou shalt bee sure not to starue and die euerlastingly, Matth 5.6. Reu. 2.17. but to bee satisfied with the hidden Mannah of God.

Vse. 4. Let rich men learne, that it is not good alwaies to bee full, and preuent hunger, but to feele it, and know what it means: Christ was God, and might haue auoided it, but beeing man ought not, and would not, that he might haue sense and feeling of our infirmities, and so be a compassionate High Priest. What els is it that breeds hardnes of heart in rich men, but want of feeling of the afflictions of Ioseph? Gluttonous Diues tooke not to heart Lazarus his want; and where are the poore most neglected, but where there is fine and delicate diet euery day? Especially the Ministers of Christ should learne to endure want and hunger; as Paul had learned to want and abound, and to be contented in e­uerie estate; else they will doe but small good in their ministe­rie.

Vse. 5. Christ is daily hungrie in his members; Lazarus lieth still at our gates, and is not yet quite dead: therefore let vs put on the bowels of compassion towards him. Would we not haue re­leiued Christ, if we had liued when he did? or would we not now if he should be in need? Oh yes, (we say) we would, else it were pitie we should liue. Well then, whatsoeuer we doe to one of his little ones we doe it to himselfe, and so he accepts it, saying, I was hungrie and yee gaue me meate, I was thirstie and ye gaue me drinke. Despise not thy poore fellow-member, and turne not thine eye from beholding his penurie, nor thine eare from hearing his moanes and deep sighes: If thou shouldest heare Christ himselfe say, I thirst, (as once he did on the crosse) wouldest thou giue him vinegar and gall to drinke? is that it he thirsteth after? no, it is thy conuersion and compassion that will satisfie him; therefore vse him kindly in his members.

WEe haue heard how our Lord Iesus Christ entred into the place of combate, how he was furnished, attended, and exercised all the time while he expected his enemie: Now we come to the entrance of his aduersary, and after to the onset. In this entrance obserue, 1. The time, Then. 2. The name of the ad­uersary, the Tempter. 3. The manner of his ent [...]ance, he came.

I. The time, then, that is, when Christ had fasted 40. dayes and 40. nights, and was now hungrie. He was willing and ready to tempt him before, and so he did now and then cast a dart at him, as we heard; but now supposing him to be weake, & hungry also, he comes vpon him with might and maine, and thence strength­neth himselfe, and sharpeth his temptation.

Doctr.Note hence Satans subtilty, who watcheth his opportunity, and taketh vs euer at the weakest. Satan euer ta­keth vs at the weakest. Thus he set vpon Eue when she was alone, in Adams absence: and set Cain vpon Abel, when he was alone in the field, and helplesse. Thus was Dinah set vp­on, beeing alone, and was foyled. P [...]tiphars wife set vpon Ioseph alone, none beeing in the house but they two: and the Gospell tells vs, that the enuious man sowes tares while men sleepe.

Reasons. 1.1. Satan by the subtilty, of his nature, & long experience, know­eth our estate, our temper, our hunger, our chiefe desires; and ac­cordingly setteth on vs. For though he know not the heart direct­ly, yet he knowes our corruption in generall, as we are men since the fall, and there is in it a roote and spawne of all sinnes. Further, by our outward behauiour and gesture, he can gather our speciall corruptions, as a Phisitian by outward signes in the water, pulses, and the like, can iudge of the particular disease within. Besides, his experience giueth him much light into our weaknesses, so as like a cunning angler, he can baite his hooke, so as he hath expe­rience the fish will take; and though he see not the fish in the wa­ter, yet by his quill and corke he can tell when he is taken. So Satan hath for sundrie men sundrie baites, and can tell by the eye, hand, speach, gesture, &c, whether the man bee, or will be taken.

22. The malice of Satan is such, as it aimes directly at mans de­struction; and therefore to get his de [...]ire, and to haue his prey, he [Page 65] cares not how cowardly he sets vpon vs. Gen. 34.15. Simeon and Leui, plotting the destruction of the Sechemites, perswaded them to circumcise themselues, which they thought they would doe to enioy Dinah: but euen when they were sore, they came most cowardly vpon them, and destroyed them, in a cursed rage, as Iaacob called it: Euen so deales the deuill, he comes when we are least able to resist.

3. Satan well knowes, that though he can tempt vs, yet he cannot force vs, and if he ouercome, 3 he must haue help and ground from our selues, and therefore he must obserue for his aduan­tage the time, place, person, his inclination to mirth or sadnes, to wantonnes or desperation: his estate, whether rich or poore, high or low; his generall corruptions and personall sinnes, dealing no otherwise then the Philistimes dealt with Sampson: they intended mischeife against him, but hee was too strong; now if they could watch a time when he was as weake as another man, and know how to abate his strength, they would not misse of their end; but this they cannot know but by himselfe, and none can get it out of him but Delilah, who, if shee cut off his lockes, his strength is gone, and poore Sampson is taken, his eyes put out, and sent to grinde like a mill-horse: So dealeth Satan.

As Satan watcheth all opportunities to mischiefe vs, Vse. 1. so let vs watch opportunities to resist him: Shall a theefe watch at mid­night to rob thee and cut thy throat, Horat. and wilt not thou watch to saue thy selfe? Now we haue time to arme and prepare our selues against the euill day: neuer had our fathers such an opportunity for heauenly and spirituall things: We haue an acceptable time, a day of saluation, 2. Cor. 6.2. a time of health and strength, to ga­ther a stocke of grace and strength against the time of weaknes. Is it not now a point of wisedome, if we were as strong as Samp­son, to know that we may be weake as other men, and forecast a day of triall? Shall we not be worthily and shamefully foyled, if in this our day, while we haue meanes to gather knowledge, to increase in faith, and grace, we lay not vp for the day of weaknes? will it not be a gainefull pollicie to acquaint our selues now with Satans pollicie aforehand, and with what weapons he commeth against vs, that so we may arme our selues with armour of proofe against his fiery darts, and learne so to resist him, that he may flie? And, not to doe this, what is it else but to become traytors to our owne hearts?

[Page 66]How vnhappily and foolishly doe men cast off all this care to the time of weaknes and sicknes, wasting all the time of their health and strength in the world or other wretched courses? Now they haue the day, Our sicke and dying day most vnfit for resi [...]stance, for 3. reasons. the light, the word, and Gods armory open to furnish themselues; but they cast themselues into the night, and lay all the hazzard of the combate vpon the day of sicknesse or death; then they will send to the minister, and thinke on death. 1 But this is the vnfittest time; for 1. When the body is weake and sicke, it hath other things to thinke on, either the paine, or means of health, or to settle and dispose the goods. 2. It is iust with God, 2 that they who neglect the meanes, when they may be had, siel­dome haue them offred at their desire, but as it is, Pro. 1.24. Be­cause I haue called, and yee refused; yee shall crie, and I will not heare. And what comfort canst thou haue, if not in thy calling 3 vpon God? 3. Then Satan, because we are at the weakest, as­sayles vs with all his strength and cunning, euen to bring vs to despaire: and then how shall he lift vp his head, that neuer pro­uided his armour of confidence, when he shall see the roaring ly­ons mouth wide open, and himselfe in his clutches?

Let vs learne of Satan to watch our owne weaknesses, and our personall corruptions: Vse. 2. If the deuill so obserue vs, let vs so much the more obserue our selues. The enemy assaulteth the citie where it is weakest, and there the wise citizens lay most matter of de­fence. Here it will be fit to obserue these rules:

Fiue notable rules for the watch ouer our owne weaknes­ses.1. Take heed we wilfully cast not our selues into infirmities, especially sinnefull, as, immoderately to desire goods or gaine. The feeding of couetousnesse cost Iudas deere: So the immode­rate desire of pleasure, or ambitious pursuing of honour, or nou­rishing 1 of wrath and anger, which is to giue place to the deuill, and brings forth manifold euills, as raylings, reuenges, quarrells, murther, &c. For if Satan by reason of naturall [...]nfirmities, as hun­ger, pouerty, and the like, can take his aduantage against Christ himselfe, much more can he worke his aduantage against vs by such immoderate and vnruled passions.

2 2. Play not with the obiects of sinne: it is not without danger for the fish to play with the baite. Turne away thine eyes from beholding vanity, thine eares from hearing lewd things, shut the doores, and keep the threshold of thy heart, make Gods feare the porter of thy soule, let not death enter in at the windowes of thy senses, as Eue did. Delight brings practise, and repetition, an ha­bite.

[Page 67]3. Watch thy naturall desires with all carefulnesse, because in 3 them a man is most frequent, and most impotent, and a thousand to one thou fallest by these. The naturall desire of meat and drink is ordinarie, and as Satan here lay in ambush against Christ in them, so he doth against all other men, good and bad. See we not in the example of Esau, that beeing wearie and hungrie after his hunting, he was so sharpe set, that he made a most childish and gracelesse match? euen for one messe of pottage he did forgoe the birthright, whereby he had not onely title to an earthly inheri­tance, but to be one of the Fathers and Patriarkes, and one of the promised seed, which profanely, and not without too late repen­tance he reiected. Nay, we want not examples of Gods deare children, who not watching their naturall appetite, haue beene fowly foyled. How did Lot suffer himselfe to be drunken time af­ter time? and then how strongly did Satan assaile him, and preuaile against him to commit incest with his owne daughters? It is a na­tural desire to seeke and lay together the things and wealth of this world; and herein how doth Satan striue to bring in inordinacy vpon euery man? & who is he that weakens not himselfe much, and giues aduantage vnto the aduersarie, by sinfull and inordinate de­sires of riches? for this is a roote of all euill, and those that will bee rich (saith S. Paul) fall into diuerse temptations and snares. Whence our Sauiour aduiseth vs to take heed, that our hearts bee not op­pressed with surfeting, drunkennesse, or the cares of this life; with which many are become as drunk, as others with beastly quaffing. It is a naturall desire for a man after labour of body or mind, to vn­bend and refresh himselfe with some recreation or sport: but here how doth the deuil watch, either to thrust some vnlawfull exercise into mens hands? or, if lawfull, to vse them vnlawfully, wasting their time and goods, louing pleasure and pastime, or choosing swearing, drinking, or idle company, and then they are presently ouermastred. When did Satan set vpon Peter? not so long as he was among good company of Christ or his fellow-disciples, whose presence might haue vpheld him; but when he runnes among a company of rake-hels, and sits him downe among the high priests seruing-men by a warme fire, now he is fit to bee wrought vpon, and be brought from denying his Lord, to forsweare him; & from that to curse himselfe. Many such knockes are they sure to meete with, who turne themselues out of their way and calling, and pro­miscuously [Page 68] runne into all companies, and all exercises, where God and Christ is not, but Sathan and his instruments with a whole band of temptation.

4 4. Watch thy selfe narrowly in thy outward estate, what euer it be: for in all estates Sathan hath his baites laid; and indeed few there be that can vse their estate aright. God giues a man prospe­ritie, honour, and wealth in the world: here now is an opportuni­tie to set forth the glorie of God, to do good to others that need, and to further his owne reckoning by being rich in good workes, and laying vp in store a good foundation against the time of need, 1. Tim. 6.19. but how doth Satan peruert it to be an occasion of forgetfulnesse of God, when he most remembers vs, to enuie our betters and equals, to disdaine our inferiours, to mischiefe our selues by securitie, presumption, pride, wantonnesse, and all rio­tous behauiour? Contrarily, God disposeth a meane and poore estate vnto others: here is a fit opportunitie to bring to a man the knowledge of himselfe, to traine him vp in humilitie, to whet vp his prayers, to vrge him to make God his portion, & to a diligent seeking of heauenly treasures; to exercise his faith, patience, hope, diligence in his calling, and other graces. But Sathan by his malice vseth this as a small opportunity to drawe men to grudg­ing, murmuring, impatience, despaire, iniustice, stealth, wrong­ing men, and blaspheming God. And all this comes to passe, be­cause men haue no care to learne S. Pauls lesson, Phil. 4.11. to bee full and hungry, to abound and to want, to be abased and to bee aduanced, and in euery thing to be content. Iob, when he had lost his goods and children, and was sore afflicted, then the deuill set vpon him by himselfe, and Iobs friends, to distrust God.

5 5. Keepe thy watches in the performance of the parts of Gods worship: for euen then (as here he dealt with Christ, when by fa­sting and prayer he had prepared himselfe to his ministeriall fun­ction, he set on him) he will assaile thee: he will be with thee to keep thee from Church; and if thou must come for shame, he will come with thee, to make prayers, preaching, and all vnprofitable: he came with Iudas before Christ, so that all his holy doctrine was intercepted from his heart; the sower sowed good seed, he sowed tares. We shall be sure of him, not onely when we are idle, as Da­uid, but when we are best occupied: which is the cause, that when we haue most strictly kept the Sabbath, and endeauoured our best, in all our duties publike and priuate, we haue much matter of hu­militie; [Page 69] and this may serue as an hammer against spirituall pride.

II. The second thing in the entrance of this aduersarie, is his name, which is here changed; before he was called a deuill, now a Tempter, but with emphasis, that Tempter, [...], to distinguish him from other tempters. For first, God tempteth man, sometimes by afflictions, which are called temptations, Iam. 1.2. sometimes by some speciall commandement, as he tempted Abraham: some­time by occasioning obiects, as 2. T [...]ess. 2.11. God sends strong delusions, that is, obiects enticing and deluding. But neither is this to tempt to sinne, nor a stirring vp to it, but rather a proofe what is in vs, and a tryall what we will doe; this is, [...], not [...].

Secondly, man tempteth God, when he makes triall of Gods power and iustice, whether he can or will helpe or hurt; Exod. 17.2. Wherefore doe ye tempt the Lord? this is by curiositie, 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 other, to accuse and reprehend: so the Pharises and He­rodians tempted Christ by captious and subtile questions, to bring him into danger: or by perswading to sinne, as Iosephs Mi­stresse euery day tempted him: But,

Satan is called a tempter by eminencie, because, Doctr. 1. He was the first tempter to sinne, Satan the most eminent and dang [...]rous tempter. moouing and stirring vp Adam and Eue in Paradise to sinne: an olde serpent. 2. He makes a trade of tempting; euer since it is his profession, and no maruell if he be denominated frō his profession: he spends his whole time, policie, & strength in 1 tempting to euill, and the scope of all his actions is to bring men 2 to sinne 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 e­uill 3 temptations: for he tempteth not onely by himselfe, but by his instruments; as Eue by the serpent, Adam by Eue; Ahab by his Prophets. 4. He is furnished and stored with all arts to de­ceiue: he can change himselfe into an Angel of light: he takes oc­casion 4 from our selues to seduce vs, and lead vs away by our own concupiscence: he hath the world his faithfull armour-bearer; in it he hath false doctrine, heresie, wicked counsell, wicked compa­ny, wicked example: on the right hand, wealth, honour, power: on the left contempt, persecution, vaine presumption, and rash con­fidence, despaire, &c. he hath all sinnes that are neere of kin to vs.

[Page 70] Satan restlesse in tempting for three reasons. Quest. Why is Satan thus restlesse in tempting? Answ. 1. Be­cause of his infinite malice; by which, seeing he cannot hurt God, he rushes vpon his image in man. 2. Because of his enuie; that man should climbe by Christ to that estate, which himselfe is fal­len from irrecouerably. Hee would haue him euerlastingly vn­happie like himselfe. 3. Because of his speciall enmitie against the godly: for all contraries tend to the destruction of contraries.

Vse. 1.If Satan be so restlesse a tempter, it behooues vs so much the more to watch and pray against him: The former the Apostle Pe­ter commends vnto vs, that seeing our aduersarie goeth about continually seeking to deuoure vs, we must watch and resist, 1. Pet 5.8. If our aduersarie were capable of ende of dayes, or ende of malice, we might be secure; or if he were wearied with continu­all ranging, or did take rest or truce. But the Apostle tells vs, that so long as there is a world, there shall be a deuill; and so long as he is a tempter, he will continually compasse vs, whatsoeuer wee are about: if a good thing, to hinder it; as he stood at Iehoshuahs right hand: if an euill, to hatch, contriue, and thrust it forward; and beeing done, to drawe and spin out as much wickednes from it as may be. So where euer we be, we are not without a tempter, at home or abroad, in the street or in the field, alone or in compa­ny, in our callings or recreations, in our eating and drinking, in our preaching or hearing, reading or praying, the tempter spares no attempt against vs. The latter our Sauiour teacheth vs, name­ly to pray that we be not lead into temptation, that seeing our enemy is mightie, subtile, and euery way furnished for the assault, God would giue vs strength to resist euill, and perseuere in good waies to the end.

Vse. 2.It iustly reprooues their folly, who as if there were no tempter, are tempters of themselues, care not what occasions and weapons they minister to Satan; runne into such companie and courses, as if for want of Satans malice, they would lay snares and hookes for themselues, that Satan may easily drawe them to all euill. Of this sort are they that haunt ale-houses and tauernes, seekers of excesse, drinkers downe of health and wealth, drowners of sobrietie and honestie: what need this man any other tempter, that sets himselfe to saue the deuill this labour? yet, least he should be alone in his sinne, he will fit him, and send in before or after him some swea­rer, or scorner, or Athiest; and they together shall swill in oathes, and scoffs, and impiety with their liquour, and notably confirme [Page 71] each other in lewdnesse and profanenesse. Of this sort also are they that watch the twilight to frequent lasciuious companie, or the houses of light persons, men or women; or the societie of such as are fowle in their speaches, and wanton in behauiour; a secret poison infecteth the heart hereby, and this is to seeke the tempter: how hath hee fenced himselfe with watching and prayer against temptation, that thus goes out to meet it? Ioseph fled these occa­sions, and ran out of the companie of his lasciuious Mistresse. Of this sort are they that vse wanton and light attire: and those that goe to Masse, and say they keep their hearts to God: and those that set vp images before them, flat monuments of grosse idola­trie. Of this sort are they that runne to enterludes and playes, which are the deuils bellowes, and blow no fewe sparkes into the gunpowder of our owne corruptions. It was wont to be said, that there was no play without a deuill; but there is neuer a one, but there is a great many more deuils then one, then seene; euery part, person, action, speach, and gesture almost, is a notable tempter and corrupter: what need these be driuen of Satan, that thus run before him? Of this sort lastly are they, that seeke to witches and sorcerers: these runne to the tempter; as Saul, when God was gone from him, tooke great paines to goe to the witch; yet hee went in the night; but our witch-hunters runne in the day; the tempter need not come to them, they will finde him if he be in any corner of the countrey.

This is a speciall vse to ministers, Vse. 3. to be carefull and watchfull ouer their people against this tempter. 1. Thess. 3.5. the Apostle from this ground prouoketh and testifieth his care ouer them: For this cause, when I could no longer forbeare, I sent to knowe your faith, least by some meanes the tempter haue tempted you—. And how iea­lous was he ouer the Corinths, 2. Cor. 11.3. saying, I feare least as the serpent beguiled Eue through subtiltie, so your minds should be corrupt from the simplicitie of Christ? and hauing written against the ince­stuous person, that he should be deliuered to Satan, to humble him; he writes in his second Epistle, c. 2.11. that they should now receiue him againe, least Satan circumuent vs, for we are not ignorant of his wyles. The Apostle knew there was a tempter that did migh­tily and continually assay, to bring in corruption of doctrine and manners; that would hinder them from the word, and choake it in them; and therefore he the was more carefull. Thus should eue­ry good shepheard watch his flocke against this rauening wolfe, [Page 72] and reside and abide with them as he is sure the tempter doth. How vnsafe and destitute are many people left to the tempter by the absence of them, who haue taken their charge, is plaine by the parable of the tares; that when the husbandman slept, the enuious man sowed tares: hee slept a little and slumbred, but he was pre­sent: and if the tempter take the aduantage of a little negligence in the presence of a Pastor, how wil he bestirre him in his absence? what an haruest of tares must be reaped by that? It is sure the tempter will not be absent, neither moneth, nor quarter; and ther­fore the Pastor had need, not onely to be still present, but also watchfull, to espie the state of his people, to helpe them out of sinne, and teach them to resist the tempter.

Vse. 4.Beware of tempting any to euill, or of withdrawing any from good: for this is a Satanicall practise. Our Sauiour Christ, when Peter disswaded him to goe to Ierusalem, said, Come behind me Sa­tan: in which words he shewes, that none can tempt to euill, or from good, but Satan, or one led by him. So the Apostle Paul cal­led Elymas, who sought to disswade the Gouernour from the faith, the child of the deuill, Act. 13.10. because, as Christ said of the Iewes, his workes he did. What a number of deuils are now in the world, continuall instruments of wickednes, alluring and drawing men from God and goodnesse? yea their trade is to allure vnto e­uill, as those that drawe men to strumpets, and are bawds to that filthy sinne; so to ale-houses, and there prouoke them to drinke, and to excesse; those that draw men to ordinarie gaming houses; such as stirre vp mens spirits to reuenge; such as withdrawe men from Gods house, and good exercises; such as disswade from reli­gion and strict courses; such as commend onely loose and disor­dered mates for boone companions. In all these the speech is true, Homo homini daemon, one man playes the deuill with another. All of them are plaine deuils incarnate, tempters▪ and as the deuils company is to be auoided, so is theirs.

That we may be most vnlike vnto Satan, we must be continu­ally prouoking and moouing one another to loue and good workes, Vse. 5. Heb. 10.24. and exhort and edifie one another, 1. Thes. 5.11. Euery Christian must by holy example, and holy admoniti­on bring one another forward in goodnes: Fowre motiues to stirre vp one another to good, as Satan doth to euill. if they be weake, to confirme them; if slow, to prouoke and quicken them; if astray, to reuoke and recall them. Hereunto consider these motiues: 1. 1 Shall Satans vassalls exhort and perswade one another to euill, [Page 73] and be more diligent to helpe one another to hell, then we to set forward Gods worke, and help one another to heauen? 2. Consi­der the bonds betweene vs and our brethren: 1. the bond of nature; 2 all are one mold, and one flesh, and the law of nature binds vs to pitie and releiue their bodily wants, and much more their soules, if we can: If their beast lay vnder a burden, thou wert bound to help it vp; but thy brothers soule is vnder the burden of sinne. A good Samaritan will not passe by the wounded man like the Priest and Leuite, but will step neare him, and haue compassion on him. 2. the bond of the spirit, which yet ties vs nearer: for if we must doe 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 saluation one of ano­ther: they are children of one father, brethren in Christ, who haue 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 3 godly care of prouoking one another to good: he that conuer­teth a sinner from going astray, shall saue a soule, Iam. 5.20. and, the fruit of the righteous is as a tree of life, and he that winneth soules, is wise, Pro. 11.30. 4. Consider these dull and backesli­ding 4 times, full of deadnes and coldnes, wherein we see a generall decay of zeale, loue, delight in the word, sinne bold and impu­dent, and piety almost ashamed of her selfe and name. Ah we haue great cause to quicken one another, as trauellers will call forward the weary and faint, and encourage them both to speed and perseuerance: & as souldiers will animate and encourage one another against the common enemy, so must we in our spirituall fight against sinne and Satan. The tempter is so much the more busie, because his time is short: and we must be the more diligent, because the time is so dead.

Here may a question be mooued, How Satan came to Christ, Satan commeth to a man two wayes. beeing a spirit? I answer, Satan commeth two wayes, 1. Inwardly and more spiritually, and that either by suggestion, troubling the heart and vnderstanding; and thus he put into Iudas his heart to betray his Lord, Ioh. 13.2. or else by vision worketh vpon the phantasie. 2. Outwardly and corporally, either by some instrument; as to Christ by the Scribes, Sadduces, Herodians and Peter; or else by himselfe in some assumed bodily shape. Now after what man­ner [Page 74] was Christ tempted? I answer: Howsoeuer some good men thinke Christs temptation was onely in motion inwardly, and not externally and visibly; yet I thinke it was cheifely externally, and in a bodily shape assumed.

Their reasons for their opinion are two: 1. Because in the words following, the deuill shewed Christ all the Kingdomes of the world in a moment, which to doe in a corporall 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 vs to that place, we shal see that euen this was done really, & not on­ly in imagination. 2. Reason out of, Heb. 4.19. where it is said, that Christ was tempted in all things like vs: now (say they) our temp­tations be inward by cogitations and suggestions: and therefore so was his. But this is much weaker then the former: for if he were in all things tempted like vnto vs, it is plaine he was exter­nally tempted as we bee; Adam by Sathan in the externall shape of a serpent, Saul by Satan in Samuels shape; and it is the generall confession of witches, that their spirits appeare in an externall shape of cats, mice, &c.

Our reasons which probably conclude the contrary (for it is no fundamentall point, necessarily and stiffely to be held, because the Scripture is not plaine in it) are these:

Christs tempta­tion externall and in a bodily shape assumed, for 4. reasons.1. As Satan in his combate ouercame the first Adam in a bo­dily shape, and externall temptation, so it is likely he came against the second Adam in some bodily shape: And that he thus exter­ternally assaulted him by outward obiects, is probable by these things in the text: 1. he spake often to Christ, and Christ truely spake and answered. 2. he said, Command these stones, not stones in generall, but either offering, holding, or pointing at them bee­ing reall stones, as M. Calvin saith. 3. he wills Christ to fall downe before him and worship him, euen by bodily & outward gesture, and citeth scripture for his second temptation. 4. he tooke him, and lead him to the pinacle of the Temple, by locall motion; nei­ther was the second temptation in the wildernesse as the former was, but in the holy city Ierusalem, and on the pinacle of the Temple, as after we shall see. 5. Christ bids him depart. 6. how could he hurt himselfe by his fall, if it were onely in vision.

2. The word [...], doth imploy a corporall accesse; by which these temptations differed from the former, wherewith he was exercised in the 40. dayes of his fast: for they were lighter [Page 75] skirmishes, and leser on sets by suggestion sent out like scouts; but now he comes in person with all his strength, and thus he now came and not before.

3. Some good Diuines make difference between Christs temp­tations and his members, which giueth good light in this questi­on; that whereas our temptations are chiefly inward, because they finde good entertainment in vs, (our disposition beeing like a mutinous city, that is not onely besieged with strong enemies without, but with false traytors within ready to betray it;) con­trarily, Christs temptations, if not onely, yet chiefely are exter­nall, presented by outward voices and obiects to his outward senses; but presently, by the perfect light of his minde, and vn­changeable holines of his will, discerned and repelled, that they could not get within him, and much lesse to be mooued and affe­cted with them.

4. This is an historie, wherin the lettet is so far to be kept as it is not repugnant to the analogie of faith, or true interpretation of o­ther Scriptures: But that Satan should come bodily, or assume a shape, is not against the scripture, but confirmed in the example of Eue and Samuel.

If it be further asked in what bodily shape he came, here I am with the scripture silent. Onely he came not in a Monkish habit (as the grosse Papists say) because there was no such in vse in the world then, nor many hundred yeares after. Note. And yet it is obser­uable, that themselues thinke this habit the fittest for the deuill, as indeed it hath beene since prooued: for neuer did the deuill in any habit so preuaile against Christ in his members, as in this An­tichristian weed.

1. Note hence what mooued Satan thus to come, namely his owne voluntary motion and will, he came vnsent for: Christ came led of the spirit▪ Sa­tan comes of himselfe. Christ comes not but led of the spirit, Satan comes of himselfe. And the same difference is to be obserued betweene them that are led by the spirit of God, and by this vnclean spirit. Those that are led by Gods spirit, whatsoeuer they be about, they will looke to the motion, what warrant they haue for it, whence it is, and whe­ther it tends, whether they be led, or vndertake things of their owne head: they looke whether the thing be good in it selfe, whether good in them, whether conuenient in circumstances, whether it belong vnto them: and hence they do it chearfully, and with a blessing on it. Whereas whom Satan caries, they looke for [Page 76] no warrant, they set themselues on worke, and execute their owne lusts, humours, and desires; yea in the things they doe best, they looke for no warrant; and therefore, if it be in any thing that is good, euery thing is begun as with a left hand, they are without blessing and protection. See this difference betweene Ahab, and Iehoshaphat, 1. King. 22. Ahab saith, Let vs goe vp to Ramoth Gi­lead; but Iehoshaphat said, I pray thee let vs aske counsell of the Lord: and was there not as much difference in the issue? yes, Ahab was strangely slaine, a mighty man by chance drawing a bow hit into a ioynt of his armour, and slew him; but Iehoshaphat was mar­ueilously deliuered. And therefore look to your warrant in your actions, aske your hearts whether you be led by the spirit, or come of your selues: and then you come of your selues, when either you haue no word, or attempt any thing against the word, seeing Gods spirit and word crosse not one another, and one neuer di­rects but by the other. So if you be crossed in your actions or at­tempts, cast an eye backe to that which mooued you to it, or whe­ther you went by warrant, or vpon your owne head. If you haue gone and the spirit not leading you, what could you expect but to be crossed? Act. 19.16. Looke on the 7. sonnes of Sceua, who would take in hand to cast out deuills in the name of Iesus; but beeing not led by the spirit, the euill spirit tooke aduantage on the want of their commission, and ranne vpon them, and ouercame them, & preuailed against them, so that they fled out naked and woun­ded.

2. Note. Obserue the impudencie and boldnes of the deuill that thus visibly comes against Christ. Had he not heard the voice from heauen? or had he forgot it whilest it yet sounded? no, he begun all his temptations thus, If thou be the Sonne of God. Or did he doubt that he was the Sonne of God? no, the deuills con­fesse him so to be, Matth. 8. and he knew by all the prophesies and accomplishments, that Christ was he; the scepter was gone from Iudah, he was borne of a Virgin at Bethlehem, whom Iohn went before in the spirit of Elias; he knew the shepheards testi­mony, yea the Angels at his birth; he knew well he was the Son of God. Satan would assayle the son of God know­ing him so to be, for fowre reasons. Quest. What? could it stand with his policie, so visibly to assaile the Sonne of God? Answ. 1. God in iustice besotted him, that against his knowledge he should encounter Christ for his owne ouerthrow. 2. Though [...]e knew, that Christ was he that should breake his head, and that he could not preuaile a­gainst [Page 77] him; yet his malice made him fearelesse, he would set vp­on Christ, whatsoeuer should be the issue, himselfe could be but condemned. 3. He would against his knowledge shew his malice to God in molesting and troubling his blessed Sonne: for here, and daily he sinneth the sinne against the Holy Ghost. 4. God ha­uing him in chaines so ouerruled his malice, as it should be turned against himselfe; and be a meanes to proclaime Christ in all ages, the promised seed who had broken his head.

He which thus emboldned himselfe to come against Christ, wil not feare to come to thee, be thou as iust as Iob, yea wert thou as innocent as the Lamb of God. It is Gods great mercy, that hee comes not so bodily and visibly to vs as to Christ: we know, if God giue him leaue, he can possesse euen any of our bodies, as appeares in all those demoniaks: he can assume a body also to ter­rifie or delude vs withall, if God suffer him, as we see in Sauls ex­ample. So in Gods iust iudgement, when men giue vp Gods ser­uice, and vndertake to bee agents for Satan, he giues power to the deuill 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 he comes not thus as he did to Christ, so ordinarily as he hath done in ignorant and Popish times; and we must pray, that euen in visible shapes he may neither terrifie, nor delude, nor grow familiar with vs. But the light of the Gospell hath forced him to come to vs more secretly and spiritually, by wicked motions and suggestions, partly from himselfe immediately, and partly medi­ately from others.

And seeing we cannot hinder his comming to vs, we must be so much the more watchfull, that when he comes, he may find vs prepared against him. For as we cannot hinder birds from flying in the aire, but we may hinder them from making nests on our heads: so we cannot hinder the flying motions of Satan, but we neede not suffer them to settle in vs.

Quest. How shall I know when the tempter comes?

Answ. By obseruing these two rules: 1. Whensoeuer thou art perswaded to any thing that is euill, Two certaine rules to knowe when the temp­ter comes. then thou mayest know the tempter comes. Sometimes he perswades to sinne by extenuating it, why, it is but a little one, a grain, as light as a feather: now comes 1 the tempter, Gods spirit neuer perswades that any sinne is little. Sometimes by the vtility & commodity of it; Oh it is profitable, by one oath or lie thou maiest be a great gainer, and why should­est [Page 78] thou be so nice? but now the tempter is come: for the holy Spi­rit commaunds thee not to sweare at all, nor to lie for Gods greatest ad­uantage, much lesse thine owne: and, what profit is it to winne the world with the losse of ones soule? Sometimes from the pleasure of it: Wilt thou defraud thyselfe of thy pleasure? is it not as sweete as hony? why, thou art but young, thou mayest game, and sweare, and drinke, and be wanton: now thou hast an occasion of lust, take thy time, thou canst not haue it euery day. But here the tempter is plainely come: for the Spirit of God would wish thee to remember, that for all these things thou must come to iudgement: &, that neither adulterers nor whoremongers shall enter into the Kingdome of God. Sometimes by remoouing the punishment and terror: Why who sees? God is mercifull, and easily intreated; you are a Chri­stian, and no condemnation is to them that are in Christ Iesus, and re­pentance wipes off all scores. Here the tempter is come: for Gods Spirit saith, There is mercie with thee that thou maiest be feared: and, there is no condemnation to them that are in Christ Iesus: but withall, which walke not after the flesh, but after the spirit.

2 2. Rule. When thou art disswaded from any good belonging to thee, the tempter commeth; who as he can make vice seeme beau­tifull, so vertue to seeme vgly. He can disswade men from religi­on in great friendlines: 1. From a supposed impossibility; How canst thou (poore weakling) beare such a yoke? certeinly thou wilt neuer endure such strictnes, thou mayest set thy hand to the plough, but thou wilt soone looke backe, and prooue an Apo­state. But here is a tempter come: for Gods spirit teacheth other­wise, that howsoeuer without Christ we can doe nothing, yet it is God that beginneth and perfecteth his good work in vs, whose yoke is ea­sie 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 professe it. Here is the tempter come: for the Spirit of God teacheth, that he that denies Christ before men, shall be denied of him before men and Angels.

Further, he can disswade from diligent hearing the word, and from reading the Scriptures, because they be exceeding long, and hard to be vnderstood. Why, thine owne busines is such as can­not giue thee leaue euer to atteine any thing to the purpose, espe­cially because deep knowledge of points belongs not but to Di­uines; for an vnlettered and priuate man a little knowledge is best. Here is a tempter come: though he should speake in the voice [Page 79] of an Angel: for Gods Spirit bids priuate men search the scriptures, because they testifie of Christ; and commends priuate Christians, be­cause they were full of knowledge.

Further, he can discourage the practise of piety, by sugge­sting, that to be strict in life is to sauour of too much purity, at least it will be counted but scrupulousnes & too much curiosity: and, If thou wilt be singular, and contemne and condemne all men but thy selfe, so will men deale with thee: Why, thou liuest as though men were to be saued by good workes, and not by Gods mercy. Here the tempter is come: for the Spirit of Christ ne­uer quenched smoking flaxe, but encouraged the care of walking in Gods wayes, though it be to walke in the straite way and narrow path that leadeth vnto life.

Lastly, in all outward or inward temptations, let vs looke to Christ, who hath sense of both, that he might be compassionate to vs in both.

In this first and fierce assault, consider two things: Satan aimeth at foure things in this first temp­tation. 1. the ground of it, If thou be the sonne of God. 2. the inference, Commaund these stones to be made bread, which is on a good ground to entice him to euill. In which temptation Satan aimes at fowre things directly. 1. To impugne Gods truth, and word, and that notable oracle from heauen, testifying that Christ was the Sonne of God. 2. To shake the faith of Christ: Satan knew well enough he was the Son of God, and he makes not this a question, as though he would be instructed in it; but that he would make Christ doubt whether he was the Sonne of God. And note how cunningly he ties his poli­cies together, as he did against the first Adam; he calls Gods word into question, which is the ground of faith; which if hee can bring out of credit, faith failes of it selfe. 3. Because of his pre­sent estate, to doubt of his fathers prouidence; and because of his great hunger and want of meanes to supply it, to call his own Di­uinitie into question. 4. To vse vnlawfull meanes to releeue and sustaine himselfe.

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 sinne of gluttonie, by which (they say) the first Adam fell; there is no sense so to thinke: For 1. Christs answer, which was directly fitted to the suggestion, tended nothing to the sinne of [Page 80] gluttonie. 2. Gluttonie is an excessiue eating of more then needs; whereas Sathan desires no more then that Christ would at his de­sire eate, to the necessarie sustaining of nature: it is no great glut­tonie to eate a peice of drie bread in extreame hunger; belly-gods and gluttons satiate themselues with other more pleasant and de­licate dishes. Let vs therefore know, that the proper end of this temptation, is distrust in God, in his word, and sufficient and due meanes to releiue his present estate.

If thou be the Sonne of God] that is, the naturall Sonne of God, equall in power, the delight of the Father, as the voice pretends, then doe this that I may beleeue thee; els deceiue not thy selfe, be­cause of the voice from heauen, thou art but a pure man.

Doctr. 1.Note how Sathan doth directly oppose himselfe against the word of God. Satan directly opposeth the word of God. God had said Christ was his Sonne, Satan knewe it, and after confessed it; yet against his owne knowledge he calls it into question, although hee had seene it confirmed by two strange signes from heauen, of which we haue spoken. The like was his practise, when he set vpon Eue; saying, What? hath God said thus and thus? why? he knewe God had said it, and that in the day they should eate, they should die: and yet he labours to make them doubt of that trueth, which both he and they knewe too well. This was euer his practise.

Reasons. 1.1. Because of his great malice to God, who hath euery way set himselfe to confirme his word, that his owne truth might shine in his word to all the world. Therfore he hath outwardly confirmed it by many powerfull, and glorious miracles, such as the deuil could neuer make shew of; as raising the dead, the standing and going backe of the sunne, the diuision and standing of the sea and riuers, and the bearing of a Virgin: and inwardly, his holy Spirit per­swades, testifies, confirmes, and sealeth vp the word in the hearts of Gods children, 1. Ioh. 2.20. 2. Cor. 2. Now to make God a ly­er, and to shew himselfe most contrary to the Holy Spirit, he con­tradicts, and opposeth, stormeth and rageth.

22. He hateth the word of God, because it is the greatest ene­mie to his Kingdome, euery way resembling God the author, and carrying his image. It is light, and no maruell if the Prince of darkenes resist it; it discouers his subtilties, and fenceth the Chri­stian against his pollicies; it discerneth spirits, that let him come as an Angel of light, he shall be vncased. As he preuaileth in dark­nes, so he worketh in impuritie; now here the word resembling [Page 81] God himselfe crosseth him; it is pure in it selfe, and a purifyer, as Christ saith, Yee are cleane by my word. Further, his cheife power beeing in the sonnes of disobedience, and in the hearts of infidels, here also the word clips his wings, beeing the word of faith: and Ioh. 17.20. Christ prayed not onely for his disciples, but for all those that should beleeue in him by their word. In a word, seeing he exerciseth his cheife power in the sonnes of perdition, who are giuen him to rule at his will; here the word is his enemie, because it conuerteth sinners, and saueth soules, called therefore a word of saluation.

3. Hee opposeth Gods word through the malice he beareth Gods children: for he euer opposed true professors, 3 casts them in­to prison, and would neuer let them haue a good day in the world, if he might haue his wil, and followes 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 through his tempta­tions, and make them forcelesse: it is that which comforts them, and sustaines them in their troubles, and directs them happily to heauen, so as no way he can haue his will of them.

4. It stands him in hand to oppose Gods word: 4 for his long ex­perience hath taught him, that so long as men hold to the word, they be safe enough vnder Gods protection; and hee could neuer winne his captaine-sinners to such high attempts in sinne, were it not that he had first shaken the truth of Gods word out of their hearts. How could he haue brought Pharaoh to such obstinacy 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 then the sting of the mira­cles forced him. When Saul had once cast off the word of the Lord, Satan lead him as in a chaine, to hunt Dauid, to throwe a dart at Ionathan, to seeke to the Witch, against whom himselfe had enacted a seuere law. The like of Ahab, Herod, Nero, Do­mitian, &c.

5. The word of God is the sentence and rule of righteousnes, 5 which condemneth Satan; and therefore no maruell if he cannot endure it, and wish it false, and loue it no better then the bill of his owne condemnation and death eternall.

It is a note of a man foyled by the temptation of Satan, and of a deuillish spirit, to call Gods word into question; Vse. either to deny it as false, or doubt of it as vncertaine; either of which if Satan can [Page 82] perswade vnto, he hath his wish: for he knowes they are no sub­iects to God that will not acknowledge his scepter, but doubt of the rod of his mouth: he can easily blindfold them, and lead them whether he will, that denie the light: he can easily vanquish them, and lead them captiue to all sinne, if he can get them to cast away their weapons. Yet what a number of men hath the deuill thus farre preuailed with, in this violent kind of temptation? Some call in question whether the Scripture be the word of God, or no; swarmes of Atheists, and Macheuillians, that hold the word but an humane deuise and policie; which is to open a doore to all car­nall and bruitish Epicurisme, and to confound man and beast to­gether. Others doubt not of all, but of some bookes: and others not of some bookes, but of some places of the holy Scripture. But we see that Satan would haue Christ, but to denie or doubt of one sentence: and what Eues calling into question of one speach of God brought on all our necks, all we her posteritie feele. And it is in our natures, when God speakes plainely against that sinne, we make ifs, and peraduentures at it, and so turne it off. As for exam­ple: 1. Our Sauiour teacheth plainly, that whosoeuer are of God heare his word, and his sheepe heare his voice. Either men must beleeue it, or denie it: and yet how few can we perswade conscio­nably to heare the word? all who must plainely either make the voice of Christ false, or themselues none of Gods, none of Christs sheepe, for not hearing it. 2. Our Sauiour saith expressely, He that heareth you, heareth me, Luk. 10.16. and that God speakes in the mouthes of his Ministers, 2. Cor. 5.20. and that they haue an hea­uenly treasure in earthen vessels. But how fewe are of this minde? neuer did any heathens so despise the voice of their Priests, and the answer of their Oracles, as Christians in generall despise our voice, in which God and Christ professe they speake. 3. Christ plainely saith, this word is the immortall seed of our new birth, the sincere milke to nourish the soule, the bread of life, heauenly food. But who beleeue him? for generally men haue no appetite, no desire to it, and can well be content to let their soules languish in grace, and be staruen to death. And whereas they would goe as farre or far­ther into other countries as Iacob and his sonnes into Egypt, when there was no corne in Canaan, to supply their bodies with food, this they will not stirre out of their doores for.

Well, take heed of calling diuine truths into question, stand not in them vpon thy reason and vnderstanding, which are but [Page 83] low and shallow, suspect them in things thou canst not reach ra­ther then the truth of Scripture, and make good vse of these rules. 1. In the rising of any such temptation, know, No diuine truth to be cal­led into questi­on for 3. rea­sons. that Satan seekes aduantage against thee, and would bring thee into the same condemnation with himselfe, by the same sinne and malice against God. If he durst thwart so diuine a truth, so strengthned from 1 heauen, and that to Christs owne face, he dares and will contra­dict Gods word to thee. 2. Consider, if thou sufferest Satan to 2 wrest away the credit of any part of diuine truth, or the word of God, what shall become of all our religion, and the ground of our saluation; all which is laid vpon the truth of the word, of all which our Sauiour saith, that not one iot of it shall faile. 3. Know that by yeelding a little to Satan herein, God in his iustice may 3 giue thee vp to such strong delusions, as the deuill himselfe cannot be so besotted as to beleeue. See it in some instances. Satan be­leeues there is a God, and trembleth, saith S. Iames; and yet he so farre deludes a number, as their sottish hearts say, There is no God, Psal. 14.1. Satan knowes there is a day of reckoning and iudgement, as the deuills confessed, Art thou come to torment vs before the time? and yet he so besotteth and blindeth others, that they make but a mocke of all, as those in Peter, who mocked and said, Where is his comming? 2. Pet. 3.1. Satan knowes, that God is all an eye, to whom day and darkenes are alike: yet in tempting men to secret sinnes, he will make them say, Tush, who sees vs? can God see through the thicke cloud? The deuill knowes, that God is iust and will not take the wicked by the hand; and yet he makes the sinner beleeue his case is good enough, beeing a most graceles man; and makes one wicked man say of another, as in Malachi, We count the proud blessed, &c. The deuill knowes, that he that go­eth on in sinne, shall not prosper; yet he makes the sinner, who turnes from the word, to beleeue he shall prosper.

As this temptation aimed to ouerthrow the word of God, so also the faith of Christ in that word, namely to bring him from his assurance that he was the Sonne of God. Whence we may learne, that,

Satan in his temptations against all the members of Christ, Doctr. 2. ai­meth to destroy their faith. This Christ himselfe witnesseth, Satan in all temptations seekes to ouer­throw the faith of men. that Satan desired to winnow the Disciples, but himselfe prayed that their faith might not faile, Luk. 22.31. 1. Thess. 3.5. for this cause when I could no longer forbeare, I sent Timothie, that I [Page 84] might know of your faith, least the tempter had tempted you in any sort. And hence his continuall practise is to bring men to the extreams of faith, in aduersity to despaire, in time of prosperity to pre­sumption.

Reasons. 1.1. He maligneth faith, as beeing a speciall gift and marke of Gods elect, because it is giuen to them onely, and to all them, and therefore is called the faith of Gods elect, Tit. 1.1. and to faith is the worke of regeneration ascribed, 2 Act. 15.9. 2. All Satans temptations tend to breake off the couenant and communion be­tweene God and his children, and therefore must in speciall man­ner aime against faith: for by faith we are made the Sons of God, Gal. 3.26. & God espouseth & marrieth vs vnto himselfe by faith, Hos. 2.20. & by faith we are brought into the grace by which we stand. 3. He knowes that faith is our sheild, wherby we both keep off the fiery darts of Satan, 3 and quench the same, and that faith is the victory whereby we ouercome the world: this is it that makes all his temptations forceles: for, though we haue no power of our selues to withstand him, yet faith gets power from Christ, and layes hold on his strength, which quells all the aduersary-power of our saluation. We stand by faith, saith the Apostle; and Satan sees the truth of Christs speach, that the gates of hell shall neuer preuaile against it. He hath reason therefore to labour to weaken it, and to root it out (if it were possible) out of the hearts of men, and out of the world. 4 4. All his temptations bend themselues to cut off and intercept the course of Gods loue, and his fauours to his children: hee bursts with enuie at the happinesse of the Saints. But vnlesse he gaine their faith, he cannot interrupt this; for by faith, as by an hand, we receiue Christ himselfe giuen vs of the Fa­ther, Eph. 3.17. and with him all his merits, and all things belon­ging to life and godlines. We receiue the promise of the spirit by faith, Gal. 3.14. yea the presence of the Spirit, who dwels in our hearts: by faith we receiue the hope and hold of our blessed inheri­tance hereafter, Gal. 5.5. And whereas Satans continuall drift is, to estrange God and vs, faith only crosseth him, by which we haue entrance and boldnes to the throne of grace by our prayers, to speake vnto God freely as to our father, Eph. 3.12. Hebr. 10.22. yea, to aske what we will, and obtaine not onely all corporall bles­sings good for vs, but also the sanctified and pure vse of them; whereas the vnbeleeuer corrupts himselfe in them continually. 5. Satan well knowes, 5 that faith is the ground of all obedience, with­out [Page 85] which the word and all Gods ordinances are vnprofitable, Heb. 4.2. without which there is no pleasing of God, Hebr. 11.6. in any thing: for whatsoeuer is not of faith, is sinne. Hath hee not reason then to assay by all his strength, to take this hold from vs? Doth not he knowe, that the foundation being ouerthrowne, the whole building must f [...]ll, and the roote ouerturned, all the tree and branches come downe with it? Seuer a man from his faith, he tum­bles in impietie and vnrighteousnes, hee is odious to God in all things, Satan [...]ramples vpon 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.

Those who neuer felt any temptation, Vse. 1. but euer beleeued, and ne­uer doubted (as they say) neuer had faith: No temptati­on, no faith. for neuer had any man true faith, but it was assayled most fiercely: neuer was faith laid vp in the heart of any child of God, but the combate between nature and grace, faith and frailtie, flesh and spirit, was presently proclai­med. Eues faith was wonne from her quickly: Abrahams faith was mightily assailed, which because in such a combate he retained, he was renowned and stiled the father of all the faithfull, and faithfull Abraham: Moses his faith was shaken, and his great sinne was vn­beleefe: Iob in his miserie was many waies assailed to distrust God, as his words import, If hee kill me, I will trust in him still: and Satans aime was, to bring him to blaspheme God, and die.

As the deuill laboureth most against our faith, so should we most labour in fortifying it. Vse. 2. Policie teacheth men to plant the most strength at that fort or part of the wall, Because Satan most oppug­neth our faith, we must most fortifie it. where the enemie plants his greatest ordnance, and makes the strongest assault. And na­ture teacheth vs to defend all our parts but especially our head and heart, and such like vitall parts: the very serpent will saue his head so long as he can, by naturall instinct, whatsoeuer become of other parts. Our cheife fortresse is our faith: we haue no grace but is worth preseruing and sauing; yet of them all, Faith is as it were the Head and leader; it sends the vitall spirits of heauenly life to the whole man. Let grace therefore teach vs to saue this grace, which is the heart of a Christian aboue all the rest, and to beware of the least pricke or cracke in it, which is dangerous. A man may receiue great gashes and wounds in his armes, and thighes, or ex­teriour parts, and recouer it well enough: not so in the heart or braine. Though thy comfort, ioy, feeling, yea and fruits may faile, take heed thy faith, thy root faile not. This is that which the A­postle [Page 86] Peter exhorteth, 1.5.9. — whome resist stedfast in the faith: wherein if a man sit not very fast, Sathan will soone vn-horse him.

And of all others let afflicted and humbled soules lay hold, and make vse of this exhortation; for Satan doth with so much the more violence assault them, as he findeth it easier to preuaile with them: for well he knowes, that howsoeuer they heartily detest all other sinnes, and much adoe he hath to bring them to his lure in other, yet their spirits beeing oppressed and wounded by the sense of sinne, and Gods dispeasure for it, he findes them inclinable e­nough vpon euery triuiall temptation to despaire; and so makes a wide breach by their improuidence, 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?

Answ. By obseruing these few directions:

3. Generall di­rections for the fortifying of faith.I. Consider the excellency of this grace: for those onely that know it, are in loue with it, and will vse meanes to preserue and increase it. And this excellency appeares in these branches: 1. It 1 is the first stone to be laid in Christianity, called a subsistence or foundation, Excellencie of faith in 4. things Heb. 11.1. from whence also Christians are styled, 1. Cor. 1. and, the houshold of faith, Gal. 10.6. of which Christ him­selfe hath vndertaken to be the author and finisher, and hath ap­pointed all his ordinances to breed and perfect it in the hearts of all that shall atteine the end of it, which is saluation, namely the word of faith, Rom. 10.8. the sacraments the seales of faith, chap. 2 4 11. and the prayer of faith, Iam. 5.15. 2. It is the beginning of our blessednes: Ioh. 20.29. Blessed is he that hath not seene, and yet beleeueth: It espouseth vs to God and Christ, and ascerteineth vs of the marriage day: It honoureth God, as Abraham by beleeuing gaue glory to God, and makes vs witnesse that God is true, which is not more honour to God then our selues, Ioh. 3.33. 3. All our 3 strength is from faith: Heb. 11.33. by faith the Saints subdued Kingdomes, and were strong in battell: faith is the victory where­by we ouercome the world: by faith we stand: A graine of it can worke wonders, and what then can strong faith? It drawes ver­tue from Christ, who himselfe was foyled by it in the Syrophenissan. All things are possible to it, Mar. 9.23. Giue Peter faith, he shall 4 not sinke, but shall walke on the sea, Matth. 14.29. 4. All our present comfort is from it; peace with God, and peace in our [Page 87] consciences, Rom. 5.1.2. comfort in afflictions; it beareth great weights vncrusht, it selfe beeing [...], a sound and sure foundation. According to the measure of faith, is the measure of all other graces and comforts. As a man beleeueth, so he o­beyeth, loueth, prayeth, and is heard. Yea not onely the mea­sure of grace here, but of glory hereafter is proportioned to the measure of faith. And is it not worth preseruing and in­creasing?

II. Vse meanes to increase and strengthen it, and they be these: Means of forti­fying faith, 4. 1. Acquaint thy selfe with the word of God, often read, repeated, preached, meditated, and conferred on: this is the word of faith, 1 and euery thing is fed and preserued by that whereof it is begot­ten; and the often hearing, reading, meditating, and conferring of it doth fixe and digest it, and makes it at hand to comfort the weary hands and weake knees. And we must not onely frequent the audible, but also the visible word, that is, reuerently and con­scionably vse the blessed Sacraments, which are signes and seales of Gods fauour, and our faith. Those that say they beleeue, and yet neglect the word and Sacraments, deceiue themselues: for there is nothing to saue, where is no meanes of sauing: A man cares not greatly for an empty chest. Neither can faith stay where she sees not her selfe respected. Oh take heed of Satans sub­tilty, who to hold men in infidelity withholds them from vision, and to starue mens soules intercepts their food: And in comming to the word, consider the excellent promises that are made to faith, and take speciall notice of places which may batter the de­uills temptations to vnbeleefe.

2. Obserue the tokens of Gods loue and fauour towards thee; 2 and, because no man knowes loue or hatred by things before him, labour to find it in spirituall things, how much thy heart loueth him, which is a reflexion of his loue, what ioy of the spirit, what assistance in former trialls, what strength, patience, issue and vse of them thou hast. Experience of God is a strong prop, when the soule can gather from former time a cōclusion of Gods presence, and aide for time to come: So did Dauid, Psal. 23. vlt. and 1. Sam. 17.34.37. and Psal. 143.4.5. and 77.7. to 13. Hath the Lord for­gotten to be mercifull, and shut vp his louing kindnesse in vtter displea­sure? I said this is my death: yet I remembred the yeares of the right hand of the most High, I remembred the workes of old. And how iustly doe some faint in trouble for want of obseruing the wayes [Page 88] of God with them in former trialls and deliuerances?

3 3. Labour to get, and keep the assurance of thy adoption: for then the gates of hell shall not preuaile to hurt thee. The former, by the witnesse of the Spirit, which will alway vphold vs in affli­ctions, if our care be not to grieue and quench him: So long as the spirit of consolation possesseth the heart, what sound comfort can be wanting? but if he depart in displeasure, neither can our faith or comfort be long vpheld. The latter, by keeping good con­science: for faith and good conscience stand and fall together: an accusing conscience weakens faith, and destroyes boldnes, that we dare not come neere vnto God; wheras contrarily our election is made sure by good workes, 2. Pet. 1.5. and by the fruits of the Spirit. It stands vs in hand, if we would stand against Satan in the day of triall, to take heede of admitting any thing against our conscience: which the Apostle compares to a shippe fraughted with precious wares, such as faith, loue, ioy, with other graces: Now if we cracke our shippe of conscience, we make shipwracke of faith and the other graces, which good conscience had preser­ued.

4 4. Faith beeing the free gift of God, who is the author and fi­nisher of it; a means to stablish it is feruent and continuall prayer, as the Apostles knew well enough, Luk. 17.5. saying, Lord increase our faith: and that good man, Mar. 9.24. Lord I beleeue, help my vnbeleefe. Christ praies for the not failing of thy faith, wilt not thou pray for thy owne? The least faith can pray for more. A speciall marke of the least measure of faith, is, that it can pray for more.

III. When thou feelest Satan assalting thy faith, and hiding from thine eyes the loue of God, then set before thine eyes Gods gracious promises made, and to be made good to thee in Iesus Christ; both because 1. of the generality of them, which run with­out excepting thee, if thou doest not except thy selfe; as also, 2. because they are built and grounded, not vpon thy sense and fee­ling, but vpon Gods vnchangeable loue; as also, 3. because he hath commaunded thee to beleeue. Obiect. Oh, but would you haue me beleeue, when I feele nothing but corruption in myselfe, and correction and displeasure in God? Answ. Yes: for faith must be where is no feeling, and may bee: one thing is the beeing of a thing, another the discerning of it. Doth not the sunne shine, though a cloud or some other thing be betweene our sight and it? Nay, then when sense and feeling cease, faith beginnes her chiefe [Page 89] and most glorious worke. Was it not Abrahams commendation, that he beleeued against beleefe, and hoped against hope? when all nature and sense was set against him, he held the word of pro­mise against sense and nature. Nay, our blessed Sauiour, 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? Dauid beleeued in the word of God, and not his eyes; and so must thou, that thou hearest God speake, and not that thou seest. Thomas when he would beleeue no more then that he saw and felt, our Sauiour said to him, Be not (so) faithlesse, but faithfull.

In the strongest encounter waite still till Christ come to ease thee, he is not farre off, and commit thy selfe in weldoing into his hands as into the hands of a faithfull Creator; say with Hester, I will goe to the King, if I perish, I perish; it may be he will reach out his scepter graciously, and I shall liue; but if I must needs pe­rish, I will perish vnder 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 Diuinity, and call in question whether he was the Sonne 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 40. dayes of my knowledge; What is become of thy father, and of his prouidence, whose Sonne thou art proclaimed? Is this the care thy father hath of thee? Doth he thinke thou canst liue of aire, or feed of winde, or digest stones? Art thou (weake creature and staruen) he that must preuaile against the gates of hell? Art thou the Messiah, that hast not a morsell of bread to put in thy mouth? No, if thou wert the Sonne of God, he would care a little more for thee: no naturall father that had a drop of affection, would leaue his child so destitute. Whence we may learne, that

Satan seeketh to make the members of Christ (as well as the Head) call in question their adoption and saluation, Doctr. 3. Satans drift is to make men call in question the truth of their adoption in their trialls. for present aduersitie and want. A notable instance hereof we haue in Iob, whom when the deuill by Gods permission (to bring him to blaspheme God) had robbed him of his goods, had slaine his chil­dren, had afflicted his body with most painefull and loathsome botches; then he sets vpon him, and sets all his friends vpon him, to make him beleeue that God also is his enemie, & hath brought his sinne vpon his head. And this he taught his instruments, the [Page 90] wicked rulers, or rather raylers, Matth. 27.41. when Christ was in most extreame torments, and terrours of body and soule, hanging on the crosse, they said in scorne, If he be the Sonne of God, let him come downe from the crosse, and we will beleeue on him: Hee trusted in God, let him now deliuer him if he will haue him: for hee said he was the Sonne of God. As if they had said: Is not this a notable deceiuer to say he was Gods Sonne, and now is in extreame danger, ready to perish shamefully, and no hope of any deliuerance? If hee were the Sonne of God, would he suffer him to perish? So it is his or­dinarie temptation to any beleeuer: Doest thou not see thy selfe poore and despised, in want and sorrow? Seest thou any one signe of Gods fauour? Art thou not depriued almost of all the pleasures of the world? Seest thou not that God cares for beasts and foules, which he feedeth in due season, but thou art neglected?

Reasons. 1.1. This comes to passe, because of Satans malice towards God himselfe; he would not onely falsifie his word, who hath said, that No man knoweth loue or hatred by all the things afore him, Eccles. 9.1. but also impeach his prouidence and care ouer his children, who whatsoeuer their outward estate seeme to be, are still as deare vn­to him, as the apple of his eie; and when they be as most vnknown, yet are they knowne. 2 2. Because of Satans malice to pietie and religion, which by this meanes he seekes to chase out of the earth: for the world keeps it vnder, and commonly it riseth to no great matters. Now if God respect it not neither, who would be god­ly? what profit were it to serue the Lord? 3 3. Satan herein hath much strength from our owne corruptions, and ploweth often with our owne heifers: for we desire rather to walke by sense then by faith: we hardly beleeue without pawnes and pledges; euery man trusts his owne eyes, and thinks wisedome good with an inheritance. Hence his temptation finds the easier entrance and better entertainment. 4. Satan euer in these temptations hath a further reach then he shewes, 4 namely that he may hence perswade men to some vnlaw­full meanes to releeue themselues, and better their estate; no lon­ger to depend vpon God, who hath cast off the care of them; but to shift for themselues, and (as hee mooued Christ himselfe) to make stones bread. 5 5. Sathan hath gotten no small aduantage a­gainst Gods deere children by this kind of temptation, & brought them to take their owne wayes, as if God had quite forgotten them. Abraham thought God had left him to the cruelty of the Egyptians, and that there was no way to helpe him, but by lying, [Page 91] and teaching his wife so to doe also. Lot was so enuironed by the Sodomites, as to auoid their fury he saw no way, but to offer his daughters to their abuse and filthinesse. Dauid was so hunted by Saul, as he must shift for himselfe by faining himselfe madde. An heart now cleaning vnto God, and resting in his assured loue and prouidence, would haue waited till God had come vnto it, and not turned it selfe to carnall counsels.

This condemnes their follie, Vse. who iudge themselues and others by outward things, which fall alike to all: who may see by this, what spirit it is that suggesteth them. It is a delusion of Sathan, and generall in the world, to make men deeme themselues and o­thers happy, and in Gods fauour, 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 himselfe the Sonne of God, who had all his fathers loue powred vpon him, Outward things make neither happie nor vn­happy: fowre reasons. should haue been most hated of his father, and a most vnhappy creature: He was in want of house, of mony, of friends, of food; the world had no malice in it, which was not cast vpon him: and he was not onely forsa­ken of men, but in such distresse on the crosse as he complained he was forsaken of God. And yet all creatures were not capable of that loue wherewith his Father loued him, when he loued him least.

2. Neither the testimony of Gods loue, nor the dignity of his children stands in outwards things, nor in the abundance of worldly comforts: for then the rich glutton should haue been far better then Lazarus; Abraham, Isaac, Iaacob, who for famine were glad to flie their countrey, should bee in lesse grace with God, then the wicked Kings to whom they went. The Apostles, who were the lights of the world, who were in hunger, thirst, na­kednes, buffeted, without any certeine dwelling place, reuiled, persecuted, accounted as the filth of the world, and the offscou­ring of all things, should haue beene in no better account with God then with men. The Saints in Heb. 11.36. to 39. who were tried by mockings and scourgings, by bonds and imprisonment, were stoned, hewne asunder, tempted, slaine with the sword, wandred in sheep-skins, &c. beeing destitute, afflicted, and tor­mented, should haue lost both their dignity in themselues, and their fauour of God. But they lost neither of these: For the same text saith, that the world was not worthy of them, beeing men of [Page 92] such worth, and that by faith they receiued a good report, namely from God and all good men.

3. The beauty of Gods children is inward: that which argueth Gods loue, is the gift of his Sonne, faith, hope, a ioyfull expecta­tion of the future inheritance. 1. Ioh. 3.1. Behold what loue the Fa­ther hath bestowed vpon vs, that we should bee called the sonnes of God. In which words, the Apostle calleth our eyes backe from behol­ding earthly dignities and prerogatiues, which we are euer poa­ [...]ing into, and haue hawkes eies to see into the glory of the world: But hee would haue vs behold Gods loue in other things then these, namely in the inward notes and markes of Gods children. And here is a maine difference betweene that loue which comes from God as God, Difference be­tweene the loue of God, as God, and of God as a Fa­ther. and that which commeth from him as a Father; between that which he bestoweth on his enemies, and that which he bestoweth on his sonnes; that which bond-children receiue, which are mooueables, and that which the sonnes of the free-wo­man receiue: for this is the inheritance: let Isaac carrie that away, and no scoffing Ismael haue a foot in it.

4. Whereas Satan from crosses, losses, afflictions, anguish, and durable sorrowes perswades that men are not Gods children, the Apostle (Heb. 12.6.8.) makes a cleane contrarie argument, that afflictions and crosses are signes of Gods loue rather then of ha­tred, and markes of election rather then of reiection: Whomsoeuer the Lord loueth, he chasteneth, and scourgeth euery sonne hee receiueth. If ye be without correction, whereof all are partakers, then are ye bastards, and not sonnes. And, 2. Tim. 3.12. All that will liue godly in Christ, must suffer persecution: the world must reioyce, while they must be sorrowfull, 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.

Rules to con­firme the heart in the loue of God, notwith­standing out­ward crosses.1. Rule. Labour to confirme thy selfe in the assurance of thy adoption, which Satan would haue thee stagger in, as Christ here: and if thou beest assured thou art Gods child, it will drawe on an other assurance; namely, that God will be carefull of thee, to re­leeue thy want, and deliuer thee in thy distresse, whose loue sur­passeth the loue of most naturall Parents to their children; as ap­peareth, Isa. 49.15. Can they that are euill, giue their children good things? how much more shall God our heauenly Father [Page 93] giue good things to his children, which he seeth good for them? Quest. How shall I confirme my selfe in my adoption? Answ. By thy resemblance of God, as the natural child is like his naturall fa­ther. In Adam we lost the excellent image of God, let vs labour now to finde it restored in the second Adam. Means to con­firme to a mans selfe his owne adoption, 3. 1. Examine the life of God in thee, who art naturally dead in sinne: the breath of this life is heauenly thoughts, meditations, affections: the actions of this life are spirituall growth, and increase in grace and vertue; 1 Christians duties in generall and speciall: the maintenance of this life, is the hungring and thirsting after the heauenly Mannah, and water of life, the word of God: the verie beeing of it, is our vni­on and communion with God by his Spirit, which is as the soule to the body. 2. Examine the light of God in thee: for he is light, 2 and in him is no darkenesse; and if thou beest his child, thou art one of the children of light. As thou growest in vnderstanding what the will of the Lord is, so thou growest in this image, and art like vnto Christ thy elder brother, vpon whome the Spirit of wisedome and vnderstanding, the Spirit of counsell & strength, the Spirit of knowledge and the feare of the Lord doth rest, Isa. 11.2. whereas on the contrary, these two things goe together; as in the heathens, darkenes of vnderstanding, and estranging from the life of God, Eph. 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 wise­dome, shut not thy heart and eyes from the beames of this blessed light. 3. Grow vp in holinesse and righteousnesse, as God him­selfe 3 is not onely free from all euill, but infinite in goodnes, most iust, most holy: and as he letteth his light shine before men, so must thou let thy light shine before men, that they may see thy good workes, Matth. 5.16. 2. Cor. 7.1. cleanse you selues from all filthines of flesh and spirit, that ye may growe vp to full holinesse. This holinesse must not onely fence the heart from vncleannesse, but the eye, the eare, the mouth, the hands and feete, and all the members, when they be ordered according to the word prescri­bing rules for them all.

2. Rule. When thou feelest grudgings of diffidence arise, and Satan will vrge thee how thou canst thinke thy selfe respected of God, beeing beset with such a world of trouble, and almost drow­ned in a sea of vexations, without bottome or banke; Now call to minde and set before thee Christs blessed example, in whom as [Page 94] in a glasse, thou maiest see the sharpest of thy sorrows in any kind, not onely sanctified and sweetned, but mingled with admirable loue of his father. What euill befalls thy body and soule, or thy estate inward or outward, which hee hath not borne and broken, and yet neuer the lesse loued of his Father? Thou wantest com­forts of body, house, land, meat, money; he 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 Sa­maritan, who would giue him none. Thou wantest friends, re­spect in the world, yea where thou well deseruest, yea where thou mightest iustly expect it: Remember it was his case; his friends became his foes, his scholler a traytor, the world hated him cause­les; he came to his owne, and his owne receiued him not; he was without honour in his owne countrey, he had euill repaid him for good; he wept ouer Ierusalems miserie, but Ierusalem laught at his. Thou wantest peace of conscience, canst not see a cleare look from God, nor feele any ease from the sting of thy sinnes, thy sor­rowfull mind dries vp thy bones, all outward troubles are nothing to this: But remember that neuer was any so loaden with the bur­den of sinne 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 driue thee from God, labour to see how neare and graciously God draweth towards thee; Sundry waies of God drawing neere his saints in their trou­bles. and thus beate him with his owne weapon. 1. The Lord helpeth forward our saluation by them, beeing sowre sau­ces to bring vs out of loue with our sweet sinnes, and of this euill 1 world: plowing of ground kills the weeds, and harrowing breaks the clods: they be the Lords sharpe salues to draw out our secret corruptions, and the Lords sope to wash foule linnen white: they be the Lords vshers to teach vs his statutes; to teach by a little smart both what thou hast deserued in the life to come, and what Christ hath suffered for thee in bearing the whole punishment of all thy sinnes; to teach thankefulnesse for contrary blessings; by pouerty, sickenesse, trouble, men learne to bee thankefull for wealth, health, peace: to teach pity and compassion towards the misery of others: to teach circumspection in our waies, and more 2 care of obedience to all Gods commandements. 2. The Lord by crosses trieth and exerciseth the faith, patience, and sincerity of his seruants, whether they will hold out as Iob: for as a man by wrestling knowes his owne strength better then before, so is it [Page 95] here. 3. The Lord is neuer nearer his children then in trouble, in fire and water, in sixe troubles and in seauen, to support them with strength and patience, to giue a blessed issue and vse, and turne it to his owne glory in their mightie deliuerance, and to their best; all things are turned to their best, to recompense their light afflictions with an eternall weight of glory. As Christ said of Lazarus, This sickenes is not to death, but that God may be glorified, Ioh. 11.4. so we may say, This pouerty, losse, disgrace, &c. is not to the vtter vndoing of a man, but that God may haue glory in his deliuerance and glorification.

So much of the third drift of Satan in this first temptation: now of the fourth. In that the deuills last drift in it is, to haue Christ in his want and hunger, to vse an vnlawfull meanes of supplie, note, that,

It is an ordinary instigation and temptation of the deuill, Doctr. 4. or a deuillish spirit, To vse vnlaw­full meanes to help our selues is diabolicall. to vse vnlawfull meanes in our want to help our selues. Because Christ had no ordinary meanes of getting bread, he must prouide for himselfe by extraordinary. Gen. 25.29.32. Esau comes out of the field weary and hungry, and almost dead for meat: how must he supply his want? Sell thy birthright (said Satan:) and so he did. Peter was in great danger in the High Priests hall: how must he help himselfe out of their hands? Denie thy Master (said Satan,) forsweare him, and curse thy selfe: and thus he gat out. Saul was in great straits, God was gone from him, he was not answered by Vrim, nor oracle: how shall he doe for counsell? he must goe to the witch of Endor: and so the deuill sends him from himselfe to himselfe who can tell him more then all his Vrim, his dreams, his Prophets. Sarah wanted a child, she had a promise of one, but she laught at that, Gen. 16.2. yet must she haue one another way; she giues her maid to her husband, and she brings an Ismael, a mocker & persecutor of the promised seede.

1. Satan sees how easily he can weaken our confidence in God, Reasons. 1. seeing we are ready to trust more in the meanes then in God: he knowes our infidelity, which makes vs hastie, and soone weary of waiting. 2. Hee knowes▪ how derogatory this is to the pro­mise, 2 truth, power, and prouidence of God, who can susteine his children aswell aboue meanes, without meanes, yea against meanes, as with them. His hand is not shortened that he cannot help. 3. He easily drawes on this temptation vnder a colour of 3 [Page 96] necessity, which we say hath no law, but falsly. Hence is the common speech of the world, to defend any iniustice, Why, I must liue, I must not put forth my wife and children to begge, I must so exercise my calling as to maintaine my wife and familie, I must vtter my wares though I lie, and sweare, and exact, and de­ceiue: and so vnder a colour of good, and pretence of necessity, no wickednesse comes amisse in the course of ones trade.

Vse. 1.This teacheth vs to bewaile the pitifull estate of numbers of men, taken in this snare of the deuill: as,

1. Numbers of men oppressed with pouerty, because they say they must liue; they must liue in an vnlawfull calling, wherein they be slaues and drudges to euery mans sinne: such as are Play­ers, Iesters, Wisards, Tumblers: such are schollers, who for pre­ferment runne into Popish countries, and betake themselues to Seminaries, & so become traytors. Yea those that haue no calling, must liue too: but how? by filching, stealing, or begging, as idle and roguish vagrants; and those at home whose extreame idlenes brings pouerty vpon them as an armed man. Or els by gaming, cheating, and by their wits. The whole course of all which, is but a prentiship to the deuill.

2. Others that exercise honest trades, but easily help them­selues forward by swearing, lying, facing, false weights, mea­sures, and trickes which they put vpon men: They neuer sticke for a penny-profite to hazard their soules: He is no quicke chap­man, if he cannot lie for aduantage: neither can he be trusted vn­lesse he sweare: he must sweare, or he must not sell: he must some­times make the best of an ill bargaine, and with a little colour lay it vpon another mans necke: for why should he willingly wrong or vndoe himselfe?

3. Others a number, 1. who by misdemeanours haue brought iust reproach vpon themselues, and seeke to salue it by lying, fa­cing, and shifting, and perhaps by worse meanes. This was the case and sinne of good Dauid: he had corrupted himselfe with Bathsheba, he was afraid the adultery would come home to him, he sends for his worthy captaine Vriah to goe home to his wife, that so it might be couered; but when it could not that way, good Vtiah must be slaine at Dauids appointment, and so he would hide adultery by murther. 2. like vnto these are those, who hauing outragiously ouershot themselues in notable riots by word or deed, and beeing called to account for it, lay all the blame vpon [Page 97] drunkennes, a sinne indeed of strong burden, able to carrie away many sinnes vpon it; but neuer was any sinne lessened by another, but aggrauated, and the excuse is a confession of a double sinne, which in all true iudgement deserues double punishment. 3. ser­uants or children, who hauing committed a fault, hide it by lying, and so to auoide an inconuenience, runne into a mis­cheife.

4. Others, beeing sicke and diseased, are perswaded and resol­ued to goe to Wizzards and Witches, cunning men and women, and so get release by breaking the prison. A pitifull cure, when the deuill is the Physitian. Saul neuer went to the Witch, till God was gone from him. And take this for a certaine conclusion; 1. Whosoeuer goeth or seeketh to a Witch, in losses, crosses, &c. let him boast as much as he will of his faith, it is but a Satanicall faith, a faith in the deuill, and not in God, by which the Witch workes all that is done. 2. The remedie is farre worse then the disease, seuerely reuenged on Saul, 1. Chron. 10.13. and on Asa, 2. King. 1.16. 3. The deuill hath got from them, that which he could not from Christ; namely, to vse another meanes of release then God appointed.

Some there be that are hearers of the word, yet if they see any person extraordinarily visited, will giue him counsell to seeke out to the cunning man. Is it because there is neuer a God in Israel? is this a small sin? By Gods law they ought to die that seeke to thrust a people from their God, and driue them to the deuill, Deut. 13.10. But this is a greater sinne then that. Miserable comforters that wish them to goe to hell for helpe.

Let vs carefully looke to such rules as may keepe vs from vsing vnwarrantable meanes, and they are foure: Vse. 2.

1. Consider that all meanes outward and ordinary are but ser­uants, to which God hath tyed neither blessing nor prouidence, 4. Considerati­ons to fence vs from vsing vn­warrantable meanes. further then he pleaseth, that our affections should not be tied to them, nor our eyes fixed on them, but on his hand who disposeth meanes to his owne ends. It was the sinne of the Israelites to limit the Holy One of Israel, namely to meanes, that when they sawe no meanes, they saw no God: whereas a heart loosed from the meanes, and rightly disposed to the author, doth not stint him neither to the measure of affliction, nor to the time, or meanes of deliuerance. Iob will not tie God to any measure, but commits himselfe wholly to him, saying, If he kill me, yet will I trust in him. [Page 98] For the time of deliuerance, the godly commit it to God, in whose hand times and seasons are: the iust man that liues by faith, makes not haste, Isa. 16.28. For the meanes of deliuerance, Abraham is secure of it, My sonne, God will prouide: he saw no meanes of the promise, if Isaac were offered, yet he layes him on the altar, on the wood, and receiues him from the dead.

2. Consider, that any good thing is then beautifull, when it is compassed by good meanes. Sathan euer aimeth at one of these two things, to hinder euery thing that is good, or, if he cannot do that, Satan euer see­keth to blemish that good which he can­not hinder. then to thrust it on by euill and vngodly meanes, that he may at least blemish that which he cannot hinder: and, if he cannot o­uertake vs in the matter, yet to get beyond vs in the manner of doing it. We must therfore watch in both these, that what we do be warrantable; as to preserue our selues, and prouide for our fa­milies: (He is worse then an Infidell that doth it not:) but withall know, that hee is no better then an infidell, that doth it by euill meanes, or after an vnwarrantable manner.

3. Consider, that there is no necessitie, if ordinarie and lawfull meanes faile, to vse vnlawfull. When men say, I must liue, and I must maintaine my family; here remember, that must is for a King, nay, absolute and vnlimited necessity is for the King of Kings. It is not absolutely necessarie, that thou liue, but so long as God pleaseth: yea, it is absolutely necessarie, that thou rather perish, and not liue, then breake Gods commandement. If thou perish for want of meanes, thou maiest goe to heauen as Lazarus, and exchange a miserable life with an happie: But if to keep thee from perishing, thou loose thy soule, this is to leape out of the pan into the coales. Thou therefore that must prouide for thy selfe and thine, I tell thee, thou must doe it by a moderate and honest care, warran­ted by the word, and not shift and prole, as if all were fish that comes to net: that is all the necessity that God hath laid on thee, the other is suggested by Satan.

Three excel­lent properties of faith in want of meanes.4. Labour to liue the life of faith, which will exclude such di­strustfull thoughts and practises. For the propertie of faith is: 1. To beleeue the promises of God, when we see the cleane contra­ry; as, when we feele our owne sinnes most, then most to beleeue our owne iustification; out of the deep with Dauid, yea out of the whales belly with Ionah, and in darkenes with Iob to see light. 2. To see things inuisible, to make things absent, present; yea God absent present, and to set him continually at the right hand. Mo­ses [Page 99] feared not the wrath of the King, because he saw him that was in­visible, Hebr. 11.17. Elisha being in Dothan feared nothing, when his seruant cried out; because his eyes were open to see the An­gels, as fierie chariots protecting him. 3. Faith is neuer so wor­king as in perillous times, because then there is most need, most vse of it; then it sets it selfe a worke, and mingles it selfe with the promises of God, by which it quickens and puts life vnto a man, when he is halfe dead: as Psal. 119.49. Remember thy promise wherin thou hast caused me to trust: it is my comfort in trouble: for thy promise hath quickened mee. Now it bestirres it selfe, to make Gods faith­fulnesse and truth his sheild and buckler. Notable is that exam­ple of the three children, Dan. 3.16, 17. who were in present dan­ger of their liues, and cast into an hote furnace: In this danger now their faith bestirres it to prouide for their safetie, not by any yeelding, or blanching, or buckling to the vniust command; but by furnishing their mouthes with a resolute answer, Be it knowne to thee, O King, that we will not worship this image; and by preparing their hearts (through their confidence in God, who was able to deliuer them) rather to yeeld themselues to the fire and raging flames, then to any part of that commandement. And were faith and Gods feare working in the heart, it would destroy false feares and infidelitie, which Satan preuaileth in mightily, causing men to seeke helpe by vnlawfull meanes, if the lawfull be neuer so little set out of sight.

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

It is an ordinary temptation of the deuill, to inferre mischei­uous conclusions vpon true premisses. Doctr. Satan inferreth mischeiuous conclusions vp­on true premis­ses. God had no respect to Cains sacrifice, as to Abels: Whereas now Cain should haue offered of the best, as Abel did; and haue brought faith with his offering, by which Abel offered a better sacrifice, Heb. 11.4. Satan in­fe [...]res vpon it, Therefore kill thy brother. Saul receiued no answer of God that was true: but that therefore he should goe to the wi [...]ch of Endor, was Satans inference, both against the law of God, and Sauls owne law. God is a [...] God: a true pre­misse, and the scope of all the Scripture: but, that Ionah should therefore [...]ie to T [...]rs [...]ish, and not goe to preach the destruction of [Page 100] Nini [...]e, was a Satanicall inference. A man must pittie himselfe, and doe what he can to repell euill from him, and auoid danger: but that Christ should therefore not goe vp to Ierusalem to suffer, was a dangerous consequence of Satan in Peters mouth; whom there­fore Christ calleth Satan.

Reasons. 1.1. Satan is cunning, and seeketh by mingling good and euill, truth and falshood, to iustifie that which is false, and to draw it on with the truth. If he should neuer speake truth, hee could ne­uer deceiue halfe so much: therefore he speakes many truthes, to giue credit to his lies: and the same he hath taught all his agents. Doe we thinke, that a false teacher or heretike could do any great hurt, if he should not lay his leauen in a lump of truth? would not euery man at first reiect him, if he should bring neuer a true do­ctrine? but therefore, that his heresie may spread like a gangrene, he comes with a faire pretence of many truths which cannot be denied. Doe we thinke, that the Church of Rome should haue so preuailed in the world, or that Antichristian state should haue beene endured, or could any Papist be suffered in ours or any wel-ordered countrey, if they did not colour all their abhominations and false religion with some generall truths? if they should not in word and shew hold and recite the articles of faith and princi­ples of our religion, concerning God in vnity of essence and tri­nity of person, concerning Christ, the Church, &c. were it pos­sible, that any Christian state could beare them, while indeed and in truth they reuerse the whole foundation of religion, and are limmes of Antichrist? No, their deceit is a mysterie, and walks in darknes, and the maske and vizards of truth with pretence of ho­lines, hath held the swords of Princes from them, which else had long since beene sanctified in their ouerthrow.

22. Satan can doe no other, who cannot speake truth for truths sake: for beeing a lyar from the beginning, he loues not truth, and therefore if he speake truth, it is to corrupt the truth, or to stab­lish some lie. Lying the de­uils mother-tongue. Lying is the deuills mothers tongue. Ioh. 8.1. Sam. 28.17▪ 18. Satan in the habite of Samuel spake many truths; as, that the Lord had rent the Kingdome from him, and giuen it to Dauid, (because he had so spoken he would doe it, and because Saul obeyed not the voice of the Lord nor executed his fierce wrath against the Amal [...]kites:) and that the Lord would deliuer 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 [Page 101] his sinne, as though he were Samuel, as vers. 17. the Lord hath done it, euen as he spake by mine hand: and v. 19. to morrow shalt thou bee with mee, &c. So in the new Testament we haue the deuills confessing Christ to be the Sonne of God, the Holy One, the summe of the Gospel; and Paul and Silas to be the seruants of the high God, Act. 16. but both Christ and his seruants put them to silence, and would not haue them to speake the truth, because it was to de­praue and slander the whole truth, as though Christ and his ser­uants had beene in league and agreement with the deuills, and so their doctrine had beene not diuine but diabolicall. Thus Satan like a barge-man lookes one way, but rowes another.

3. Satan sees how our nature is easily carried through a gene­rall shew of good or truth, 3 to take in with it error and falshood hand ouer head, without triall or discerning: For though our blessed Sauiour would not confound stones and bread, yet we ea­sily take stones with bread, and serpents with fishes. The whole Masse-booke is but an heape of idolatrous prayers, and ceremo­nies: but yet because there is some shew of good in it, many Scriptures, and some tolerable and good prayers, with many de­uotions, it is wholly receiued without triall, of millions giuen o­uer to delusion.

4. Satan the prince of darknes can transforme himselfe into an Angell of light, 4 2. Cor. 11.14. and the false Prophets will be confident that the truth is with them: Zedechiah will oppose Mi­caiah, and Hanani will smite Ieremie, and make yokes against the King of Babels yoke, Ier. 28.11. The Donatists in Africa cryed out, that the sound Christians were traytors to the holy bookes, and themselues the defendors of them. The Papists at this day crie out with Dioscorus the heretike, I defend the opinions of the fa­thers, and their whole doctrine is condemned with mine.

Let vs learne to be wise and trie before we trust, Vse. 1. not taking all things in grosse, but first examining and proouing them: Fals­hood carries often a shew of truth, and truth often couers fals­hood: no vice appeareth in his proper colour, but vnder the likenes of some vertue. The Romish whore of Babylon offereth not her wine of fornications in the barke of some poisoned plant, or shell of some poisonfull or venemous creature, but hath conuey­ed them all into a cup of glistering gold, Reu. 17.4. and this hath entised the great ones of the earth, who gazed at the glister of the golden boule, but neuer looked what was in it: the glorious [Page 102] stile of Catholike Church, Vicar of Christ, Peters successor, hath deceiued such as liked not to trie before they did trust: and so hath vniuersality, antiquity, fathers, consent, and the like. Eue should haue examined the words of the serpent, and Adam the gift of his wife; and then neither of them had beene deceiued. The builders of Babel, had they examined the motion before they had made onset, had auoided that confusiō. Abraham should haue tri­ed the counsell of Sarah, before he had taken her maid into his bo­some. This examination and triall by the touchstone of the word, will shew the inconsequence of such dangerous conclusions. How lamentably are many great wits and gifts giuen ouer in Popish countries for want of this sound triall, taking their religion by tradition, offering to the shrines of their forefathers, that often they can spend their goods and liues for it, as though it were the onely truth.

Let vs labour to auoid these common darts, these falsly con­cluded conclusions which Satan seeks to haue vs assent vnto: Vse. 2. It is a great subtilty of the deuill, by which he ouerthrowes many, and must the more circumspectly be watched against. See some in­stances of this his stratageme, in matters of faith, and of practise.

False conclusi­ons in matters of faith.I. In matters of faith: 1. In the Scripture it is a frequent ground, that God is mercifull: true, therefore (saith Satan) be bold in 1 sinne, and deferre thy repentance; thou mayest repent when thou list. Here is a wicked inference indeede: for there is mercie with God, that he may be feared; and, Knowest thou not that the long suffering of the Lord should lead thee to repentance? 2. It is a 2 true ground, that Christ died, and that for all, .i. elect and belee­uers. But Satan saith, Therefore what needest thou care? why shouldest thou be so precise? is not Christ a sufficient pay-ma­ster? Yes, but hee paied for none, but for those that walke not after the flesh, but after the Spirit, Rom. 8. v. 1. 3. It is a true 3 ground, that a man must prouide for himselfe and his family, or else he is worse then an infidell. Hence Satan collects, Thou maiest be couetous, thou maiest scrape and scratch together any thing; an infidell is the worst in the world: and so he perswades a man, that all is fish which comes to net, and any winde good that brings gaine with it.

II. In matters of practise, many wayes: 1. Thou art the Son of God, False conclusi­ons on true grounds in mat­ters of practise. then make these stones bread, thou mayest be a little bol­der then other, God will not be so angry with thee. Here see a [Page 103] plaine Satanicall inference: For the child of God must honour his Father, Mal. 1.6. and feare to offend him. If I by profession draw neere vnto God, I must the more sanctifie my selfe, and grace my profession. 2. If thou beest a man, a gentleman, a man of valour, do not put vp this wrong, but reuenge this quarrell: els euery one 2 will point at thee for a dastard. Here is another deuillish conclu­sion: for a man must not step into the place of God, who saith, Ven­geance is mine, and I will repay: and a Gentleman must be of gentle behauiour, not sauage, fierce, and cruell: a man of valour must passe, by offences: It is the glory of a man to passe by an offence, Pro. 16.32. 3. 3 If thou beest an honest fellow, drink, sit bare vpon the ground, and pledge so much to such and such a freind, drinke a health to that and the other boone companion. But the inference is like the for­mer: it warres with honestie and ciuilitie, to drinke and swill till health bee drowned, and reason banished, and the partie sorted with the bruit beasts. 4. If thou beest a good Catholike, a true Ro­manist, defie these heretikes, die for the Romish religion; but be­fore 4 thou diest kill thy Prince, cut the throat of thy countrey, blow vp the Parliament-house, so shalt thou be a Martyr present­ly. But a true Catholike cannot be a limbe of Antichrist, cannot be a traytor, cannot be the deuils martyr; though a false Catho­like, a false-hearted Romanist may be a foxe, a Faux, an incendia­rie, a Clement, a Rauilliac, a Catholike villaine, or vniuersall mis­cheife. 5. But thou art now in danger, therefore now deny thy profession, forsweare thy religion, abiure Christ, at least cast one 5 graine into the fire at the Emperours commandement. Here is an other deuillish conclusion vpon a true premise: for God bids mee in danger drawe neare vnto him, and not renounce him, or go fur­ther from him: Christ did not by any euill meanes auoid danger for me; and he hath said, he will denie him before men and an­gels, that shall denie him in this world. And the further from God, the nearer to danger. 6. Thou art a man of learning, and in 6 a populous place▪ why, shew thy learning sometimes, and preach aboue the peoples capacitie; thou canst speake tongues, do so, and studie to be more eloquent. Here is Sathans Sophistrie and lear­ning vpon the learned: the ground is often true, the inference false and dangerous: the Apostle Paul was a man of learning, and in a populous place at Corinth, but he thought nothing worthy to be known, but Christ and him crucified: neither stood his prea­ching in the enticing speach of mans wisedome, but in plaine eui­dence [Page 104] of the spirit, and in power, and that for good reason, 1. Cor. 2.2. [...]6. And can I thinke that Satan hath any care of edifying my 7 people? 7. Thou art a man of knowledge and vnderstanding, why doest thou heare sermons so diligently, seeing thou knowest e­nough, yea as much as the Preacher can tell thee? A wicked in­ference of the Prince of darkenesse: for true knowledge empties the heart of pride and presumption, and the more I knowe, the more I had need be stirred vp to practise, that my stripes be not 8 the more. 8. Thou art an ignorant man, thou vnderstandest not sermons, why then doest thou follow them, or read the Scriptures? A wretched conclusion: the more ignorant I am, the more I need vse the meanes of knowledge; the lesse I vnderstand, the more I had need be taught. But this ignorance is one of the cheife pillars of Satans kingdome. Obiect. These Preachers agree not among themselues, and therefore I will beleeue neuer a one of them. Ans. Thou must search for wisedome as for siluer, and for vnderstan­ding 9 as for gold. 9. Thou art a man of good conscience, of much integrity, aboue other Christians; and if thou beest so, then sepa­rate thy selfe from these mixed companies of godly and profane, Come out from among them my people, least yee partake of their plagues; separate from their preaching and prayers, from their fellowship and companie, from ciuilitie and salutation; thou maiest eat their meate, but say not grace with them; pray for them, not with them. Ah, but if my conscience be good, I must not forsake the fellowship, as the manner of some is, Hebr. 10.25. as knowing, that such pure assemblies cannot be found vnder the whole cope of heauen.

And if we would fence our selues against these wicked inferences of Satan, we must carefully obserue these rules. 1. Beleeue not e­uery spirit, but prooue the spirits whether they be of God, 1. Ioh. 4.1. as goldsmiths separate gold and drosse, and examine euery peice of gold by the touchstone. 1. Thess. 5.18. Trie all things. 2. Compare doctrines, [...]. and the reasons of them with the Scripture: if a doctrine disagree from any part of the word, it is erronious and dangerous; as namely that of the reall presence, which impugnes the article of Christs ascension. [...]. 3. Hold fast that which is good, 1. Thess. 5.18. When we haue considered and knowne truths, we must with Ma­ry lay them vp in our hearts, to be readie to serue our vse.

We haue considered the scope of Satan in this first temptation; which was, 1. to impugne the word of the Father, proclaiming [Page 105] Christ his Sonne. 2. to shake the faith of Christ. 3. from conside­ration of his present estate, to bring him to doubt of his Fathers prouidence. 4. to vse an vnlawfull meanes to releiue himselfe. We haue heard also what a dangerous inference he bringeth vpon a true ground. Now we come to the more speciall handling of the suggestion it selfe; wherein we shall see how cunningly Sathan conuaies it, and how instantly he followes it, 3. things cun­ningly contri­ued in this one suggestion. implying in these few words; 1. that it is an easie thing: say the word, or Command, here is no labour: and beeing so easie, why should Christ sticke at it? 2. that it is now fit; here is an obiect ready, here be stones, these stones. 3. that it is harmelesse, onely a proofe of the power of the Sonne of God, and in reason what should Satan haue gained by it? and Gods Sonne cannot sinne, nor God be angry with his Sonne. 4. that it is a necessarie thing: is it not necessarie for a man that is ready to starue, to eate and procure bread? If he will liue, he must eate. 5. that it is a glorious thing, to command stones: I say not Pray, (for by prayer as great things as this haue been done; the sea dryed, fire turned into water, the Sunne staied in his course, to stand still, yea and goe backe) but command by thine owne proper power. 6. that it is a work of speciall vse, not onely for the releefe of thy selfe in this want, but to satisfie me; for if thou makest stones bread, I will confesse the finger of God, and beleeue thy Fathers voice, that thou art the Sonne of God, and accordingly account of thee: and so shall all that shall come to the knowledge of this great and extraordinarie worke. 7. that it is not vnreasonable: to command a fewe stones to be made bread, will be no hurt to any man; and if thou wilt not transubstantiate many stones, turne but one stone into bread: so it is, Luk. 4.3. Say to this stone that it bee bread, in the singular number; whereas it is probable, that at first he offered him many, or all the stones in the place, which Mat­thew recordeth: if Christ thinke that too much, he will be content that he turne but that one into bread, as Luke hath it. 8. the Sonne of God should demeane himselfe as the Sonne of such a Father, who is heire 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, giue me leaue to doubt of thy person, and take thee for an impostor. Doctr.

It is an ordinary temptation of the deuill to shake the faith of Gods children, to mooue them to turne stones into bread: Satan ordinari­ly mooueth men to turne stones into bread. For as he dealt with Christ in want, Christ was hungry, and the deuill [Page 106] shewes him stones, let him turne them into bread if he will: so is it with men who are tempted in like manner, if they be in want: Bread you must haue, What neede I tell you of so sensible a want? and therefore shift for your selfe, here be stones, at least one stone in time of need, turne it into bread, why to help your selfe you may vse a little extraordinary or vnwarrantable meanes. When Satan seduced Eue, he perswaded her to turne a stone, or rather an apple into bread: why, thou seest how God enuies your full hap­pines, and doest thou beleeue his word to be true? no, no, it is but to keep you from beeing as Gods, which, what an excellent estate it is, you now know not. Esau was very hungry when he came from his hunting, and he must die if he turne not a stone in­to bread: and as Satan neuer goes without his stones, that is, his obiects, so there was a messe of broth readie, for which profanely he sold his birthright: I am almost dead, and what is the birth­right to mee? Saul was extreamely haunted and vexed, and knew not what to doe with himselfe; God was so farre 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 deuill? He must now seeke a familiar to answer him, 1. Sam. 28.7. the stone is not far off, there is a witch at Endor, and he can eate no bread but from her hands.

There be two especiall reasons or occasions, whence Satan groundeth and followeth this temptation of turning stones into bread: 1. the auoiding euill: 2. the procuring of some apparent good; both which he knowes our hastie inclination vnto.

Snares laid by Satan in auoi­ding our trou­bles.I. In auoiding troubles he layeth two snares, and hath two plots: 1. To turne stones into bread, by vsing some vnlawfull meanes. Abraham to saue his life may lie, and entreat Sarah so to doe. Dauid, thou art in danger, flie to Achish, play the foole and dissemble, thou seest no way else left, deuise a way of safety be­yond Gods. Peter, thou art now in the midst of thy Masters ene­mies, if thou turnest not stones into bread, and helpe thy selfe by lying, swearing, cursing, and denying thy Master, looke for no o­ther then to die with him. Thou that art a poore man, seest hard times as if thou we [...] in a wildernesse, and here is nothing but stones, no way but to turne them into bread, thou canst not liue if thou dost not lie, or steale, or sweare, or be vniust; pouertie and danger shall come armed vpon thee. 2. If we cannot thus help our selues, but the euill continues, then Satan solliciteth vs to re­pine [Page 107] and murmur within our selues. Psal. 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 vs to disclaime confidence & waiting vpon God any longer; as Iehoram said, 2. King. 6.33. this euill is from the Lord, and shall I attend any longer vpon him? Thus he daily shewes vs our crosses, as so many stones to mooue vs to im­patiencie, and gaine from vs our affiance in God, that hereby he may both pull and drawe vs 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, he knowes the hast of our vnbeleeuing hearts aswell as in the former, Numbers haue learned this trade of the de­uill to make stones bread. and how easily we are brought to turne 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 deuills Alchymistry? Some by extortion, vsu­ry, and oppression makes stones bread; as many land-lords iust of the deuills last, that by racking their rents would haue the te­nant get bread out of stones: nay not so mercifull as he; for no doubt, if Christ had made bread of stones, he would haue let him eate it; but so will not these, but eate vp bread, and sweat, and all. This is called bread of violence and oppression, Pro. 4.17. and because beeing made of stones it is hard of digestion, it needeth a cup of wine, which is at hand too: for, they eate the bread of wickednesse, and drinke the wine of violence. Others by deceit and subtilty turne stones into bread, and glorie when they can goe beyond their brethren, by trickes of wit or cunning: and this seems to goe a step beyond the deuill, who would haue Christ turne stones into bread, that is, something into something; but these would turne nothing into bread, but onely liue by their wits. Sa­lomon calls all bread thus cunningly changed, stolne bread, and bread of deceit, which seemes sweet in the mouth: but that ye may know whence it comes, he tells you that for all that it returnes to his former propertie: Pro. 20.17. The bread of deceit is sweet to a man, but afterward his mouth is filled with grauell. Both these the Apostle condemneth, 1. Thess. 4.6. Let no man defraude or oppresse his brother in any matter: for the Lord is the auenger of all such.

In procuring health in sickenesse, or helping our selues to re­couer our losses, he easily perswadeth vs to witches, sorcerers, and to try many vnwarrantable conclusions, and enforceth them strongly, perswading vs else that we shall miscarrie and perish [Page 108] by our owne negligence.

Vse. 1.This shewes vs that Satan neuer comes without stones, that is, obiects of his temptations; Satan neuer commeth with­out one stone or other. at least he hath one stone, which if he offer, he seemeth reasonable. Hee hath not onely a Bathsheba for Dauid, but euery man hath his seuerall Bathsheba, some deare lust or other, which Satan will still be feeding his eyes and senses vp­on: Nay, as Mar. 5.5. in the parties possessed, he armed them with stones against themselues, and made them beat themselues with stones; so out of our owne scrip he fetcheth stones against vs, he knoweth the inclination of our wills, the streame of our affecti­ons, the constitution of our humours, the predominant desires of our hearts, and accordingly assaulteth vs. Nay, not onely in euill things, but in the best of all he wants not one stone or other a­gainst vs: Euen the tree of life it selfe (a sacrament of Gods co­uenant of life) will serue his turne; and he wisheth not Eue to eate all the apples on it, but seemes very reasonable while he offers but one. In comming to the word, and sacraments, and prayer, he is content if a man bring but one stone in his heart, one sinne, either hardnesse of heart, that the seed may fall in stony ground; or vnbeleefe (for how know you that this is the word of God?) or couetousnesse, which is as thornes to choake all; or malice and enuie (for then God will put none of his pretious liquor into such a fustie vessell:) or wandring thoughts, or dislike of the Preacher, or any other lust (though but one) he cares for no more.

We should therefore neuer goe without our fence in our owne houses, or in Gods houses, that we may escape the danger of this battrie. Yea, let vs watch Satan in base and despised things, as an apple, or a stone, in idle words or vnfruitfull speaches, in the mat­ter of a pinne or any small trifling matter: for euen in these things he can get much aduantage, and sow discord between the nearest of all, euen the husband and wife.

Vse. 2.This teacheth vs, that the scope of all Satans profers, is to make men earthly-minded: Satan lessoneth men rather then to want bread to get it out of stones. he cares not how much men be addicted to seek bread, yea he would haue thē so eager of bread, as rather then want it, to get it out of stones: for 1. He would fill the heart with these base desires, that there might be no roome for better. 2. He 2 knowes, that if he can make a man a seruant to the world, he can­not serue God: hee cannot serue two Masters commaunding 3 such contrary things. 3. He knowes this runnes with nature, and [Page 109] in the channell of our corruption since the fal, to which we are ea­sily perswaded, and very hardly (if euer) recouered backe againe. God in his word deales cleane contrary, and euery where reineth vs in, where Satan spurres vs forward: that cals vs out of the world, forbids vs to seek [...], that is, immoderately the bread that perisheth; calleth vs to heauenly-mindednes; to conuerse and traffike in hea­uen▪ and send our affections aboue; to seeke after Christ the bread of life; to giue all diligence to make our election sure; to seeke the Kingdome of God. From whence, when we finde our selues strongly set vpon this world, with neglect of better things, to scrape and gather bread and things for the body, we must labour to espie Satans suggestion in it, together with our owne inclina­tion to swallow downe all such temptations, and forthwith to cast our eyes vpon such Scriptures as may be back-biasses to our naturall motion.

Note the cold comfort that Satan affoards his followers: Vse. 3. when they need bread, he offers them stones, as with Christ here. Satan alloweth his seruants stones for bread Matth▪ 7.9. what man is there among you, that if his son aske him bread▪ will giue him a stone? as if he had said, No father that loueth his child, can be so vnnaturall▪ but Satan, who cannot but be an vn­naturall murtherer, here for bread offers the Sonne of God a stone. It is cleane otherwise betweene God and his children: for if fa­thers which are euill, can giue good things to their children, much more our heauenly Father giueth good things to them that aske him, euen things according to their neede: Your heauenly Father knoweth that ye stand in need of all th [...]se things. If they haue need of Christ the bread of life, he giues them this bread of life: If they need the Holy Ghost, he giues the Holy Ghost to them that aske him, that is, not onely beginnings of grace, but increase of it in greater measure, and a comfortable feeling and fruition. If they need temporall mercies, he giues them more then they aske, as Salomon, yea aboue all they are able to aske or thinke. Who would not thinke himselfe happie to bee Gods fauourite rather then stand to the deuills wages, who for bread will reach him stones?

The way to get bread, is not at the deuills appointment to turne stones into bread▪ or vse vnlawfull meanes▪ but, Vse. 4. Gods way to get bread, con­trary to the de­uils, in 3. things. 1. To feare and serue the Lord▪ Exod. 23.25. If thou wilt serue the Lord thy God, he shall blesse thy bread and thy water: the good land▪ and all the fruits of it were promised to the Israelites▪ so long as they were 1 [Page 110] homagers to God: no good thing shall be wanting to such, Psal. 34.10. If we serue him, we shall neuer need turne stones into bread, euen as Christ here did not, who refusing Satans offer was 2 refreshed of the Angels. 2. To liue in an honest and lawfull trade of life painefully: Gods ordinance is, that in the sweat of thy browes thou must get thy bread: the earth brings not forth so na­turally 3 now as at first, yet at first Adam must till the ground. 3. In our lawfull calling to depend vpon Gods blessing, which maketh rich, leauing all the successe to God: and this will make vs con­tent with that estate which God maketh our portion by good meanes.

IN this answer of our Sauiour repelling the Tempter, 4. things are to be considered: 1. the manner. 2. the affection, negatiue, Bu [...]. 3. the matter of it, a testimony of Scripture, It is written. 4. the parts of this testimony: 1. negatiue: man liues not by bread one­ly: 2. affirmatiue, but by euery word that proceedeth out of the mouth of God.

1 The manner and quality of the answer appeares in the whole answere, that it was 1. a reasonable, 2. a meeke, 3. a modest an­swer.

First, it was a reasonable answer: our Lord did not shake off the Tempter without an answer, though he deserued none; but, to shew that he did not refuse the motion, of a wilfull minde, but vp­on iust ground, he makes him a sufficient answer: whence our Sauiour would teach vs, that

Christians must be reasonable to most vnrea­sonable aduer­saries. Doctr. If we be to deale with our most deadly aduersaries, sup­pose them as malicious as Satan to Christ, yet we must doe no­thing, nor speake nothing of a wilfull minde, but take the guide of reason; and the ground of conscience with vs. For, 1. the will of man not ordered by reason, Reasons. 1. is like a wilde colt without a rider, most vntamed and vntractable, most hatefull to God, and most hurtfull to men: and a note of men reserued to the iudgement of the great day to be punished, i [...], to be presumptuous and stand in his owne [...]onceit, 2 2. Pet. 2.10. 2. Reasonable men must haue rea­son for their actions at the least: for herein i [...] a difference between [Page 111] the beasts and men, they are lead by sense and appetite, but men by reason, from which if men depart, they degenerate into beasts, beeing lead with sensualitie, 2. Pet. 2.12. 3. Our Sauiours example carrieth vs further, 3 that we should not onely be lead by reason in our affaires, but by reason sanctified and renewed, reason directed by the word: and this not onely here, but in all his course of life: Mar. 10.40. when he refused the vnreasonable request of the sons of Zebedeus, he gaue a iust reason, saying, It is not mine to giue, but shall bee giuen to them for whome it is prepared: I must not giue the cheife seats in my Kingdome according to kinred and affection, but according to my Fathers election.

When he rebuked Peter, and called him Satan, he giueth a rea­son for such vnwonted sharpenes; For thou art an offence vnto mee, thou sauourest not the things of God, thou wouldest hinder mans re­demption, and Satan could haue done no more, Matth. 16.23. Act. 1.7. when the Disciples would knowe of Christ at his ascension, when he would restore the kingdome to Israel, he denies their re­quest, and giues a reason, It is not for you to know this, my father hath put times and seasons in his owne power: yee haue another taske, to be witnesses to me, &c. intend this, looke to your Apostleship.

Vse. This reprooues the frowardnes and vnreasonable wilful­nesse of men, and especially in their dealings with their aduersa­ries, taking violent courses, not respecting conscience, religion, nor reason it selfe, but standing vpon their will, and saying, This I will doe, let see who shall hinder me, and let him vndoe it if he can. Now perswade this m [...]n, Oh, but let not passion guide you, but shew your selfe a man, cast away this impotent and womanish reason, to such as are bruitishly destitute of reason, I will because I will; No, he is an enemie to all your perswasion, his will out­runnes 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 bee not rather an heathen then a Christian, let him set Christs example here before him, who would not be wilfull without reason to the deuill himselfe in a most deuillish motion; and wilt thou to thy brother, to thy neighbour, yea to thy wife, children? &c. Either set thy selfe to walke in thy Lords steps, or get thee another Ma­ster.

Secondly, this answer of Christ was a most meeke answer. Fiue reasons of Christs meeke­nes to Satan. Christ was omnipotent, able with a becke to haue confounded the deuil; he might by his power haue driuen him backe to hell, and made [Page 112] him actually know and confesse he was the Sonne of God; but he 1 would not for sundry reasons: 1. To teach vs. that (as he did) we must rather ouercome Sathan by humilitie and patience, Christians must ouercome ad­uersaries, rather by patience thē by power. then by power; as Christ obtained his full victorie not by maiestie, but by abasement and passion. 2. To teach vs, that when we suffer indig­nity and wrong of euill men, as Christ here of the euill one, wee 2 should rather turne our selues to doctrine, and conuincing them by the word, then to reuenge: so did Christ. 3. That wee might 3 hence knowe the power of the word of God, a part of our spiritu­all armour, euen the sword of the Spirit, put into our hands by God to foile and vanquish him by: for the whole combate of Christ was exemplary, nay he sustaines here our person, and weilds 4 our weapon for vs. 4. Christs humilitie and meekenes was now a fitter weapon then power and glorie, in two respects: 1. to the greater vexation of the aduersary, who thought himselfe so strong and cunning, as no flesh was euer yet able to resist him, onely he knew God had him in chaines; but now he is foyled by the seed of the woman, by the wisedome and weakenes of Christ as man, and not by his diuine power as God. 2. Christs meeknes lets him goe on, and passe through all his temptations, to his greater and vtter ouerthrow and silence: for if Christ by his diuine power had cut him short at the first, hee would haue said, that God fearing his weakenes would not suffer him to be tempted, or not to abide in temptation: Now his mouth is shut, Christ the sonne of man 5 foyles him. 5. To comfort vs: 1. By shewing vs that there is something else besides diuine power, to ouercome all hellish and Satanicall power withall: for else we that want diuine power, and are weaker then water, could haue small comfort: but now we see Satan may bee ouercome of weake men, by the meanes that Christ vsed, as fasting, prayer, and the word of God. 2. By per­swading vs, that if Christ in his humility and abasement could en­counter and foyle Satan, much more can he now helpe vs, beeing in his glorie and exaltation. If he can rescue vs out of the mouth of the roaring lyon, when himselfe is as a lamb before the shearer, much more when hee shall shew himselfe the mighty lyon of the tribe of Iudah. Doctr. Hence note, that

Christ not so rough with Sa­tan as with some wicked men, no [...] as with some of his deare DisciplesChrist cut not Satan here so short as he did sundry wicked men, nay as he did some of his beloued Disciples? Peter, how sharpely was he checkt for disswading Christ from Ierusalem and, Ioh. 21.21. when he asked curiously concerning Iohn, what he should do; [Page 113] Christ said, What is that to thee? so he might haue said to Satan, What is that to thee, whether I be the Sonne of God, or no? but he doth not.

1. Not because he loues his disciples and Gods children worse then Satan, Reasons. 1. but because the deuill and wicked ones must be let go on to the height of impietie, as Satan here: and Iudas, how pati­ently did Christ beare him all the while; yea at his apprehension calling him friend? they goe on to confusion without checke or bands almost in their life and death: But he will take vp his chil­dren in the beginning, they must not bee let runne too farre, as good Parents reclaime their children timely.

2. God declares his power in taking the wicked at the height, 2 as Pharaoh: Rom. 9.17. for this cause haue I stirred thee vp, that I might shew my power in thee, and that my name might be decla­red to all the world: if Pharaoh had been taken at the first, the Lord had neuer had such glorie of his ouerthrowe.

3. The Lord hereby declares his long patience to vessels of wrath, Rom. 9.22. all which bountifulnesse and patience, 3 because they abuse, and are not lead to repentance by it, they are excuseles and condemned iustly, as hauing heaped coales of wrath on their owne heads. Who could so long haue endured Pharaoh, but pa­tience it selfe?

4. The Lord hereby declares the riches of his glory vpon ves­sels of mercie, whom he hath prepared to glorie, 4 Rom. 9.23. for as he hath prepared them, that is, decreed to glorifie them, so hee daily prepares them to glorious vses, as we doe our vessels by rub­bing and scouring, separating corruption from them, and the rust of sinne by his rough handling them, iudging them in the world, not to condemne them with the world.

If the Lord be not so quicke with thee in his corrections as with others, Vse. 1. thou hadst need be the quicker with thy selfe to iudge thy selfe, and see what estate thou standest in, that thou be not in the vpper staires and roome of sinne. Take heed of thy selfe, The greatest iudgement of all, not to be iudged at all. when God lets thee alone to thy selfe. The greatest iudgement of all, is, not to be iudged at all. When a man hath cast off his sonne, and lets him runne his owne riotous wayes, as carelesse what be­comes of him, it is a certaine signe he shall neuer enioy his land: so is it with God, and the sinner pacing on without controule in his sinne.

If Christ be thus meeke and patient with Satan himselfe, Vse. 2. and [Page 114] God vse so great patience to vessells of wrath, this commendeth vnto vs the grace of meeknes towards our brethren much more. 1. This is the commaundement of our Sauiour, who was a speciall Schoole-master of meeknes, Learne of mee, for I am lowely and meeke: He was herein testified to be the Sonne of God, because the Spirit descended on him in the likenes of a meeke and harme­lesse doue: and thus we must testifie our selues the Sonnes and children of God, by the lighting of the same Spirit of meeknes vpon vs, Gal. 6.2. 2. A meeke spirit is much set by of God, and preserueh peace with men, by soft answers and readines to for­giue and passe by offences.

Vse. 3.This reprooues men of a fiery and furious disposition, men as meeke as rough Esau; right Ismaels, their hand is against euery man, and euery mans hand against them, like Lamech who if he be prouoked, will reuenge a word with a blow, a scoffe with a stab. But others, let them alone, offend them not, you shall haue them meeke enough, tractable enough: but mooue such a one but a lit­tle by a word, or the least neglect as may be, Oh he is presently as meeke as Dauid at Nabals churlish answer, he will kill and slay, euen all, presently in his hote blood. But is this Christian meek­nes, to be so boisterous like a sudden winde, which thy selfe scarce knowes whence it is or whither it tends? no, but a brutish meek­nes; for euen the beasts will scarce stirre vnprouoked; nay we say the deuill is good so long as he is pleased; and thou art good no longer. But thou that art so impatient, and thus betrayest thy meekenes toward thy brother, what wouldest thou doe, if thou hadst the deuill in hand, as Christ had here? Also this makes a­gainst railers and scoffers of others: for Christ railed not on the deuill himselfe, nor would ouercome him otherwise then by humility.

Christs answer most modest. Thirdly, this answer of Christ was a most modest answer. Satan would haue him confesse himselfe the Sonne of God, this he de­nieth not, nor yet affirmeth, but modestly acknowledgeth him­selfe a man, Man liueth not by bread onely. The like wee may note elsewhere, beeing called to his confession before the gouer­nours; If he were the King of the Iewes, Matth. 27.11. If he were the Christ, Luk. 22.67. If he were the Sonne of God: he did not directly affirme it, but either, Thou sayest it, or yee say that I am, not denying, but modestly assenting; and ordinarily he called himselfe the sonne of man, not the Sonne of God: teaching vs by [Page 115] his example, when we speake of our selues, to speake modestly. Paul beeing to speake of great things of himselfe, Note. speaketh all in anothers person, 2. Cor. 12.2. I know a man in Christ aboue 14. yeares agoe, &c. taken into paradise, &c. and Iohn, speaking of himselfe, saith, And when Iesus saw his mother, and the Disciple whome he loued: and, who leaned on Iesus at supper, chap. 19.26.

Alas how farre are we degenerate from this our patterne, who if we but the sonnes of meane men, we will stand vpon it much more then Christ did vpon beeing the Sonne of God? we will pride it out, and ruffle, and bragge, and beare our selues vpon our ancestors, if they be stept but one steppe aboue the lowest: Christ, whē he had good occasion, would not scarce professe him­selfe the Son of God, beeing of another manner of spirit then that which breathed out that bragge in the temptation afterward, All these will I giue thee.

Now to come to the second point in the answer, namely the II affection, ‘But Iesus answered, and said,]’

The coniunction discretiue sheweth our Sauiours disagree­ment from Satan, and that his answer is negatiue to the temptati­on: for although Christ both might by that miracle of turning stones into bread, haue shewed himselfe the Sonne of God, and now needed bread beeing hungry, yet he would not yeeld to Sa­tan.

Quest. But seeing Christ, who as God could haue turned stones into sonnes of Abraham, could much more turne stones into bread, so easily by his word (for if he had spoken to the stones, as Satan desired, certainly they would haue had eares to heare him: Why Christ who could turne stones in­to bread would not. 5. reasons.) why would he not doe it? what hurt had it beene? Answ. 1. Mi­racles must confirme faith in beleeuers vnto saluation, Ioh. 2.11. but Christ knew the deuill could not beleeue, if he had all the mi­racles in the world. Besides, he had euen now heard the Fathers 1 voice, testifying Iesus his beloued Sonne; and Christ knew, if he would not beleeue the fathers voice, he would not beleeue for the sonnes miracle. 2. Christ would not by this miracle giue the least 2 suspition, that either he distrusted his Fathers seasonable proui­dence, or that hee would depend for his preseruation vpon the meanes, but vpon his Fathers word: he was in his Fathers worke, and lead by the spirit into the wildernesse, and therefore knew he should not want necessaries. 3. It was an vnseasonable motion, it 3 [Page 116] was now a time of humiliation, of temptation, of affliction, wher­in it was fit to auoid all shew of ostentation, which was the scope of the temptation: for Satan would onely haue him to shew what he could doe for a need, for a vaunt of his power. Now in a time of serious humiliation to aduance himselfe by a miracle, had been as seasonable as snow in haruest. 4. Christ would not giue the 4 least credit to Satan, nor doe any thing at his desire, were it good and profitable which he suggesteth: for his end and issue is euer wicked and deuillish: yea, he would shew, how he contemned the will of the tempter; for he is not ouercome, vnlesse he be contem­ned. 5 5. Christ Iesus beeing the wisedome of his Father wel knew, that Sathan grossely dissembled with him: for he spake as if hee wished we [...]l vnto him, and would haue his hunger satisfied: but could he indeed respect the releefe of Christ? did he desire Christs preseruation and welfare? knew he not that he was the promised seed, that must breake his head, and destroy his works? and there­fore seeing Christ knew, that Satan must needs seeke his destructi­on in all his attempts, he had iust cause to yeeld to none of them all, though they seemed neuer so beneficiall.

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

Doctr.Christ will not purposely make himselfe knowne to such as hee knowes will make no right vse of him. Christ reuea­leth himselfe only to such as make right vse of him. Luk. 22.8. when Herod saw Iesus, he was exceeding glad: for he had heard many things of him, and hoped to haue seene some miracle: But Christ would not worke any signe in his presence, because he had wrought workes enough alreadie to prooue him the Son of God: neither was it fit to prostitute the power of God, to the pleasure of a vain man, who would haue made no right vse of it. Matth. 12.39. this euill and wicked generation seeketh a signe, and none shall be giuen them saue the signe of the Prophet Ionah. Why? had they not infinite signes and miracles both then and afterward? Yes, but they had none such as they would haue: for they would haue some extraor­dinarie signe; as Matth. 16.1. Master, shew vs a signe from heauen: as if they had said. Either cause the sunne to stand still, or go back, as in Ioshuahs and Hezekiahs daies; or the Moone to stand, as in A­ielon; or call for an extraordinarie tempest of thunder and raine, as Samuel did, which made all the people to feare the Lord and Sa­muel exceedingly, 1. Sam. 12.18. or call for fire from heauen as E­lijah did. These and the like they thought beseeming men of God: [Page 117] as for turning water into wine, restoring of sight and legges, &c. those they saw little power in. But why would not our Sauiour giue them such a signe as they desired? Surely he had iust reason, the same in this our doctrine; for they did not desire it for a good end, but (as Luke saith expressely) to tempt him: not to helpe their infirmitie, but to feed their curiositie: neither to increase and strengthen faith, but to nourish their infidelitie. For had that bin their end, had they not beside the doctrine of the Prophets, and the fulfilling of the promises, the blessed doctrine of the Sonne of God, of whom some of themselues said, Neuer man spake like him; and for the confirmation of that, many and mighty powerfull mi­racles, which were signes from heauen, shewing that he was from heauen? And yet for all this they beleeued not.

So, Matth. 27.42. the high Priests, Scribes, and Pharisies said, If he be the King of the Iewes, let him come down from the crosse, and we will beleeue him. No doubt, Christ could, but he would not; not onely because it was an houre of darkenes, but because he knew they would neuer haue beleeued him: Psalm. 22.22, 23. I will declare thy name to my brethren, to the seed of Iacob, to Is­rael.

1. This practise of Christ is answerable to his precept, Reasons. 1. Matth. 7.6. Cast not holy things to dogges, nor pearles before swine. By holy things and pearles, are meant the things of Gods Kingdome, Christ and his merits, &c. so called, both to shew the excellencie of them in themselues, being aboue all pearles, Pro. 3.14. as also our dutie, to prize and lock them vp in our hearts, and keep them (as we do our pearles) safely in our memories. By dogges and hogges, are meant malicious and obstinate enemies, conuicted of enmitie a­gainst Gods word, of whose amendement there is little hope: eue­ry man naturally is an enemie to God and his word, and so a dog and a swine; as Christ called the heathens and Gentiles, It is not lawfull to take the childrens bread, and cast it to dogs. Now to such as these we must preach and offer the Sacramens, yea Christ offered himselfe and came to call sinners: but when his word and miracles were reiected, and himselfe euill intreated, as among the Phari­sies, then saith Christ, Let them alone, they are blinde leaders of the blind.

2. Christ shewes himselfe vnto none but such as he loueth, 2 and loue him, Ioh. 14.21. and this was the ground of Iudas his speach, Lord, what is the cause, that thou wilt shew thy selfe to vs, and not to the [Page 118] world? the world sees him not; for none seeth him but to whome he sheweth himselfe; and he sheweth himselfe to none but such as loue him; and none loue him, but such as loue his word, and keepe it, vers. 23.

33. 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 vse of his holy doctrine, might not vnder­stand, Matth. 13.13. For many that heard them, let them go with­out further question in a carelesse manner, whereas the disciples of Christ inquired of him his meaning, and one learned of ano­ther; and so that which for the difficultie draue others away, be­came in this manner of teaching, much more easie and familiar, yea much more perspicuous and cleare then any other.

44. Neuer could extraordinarie means, conuert such as belee­ued not the word, the ordinary meanes: and therefore Christ ne­uer or seldome gratified the Scribes and Pharisies with miracles or extraordinarie meanes, because they resisted his doctrine, per­son, and workes: or if any wicked men saw any of his mighty workes and miracles, they saw not himselfe in them; as Pharaoh, what a number of miracles saw he? yet he was neuer the better, he would not acknowledge God nor his seruants: and in the wil­dernes, they who saw miracles euery day and moment, yet not be­leeuing the word of God in them, were neuer the better; the arme of the Lord was not made bare vnto them.

Vse. 1.Ignorant persons, that knowe not Christ, no [...] desire to knowe him, are in a wofull estate, beeing such as Christ counts vnworthy to reueale himselfe vnto: and therefore he either keeps the means from them, or leaues them without grace to make an holy vse of them.

Vse. 2.In worse case are they that haue the meanes, and yet no tast of them, Numbers of mē to whom Christ neuer reueileth himselfe. no reformation by them: their couetousnes, their pride, their drunkennesse and vncleannesse will not be left; as many that come to Church to heare the word and receiue the Sacraments, and yet are no better then dogges and swine, and altogether vn­reformed in their liues and courses. Some draw the word of God into question, and would be taught by Angels, or miracles, as Sa­tan here: but Christ will not make himselfe knowne to them no more then to him: so saith Abraham to Diues in hell, when he denied his request, They haue Moses and the Prophets, if they will not beleeue them, neither would they beleeue if one should [Page 119] rise from the dead. Some are resolued to liue as they list, let the Preachers say what they can: whereas he that is in Christ, to whom he reueales himselfe, is a new creature: for Christ speakes to the heart, not to the eare onely. Others say, they are decreed to life or death, and therefore, doe what they can, they cannot change Gods minde, and hence neuer goe about to change them­selues: But, had Christ shewed himselfe to these, he would haue directed them to the meanes of sauing knowledge, namely to the Scriptures which testifie of him, Ioh. 5.29. and to faith, which vnites to him, and to the fruits of faith, which testifie the truth of it, to his glory and their comfort. Others will be saued by faith alone, and by a profession of the Gospell, and so neglect the workes which iustifie it, and the power of godlines: whereas, if Christ in the Ministry had reuealed himselfe to such, he had quick­ned their faith, and not left it as a carkase: for faith without workes is dead. Others, poore simple people, will be saued by mercy alone, and neuer labour for knowledge, faith, or true fee­ling of their owne estate, and care not how sinne abound, that mercie may abound much more: But, had Christ met with them, he would let them see their misery in the causes and effects, and teach them to hunger after mercie in the meanes, and, hauing obtained it, to goe and sinne no more, least a worse thing fol­low.

Others, disclaiming the doctrine of mortification, and selfe-de­niall, therefore dislike the word as too straite a doctrine, stripping them of their pleasures and profits: and hence some hold on in their lusts, some returne with the swine to their wallowing in the mire, they cannot die to sinne, they cannot liue without laughter, mirth, and sports: Whereas, had Christ reuealed himselfe vnto them, hee would haue taught them, that his yoke is an easier yoke then the yoke of sinne, and that there is no sound comfort but in mortified affections and actions.

Whosoeuer would haue Christ reueale himselfe fully vnto him, must labour to be thus qualified: 1. He must be humble: Vse. 3. Three proper­ties of such [...] to whom Christ will make him­selfe knowne. for he teacheth the humble in his wayes, Psal. 25.9. but the proud he sends empty away; as raine makes vallies fruitfull, but falls off the mountaines, which are therefore barren. 2. He must long and de­sire to meet Christ in his ordinances: for Christ is the scope of the 2 word and Sacraments: therfore desire to know nothing but Christ crucified; goe to the tents of shepheards where he hath told thee [Page 120] thou shalt meet him. And this desire, if it be sincere, will vent it selfe in earnest prayer, to be taught of God, Teach me thy statutes, Oh open mine eyes, that I may see the wonderfull things of thy law. And it hath a promise to be answered, Ioh. 14.21. I will loue 3 him, and shew my owne selfe to him. 3. He must haue a conscio­nable indeauour and industrie to obey that part of Gods will, which he reuealeth vnto him: Ioh. 7.17. If any man will doe his will, hee shall knowe whether the doctrine bee 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 haue oppressed the deuill by his diuine power, but, beeing as man to be tempted, he would as man ouercome: 1. to magnifie mans nature. 2. to torment Satan the more: and 3. to teach vs how to ouercome him. And by this his practise he giues to vnderstand, that,

Doctr. 1.The word written is a chiefe part of our spirituall armour to foyle Satan by; The word is a principall wea­pon of our spi­rituall warfare. yea indeed the principall weapon of our spirituall warfare is the word of God.

1. Eph. 6.17. Take vnto you the sword of the Spirit, which is the word of God: Reasons. 1. and therefore, as a sword, it serues 1. to defend vs: 2. to wound Satan: 3. to cut asunder all his temptations: so it did serue Christ here. Neither is it a carnall weapon, but the sword of the Spirit, that is, a spirituall weapon as the fight is spiri­tuall, not made by man, but tempered, framed, sharpned, and put into our hands by the Spirit of God himselfe: for whose word else [...] it? or whence hath it power but from Gods Spirit? Reu. 1.16. It is called the two-edged sword, which goeth out of the mouth of Christ: because it is sharpe and piercing, to wound all his enemies: it pierceth to the very bones and marrow. With this sword he slayes the wicked, Isa. 11.4. with this he visites Leuiathan, and slaies 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 foiles the deuill here: with the same he slaies corruptions, and Satanicall temptations in the hearts of his owne children.

22. This part of our armour was signified by the sheilds, where­with Salomons Temple was hanged, Cant. 4.4. and by the smooth stones, whereby Dauid smote the Philistim, 1. Sam. 17.40. here [Page 121] the sonne of Dauid, and Dauids Lord, smites the Goliah of hell with a deadly wound: Sauls armour is here refused, worldly weapons, wisedome, and subtilty, and one stone is taken from the fountaines of holy Scripture, out of the bagge 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 falshood vpon vs: now therefore the onely fence from error, 3 is to be girded with the girdle of truth: now the title of truth is often giuen to the word of God, Psal. 19.10. the iudgements of the Lord are truth: and Ioh. 17.17. thy word is truth: to shew, that so long as we hold to the word, we are sufficiently armed against all falshood and error, both in iudgement and practise. And the like may be concluded from that it is called light, discouering and chasing before it all mists and darknes.

4. The word is a complete armour, couers euery part of the soule, 4 giues fence, and direction to the minde, vndeestanding, memory, The word a compleat ar­mour. thoughts, all the affections, and all the faculties of the soule: it couers euery part and member of the body, teacheth the eye to looke, the eare to heare, the tongue to speake, the feet to walke: it directs vs in all our conuersation and actions of life towards God and men, euen to all conditions of men, superiours, equalls, inferiours, poore and rich: further, it guideth vs 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 vse of things indifferent, as meat, drinke, apparell, 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. Neuer did any man receiue any hurt from Satan, or his own corruptions, or from this euill world, 5 but either because he did not draw out this sword, or did not rightly vse 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 suffred the serpent to wring it out of their hands? How could Peter haue beene so grieuously wounded in the High Priests hall, but that he 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 eare, which he had struck off; and there­fore wanted no power to haue preserued him, if he had remem­bred [Page 122] it? What a s [...]refull wound befell Lots wife, because shee cast off this armour, and forgate the word charging her she should not looke backe? The like of Salomon, all his wisedome could not fence him if he cast off the word of God, which had charged him not to meddle with outlandish wiues; but neglecting that, must fall by them.

Vse. 1.This is a confutation of Romish teachers, who disarme men of the Scriptures, and wring this speciall weapon out of the peoples hands: common people may not haue the Scripture in their vulgar tongue; Papists by sup­pressing the scripture, wring the wea­pon out of mens hands. for this (saith Harding) is hereticall. But this place is suf­ficient to prooue the contrary: whence I conclude thus: The wea­pons whereby people are fenced from Satans temptations, are not to be taken from them; but the Scriptures are the weapons of de­fence against Satans temptations: and againe, If all the common people be assaulted and wounded, and all haue to doe with Satan, then all haue need of this fence and couer against this most capital and deadly enemie: But the assaul [...] is made against all, and Satan seekes without exception whom he may deuoure; and therefore all without exception need the fence of the Scriptures. And fur­ther, Whosoeuer turne the people naked vnto all Satans tempta­tions, and disarme them so as they cannot but be ouercome, are guiltie of all the wickednesse of the people, to which Satan draws them; and also of their destruction, vnto which they bee drawne: But Popish teachers by destituting the people of the Scriptures, turne them naked into temptation, and disarme them; and there­fore are guilty of all their sinne and damnation.

This practise▪ against the scriptures.But this practise of theirs is, 1. Against the Scriptures: for God would therefore haue the Scriptures written, and commended to men in their owne language, not onely for the learned, but vn­learned also, that it might be familiar to all sorts of men. Deut. 31.11, 12. Thou shalt read the words of this Lawe before all Israel, that they may heare it, and learne to feare the Lord: and he names their men, and women, children, and strangers. Obiect. But this belongs to the Iewes alone. Answ. No, the reason is perpetuall, all of all ages must feare the Lord; and therefore haue the meanes, the word of God. Ierem. 36.6. Ieremie commaunded Baruch, to read the word of the Lord in the hearing of all Iudah, and in the audience of the people. Iob. 5.39. Search the Scriptures. Obiect. Christ spoke to the learned, the Scribes and Ph [...]risies. Answ. But the reason of the precep▪ belongs to all, who desire life eternall. Col. 3.16. Let the [Page 123] 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 wisedome and spiritu­all vnderstanding: now all the Colossians were not Clergie-men. And how doth the Lord encourage all his people to vnderstand and o­bey the words of the law? Deut. 4.6. Onely this people is wise, and of vnderstanding, &c.

2. It is against the example of Christ and the Apostles: 2. against the ex­ample of Christ and his Apo­stles. Christ taught in a knowne tongue, so the Apostles were endued with diuerse tongues to preach to euery nation in their owne tongue, and all the writers of holy scriptures did write them in the tongue best known, most vulgar & common, whereby it might more easi­ly come to euery ones knowledge: for whatsoeuer was written, was written for our learning, Rom. 15.4. that we by patience & consolation of the Scriptures might haue hope: so our Sauiour saith, These things are written, that ye might beleeue: so as whosoeuer must haue faith, hope, patience, comfort, must be acquainted with the Scriptures: and if these be entailed onely to learned men, so may they.

3. It is against common sense, 3. against com­mon sense. and as if one should aduise ano­ther who is to meet his enemy in the field, that if he would driue away his enemy and get the victory, he must lay downe his wea­pon, or leaue it behind him. Obiect. But the Popish Doctors put other weapons into their hands to fight with, as crosses, holy-wa­ter, charmes, and coniurations, wherewith the ruder sort yet content themselues. Answ. These are weapons of the deuills owne forging; the Leuiathan of hell accounts of these speares but as straw, and laughes at them: as if a man beeing to encounter a most furious and furnisht enemie, should couer himselfe with a cobwebbe, and thinke he were well furnished: No no, Satan puts these into mens hands, to keep them from the word, which is the onely charme, the onely crosse, the onely hallowed water, that can coniure him, which our Lord by his blessed example hath taught vs to vse.

4. It is against the auncient Fathers: Augustine saith, 4. against the Fathers. Ad Volusian [...] Epist. 3. Deus in Scripturis quasi amicus familiaris loquitur ad cor doctorum & indocto­rum: The Lord in the Scripture speaketh familiarly to the conscience of the learned and vnlearned. Iren [...]us saith, Contra Valentin lib. 3. cap. 12. Hac omnia contulit [...] Scrip­turarum Dei ignorantia: The Valentinians fell into all their heresies through their ignorance of the Scriptures. But how should Papists beleeue Irenaeus, when they will not beleeue the Sonne of God, [Page 124] who tells the Sadduces, that they erred because they knew not the Scriptures? Ad Coloss▪ hom. 9. Chrysostome hath these words, Audite quotquot estis mundani, & vxoribus praeestis ac liberis, quemadmodum vobis Aposto­lus Paulus praecipiat l [...]ger [...] Scripturas, id (que) non simpliciter, neque obiter, sed magnâ cum diligentiâ: and againe, Audite omnes seculares, com­parate vobis biblia, In Epist. ad Coloss. c [...]p 3. v. 10. animae pharmaca. And Hieroms glosse is good: Hic ostenditur (saith he) verbū Christi non sufficienter, sed abundanter Laicos habere debere, In Isa. hom. 1. & se inuicem docere vel monere. Lastly, Origen shewes his iudgement in this affectionate speach, Vtinam omnes faceromus illud quod scriptum est, Scrutamini Scripturas: Oh that wee would all doe as it is written, Search the Scriptures.

5. Against lear­ned Papists themselues.5. It is against the Popish writers themselues. Cai [...]tan, a very ingenuous man, and a great scholler, saith, Hinc discamus arma no­stra esse sacras Scripturas: Let vs take this for a good lesson, that the ho­ly Scriptures are our onely weapons. Di [...]z a Portugall Fryer saith, That as Laban in the night deceiued Iacob, by giuing him in stead of faire Rahel, bleare-eyed Leah; so Satan deceiues vs in the night of ignorance, with vaine traditions for diuine Scripture. Yea, and Bernard himselfe, whom Harding brings in as a fauourer of his cause herein, saith, That at Bethlehem the common people sang Psalmes and Halleluiahs, yea in the fields as they were plowing and mowing, &c.

By all this we conclude with our Sauiour, Ioh. 3.20. They doe e­uill, and therefore they hate the light: they haue a long time deceiued the world, by holding it in ignorance, a principall pillar of their religion; and labour still to hold it in blindnesse, dealing no o­therwise then the Philistims dealt with the Israelites, 1. Sam. 13.19. who to hold them in base bondage and seruitude, tooke all their weapons from them, and left them not a smith in Israel, least they should get weapons, and so get from vnder their pow­er.

Vse. 2.If the word of God be a principall part of our spiritual armour, then ought we alwaies to haue the Scriptures in a readinesse; not onely the Bibles in our houses (which many haue not, who haue their corslets hanging by the walls;) but put on vpon vs, Eph. 6.17. and that is, when by diligent reading, hearing, meditating, and studie of it, but especially by earnest prayer, that God would o­pen our vnderstandings to see his good pleasure in it; we haue at­tained such skill, as we can wisely shape an answer to the nature and, qualitie of any temptation.

[Page 125]Alas, how lamentable is their estate, that regard not the sound knowledg of the word, but content themselues in their ignorance, whereby Satan holds them vnder the power of darkenes? for im­possible it is, till men come to knowe the truth, that euer they should come out of the snare of the deuill, and to amendement: see, 2. Tim. 2.25.26. Many spend their dayes in reading fables, or profane histories, or cannot tell how to passe their time, but by taking in hand the deuills bookes and bones (as one calleth them) cards and dice, or some other vnwarrantable exercise; all which giue Satan more power ouer them. But the armour of proofe, a­gainst Sathan and their owne corruption, which is the word of God, lies in the booke vntouched, vntossed, as if men were at league not to disturbe Satan at all, but let him blind them, binde them, and leade them at his pleasure. Others will defie and spit at Satans name, but they haue no word against him, but doe as a foolish and inconsiderate person, that will quarrell with a man of might, and defie him, as though hee could make his partie good, but beeing without any weapon, carries away the blowes, the smart of which makes him feele his folly, which formerly he could not see.

Others are enemies to such, as would teach them the vse of this weapon: men of valour and strength will pay liberally such as take paines 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 looke an enemie in the face, so haue they resolued, neuer 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 charmes and exorcismes of sundry words of Scripture, highly ta­king Gods name in vaine: some write the Lords Prayer in He­brew, Greeke, and Latin: some the words of some of the Gospels; some the names of God and Christ: But all this is sorcerie and magicke, and a fighting for the deuill, yea a shooting in his owne bow. Others will haue the Scriptures to resist with, but they bee not readie nor at hand, they beare many blowes before they can recouer 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 himselfe, nor yet much hurt ano­ther more then he is like to hurt himselfe.

Then the word of God is vsed aright, Doctr. 2. when a man hath skill [Page 126] thereby to cut off temptations, The right skill of Gods word is to cut off temptations by it. and containe himselfe in his duty: Psal. 119.11. I haue hid thy promise in mine heart, that I might not sin against thee: Prou. 2.10.11.12. When wisedome (that is, Gods word) entreth into thy heart, and knowledge delighteth thy soule, then shall counsell preserue thee, and vnderstanding shall keepe thee, and deliuer thee from the euill way, and from the man that speaketh froward things.

Reasons. 1.1. The word of God is the law of God: now what is the vse of a law, but to keepe a man within the bounds of godly life? then he liues according to the law, when he saith, I must, or must not doe such a thing, because the Law willeth me so: so he is a good Chri­stian, that can say, I must doe this, because Gods word comman­deth it; 2 or not doe it, because it forbiddeth me. 2. It is called a light to our feet, and a lanthorne to our pathes: now what is the vse of light, but to shew a man the right way, and direct him to auoide the wrong, and keepe him from falling? 3. It is called the oracle or testimonie of God, 3 wherein he testifyeth what he alloweth, and what not: and then we vse it aright, when we straiten all our paths according to this rule.

Vse. 1.Therefore let vs keep vs to Scriptures in all Sathans temptati­ons; whereof we may say as Dauid said of Goliahs sword, 1. Sam. 21.9. Oh giue me that, there is none to that: put off all Satanicall suggestions with, It is written. Now it will not be amisse, to shew in some instances how a Christian may by the word furnish him­selfe, and cut asunder by this sword euery temptation, though Sa­tan be neuer so instant in tempting him.

These instances are foure: 1. temptations to despaire: 2. to presumption, or profanenesse: 3. to pride and ambition: 4. to in­iustice and wrong.

I 1. In temptations to despaire, Satan ouerthrowes many who want this sword of the Spirit, In temptations to despaire, how the word fenceth. by these motions which we must by it resist. Obiect. 1. What hast thou to doe with God, or God with thee? how is he thy Father as thou professest; seest thou not his hand against thee, yea his wrath vpon thee? Answ. Yet it is written, that euen when the whole wrath of God (such as I can­not beare, if I had all created strength) was laid vpon Christ, he remained the deare Sonne of God, and could say, My God, my God: and Rom. 5.8. God setteth out his loue towards vs, see­ing that while we were yet sinners, Christ dyed for vs; much more now, beeing iustified by his blood, shall we bee saued from wrath.

[Page 127] Obiect. 2. Satan beeing thus put off, goeth on, and saith, Thy sinnes are infinite in weight and number, thy debt is aboue tenne thousand talents, how can God saue thee? thou hast not a farthing to pay: what? is it iustice, thinkest thou, for God to remit so many sinnes without satisfaction? Answ. It is written, Isa. 43.25. I, euen I am he that puts away thy sinnes for mine owne names sake, and not remember thine iniquities for euer: and againe, Where sinne hath abounded, grace hath abounded much more: and the parable saith, that the Master forgaue all the debt to the hopelesse ser­uant.

Obiect. 3. Well, if thou hast thy sinnes forgiuen thee, where is thy ioy and peace of reconciliation? the Kingdome of God is peace and ioy, but alas poore fellow! thou art pensiue and melan­cholie, and God hath left thee without comfort. Ans. It is writ­ten, Psal. 97.11. that light is sowen to the righteous, and ioy to the vpright of heart: and, they that sowe in teares, shall reape in ioy.

Obiect. 4. What speakest thou of ioy? why, thy crosse is into­lerable, sicknes and diseases eate thee vp, pouertie pincheth thee, and reproach euery where meetes thee. Answ. But it is written, Heb. 12.6. whom he loues, he chastens: and that no man knowes loue or hatred by all that is before him, Eccles. 9.2.

Obiect. 5. Thine are tedious afflictions, durable and lasting ones; thou hast prayed thrice, yea a long time to haue them remoo­ued, and art neuer the better: why wilt thou goe on, and still loose all thy labour? why, thou knowest not, whether, or when thou shalt be heard? Answ. It is written, Psal. 50.15. Call vpon mee in the time of trouble, and I will heare thee, and deliuer thee: and Hab. 2.3. If the vision stay, waite: for it shall surely come, and shall not stay: and, the iust shall liue by faith: and, He that belee­ueth, maketh not hast.

Obiect. 6. But wert thou not better to goe to this wise man, or that cunning woman? thou shouldst quickely recouer thy health, or stollen monie, or things that are lost: thy losse is great, and thou must vse meanes for thine owne. Answ. It is written, Leuit. 20.6. If any turne after such as worke with spirits, or after soothsayers, 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 practise.

The second sort of instances, is in motions to presumption or II profanenesse.

[Page 128] Obiect. 1. But it is in vaine to serue the Lord, and what profite is there in his wayes? Word cutteth o [...] temptations to presumption. the worse the man is, the better is his e­state; and the more godly, the more crossed in the world. Answ. It is written, It shall be well with them that feare the Lord; not so to the wicked: and againe, that the light of the vngodly shall be put out, when the light of the godly shall rise brighter vntill perfect day: and the ende of the iust is peace.

Obiect. 2. What need so much feare of condemnation, seeing there is no condemnation to them that are in Christ Iesus? Answ. It is written, that such must walke after the spirit, and not after the flesh: and, that such must worke out their saluation in feare and trembling.

Obiect. 3. But if thou beest predestinate, what needest thou care? and if thou beest not, all thy care will not auaile thee. Answ. It is written, that I must study to make my election sure, 2. Pet. 1.10. and, that I must beleeue in the Lord Iesus Christ, and bring forth fruites worthy amendment of life.

Obiect. 4. But what needest thou be so strict? shall none come to heauen but such strict persons, thinkest thou? why, God re­quires no such strictnes. Answ. It is written, that the Master is a hard man, who will stand strictly for iustice: and, that wee must walke precisely, Eph. 5.15.

Obiect. 5. But why shouldest thou respect these preachers so much? doest thou not see how they take vpon them to disgrace thee for such and such courses? and they are men as well as others, no better, many of them worse. Answ. It is written, 1. Thess. 5.12. Haue them in singular loue for their workes sake: and, that our our Sauiour said, He that heareth you, heareth mee: and that the least Minister in the New Testament, is greater then Iohn Baptist, who yet was greater then any Prophet, Matth. 11.11. and, that God did send two beares, and destroyed 42. of those wanton children, that mocked and reuiled the Prophet Elisha, 2. King. 2.23.

Obiect. 6. But thou art young, thou mayest sweare, and game, and swagger, and be wanton; these are but trickes of youth, and sowing the wilde oates, &c. Answ. It is written, As a man sowes, so shall he reape: and, remember that for all this thou must come to iudgement.

Obiect. 7. Oh but thinkest thou, that God sees or takes no­tice of euery thing? or if he should, he is mercifull and easily en­treated, and thou hast time enough to repent. Answ. It is written, [Page 129] that all the wayes of a man, are before the eies of the Lord: and to him day and darkenesse are alike: and, that to abuse the patience of God, is to treasure vp wrath against the day of wrath.

Obiect. 8. Oh but thou hast now a fit opportunity, and occasi­on to take thy delight; the husband is gone a farre iourney, Bath­sh [...]ba is at hand, and now it is twilight: why shouldst thou depriue thy selfe of thy pleasure? take thy time, thou canst not haue it eue­ry day. Answ. It is written, Prou. 5.3.8. The ende of a strange wo­man is more bitter then worme-wood: and, keep thy way farre from her, and come not neere the doore of her house: and, that neither fornicators nor adulterers shall enter into heauen, 1. Cor. 6.9. and Ephes. 5.3. but fornication, and all vncleanenesse, and couetousnesse, let it not once be named among you, as becommeth Saints.

The third ranke of instances, is in motions to pride and selfe-conceit, III wherein sinne hath great strength. Obiect. 1. The word cut­teth off tempta­tions to pride. You are a man rich and high, well friended, well monied; why should you stoope to such a one? this were a base thing indeed: let him seeke to you, or doe you crush him. Answ. It is written, God resists the proud, 1. Pet. 5.5. and, in giuing honour, goe one before another: and, pride goes before the fall: and, that the haughtie eie is one of the sixe things which the Lord abhorres, Prou. 6.17.

Obiect. 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 farre your inferiours? you can teach them, not they you. Answ. 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, despiseth mee, Luk. 10.16. and that Iob despised not the counsell of his maide, much lesse must I of the least Minister: and that we knowe but in part, and are to consider not who, but what is spoken: and that the same Spirit is mightie in one, and in another.

Obiect. 3. But you are a man of gifts and authoritie, and these will carrie you through all, and you may rise and treade such and such vnder your feete; who dare say any thing to you? Answ. It is written, Matth. 18.6. Whosoeuer offendeth any of these little ones that beleeue in mee, it were better for him a milstone were tied about his neck, and he cast into the midst of the sea: and, Hee that doth wrong, shall re­ceiue according to the wrong that he hath done; and there is no respect of persons, Coloss. 3.25.

Obiect. 4. But you may followe the fashions of the world, in strange apparell, ruffian behauiour, monstrous tyres; who may els? [Page 130] how else should you bee knowne to be a gentleman, or a gentle­woman? Answ. It is written, 1. Pet. 3.3. that euen womens ap­parelling must not be outward, as with broydered haire, and gold, &c. but the hid man of the heart must be vncorrupt: for Sa­rah, and other holy women trusting in God, did so attire them­selues: and againe, Fashion not your selues according to this world, but be renewed in the spirit of your mind: Bee euer of the newest fashion there.

Obiect. 5. But it is a small matter, and of great credit, to sweare, and curse, and speake bigge words: it is a way to get reputation, and be respected as a man of spirit. Ans. It is written, Leuit. 24.16. He that blasphemeth the name of the Lord, shall be put to death, all the Congregation shall stone him: and Iam. 5.12. Aboue all things, my bre­thren, sweare not, neither by heauen nor earth, nor any other oath; but let your Yea, be Yea, and your Nay, Nay.

IIII The fourth instance is in motions to wrong and iniustice. Obiect. 1. Thou art a great man, The word cut­teth off moti­ons to iniustice. thou hast tenants, thou mayest and must liue by them; they are thy seruants, and thou must enrich thy selfe by them: racke their rents, bind them to suit and seruice, they can­not resist thee. Or, thou art a Master, keepe thy seruants wages from him, make thy vse of it, wearie him, poore snake what can he doe? pay him at thy pleasure, he will endure any thing rather then loose thy worke. Answ. It is written, Iam. 2.13. Iudgement merciles belongs to them that shew no mercie: and, those that grinde the faces of the poore, shall one day be ground vnder the milstone of Gods heauie displeasure: and, Leu. 19.13. Thou shalt not robbe thy neigh­bour: the workemans hire shall not abide with thee till the morning. The reason is in Deu. 24.15. Least thy seruant cry against thee to the Lord▪ surely it shall be sinne vnto thee.

Obiect. 2. But thou maiest make the best of thine owne commo­dities, by hoising the prices, and diminishing or corrupting the quantitie or qualitie. No man can force thee to sell thy owne in deare times, vnlesse thou wilt; and much lesse to giue it away to the poore and needy: then shut vp thy heart, liue to thy selfe, let others shift for themselues as thou doest for one. Answ. It is writ­ten, that couetousnesse is the root of all euill, and that it is idolatrie: and the Lord hath sworne by a great oath, euen by his owne excel­lencie, Amos 8.4. that he will neuer forget any of their workes, that swallow vp thee poore▪ and make the needie of the land to faile; that were wearie of the Sabbath, because it hindred their setting of wheate to [Page 131] sale; that made the Epha small, and the shekel great, and falsified their weights, and sold corrupt corne, that is, tooke all courses for gaine. Besides the fearefull fruits of couetousnesse in Achan, Gehazi, A­hah, Iudas.

Obiect. 3. But thou lendest thy money too freely: ten in the hun­dred thou maiest take by law; but if by cunning trickes and deui­ses, thou canst get twentie in the hundred, thou shalt growe rich the sooner. Answ. It is written, Luk. 6.35. Lend freely, looking for nothing againe: and, Deut. 23.19. Thou shalt not giue to vsury to thy brother: and, Exod. 22.25. If thou lend money to my people, thou shalt not be an vsurer: and, Leu. 25.36. Thou shalt take no vsurie nor aduan­tage, neither lend him money nor victualls to encrease: and, what shall it profit a man to winne the whole world, and loose his owne soule?

Obiect. 4. But thou art a poore man, and defraudest thy selfe of profit, thou mayest by an oath, or a lie, or a little cunning and sleight get good gaines: and why needest thou be so nice? Answ. It is written, Prou. 22.2. The rich and the poore meete together, and the Lord is the maker of them both, that is, in their persons, and in their estates: and Leu. 19.11.12. Yee shall not sweare by my name falsly, nei­ther defile the name of the Lord thy God: and, that the curse entreth in­to the house of the swearer and theife: and, yee shall not steale, nor deale falsly, nor lie one to another: and, that all that loue abhomination and lyes, shall be kept without the gates of the holy Citie with dogges, Reu. 22.15. and, that I must not lie for Gods glory, much lesse for my owne profit.

Obiect. 5. But thou maiest reuenge thy selfe vpon thy enemie, and make him know whom he hath in hand: broach some vntruth or other vpon him, and thou shalt at least disgrace him: and if thou le [...]st him goe with this, euery one will scorne thee. Answ. It is written, Vengeance is mine, and I will repay, saith the Lord: and, Thou shalt not beare false witnesse: and, Matth. 7.12. Whatsoeuer you would that men should doe to you, the same doe you to them: and, It is the glory of a man to passe by offences.

Obiect. 6. But the cause is good, the Catholike cause, it is but a title of rebellion or treason, indeed it is a meritorious worke, and thou shalt be canonized a Romish Martyr, if thou shalt kill a King, or Queene, or Prince that is an heretike: but aboue all, if thou canst by one terrible blow, not onely kill the King, Queene, and Prince, but also the whole Counsell, all the Lords, all the Iudges, all the lawes, all the law-makers, yea and blow vp the [Page 131] whole Parliament house, and with that three hereticall King­domes together. Answ. Here we can hold no longer, but in such a temptation as is to so direct a worshippe of the deuill, with our Lord say, Auoid Satan, be packing foule deuill, for it is written, Rom. 13.1. Let euery soule be subiect to the higher powers: and, 1. Pet. 2.14. Submit your selues to all manner ordinance of man: and the feare­full iudgement of Corah, Dathan, and Abiram, with their compli­ces betide such Catholike rebels as dare lift vp their hands against the Lords annointed, not to cut off his lap, but his life, which is the life and breath of all his people.

Vse. 2.The like vse hath the Scripture in the right vse of it against all errors & heresies: The Scriptures the hammer of heresies. Instance in iu­stification by works. as we may see in these instances: 1. If the Papists would teach vs iustification by workes: Answ. It is written, Rom. 3.20. by the workes of the law shall no flesh be iustified: and the like in Gal. 3.3.4.5. And Paul had as many merits as any, yet he would not be found in his owne righteousnes, Phil. 3.9. and, our righteousnes is but as filthinesse, or filthie clouts: and, after our best endeauours we are but vnprofitable seruants.

In transubstan­tiation.2. If they vrge vs with transubstantiation and reall presence: Answ. It is written, that after Christ had giuen the Sacrament, he went into the garden, and suffered; which he could not, if he had beene eaten before, and not beeing glorified: and 2. remembrance is of things absent: 3. he continues in heauen till his comming to iudgement, Act. 3.21. 4. the Fathers ate the same Sacramentall bread, 1. Cor. 10.3. and yet Christ was not then in the flesh: 5. there is no alteration in the signe of Baptisme; and there is the same vse of the signe of the Lords Supper.

In the seauen Sacraments.3. If they obiect vnto vs 7. Sacraments, we reply against their 5. bastard ones; as in that of Matrimonie for the rest, thus: 1. it hath no signe instituted by God; when he brought Eue to Adam, here is matrimony, but no signe: the ring which they make a signe, is not. 2. it is not proper to the Church, as Sacraments are, but common to Iewes, Turkes, and Infidels. 3. euery Sacrament belongs to euery member of the Church: but matrimony belongs not to their Priests and Votaries. 4. all Sacraments serue to con­firme faith: so doth not Matrimony. Adam in innocencie had no need of faith, but he had need of Matrimony.

In originall sin after baptisme.4. If they tell vs, that by Baptisme originall sinne is quite wa­shed away, we answer: No: true Baptisme takes away the guilt, but not the beeing of sinne: and it is written of Dauid, Psal. 51.5. [Page 133] that he confessed he was still in originall sinne: see also Rom. 7.7. and Iam. 1.13. In absolute ne­cessi [...]e of bap­tisme. 5. If they would thrust vpon vs the absolute ne­cessitie of Baptisme: Answ. It is written, that circumcision (being the same in signification and vse with Baptisme) was omitted in the wildernes 40. yeares: and, that Dauid doubted not of his vn­circumcised childs saluation: and, that children are holy through their beleeuing parents, 1. Cor. 7.14. In communion in one kind. 6. If they will administer the Communion but in one kinde, against this their sacrilegious practise we haue Christs institution, and the example of the Apo­stles, besides the Primitiue Church.

This mighty effect of the word in the right vse of it, Vse. 3. shewes the Scriptures to be of God, and the authoritie of God, and not of man (as the Papists teach vs) not of the Church, of Fathers, Councells, Popes in Peters fictitious chaire, or the company of Cardinals. What writing of man can haue authority ouer mens consciences as Gods word hath? Or who will beleeue the Church, that will not beleeue the Scripture? Is not the word truth, and all men liars and subiect to error? Now shall that which is not subiect to error, be subiect to that which is subiect to error?

Whatsoeuer writing doth indeed confirme error, Vse. 4. is not Cano­nicall Scripture: for this confutes all error, in practise and in iudgement: therefore Apocryphall bookes are not Canonicall and diuine Scripture; 1. because in euery of them there is some re­pugnance to the Scripture: 2. because they were not wri [...]ten by any Prophet, nor in Hebrew: nor 3. giuen to the Iewes 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 speake not against the bookes (which containe in them many good moralls, and, in my iudgement, may of all humane histories be best vsed) but against the Papists, who would thrust vpon vs inuocation of Saints, and prayer for the dead, &c. from their authority.

See hence the reason, Vse. 5. why Satan and all his instruments were euer enemies to the true preaching and professing of the word; namely, because in the right vse it is the only hammer of the King­dome of darknes. He storms not at frothy and foolish deliuery, or at Professors that are loose and vngirt, & can take liberty for any thing they list. Onely faithfull Preachers and Professors, that rightly preach and professe, beare the burden of Satans and the worlds malice: Christs innocencie, and the Apostles power could [Page 134] not fence them from it.

Vse. 6.Lastly, acknowledge it a singular priuiledge of the Church so beset with enemies, to haue so sufficient and perfect a word, 1. written, that all men might haue the benefit of it: 2. preached, and rightly diuided according to euery mans particular necessity. It is a great comfort, that poore as well as rich, base as well as noble, haue a share in it in an equall large manner. The cheife priui­ledge of the Church of the Iewes, was, to keepe Gods word in the letter, Psal. 147.19.20. and Rom. 3.2. but it will be our pre­heminence aboue them, if we locke vp the true sence of it in our hearts, Iob. 22.22. and Pro. 22. It is a sure stay, and a sheild to them that walke vprightly. No theefe, nor robber can steale it, no it cannot be taken away with our liues; it is Maries good part, which was neuer taken from her, neither can be from vs, beeing a perpetuall freehold.

III Now followeth the fourth thing in this allegation of Christ, to wit, the parts of the diuine testimony: 1. Negatiue, Man liues not by bread onely: 2. Affirmatiue, But by euery word that proceedeth out of the mouth of God.

First, of the sence of the negatiue part. Man] that is, a meere common and ordinary man, and much lesse I that am the Sonne of God. Liueth not] that is, preserueth not the naturall life of his body. By bread] is meant all necessarie and ordinary meanes of meat, drinke, rest, sleepe, physicke, recreation: for so it is also v­sed in the fourth petition of the Lords prayer. Onely] here bread is not opposed to other meanes of sustenance, as flesh, fish, &c. but to Gods blessing, without which it cannot sustaine our bo­dies. But by euery word] that is, euery thing, a common Hebraisme, verbum for res, and more specially for the decree and ordinance of God, appointed to sustaine man: so the words following im­plie. That commeth out of the mouth of God] that is, whatsoeuer God hath decreed, commaunded, or promised that it shall preserue life.

Now the summe of Christs answer, in more words is this: Thou sayest I must now haue bread to satisfie my hunger, or else I can­not liue; but thou speakest like thy selfe: If my Fathers word be to sustaine mee without this meanes, I shall liue thereby without bread: my Father is not tyed to ordinary meanes for preseruing of life, who is all-sufficient, and almighty, and doth what and how he will. And this cannot be doubted of, seeing it is written in [Page 135] Deut. 8.3. by Moses, that when the Israelites were in the wil­dernesse as I am, hungry and hauing nothing to eate, no more then I haue, he fed them with MAN 40. yeares, to teach them, that man liueth not by bread onely (for they had none) but by euery word and meanes which himselfe appointed. Besides, if I should distrust my Fathers prouidence, and turne all these stones into bread, yet, if his word come not to giue vertue and life vnto them, all this would not help, all this bread would be no better then stones, as it was before. And therefore I will still expect his word, and not turne stones into bread at thine.

The negatiue part affoardeth vs this lesson, that

Outward and ordinary meanes are not of themselues sufficient to sustaine and preserue the life of man. Doctr. Outward means not sufficient to sustaine the life of man. Luk. 12.15. mans life stand­eth not in abundance. If we make an induction of all the cheife meanes, either of the beeing or wel-beeing of mans life, we shall easily see their insufficiencie. 1. Bread. 1. Bread is a speciall meanes appoin­ted to strengthen the heart, Psal. 104.15. but yet there is a staffe of bread, which is another thing then bread, and this beeing broken, wee shall not bee strengthned, but fade in the middest of bread. Hence is the sentence accomplished against many, Leu. 26.26. Ye shall eate, and not be satisfied: the Lord gaue the Israe­lites quailes in the wildernesse, enough to maintaine 600000. footemen for many dayes; but a secret poison was in it, that the more they had, the more they died, as of an exceeding great plague; so as the place was called the graues of lusting, Num. 11.33. Yea, although our bread did not grow out of the earth, but fell from heauen as Mannah did, yet our Sauiour saith, Ioh. 6.49. Your Fathers did eate Mannah in the wildernesse, and are dead. 2. Clothes are a speciall meanes to preserue a man in naturall heat: but yet raiment of it selfe cannot keepe him warme: Hag. 1.6. 2. Clothes. Yee clothe you, but ye be not warme: and of Dauid in his age it is said, that they couered him with clothes, but no heate came to him, 1. King, 1.1. 3. Physicke is a remedie appointed by God to regaine health and strength, distempered or decayed: 3. Physicke. but Asa goes to the Physitian, and pines away for all that, 2. Chron. 16.12. 4 Mo [...]y. 4. Money is a good meanes to prouide necessaries for the sustenance of mans life; and therefore men labour, and take much paines for it. But, both labour is in vaine, except the Lord build the house, Psal. 127.1. and, thou shalt earne money, and put it in a broken bagge, or a secret rust shall consume it, Hagg. 1.6. 5. Strength is for the warre, 5. Strength. and a good [Page 136] meanes for the defence of life and right: but strength alone is weakenesse: Psal. 20. An horse is a vaine thing in battell: and there­fore Dauid goes against Goliah, not with a sword or a bow, but in the name of the Lord, 6. Counsell. that was his strength. 6. Counsell and pollicie is for a State both in peace and warre: we see how soone Reh [...]boam ranne through tenne parts of his Kingdome, by the bad counsell of the young men. But yet there is no counsel nor pollicie that can pre­uaile against the Lord. Many are the deuices of mans heart, but the counsell of the Lord shall stand. The counsell of Achitophel, which was like vnto an oracle of God, was turned into follie.

Reasons. 1.1. The meanes themselues are without life, and in a very short time rot away of themselues; or if they be liuing things, as sheep, oxen, beasts, birds, and fishes, they must loose their liues before they can come to be helps of ours: how can they then giue life, or keepe life in vs by themselues, beeing dead? The death of the creatures sheweth, that our life is not from them, but from some­thing else. 2 2. God hath prescribed meanes of life, and tied vs vn­to them, but not himselfe: he is able to doe whatsoeuer he will, and his prouidence is of equall extent and latitude with his pow­er, which cannot be restrained to meanes, these beeing finite, that infinite. And hence it is, that meanes are ordinarily necessarie, but not absolutely, seeing God in his absolute power can feed vs with stones, 3 as well as raise men out of stones. 3. If meanes alone could sustaine a man, how comes it that the same wholesome meate that feedeth some, should poison others? how comes it that men v­sing meanes, as men in a consumption eate as much as others, and yet pine away, and are farnished? that men labour and toyle, and get money, and yet thriue not, but their state is in a consumption still? how comes it that they who are best fed, as great persona­ges, are lesse liuely and healthfull? Poore day-labourers, who fare hard and course, laugh at rich men for maintaining Physitians, and yet are still sicke: poore mens children thriue better, and looke fairer with Daniel and his fellowes, feeding onely of course pulse, then many that fare daintily with the Kings children. See we not the Fathers before the flood, liuing some 700. some 800. some 900. yeares and aboue, of greater strength and stature by farre, and they carried neere a thousand yeares vpon their backes, more lightly then we can carrie halfe an hundred? and yet they liued vpon herbs onely: we haue also flesh and fish, of all sorts, with the best and most exquisite cookerie: so that if our liues were pin­ned [Page 137] vpon the meanes onely, where they liued neere a thousand yeares, we should by our meanes liue many thousands. 4. God is the God of life, it is he that continues our liues, 4 and not the meanes; and all meanes are in his hand to bee either blessed, or blowne vpon at his pleasure. What can an hammer or saw doe, without the artificers hand? no more can the meanes, which in Gods hand are as a toole in the worke-mans, whose hand can do many things without tooles, but they nothing without his hand. 5. What meanes that petition, which euery man must daily vse for daily bread, euen hee that hath the most, but because hee may haue bread, 5 and want that in bread which may doe him good and helpe?

1. Learne hence how to conceiue of meanes aright, Vse. namely as things not to be trusted to, because by one blast of God, 1. Meanes not to be set aboue their own place they may become vnprofitable and vnsuccessefull, especially when men are loath to raise their thoughts beyond them. Asa his phy­sicke shall not helpe him, because he trusts in the Physitians. Is­rael shall die of that flesh, wherein they thought their life was. And it is iust with God, that when the meanes steppe vp into his place, and men ascribe that vertue vnto them, which onely Gods blessing addeth vnto them, he depriues men either of the meanes, or of the right and comfortable vse of them. And were not the meanes too too much magnified, and set aboue their owne place, men would not so spend their dayes in carking cares for them, with such instance and neglect of all things else, as if they were euer to liue by bread onely; not so wise as the foole and churle in the parable, who when he had goods enough for many yeares, would haue his soule take his rest; but these men hauing bread and meanes enough for many ages, are as restlesse and insatia­ble, as euer before: their life stands in seeking and holding a­bundance.

2. Let vs learne to trust God without the meanes; which the worldling cannot doe. In plentie, in health, Vse. 2. when the barnes bee full, and the chests readie to breake with treasures, the most earthly churle can bee content, and praise God for all: but in pouertie and sickenesse his heart lets him downe, as though God is not as able and willing to helpe in one estate as in another. But now faith were it present, would most shew it selfe: it is a dead faith, that withdrawes it selfe from the liuing God, and sets it selfe on dead things.

[Page 138] Vse. 3.3. Learne we to moderate our care for the things of this pre­sent life, as such who valew them according to their right esti­mate, which without a superiour vertue can doe vs no good: for what is food, apparell, and the like, but base things without Gods blessing, which men of thousands enioy aboundantly, and yet by a secret curse either vpon the wicked getting or holding them, want the comfort that many poore men haue, whose portion is but a mite to the others superfluity? And what is the reason, that men burie themselues aliue in the graues of their lustings and earthlines, but that they falsly conceiue of the meanes, and place them aboue their worth or worke? What saith the worldling? is it not my liuing? and must I not looke to that? I tell thee no, it is not thy liuing, vnlesse thou liuest by bread alone, or hast that animam triticiam, that wheaten-soule of the rich man in the Go­spell, who thought he must now liue many yeares, because hee had wheate enough. Obiect. But you speake as though we were to expect miracles for our maintenance, or to cast off our callings, to neglect the meanes, and liue by the word of God. Answ. 1. Miracles are ceased, and yet if God bring vs into an estate where­in all meanes faile vs, God remaines as powerfull and able, as mercifull and willing to help as euer he was, and rather then his children shall miscarrie, he will saue them by miracle. 2. Our cal­lings and meanes are not to be neglected, because, 1. Christ denies not but that man liues by meanes, but not onely by them: 2. they are a part of that ( euery word of God) whereby man liues; and if ordinary meanes be offred, we may not trust to extraordinary, without some speciall promise or reuelation: 3. it is a tempting of God, to pull pouertie on our selues, or cast our selues into dan­ger, and is a breach of his ordinance, who inioynes euery man to get his liuing in the sweat of his browes. 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 selfe with many businesses, neglecting the good part which should ne­uer be taken from her: one thing to possesse the world, another to bee possessed by it: one thing to vse meanes, another to trust in them.

Vse. 4. More care must [...]e had of Gods blessing, then [...] meanes.4. If man liue not by meanes alone, be more carefull for Gods blessing then for the meanes; be more thankefull for that then for these: else he that made bread and gaue it thee, can breake the [Page 139] staffe of it; else he can make thee great and rich, but lay a sensible curse on thy person and estate, either in thine owne time, or in thy heires. And as for thanksgiuing, Christ neuer vsed any meanes but by prayer and thanksgiuing, and taught vs to pray for daily bread, .1. for a blessing vpon bread. It is a greater mercy of God to giue vs comfort of the creatures, then the creatures themselues: Yet a number, as if they liued by bread onely, The comfort of the creatures, a greater mercy then the crea­tures them­selues. come to their ta­bles as the hogge to his trough, or the horse to his prouender, without either prayer or thankes. A wonder, that euery crumme choakes them not: for without Gods blessing it might.

This affirmatiue part of the testimonie, alleadged by Christ, Doctr. tea­cheth vs, that, It is onely the word of God, Only the word, yet euery word of God preser­ueth the life of man. and euery word of God that preserueth the life of man. But first wee must distinguish of mans life, which is either supernaturall or naturall; and also of the word, which is put forth either for the life naturall or supernatural▪ The former is a word of Gods power and prouidence, creating and gouerning all things according to their naturall courses, called in the text, a word that goeth out of the mouth of God: for no word of the creature, can produce the beeing or well-beeing of any other. The latter is the word of truth, whereby he doth quicken the soule, and repaire it to his owne likenes: and this word proceedeth not only out of the mouth of God, but of his Prophets, Apostles, & Pastors: and this word begetteth and preserueth a supernaturall life in man, as the other doth a naturall, Ier. 15.19.

Now our Sauiour meaneth here the naturall life of the bodie, and the word of Gods power and prouidence, generally sustai­ning the beeing and life of all creatures: and not that a man can liue by the written word without meat and drinke. It is true, How the soule liueth by the word of God. that the soule of man liueth by Gods word of truth: for, 1. he is be got­ten a Christian by it, and borne of this immortall seed, Iam. 1.18. 2. he is nourished by it, as by sincere milke, 1. Pet. 2.2. 3. as bread increaseth the bodie in all dimensions, so the word strengthneth the soule in faith, patience, comfort, hope, loue; as children grow by milke. 4. bread strengthens the heart, and all the strength of a Christian is in the word; it preserues the naturall heate, and the word makes his heart burne within him, and keeps it in a readines to euerie good word and worke.

But yet this is not the proper meaning of this place, neither can it agree with the meaning of Moses, who plainely speakes of the [Page 140] bodily hunger of the Israelites, and the seeding of them with Mannah, that they may know that man liueth not by bread onely: nor yet with the mind of our Sauiour 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 dayes fast, would turne stones into bread.

And now, we knowing what is meant by the word of God, e­uen the powerfull word of Gods prouidence, in creating and go­uerning all things; How man liues by euery word of God. we are further to consider, that our Sauiour ad­deth an vniuersall particle, euery word: the reason is, because this word is twofold, ordinary and extraordinary. Ordinary, when God changeth not his ordinary course, but by meanes proporti­oned vnto the ends (which are a part of his ordinary word,) pre­serueth and maintaineth the life he hath giuen; as daily bread, sleepe, and the like. Extraordinary, when by his word and de­cree, he pleaseth to preserue man either aboue, or without, or a­gainst all meanes. The word su­staineth, 1. A­boue all means 3. wayes. I. Aboue the meanes, sundry wayes; 1. aboue all that man can expect: thus God gaue the Israelites Mannah in the wildernesse, and water out of a rocke: thus he tied a ramme to to be sacrificed in stead of Isaac: thus he brake the cheeke-tooth that was in the iaw, and water came thereout for Sampson, Iudg. 15.19. and by his word prouided a gourd to come ouer Ionas his head to shadow him, and deliuer him from his greife, c. 4.6. thus 2 he fed Elias by rauens. 2. when he makes a little meanes goe be­yond themselues, as Christ made 7. loaues and 2. fishes to serue 7000. persons, and much left: thus he made a few clothes serue Israel forty yeares, so as their shooes did not weare out: thus the word of God made a little meale and oile serue the Prophet and a widow a long time: 1. King. 17.14. Thus saith the Lord God of Israel, the meale in the barrell shall not be wasted, nor the oile in the cruse diminished, till the time that the Lord send raine: and so it was, though they ate nothing else all the while. 2. King. 4.42. Elisha had 20. loaues sent him, and some eares of corne: he commaunded his seruant to set them before the people: Oh (saith he) what are these to an hundred men? but the Prophet said, The Lord hath said, they shall eat, and yet there shall remaine: and it came 3 to passe according to the word of the Lord. 3. when the meanes are not so small in quantity as base in quality, and yet haue by this word an extraordinary blessing; as the course fare of Daniel. II. [Page 141] Without meanes Gods word causeth man to liue, as Moses, II. Without all meanes. Eli­as, and Christ himselfe, who had immediately before seene the word of God preseruing him already 40. dayes and nights, and could further if he pleased. III. Against meanes, as the Disciples sent out, were promised if they dranke any deadly poison, III. Against all meanes. it should not hurt them: so fire burnt not the three children, though cast into it, when it burnt their enemies, and their owne bands. All this is meant by that our Sauiour saith, euery word: and thus most aptly he returneth the temptation; Man liues not onely by bread, that is, the ordinary meanes, but by extraordinary also, euen a­boue and beyond meanes, yea without and against meanes; And therefore, where thou sayest I must haue meanes, Gods word saith, there is no absolute necessity of them: my Fathers word can still sustaine mee without bread, as he hath done these fortie dayes already.

1. The word of God is it, Reasons. 1. which gaue beeing and beginning to all things when they were not, and much more doth it conti­nue the beeing 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 vertue 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 yearely as it were againe created. Ioh. 1.3. In that word was life, that is, not onely inherent in the Sonne of God himselfe, but as an efficient to communicate life to all liuing things.

2. The word of God is as it were the prop and stay of the world, 2 without which all things would fall into confusion. Euery man knowes by nature, that God maintaines and preserues all things; that it is he that stretcheth out the heauens like a curtaine; that he sends forth the windes out of his treasure; and raiseth the waues of the sea like mountaines; which are great things: but nature tea­cheth not, how God doth these things, by what meanes: onely the Scriptures teach that he doth all this by his word; that as in the creation God said, Let there be light, and there was light, and so of all other things Gods word was his worke: so in vp­holding and preseruing it, he doth it by his word, as Heb. 1.2. who vpholdeth all things by his mighty word; which word when God calls in, the creature falls to nothing. Act. 17.28. In him we liue, and mooue, and haue our beeing.

3. The same word of God, 3 which giues vertue & force to the crea­tures [Page 142] in themselues, doth also sanctifie them vnto vs: euery crea­ture is sanctified by the word and prayer, 1. Tim. 4.6. the word shewes how to get them, how to vse them, and prayer obtaines of God a right tenure, and a pure vse, which indeed is the blessing or sanctification of them.

4. The same word carries them beyond the strength of their nature to doe vs good: 4 bread and wine in their owne nature can but nourish and feede the body, but Gods word in the insti­tution of the Sacrament, makes them feede the soule to eternall life.

Quest. But how may we conceiue of this word, whereby God doth gouerne and preserue the creatures? Answ. By Gods word we must not onely conceiue his decree and will, but a powerfull commaundement, and effectuall, to which all his creatures yeeld free and willing obedience. This commanding word was put forth in the creation, Psal. 148.5. hee commaunded, and they were all created. Men when they attempt, and performe any great mat­ter, because their power is small, must vse great labour, and many instruments and helps: But by the word of the Lord the heauens were made, Psal. 33.9. He said the word, and all things were done. This commanding word is put forth in the daily gouernment of God: Psal. 147.15. He sends out his commandement vpon the earth, his word runneth very swiftly: that is, nothing can withstand and hinder the power of his word: here the word and commaundement are all one. The senslessenesse and deadnes of the creatures, their vastnes and fiercenesse hinder not his word, but without delay, yea with maruellous celeritie and swiftnesse they execute his word: Psalm. 148.8. If God speake to the heauens, they shall heare, and couer them­selues with darkenesse at noone day, as in Christs passion. If he com­mand the Sunne, it shall heare his word, and goe backe or stand still: If he command the winds or sea to be still, they shall be still; and presently there shall bee a great calme: If he send forth his word, the mountaines of yee shall melt, Psal. 147.18. If he com­maund the whale, he shall set Ionah on drie land, cap. 2. v. 10. If he commaund the solid and senslesse earth, it shall heare, and rend to swallow vp Corah, Dathan, and Ab [...]ram. If he commaund the fire not to burne, it shall heare, and not burne the three children. If he command dead men, they shall heare, & come out of their graues, as Lazarus, &c. and all men at the generall iudgement. But as God can see without eyes, and reach without hands, so also doth [Page 143] he speake without a tongue, as the light, the firmament, the hea­uens, and other his workes can heare his voice without eares: nei­ther wanteth he a meanes to make his minde knowne, and his plea­sure manifest to the most senslesse creatures.

This should teach vs to depend vpon this word of God, Vse. 1. for our liues and meanes of maintaining them: for so our Lord Iesus did in this barren wildernesse; he would not sustaine himselfe but by Gods word. Doest thou want meanes of liuing and maintenance? Consider, that man liues not by bread alone: This word can make the aire light, without and before either sunne, moone, or starre, The word of God made the aire light with­out the sunne, and the earth fruitfull with­out the raine. Gen. 1.3. This word can make the earth fruitfull, before the raine had euer fallen vpon it, Gen. 2.5. Wantest thou bread? God hath not locked vp thy life in bread, it may bee he hath another word, which if thou hearest with Moses and Elias, thou shalt liue with­out bread. Asa, when he was in a great straite, 2. Chron. 14.11. (for he was with fiue hundred and fourescore thousand, to en­counter with an armie of tenne hundred thousand, and three hun­dred chariots:) he looked vp to this word of God, and said, that the Lord could saue, by many, or fewe, or by none. Hast thou meanes of liuing? yet depend on this word, thy life stands not in bread, or in abundance: if God withdrawe his word, neither restoratiue quailes, nor heauenly Manna, if thou hadst them, shall preserue thy life. How often doth God blow vpon the second meanes, to bring vs to this word?

The faith of this truth doth fence the heart with sound com­fort, when all outward meanes doe faile: Vse. 2. if the heart can say to it selfe, What if God doe not giue me my desire by this meanes or that? I know God hath more words then one, more blessings then one, and man liueth by euery word. And faith strengthens the heart, 1. By setting before the eye Gods power in this word, Faith in this word strength­neth the heart many wa [...]es. how that one word of his mouth is enough to helpe vs: one word is a­ble to create innumerable armies of Angels and creatures; one fi­at is enough to make all creatures, and all this to come, or goe, or 1 stand still, as most dutifull seruants to their Master: Matth. 8. the Centurion comming to Christ for the health of his seruant, de­sires him not to come within his roofe (for he was not worthy of that fauour,) nor to send him any receit or physicke to doe him good, but onely to speake the word, and hee was sure his seruant should be healed: A strong faith, in a strong word. It is but a word with God; then how easily, how presently, how certainely [Page 144] will God doe me good, if he see it good for me? 2. By assuring the heart, that his will is as readie to doe vs good, as his word is able: and it sets the promise before vs, that nothing shall be wan­ting to them that feare God. The former, in the example of the le­per, Matth. 8. Lord, if thou wilt, thou canst make mee cleane: and in the next words, to shew he is as willing as able, he saith, I will, be thou cleane; 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 worke. The latter in the example of Abraham, whose faith set before his eies 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 prouide: One eye was on Gods word commanding him to slay his sonne; another vpon this other word, that God was able to raise him vp from the dead, whence after a sort he receiued him; and that he also would doe so, before his promise should be frustrate. 3. By setting before the Christian heart, the blessed issue and successe of vnwauering confidence in the word of God.

The Israelites going out of Egypt, and wandring in the wil­dernesse so many yeares, by the appointment of Gods word, he did supply all their wants by his word, and it became all things vnto them, which their hearts could desire: 1. he paued them a way in the sea, and suddenly made the waters a wall vnto them. 2. he gaue them bread from heauen, euen Angels food, and that (in our text) was by his word. 3. he gaue them water out of a rocke, and that by his word; he bade Moses speake to the rocke. 4. ha­uing no means for clothes, his word kept their garments for forty yeares from waxing old. But what need we goe out of our text, in which the example of our Head and Lord may best confirme vs? for, wanting bread in the wildernes, he would not turne stones into bread, but waited on the word of his Father, till the Angells came and ministred vnto him: euen so the adopted sonnes of God treading in the steps of our Lord, shall by vertue of the same word, alwaies finde releife one way or other. Who would haue thought, that euer Iob should haue swomme out of that misery, hauing lost all his cattell, substance, and children? but because, when the Lord was a killing him in his owne sence, he trusted in him, the Lord raised him and doubled the wealth and prosperity he had before. Who would haue thought that euer Daniel should [Page 145] haue escaped the lyons denne and teeth, beeing cast in amongst them? or that Peter should haue escaped Herods sword, beeing bound in chaines, and watched of souldiers, to be brought out to death next day? But trusting in the Lord, this word shut the mouths of the lyons; and opened the prisons iron doores, and brake in sunder the chaines, and so both of them were wonderfully deli­uered.

Surely this doctrine well digested, is full of comfort and quiet­nes, 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 Dauid did, Psal. 119.42. it would sustaine the soule in many troubles, and bring in so sweet a contentment as the world is a stranger vnto. On the contrary, whence is it that mens hearts faile them, and they sinke in their troubles, but because they trust to the meanes, and not to the word of God, at least not to euery word of God? If God crosse them one way, they thinke he hath no other way to doe them good.

If man liue by euery word of God, Vse. 3. then take heed of making that a meanes of liuing, which God hath neuer warranted; but see that what thou liuest by, proceed out of the mouth of God. How doth he liue by euery word of God, that gets his liuing either in whole or in part contrary to Gods word? Obiect. But we see such as vse no good meanes, but mantaine themselues in good estate by rob­bing, stealing, oppressing, vsurie, gaming, false wares or weights; it seemes that euen these creatures haue a word of God to sanctifie them, and put vertue in them to such persons; or els they could not liue by them. Answ. Wee must distinguish betweene the things themselues that are gotten, and the vniust manner of get­ting them. The creatures themselues are by a generall word of God sanctified, and set apart by God to feed and maintaine good and bad, aswell the wicked as honest getters of them, euen as the sunne and raine shines and falls vpon the iust and vniust: And the vnrighteousnes of particular persons cannot alter Gods generall decree. But if we consider the speciall manner of getting such goods, that is not sanctified, but condemned by the word of God: 1. Because the person is not in Christ, who restores our right vnto vs, and then he is but an vsurper and a bankrupt, who buildes his houses, goes fine in apparell, decks vp himselfe and his, and spends most liberally, but it is all with other mens mo­ney: He that knowes not this, thinks him a rich man; but he that [Page 146] doth, knoweth that he is not neither thrifty nor wealthy: the cre­ditor comes, and casts him into prison, and makes his bones and bodie pay the debt. 2. As his person, so his course is accursed: for the onely way to get a blessing from God on the meanes, is to vse his owne meanes; who hath commaunded first to seeke the King­dome of God, and then other things; and hath accursed all that wealth and maintenance of the body, for which a man doth haz­zard or loose his soule. 3. When a man doth liue by bread, against the word that proceedeth out of the mouth of God, it is rather a death then a life; his bread becomes poyson and as rats-bane in his bowells, because he hath it without a promise, and without blessing.

Obiect. I see no such thing. Answ. Many poysons are long a working, but the end of such is death, and the more slowly they worke, the more slily and certainely they kill: And if the Lord doe not inuert the order he hath set in nature, by cursing the par­ticular creature, be sure he hath in his iustice reserued a curse for the vniust person, and he shall not auoide it.

This doctrine specially applied laies hold vpon sundry sorts of men, who liue contrary to the word. They are these:

I. Such as liue out of lawfull callings, which are one part of the word of God, that we should get our liuing in the sweat of our browes: and so long as we are in our way, we haue his word we shall be prouided for. And the word proceeding out of the mouth of God, is, that he that will not labour, must not eate, because he eates not his owne: and such as will not liue after this word, by Gods word they ought not to liue, because they are idle and vn­profitable burdens of the earth; who 1. abuse Gods prouidence, who ties the ends and meanes together: 2. infringe that good or­der, which God hath established for the auoiding of confusion in Church or common-wealth, namely that euery man should serue God in the seruice of man, in some warrantable and profitable ci­uill calling: 3. as he is no better then an Infidell, that depends onely on meanes, seeing man liues by euery word of God; so he that in a lawfull course of life prouides not for his family, is worse then an Infidell. Of this sort are our knots of companions, of drinking, and gaming companie, and wandring rogues and beg­gers: I knit them together, because they are all of a straine, and either are beggers, or shall be. These commonly come not to Church to heare their duties, and therefore they must be taught [Page 147] by correction and discipline of those that are the executioners of iustice.

II. Such as thinke they liue well enough, and yet it is by de­ceiuing 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 himselfe? But consider, 1. What a poore help it is, when a man will vse vnlawfull meanes, and to shift out of one euill by another: He doth, as the Prophet speakes, auoid a lyon, and a beare meets him. Pilate would keep his place by vn­lawfull meanes, the deliuering of Christ to be crucified: but, be­sides that he brought innocent blood vpon himselfe, he lost his place, and slew himselfe. 2. Consider that if Gods word of bles­sing goe not with the meanes, his word of curse doth: and so the Prophet Zacharie saith, that the curse enters into the house of the swearer, and of the theefe, c. 5. v. 4. and this curse shall remaine 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 euer hastily gathered, if not in his owne dayes, yet in some vnthrifty heire after him. 3. Consider how God crosseth the vaine conceit of vniust persons; they thinke all that is any way gotten, to be gaine and profit; but the word is, Pro. 10.2. that treasures of wic­kednes profit nothing, they cannot help a man from the hand of God; nay when the euill day comes, they are gone, and leaue a man alone to graple with death and iudgement, and turne a man naked to the sentence of condemnation for his wicked getting and holding of them.

III. Another sort of men, who liue not by the word of God, but against it, are vsurers, V [...]l minimus fru­ctus ex pecu [...]a perc [...]pe non potest sine De [...] offensione & proximi in [...] ­ria. Calis epist. 226 who pull themselues out of all lawfull callings, and set vp a trade for the publike euill, and their own pri­uate good; which, were there nothing else against it, prooues it not to be of Gods deuising: for euery calling of Gods deuising, is helpfull to men in generall; but the Spirit of God hath giuen this a name from biting and hurting. But we haue the Scripture most ex­presly against it, whether it be manifest, as is a contract for gaine, as for ten pound to pay eleuen at the yeares end; or couert, wherby men find deuises (which they call mysteries) to defeat the lawes, and seeme to contract, and either not to lend, or not for gaine.

The word that proceedeth out of the mouth of God, saith, Exod. 22. vers. 25. If thou lend money to my people with thee, thou shalt not bee an vsurer, thou shalt not oppresse him. [Page 148] Marke how vsurie and oppression is all one. And, Deuter. 23.19. Thou shalt not lend vpon vsurie to thy brother, the vsurie of money, meate, or any thing that may be lent. But the vsurer that will liue by his money, 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 Iew nor Gen­tile remaines, all are our brethren in Christ; and therefore of no man must vsurie be expected, vnlesse thou beest worse then a Iew. Let the vsurer answer this if he can. Againe, those Gentiles were of those nations of the Canaanites, which they were commanded to destroy, and vsury was as teeth giuen them, and allowed by God to eate them vp withall. Ab hoc vsuram exige, quem non sit crimen occide­re. Ambros. Seest thou a man, whome thou mayest lawfully kill? take vse of him, but not of thy brother.

Obiect. I will not take vsurie of the poore, but of the rich. Answ. But the text is, Thou shalt not take vsury of thy Bro­ther, bee hee poore 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. He that giueth not his money to vsury, shall dwell in the Lords tabernacle, and rest on his holy hill: and, Ezek. 18.17. hee that hath not receiued vsury and increase, &c. wherein it is plaine, without all trickes, that either to giue out, or take in vsury excludes out of heauen. Obiect. He meanes, to oppresse a man with vsurie. Answ. Euery vsury is oppression, and euery vsurer feares not God. Leuit. 25.36. Thou shalt not take vsurie, but feare the Lord. Obiect. But that law was iudiciall, not morall. Answ. That is false: for our Sauiour renewed it in the Gospel, Luk. 6.35. Lend freely, looking for nothing againe: therefore it is morall. Besides that, vsury is condemned amongst the great transgressions of the morall law, Ezek. 18.13.

Obiect. We may doe as we would be dealt by, and it is charity so to lend as another may benefit himselfe. Answ. No man in need would borrow but freely, vnlesse he were mad; neither is it charity nor humanity to take money for a duty, the nature of which is to be free. Charity seekes not her owne, and much lesse other mens; but of these sorts of wicked men the speach is true, Their mercies are cruell. As charitable as that vsurer is, so con­scionable is he that followes: His conscience will not suffer him to take aboue the law, not aboue ten in the hundred, and that he [Page 149] hopes he may according to the wholesome lawes of the Land. Answ. Where were his conscience, if the law of King Edward the sixt were reuiued, whereby it was vtterly forbidden, according to the Canon of Gods word, and the ancient Canons of the Church? But for the Statute now in force, enacted Elizab. 13. c. 8. 1. I say, it alloweth no vsurie, but punisheth the excesse of it. 2. The title of the Act is, An act against Vsurie. How then is it for it? 3. It calleth vsurie a detestable sinne: how then can it secure thy con­science? 4. All vsury aboue tenne in the hundred is punishable by the forfeit of the vsury. 5. What if the lawes of men should per­mit what Gods law condemnes? is it not plaine, that this consci­onable man flyeth Gods law to shelter his sinne vnder mans, as though the lawes of man were the rule of conscience, and not Gods lawes; or as if the law of an inferiour can dispence with the law of the superiour; or as if Moses permitting one euill in the Iewes (namely, the putting away of their wiues for preuenting a greater) did allow thereof, or warranted the sinne to the consci­ence of the hard-hearted husband.

Wee conclude then, that the vsurer liues not by any word of God, but against it. And to these adde the ba [...]ds of this sinne, the brokers to vsurers, that liue or raise gaines by letting out other mens money: I will say no more to them, but if he be shut out of heauen that lends his money to vsury, he shall hardly get in, that is his agent. And humane lawes condemne theeues and accessa­ries. It is a Statute of Henry the 7. anno 3. that all such brokers for vsurie, shall pay for euery default twentie pounds, and suffer halfe a yeares imprisonment, and be brought to the open shame of the pillorie. It is iust with God, that Saul and his armour-bearer should fall together, and die on their owne swords.

IV. Such liue not by any word of God as encroach vpon the Sabbaths of God, by labouring either in themselues, or in their seruants, as 1. by buying or selling wares, Neh. 13.18. 2. by works of the sixe dayes, whether in haruest or earing time, Exod. 16.29. and 34.21. and Neh. 13.15. 3. by trauelling for gaine or pleasure. For the Sabbath was made for our spirituall profit: it is a day to giue and collect almes, and not gaine. Manna it selfe must not be gathered on the Sabbath, much lesse must more ignoble suste­nance: If it be sought, it shall not be found. Obiect. 1. May I not do a little to set forward my work for the beginning of the week? Answ. No: Manna might not be sought, though early in the mor­ning, [Page 150] and though it was but a little way off, and required little la­bour. Obiect. 2. May I not take a faire day when it comes, the weather beeing vncertaine and catching? Answ. Thou mayest as well say, May I not take a purse when it comes? wilt thou bee a theefe and rob God of his due? Should not ill weather and Gods iudgements rather force thee to repentance and obedience, then to sinne? Obiect. 3. It lyes me vpon a bond, my estate, and many poore men depend vpon me. Answ. First, pay thy bond to God; faith, and obedience neuer brought losse with it; and better were it to loose a little commoditie, then Gods fauour, and a good consci­ence; nothing is so heauy as Gods curse for this sinne.

V. Common gamesters, and such as make a gaine of play, liue not by any word of God; it is a common theft, and they come di­rectly vnder the 8. Commandement, and that precept of the Apo­stle, Eph. 4.28. Let him that stole, steale no more, but rather labour with his hands. And as they liue out of a calling, so their course is an vniust taking into their possession, that which no law of God or man doth warrant them by any manner of lawfull contract; and the Ciuill law and Fathers condemne that gaine which is gotten by play. See, August. epist. 54. In the same ranke of theeues are they that liue by kee­ping dice-houses or gaming-houses, and such places of lewd re­sort.

Vse. 4.Let vs take some rules, whereby we may comfortably passe our liues according to Gods word, and auoide all these sinnes against it. There are three, 1. concerning our calling: 2. our states: 3. our maintenance of life.

The rule concerning our calling is this: The cariage of our cal­ling according to Gods word, is a speciall part of that word of God by which a man must liue. Quest. How may I carrie my cal­ling according to Gods word? Answ. By these meanes: 1. Wee must make choise of such callings for our selues and ours, as bee profitable for the Church or Commonwealth: there be many vain and new-fangled inuentions, which rather maintaine sinne, then bring any good to the Church or Commonwealth. But God therefore bestoweth varietie of gifts, to furnish men to the variety of callings, all for the common, and euery ones priuate good. 2. Seeing not the hauing of a calling, but the right vse of it glorifieth God, we must vse our callings with the practise of sundry vertues. 1. In faith and obedience to God: faith makes our persons, obedience makes our actions approoued of God; yea, euery dutie of our cal­ling [Page 151] ought to be an obediēce of faith, looking at the commande­ment and promise; the commaundement keepes vs within the compasse of our callings, the promise secureth vs of good successe. A good action not warranted by a calling is sinne. 2. In diligence, not wilfully neglecting, but seruing and redeeming the means of Gods prouidence: Euery man must abide in his calling, and keep him in his way, for so long he is sure to be prouided for: thus hee auoides idlenesse and destruction, and maintaines the order and ranke wherein God hath set him. 3. In chearefulnesse, not carking or excessiuely carefull, but doing the labour, and leauing all the successe to God. Some are heart-lesse in their callings, because it brings in so little profit and returne; and labour an the oxe, who must goe out his iourney, but without chearefulnesse or heart, which God lookes for in all our duties. Such should consider, 1. that callings were not onely ordained to get money, but helpe vs chearefully through our way, and containe vs in a course wherein to please God. 2. that the goodnes and worth of a calling is not to be measured by that profit it brings in to vs, but by the publike benefit, and as it is rightly vsed: God may be serued as well in the basest, as in the best. Others see no likelihood of doing any great good, and so either draw backe from their calling, Ier. 10 9. or else heauily and vnchearefully goe on. But we must renew our strength and courage, and knowe that our labour shall not be 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 generall and heauenly things of the Christian calling; yea it makes vs expresse our spirituall calling in the vse of the ciuill: it wil make a man sometime for religions sake, heare the word in the six dayes, vnles some other necessary occasion come between, euer preferring the more necessary businesse. 3. It keepeth in the heart, 1. a loue of God, aiming at the preferring of his glorie aboue all: it suffers not a man to esteeme his calling a preferment of himselfe, or a reward of his seruice past; but a meanes of aduancing Gods glorie in further seruice. 2. a loue of men, who partake in the be­nefit of our labours, with whom we must exercise charity, iustice, meeknes, &c.

The second rule concerneth our wealth and maintenance, name­ly, not to content our selues, that we can liue by such o [...] such meanes, vnlesse we can say, Gods word doth warrant me, that this i [...] my meat, my drinke, my apparrell, my money, my house, my [Page 152] land, &c. Quest. When can a man say this? Answ. 1. When a man hauing nothing of his owne, nor right to any thing, becomes a beleeuer, ingrafted into Christ, and so owner of that he hath. A man may haue warrant and title from man, that his house and land is his, and he is a robber that shall defeat him of it. But all men and Angels cannot giue me a possession, and true title before the liuing God, but onely his Sonne, who is Lord and heire of all. First, knowe thy selfe a member of Christ, and then his right is thine. 2. When the manner of getting them is lawfull, and that is, first, when it is iust, when a man hath vsed no indirect meanes, but they are either lawfully descended, or else by faithfull and painfull 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 prouideth for earth, as he especially storeth vp for heauen: first, seeking Gods Kingdome, and the one thing ne­cessarie, without couetousnesse, and the loue of this life; nay, ac­counting all things dung in comparison of Christ. 3. When the manner of vsing them is warrantable, that a man shewes himselfe a good steward in the holy dispensing of them, vsing them as fur­therances of pietie, as pledges of loue towards men, and as testi­monies of sobrietie in himselfe, and euery way making them ser­uants to his Christian calling. Prou. 3.9. Honour the Lord with thy riches. 4. When his affection is indifferent, both in the hauing and holding of them, that a man may say, These bee mine, I am not theirs; I haue them, they haue not me; I am their Master to com­mand them, they commaund not me. And why should wee not draw our affections from them, seeing, 1. the wicked are as rich, yea richer in these things then the best? at the best they make not their Masters better: 2. they be no inheritance, they bee but mooueables, changing their Master as the giuer will; and while we haue them, they are but lent vs: 3. we are but stewards, we sit not in our owne, but haue a large account to make: yea we are ve­ry pilgrims and trauellers, and shall goe lightlier and lesse loaden: 4. we must not measure or tie God vnto them, nor esteeme of his loue by them.

Thus a man may vse the mercies of God with comfort, for his necessity and for his delight in the dayes of his pilgrimage: thus may he dispose them to his heires as the right owners, with hope of Gods blessing to stand with them: nothing of which can bee expected in goods ill gotten, or spent, to which nothing but [Page 153] Gods curse is intayled.

The third rule concerneth our health and sustenance, namely, that it is farre better to want meanes, then to procure them by any other meanes, then that which proceedeth out of the mouth of God. Yet numbers will maintaine their liues, health, and estate not by Gods word, but directly against it: for example, they that seeke to witches and sorcerers for health, or goods lost, or stollen, or vpon any other occasion whatsoeuer. Whereas the word proceeding out of Gods mouth, Leu. 18.10. is this, Let there be none found among you that vseth witchcraft, or is a regarder of times, or a sorcerer, charmer, soothsayers, or that counselleth with spirits. Obiect. But Gods word and ordinance is with them to doe vs good; and much good they do, which none else can doe. Answ. God hath a twofold word: 1. of blessing. 2. of iudgement: the former proceedeth out of the mouth of God, who is goodnes it selfe; the latter sometimes he permitteth to proceed out of the mouth of the deuill, giuing him power to worke lying wonders, that the seekers of him might beleeue in him to their finall destru­ction. Thus the deuill▪ who can doe nothing against Gods word, doth what he doth by Gods word spoken in iudgement and iu­stice. Whence I conclude, 1. It were better for a man to want cure then haue the deuill his Physitian: better for a man to want 1 health of his body, then procure it with the death of his soule: Bet­ter had it beene for the Israelites to haue wanted Quailes, then procuring them by murmuring, to be choaked with them: Bettter for a man to want the world, then winne it with the losse of his soule: Better had it beene for Ahab to haue wanted Naboths vineyard, then to loose the whole kingdome for it: Better for Iu­das to haue wanted the thirtie pence, then to hang himselfe for them: for Ananias and Saphira to haue wanted the third part of their possession, then to die for it.

2. Rule. Better it were to want the meanes of health and main­tenance, 2 then not to vse them according to the word which pro­ceedeth out of the mouth of God, as food, apparell, physicke, health, and life it selfe. Had it not been better that Asa had wan­ted Physicke, then bee strucke with death because hee trusted in Physitians? Better it had beene for Gehazi to haue gone in ragge [...], then to apparell himselfe by lying and deceit, which ap­parelled himselfe and all his posterity with leprosie. Whether was the state of Lazarus (that died for want of meanes,) or of Diues [Page 154] better that fared deliciously euery day? Lesse haue men to an­swer for, who haue no meat to strengthen nature, then those that haue abundance, which they peruert to strengthen themselues in sinne, sacrificing their strength to the seruice of the deuill, and to their lusts. We our selues know numbers in all corners, who were better continually to be bedridde, and sicke, or maimed, then to a­buse their health and liues in such riotous & vngracious courses, to the destruction of themselues and others. Nay, as our Sauiour said of Iudas, it had been good for him he had neuer been borne; so may we say of numbers of gracelesse persons, better they had neuer seene the sunne or enioyed life, then so to haue consumed their liues in the seruice of sinne and Satans temptations.

Lastly, If we liue by euery word of God, then let vs be thanke­full to God for our liues, Vse. 5. and for his word of blessing vpon the meanes: and seeing our liues hang vpon his word, to prolong them, or cut off the thread of them, we must labour to liue to him and his glory. It becommeth the iust to be thankefull. A great vnthankefulnes were it to rebell against him, by whom we hold our liues, and all the comfort of them: See wee not how those that hold land in coppy, are willingly bound to suit and seruice to the Lord, who is often but a meane man? The Sidonians would not warre against Herod, because they were nourished by his land: and shall we be in warre against our Lord: by whose hand and word we liue, mooue, and haue our beeing? And euen this thankesgiuing is his gift also: for as the matter for which, so the grace by which we are thankefull, is all from him; so as wee must depend on him both for blessings, and for grace to be thank­full.

WE come now to set downe and expound, by the assistance of God, the second onset of the deuill vpon the Sonne of God, by a violent and hellish temptation, nothing inferiour to the former, in the furious, malicious, and cunning contriuing of it.

In the entrance whereof, we must remooue one rubbe by the [Page 155] way, concerning the order of this temptation, wherein the Euan­gelists seeme not to agree among themselues: for whereas S. Mat­thew makes this the second, S. Luke makes it the last, and puts the last in S. Matthew into the second place. And herein some learned men haue stumbled, and haue deuised simple shifts to reconcile the two Euangelists. Some thinke, that they write not the same histo­ry, nor of the same temptations, but of temptatiōs vrged at sundry times. These are confuted by the very matter, phrases, and words, which are in both the same, and need no other conuiction. Others thinke (and they of the learned Papists) that in some auncient bookes, S. Luke obserues the same order in the temptations with S. Matthew, and that the difference crept in by the heedlesnesse of some writer: Which is a needlesse deuise of them, who striue to prooue the Canonicall Scripture to be corrupted in their foun­taines, that so their corrupt Latin Translation may preuaile; but both impeaching the watchfulnes and care of God ouer the Scrip­tures, as also the diligence and faithfulnesse of the Church, which is pretended to suffer her selfe wholly to be abused, by the careles­nesse or vnfaithfulnesse of some one Scribe.

But the truth is, that it doth no whit preiudice the truth of the Euangelicall story, that the Euangelists doe not stand so much vpon order, where it is not so necessary, as vpon the matter and the things themselues done, which they faithfully report, and in which they ioyntly accord and agree: as oftentimes they stand not vpon words, nor sometimes vpon sentences, but one deliuer the same fact in one style of speach, another in another forme; but so, as one is so far from crossing another, as he giueth thereby more light and certeinty vnto the other.

Quest. But whether of these obserued the right order, as the temptations were passed? Answ. I am out of doubt, that Mat­thew sets downe the right order as they were done: 1. Because he passeth his story by such particles as imply an orderly consequent: as, Then the deuill tooke him, then he tooke him againe, then the deuill left him, &c. whereas Luke vsed the particle and, [...]. in his pas­sages, which noteth no certaine order, as the former doth: his care was to relate the whole matter, but was not so accurate for order. 2. The coherence and dependance of this second temptation with the former shewes, that Matthew obserueth the right method: for Christ hauing by a testimony of Scripture, confirmed himselfe in the confidence and trust in his Father, Satan immediately seeks [Page 156] to make his aduantage of Christs words, and seeing he will needs trust his Father, he would haue him trust him too much; If he need no bread beeing hungrie, he needs no staires to goe downe from the pinacle of the Temple; the last temptation doth not so fitly cohere with the former, as this second doth. 3. After Christ had bidden Satan auoide, Matthew adds, Then the deuill left him, as be­ing obedient to his word; plainely shewing, that that was the last temptation. Luke hath it not in such dependance, but thus, And when the deuill had ended all the tentation, he departed.

In the combate note two generalls, 1. The preparation to it. 2. The temptation it selfe. The preparation containeth such neces­sarie circumstances, as by which the temptation might more easi­ly preuaile; as, 1. the time, Then. 2. the place, first generall, the ho­ly Citie: secondly speciall, a pinacle of the Temple. 3. the manner how Christ was conueyed thither, The deuill tooke him vp, and set him on the pinacle. The temptation consists, 1. of the assault. 2. of the repulse.

The assault hath three things: 1. the ground of it, If thou bee the Sonne of God. 2. the scope or aime, namely, the sinne or sinnes to which he was tempted, Cast thy selfe downe. 3. the argument or per­swasion to enforce it, For it is written, he shall giue his Angels charge ouer thee, &c. The repulse of our Sauiour is by an other testimony of Scripture, not contrarie to that which Satan alleadged, but ex­pounding it, that he might in the right sense of it, fence and se­cure himselfe from the temptation, as after we shall see.

First, of the preparation: Then] This particle shewes not one­ly the time of this temptation, but also the order as I noted: Satan hauing no successe in the former, renewes his assault, and would assay another way. He had been kindly and gently vsed of Christ, who had answered him courteously; nay, he had conuinced him by Scripture, that he had nothing to say against it, and yet he goes on in his malice, as though hee had had both great prouocation and aduantage. Whence,

Doctr.Note the propertie of wicked men ruled by Satan, who by no meanes can be brought to lay off their malice towards Gods chil­dren. Deale gently with them, they are like nettles, the softlyer toucht, the sharper they sting: Deale plainly with them, and con­uince their consciences by the word, that they haue nothing to say for themselues, yet beeing conuinced they giue not ouer, no more then Satan here, but proceed in mischeife. And what are the reasōs.

[Page 157]1. Because the godly in their courses doe oppose themselues to the darkenes of this world: Reasons. 1. now there is no fellowship between light and darknes, no way to reconcile them, as we may see in the example of the wicked Sodomites against Lot: first he resisted their wickednes, when they came about his house to abuse the two men; he giues them faire words, I pray you my brethren; he conuin­ceth their consciences, Doe not so wickedly; and out of his weaknes he offers them his two daughters: but, beeing a righteous per­son, whose soule was daily vexed with their vncleannes, neither his piety, nor humanity, nor intreaty, no nor his weaknes and sin could please them, but, Away with him hence, he is a stranger, shall he iudge and rule? now we will deale worse with him then with them, Gen. 19.9.

2. Christ giues another reason, Ioh. 8.44. 2 You are of your fa­ther the deuill: for his workes ye doe. In that Chapter Christ plainely teacheth the Iewes, that he is the light, vers. 12. they tell him he beares record of himselfe, and therefore his record is false, v. 13. he tells them he shall go from them, and carie the light with him, and they shall seeke him, and not finde him: what (say they) will he kill himselfe? v. 22. he tells them that he that keepeth his word, shall neuer see death: then said they, Now we know thou hast a deuill, v. 25. He tells them, Before Abraham was, I am: and they take vp stones to stone him. Here were the children of the deuill, who was a man-slayer from the beginning: And of these Christ said, Ye go about to kill me, a man that hath told you the truth, v. 40. and, Ye do that which you haue seen with your father, and not only seen, but felt him moouing & stirring in their hearts: for he worketh mightily in the sonnes of disobedience, Eph. 2.2.

3. The more light and grace the Lord manifesteth in any of his children, 3 the more must the darknes of wicked ones fight against it. It is not their innocency, their holines, their wisedome, their peaceable course of life, that can fence them; nay, these bring all the malice of the wicked on them, and lay them open to their rage. Steuen a man full of faith and power, whose enemies were not able to resist the wisedome and Spirit by which he spake, Act. 6.8. yet drew they him to the Councell, and suborned false witnes against him: where what should he doe? They might, and did see his face shine as the face of an Angell, v. 15. In his Apolo­gie he beginnes as a person at the barre, with a louing and moo­uing speach, Men, brethren, and fathers, hearken: afterward in [Page 158] the course of his speach, as a faithfull seruant of God, and true tea­cher, he freely reprooues them, c. 7. v. 51.52. calls them resisters of the holy Ghost, betrayers and murtherers of the Iust, he could conuince them out of all the Scriptures, as Christ did Satan here: But the more full of the holy Ghost he was, the more were they filled with deuillish furie, like so many deuills or furies, their hearts brast for anger, they gnashed with their teeth, more like fell and sauage beasts then men; they showted with a loud voice, stopped their eares, ranne vpon him, cast him out of the citie, and stoned him.

44. The incessant malice of the wicked against the children of God, is a running streame from this of the wicked one, against the naturall Sonne of God: the deuill would still, if he could, tempt and molest Christ himselfe in his owne person, but that he cannot, he will therefore be sure to molest him in his seruants: he would obscure the glory of Christ in himselfe, but seeing he cannot doe that, he will doe what he can by himselfe and all his members, to extinguish that glory of Christ in those beames, wherewith his seruants are graced and honoured: And this makes this warre so irreconciliable.

Vse. 1.Therefore let vs not maruell when we see good things, and good men resisted, nor condemne that presently which we may see opposed: but, 1. Turne our eyes vpon that naturall enmitie which is between the seed of the woman, and of the serpent. 2. Vpon mens stubbornnes against the truth, and malice, by which the sinner giuen vp by God to Satan is obfirmed and hardned. 3. Vpon the powerfull worke of Satan in men of great gifts, that beeing conuinced in conscience, euen against that light, can resist godly and innocent men. 4. Vpon the loue of mens sinnes, pro­fits, and pleasures, which sets on forward this hatred against their conscience. What could Christ himselfe doe to conciliate Iu­das his fauour? did not he know, that Christ was the Messiah, did he not preach him? did he not worke miracles in his Name? did not Christ make him one of his family, and preferre him to be the steward of his house? did he not warne him of his sinne, and beare him most patiently? Yet his heart beeing vpon couetous­nesse, for a small commodity he will betray Christ, and that a­gainst his conscience. 5. Other personall and priuate occasions, may force men of great gifts to maligne and hate (against their consciences) most innocent persons. The Iewes knewe, that [Page 159] Christ was the Messiah, that hee was most powerfull in do­ctrine, and most holy in his life; yet they loued their owne praise, and therefore thrust downe Christ; If wee let him a­lone, all will beleeue in him. They thought themselues so much dishonoured, as Christ was honoured. Sometimes feare of great men, or some losse, or checke, may cause this obstinate op­position. Pilate knew Christ was an innocent man, he washed his hands, and would haue no hand against him; he pronounced him innocent, saying, I finde no fault in him: his wife beeing troubled in a dreame, sent him word, he should haue nothing to doe against that iust man. Yet against his conscience, and his owne words, he pro­ceeded to condemne him. Why? how could hee be so blind and wicked? surely it was feare of Caesar, and of some checke: for hee had heard them say, If thou let this man goe, thou art not Caesars friend.

It should teach vs to goe on vndaunted in our godly course, Vse. 2▪ making no accoūt of al the malice that the deuil or his instrumēts can create vs, and neuer offer to shake hands with them; we shall neuer haue done if we goe about to please them, we can not doe it vnlesse we wil be as bad as they, if we retaine our sauour of good­nesse, it doth but prouoke them.

Many men may hence see what spirit rules them, Vse. 3. who when they heare Scripture against their sinnes and vnwarrantable cour­ses, they goe on still as a chafed colt, that cares neither for pale nor hedge, but flings ouer. These men would be loath to be compa­red to the deuill, but we shall see them farre worse, and the deuill not so bad as many of them. When he heares Christ alledge Scrip­ture, he saith nothing against it, but was silent, he replyes not, and much lesse railes on him, as a phantasticall or precise person. But reprooue the swearer, the drunkard; the gamester, the vniust courses of men in their trades, Sabbath-breaking in Masters or seruants, and doe it out of the Scriptures as Christ did; wee shall haue the same measure that he had returned from the Scribes and Pharisies, who rayled out-right on him; He is too precise and se­uere, we can doe nothing for him; or, What hath he to doe with our gouernement, or trades? or, He might finde other things to speake of.

Thus if Paul speake against Diana, or whatsoeuer the crafts-ma­sters liue by, all the citie is in an vproare against him. It seemes men are loath in their callings to meddle with the word of God, [Page 160] or the directions of it, else we should haue to deale with them. It were too much to sit downe silent, and goe on in sinne against the word: but to resist the word in termes, or to raile vpon the Preach­ers thereof, goes one step beyond the deuill.

Vse. 4.Take knowledge of the secret working of the deuil against the light and truth, in such as spurne against it. They cannot abide that truth and innocencie should acquit it selfe; but though they see nothing but meekenesse, patience, and innocencie, yet will side against it, as though they had the greatest aduantage and occasi­on. What is the cause, that men will take part with most abiect and base persons, and bring the curse on themselues, in condem­ning the innocent, and iustifying the wicked in their horrible ri­ots and misbehauiour, but the hatred they carie against goodnes? Why did the Iewes band themselues for Barrabas, and seek to ac­quit him? was it because there was any cause of loue in him? knew they him not to be a murtherer, and a rebell? Yes; It was hatred of Christ that made them sticke to him: & why hated they Christ, but because he was the light? Some there be of that Iewish gene­ration left, to whom, if Christ be weighed with Barrabas, he will seeme too light; Barrabas shall carrie the credit and defence from him; Not him, but Barrabas.

We come to the second circumstance in the preparation to this second assault, which is the place that Satan chooseth; set downe, 1. in generall, the holy citie. 2. in speciall, a pinacle of the Temple. What holy Citie this was, Luke expresseth, c. 4.9. He brought him to Ierusalem, here called the holy Citie.

Ierusalem is called the holy citie, not because of any holinesse in the place: for no place as a place is more holy then other. It is true, that we read in Scripture of holy ground, as Exod. 3.5. mount Horeb where Moses stood is called holy ground, and Moses must put off his shooes. But this was no inherent holinesse in the place, onely for the present the presence of God appearing after a speci­all manner, makes a speciall holinesse to bee ascribed vnto it. Nei­ther is it called holy in respect of the people and inhabitants: for the faithfull citie was long before this become an harlot, Isa. 1.21. and Christ not long after this combate, cryeth out against Ierusa­lem, That she had killed the Prophets, and slaine such as were sent vnto her, and proclaimeth a speedie desolation against her. But it was so called,

[Page 161]1. Because God had made choice of this city to put his name there, 2. Chron. 7.12. I haue chosen this place for my selfe. Hence was it called the Citie of God, and Gods holy mountaine, Dan. 9.16. and the holy hill of Sion; because God had cho­sen it, and sanctified it for himselfe, wherein himselfe kept re­sidence and made it eminent aboue all the places of the earth.

2. Because of the holy things which were there established, e­uen all the holy worshippe of God; it was not lawfull for the Iewes to sacrifice or eate the Passeouer any where but in Ierusa­lem.

There was the Temple built on mount Moriah, wherein, I. There was the Sanctum seculare, the vtter court of the Iewes, and Salomons porch which did rise vp by 14. staires, wherein Christ preached often, and Peter healed the lame man, Act. 3.3. and pro­bably, where Peter conuerted 3000. soules at one sermon. In this porch was the great brasen altar for whole burnt offrings, on which altar the fire (which at Aarons first offring in the wildernes fell from heauen, Leuit. 9.22.24.) was to be kept perpetually before the Lord; the which when Aarons sonnes neglected and offred with strange fire, they were burnt with fire before the Lord. In this court was the great brasen sea, wherein the Priests washed themselues, and the beasts to be offered on that altar, especially their feet, because they were to minister barefoot before the Lord. Both of them holy representations of Christ; the former of his sa­crifice, who gaue himselfe for a whole burnt offering: the latter of the fruit of it, he beeing the lauer of the Church, by whose blood we are washed from the guilt and power of sinne.

II. There was the inner court, which was called the Sanctum, or the Sanctuarie, or the court of the Priests, whence the Iewes were barred. There was here, 1. the altar of incense for sweete perfume, wherein the Priests were euening and morning, to burne the holy incense before the Lord, as a sweet smelling sauour vnto God, and no strange incense might be offered thereon, Exod. 30.9. While Zacharie stood at the right side of this altar, offering in­cense to God, the Angel Gabriel stood and foretold the birth of Iohn Baptist. This was an holy type of Christ, who offered him­selfe on the altar of the crosse, a sacrifice of sweet smell to God his Father, and through whom God sauoureth a sweet smell from all our duties. 2. In this court was the golden candlesticke, with seuen lamps, and seuen lights, which were fed with most pure ho­ly [Page 162] oile, night and day, to lighten the whole inner court. And this was an holy type of Christ, the light of the world, enlightening all his elect with spirituall and heauenly light. 3. In this court was that golden table, on which the holy shewbread was euer to stand, euen twelue loaues, which were to be made of the purest flower of wheat, and were to be renewed euery Sabbath, the old loaues conuerted to the Priests vse: a holy type of Christ, in whom alone the Church and euerie member, setting themselues continually before God, are nourished and preserued vnto eternall life. 4. In this court was that costly and precious vaile, of blew silke, and purple, and scarlet, and fine twined linnen, made of broydered worke with Cherubims, the vse of which was to separate the San­ctum from the Holy of Holies: this vaile at the death of Christ was rent from the toppe to the bottome. A notable representation of the flesh of Christ, which hid his Diuinitie, but beeing rent asun­der by his passion on the crosse, the way to heauen was laid open vnto vs.

III. There in the temple was the Sanctum Sanctorum, and in it the Oracle, called the inner house of God, into which onely the High Priest went alone once a yeare, and that in the feast of ex­piation, wherein all the Iewes must fast and afflict themselues. A most notable type of Christ: for as it was called an Oracle, because God thence gaue answer in doubtfull cases; so who is the Fathers Oracle but his Sonne, who is the word of his Father, by whom he speakes to vs, by whom we speake to him, and through whom the Father heareth vs? In this Holy of Holies was the Arke of the Couenant, and in this holy place stayed the Arke almost 430. yeares, signifying Christ the author of the couenant betweene God and vs. In which Arke or chest were kept 3. things: 1. the tables of the couenant, written with the finger of God, signifying Christ, who is the fulfilling of the law. 2. the rod of Aaron which had budded, a type of the Priesthood of Christ, who in the world seemed a dead branch and drie, but after his death & resurrection beganne againe to flourish, and bring fruits of life to Iewes and Gentiles. 3. the pot hauing Manna, a holy type of Christ the bread of life, and that Manna that came downe from heauen, Ioh. 6.35.

In this Holy of Holies ouer the Arke was the holy couer, called the Propitiatory, prefiguring the Lord Iesus, whom the Father hath made our Propitiatory by faith in his bloud, [...]. Rom. 3.25. Here [Page 163] also were the two glorious Cherubims, set like Angels on either side the Arke, looking vpon the Arke, figuring the holy Angels ministring to Christ, and earnestly desiring to looke into the my­sterie of our saluation, 1. Pet. 1.12.

These were the cheife holy things established in the temple at Ierusalem, but not all: for there were beside these, the obserua­tion of all holy rites appointed by God, the chaire of Moses, and in it the law read and expounded: there were the holy persons, the High Priest with all his holy garments, with Vrim and Thummim, and on his forhead, HOLINES TO THE LORD: there were other the holy Ministers of the Lord, who had the Lords holy oyle vpon them, of Gods owne composition, with strait charge, that no other should make or vse it out of this vse. Yea, here had liued the auncient Kings and Prophets, Dauid, Salo­mon, Iosiah, Hezekiah, who were speciall types of Christ. In which regard Ierusalem the seat of God and Gods worship, is cal­led the citie of perfect beautie, the ioy of the whole earth.

3. It is called an holy citie by comparison vnto other great ci­ties of the neighbour countryes, wherein idols and deuills were worshipped in stead of God, as Babylon; or whose worship was the deuise of mans braine, and no institution of God, as Samaria, Ce­sarea, and others, 2. Kin. 17.33.

4. It is called holy in type, two wayes. 1. As it was a type of the Church militant, of which the members are holy in part, at least in profession. For the whole Church of God was gathered toge­ther 3. times euery yeare before the Lord; at the feasts of Passeo­uer, Pentecost, and Tabernacles: Psal. 122.4. Thither the tribes of the Lord goe vp, and appeare before the Lord. 2. As it was a type of the Church triumphant, euen that celestiall Ierusalem which is aboue, that new Ierusalem into which no vnholy thing can enter, but is the eternall habitation of the holy God, the holy Angels, and Saints.

5. It was called holy, or the holy citie, because it was the foun­taine of Gods holy religion, which beeing first seated there by God, must be deriued thence, and sent out to all other nations. Mic. 4.2. The law shall goe out of Sion, and the word of the Lord from Ierusalem: therefore was it the Metropolis and mother ci­tie, the heart of the earth, placed in the midst of nations by Gods owne confession, Ezek. 5.5. Nay, there must the pretious blood of the holy Sonne of God bee shed, which must streame and runne [Page 164] out to the saluation of all nations; and himselfe preached the King of the Iewes, vpon the crosse as vpon the theater, in Hebrewe, Greeke, and Latine, and that in the time of the Passeouer, when there was a concourse of all the people of Iewes and other nati­ons. There the Apostles must giue their first witnesse of Christ, and thence must carrie it into Iudea, Samaria, and all nations to the vtmost parts of the earth, Act. 1.8. And 8.1. the Church of the New Testament was first gathered at Ierusalem, and thence by persecution scattered into all nations. In this regard it was cal­led [...], the holy citie: for all the holinesse of all other cities was deriued thence.

Doctr. 1.We learne out of this title, what it is that makes places and per­sons holy, euen the presence of God, of his word, and worship. Thus the ground was called holy, Exod. 3.5. and the place where Ioshua stood, when the captaine of the Lords host appeared vnto him, chap. 5.15.

Reasons. 1.1. Whatsoeuer was in the law separated to God and his seruice, was called holy: the Sabbath was holy, the Priests garments holy, Exod. 28. Thou shalt make holy garments for Aaron thy brother: Ho­ly, both because they were peculiar to the holy Priesthood (for none else might put them on,) and because they were to be vsed in the holy place, (for when they came forth of the Tabernacle, they must put them off:) and thirdly, consecrate to holy vses, and to be an holy type of Christs righteousnes, a precious robe where­in all our sacrifices are offered. The flesh was holy, which was of­fered to the Lord in sacrifice, Hagg. 2.13. For places, Bethel was an holy place, when Iacob saw the vision of the ladder there; and the Temple was holy. For people, the Iewes were called an holy nation, and Christians an holy Priesthood, and Saints by calling, 1. Pet. 2.9 For persons, some are sanctified in the wombe to some speciall seruice, as Ieremie, cap. 1.5. and Iohn Baptist. Yea, euery faithfull mans heart, is as it were an Arke of God, in which are kept the Tables of the Law, yea the Tabernacle of God, and the Temple of the holy Ghost, where he pleaseth to dwell. And thus was Ierusalem an holy citie, so long as it continued in the true wor­ship of God.

22. This appeares by the contrarie, seeing this holinesse was no further annexed to this place, then God tyed his presence to it: for when as the Iewes had crucified the Lord of glorie, both the Tem­ple and City, as profane were destroyed, and deliuered into the [Page 165] hand of the Romans, and are now in the hands of the Turke, a nest of vncleane and idolatrous beasts, most sauage enemies of Christ, and Christian profession.

3. That place must needs be holy, where the Lord dwelleth as a Master in his house; teaching, ordering, and supplying all neces­saries: where Christ the holy Sonne of God walketh in the midst of the seauen golden Candlesticks, beeing conuersant among the flockes of shepheards: where the holy Spirit of God is present to powre out his treasures of wisedome and grace, by meanes of the word and Sacraments, which are his chariot, and which, not ac­companied with the Spirit, are but dead and ineffectuall to rege­neration: where the holy Angels are present to assist the ministery, to repell hinderances, to behold our order; but especially desirous to looke into the mysteries of our saluation: where the holy Saints vpon earth, are met together to seek and see the face of the Lord, ioyning together in all the parts of his pure and holy worship, in hearing his holy word, receiuing his holy Sacraments, preferring publikely their holy prayers, greatly by this meanes glorifying God, and enriching their owne selues: Surely, this is Bethel, the house of God, and the gate of heauen.

This teacheth vs not to despise our assemblies, Vse. 1. nor to think our Churches vnholy for some corruptions. Looke vpon Ierusalem, Matth. 23.37. you shall see the eleuen tribes were Apostates, there were in it dumbe dogges, Isa. 56.10. there were Scribes and Pha­risies hypocrites; nay, at this time the doctrine of the law was cor­rupted by the false glosses of the Pharisies, and the Temple almost a denne of theeues, full of buyers and sellers. Yet for all this, the Euangelist calls it the holy Citie, euen when it had more corrupti­ons in it, then the Church of England hath at this day. Why? 1. Because there was the seruice of the true God set vp in the Tem­ple, the word preached, and sacrifices offered, and the meetings of the Church of God. 2. Because as yet they had not receiued a bill of diuorcement. Haue not we the word truely preached, and the Sacraments for substance truely administred? And for discipline, I will say, I wish we had the execution of so much as the Church alloweth. Or, when did the Lord giue vs a bill of diuorce? or, what Church hath conuinced vs, that we cannot be acknowled­ged for a true Church? If they say, they of the Separation haue; I answer, 1. They haue laboured to discouer some errors, but none fundamentall in vs, nor without as many in themselues. 2. Wee [Page 166] may well doubt whether they be a Church or no, seeing by the profession of some of their teachers, they will not ioyne them­selues to any Church at this day vpon the face of the earth, and so renounce all Communion with all the parts of the Catholike Church in the world. But we must not thinke much, if some vn­stable persons forsake our communion, seeing in the golden and flourishing age of the Apostles themselues, some such there were, Heb. 10.25.

As for our selues, we may strengthen our selues against them by these conclusions. 1. We know, that the word of truth is tru­ly preached amongst vs, which appeareth by the daily conuersion of thousands, whereas neuer was man conuerted by a word of er­ror, Iam. 1.18. 2. We know, that our Ministers are of God, be­cause by them so many are begottē to God: Our Sauiour thought this a good reason, when he said, Beleeue me that I came out from the Father, for the workes sake. The blind man had good insight into this matter, Ioh. 9.30. saying, If this man were not of God, he could doe nothing: and a wonderfull thing it is, that ye know not whence he is, and yet he hath opened mine eyes. So may I say to the Separatist, Doest thou not know whence that Minister is, who hath opened thine eyes? 3. We know, that our meetings are holy meetings: 1. our people is outwardly called by an holy cal­ling, and to an holy ende: 2. they professe faith in Christ, which is an holy profession, and in charity (if we see no open raigning sinne) are to be iudged Saints: 3. congregations are called holy in Scripture from the better part, not from the greater, as an heap of wheat mingled and couered with chaffe, yet is called wheat. 1. Cor. 6.11. Now ye are sanctified, washed, and iustified: but in epist. 2. cap. 12. I feare that when I come among you, my God will humble mee, and I shall bewaile many of them that haue sinned, and haue not repented of their vncleannesse, and fornication, and wantonnesse, which they haue committed. Diuerse other abuses there were, yet among Saints and beloued ones. 4. mixt con­gregations are holy in Gods acceptation, esteeming them not as they are in themselues, but as members of Christ. When Israel was at the best, it was a rebellious and stiffenecked people: yet Ba­laam said, He saw no iniquity in Iaacob, nor transgression in Israel, not that there was none, but that none was imputed.

4. We know that we haue no warrant to separate from holy things, neither for some defects cleauing to them, nor for ill men [Page 167] either handling them, or communicating in them. The Prophets neuer made any separation in times of greatest corruption, euen when they cried out of their wickednes. 1. Sam. 2.24. Doe so no more my sonnes (said Eli:) ye make the people trespasse: How? By making them loath the seruice and sacrifice for your wicked­nesse, v. 17. And when many abuses were among the Corinths in the Sacrament of the Lords Supper, yet a man that did carefully examine himselfe, might communicate of it with comfort. Yea our Sauiour Christ was often in the Temple, teaching and praying, and so were his Disciples, though it was a most corrupt place.

Obiect. 1. How may I pray with an euill man, seeing God heareth not sinners? Nay, his prayer is abhominable. Answ. 1. The speach in Ioh. 9.31. is not vniuersally true: for God heard the poore Publican confessing himselfe a sinner. 2. Though God heare him not for himselfe, yet he heares him for the peo­ple; as Balaam blessing Israel, beeing both a wicked man, and speaking against his heart, God heard him for the people, Num. 23.

Obiect. 2. But how may I communicate with a wicked Mini­ster, or with what comfort? Answ. The wickednes of the Mini­ster may some what lessen the comfort, but neither diminish the perfection of the Sacrament in it selfe, nor hinder the efficacie thereof to vs; seeing the efficacie depends onely vpon the promise of God, and the faith of the receiuer, and is no more to be refu­sed then the gift of a King, though the conuayance be drawne by a wicked Lawyer. Ob. But how can he be a meanes of conuaying grace to mee, that is a gracelesse man? Answ. Grace is compared to water: now may not water that passeth through a wooden or stony channell, which it selfe is so vndisposed that it cannot re­ceiue or haue any benefit of it, make a whole garden fruitfull? It is Augustines simile. Besides, I would aske, whether any could with comfort refuse Iudas his Baptisme. Ioh. 4.2. euen when he was a deuill incarnate. If it be said, They knew him not so to be, then belike a man may receiue the Sacrament fruitfully of a secret prophane man or infidell, and the wickednes of a Minister (if it be secret) pollutes not the Sacrament; and then it must follow necessarily, that no comfort and truth of the Sacrament can de­pend vpon any Minister; for then none could haue any assured comfort, that they haue euer receiued a Sacrament, because no [Page 168] man can look to the sanctification of any mans heart, and cannot certenly without reuelation know who is indeed truly sanctified.

Obiect. 3. But what say you to a dumbe Minister? he is no Minister, and therefore he can performe no ministeriall action: his Baptisme, is no Baptisme; his Sacraments, no Sacraments; his prayers, no prayers. Answ. 1. For themselues, I say their Ministery is vnlawfull to themselues, and without repentance a certaine matter of destruction. 2. I cannot blame those, who with their owne peace, and the Churches auoide them. 3. We must distin­guish between such a man, and a meere priuate man: for although they be no good and lawfull Ministers of God, yet because they come in the roome of Ministers, by the election of the Church, to whom God hath giuen power to ordaine, they are now publike persons, and Ministers, though no good ones. 4. Being thus en­abled by the Church to giue what they can, and bound by beeing in the place of a Pastor, though he come neuer so inordinately to administer Sacraments, we may receiue from him what hee can giue. 5. We must distinguish between a calling, and the execution of it; for it prooues not he hath no calling of a Minister, because he executeth it not. A Magistrate ceaseth not to be a Magistrate, or to want office, because he doth not duely execute it. Obiect. But the Magistrate is an able Magistrate, so is not this Minister. Answ. A Magistrate is a Magistrate, who for the ignorance of his place may be called an Idoll-Magistrate: the substance of a lawful and good Magistrate, is to be able to iudge of causes, but not of a Magi­strate simply, who is chosen by election of people, or by course: so it is of the substance of a good and lawfull Minister of God, to bee able to preach, but not of a Minister simply. And as a Magistrate not able to weild martiall affaires, and so defectiue in a speciall part of his office, yet no man refuseth the good that hee can doe for peace: euen so, endeauouring in the meane time for a sufficient Ministerie, and groaning vnder this bur­then, which priuate men cannot cast off, I take it, the good things which they can giue, may bee taken at their hands. Ob­iect. But by communicating with them, we communicate in their sinne. Answ. He that receiueth the Sacrament at the hands of a Minister, who is an adulterer, neither makes him an adulterer, nor partakes of his adulterie. If we either made him Minister, or com­municated with his insufficiencie, which our soules groane vnder, some part of the guilt would sticke to our fingers. But we com­municate [Page 169] onely in the Lords ordinances, so farre as he is able to administer, and iustifie not the lawfulnesse of his calling, but that he only is in the roome and place of a Minister, whom we cannot auoid, vnles we wil put away the Lord in refusing his Sacraments.

Obiect. Hos. 4.6. Because thou hast refused knowledge, thou shalt be no Priest to me: therefore ignorant Ministers are no Mi­nisters. Answ. 1. True; no lawfull, no good ones, approoued of God, to mee. 2. The Prophet rather giues a rule in election and deposition of such, then shewes how farre they may be vsed while they stand: So we denie not but such ought not to be chosen Mi­nisters, nor that such ought not to be deposed: but, that nothing ought to be receiued of them while they stand, we deny, especially seeing we well know, that in auncient Churches there were Dea­cons, who were assistants to Pastors and Presbyters in reading, administring Sacraments, Baptisme and the Eucharist, yea and in Catechising, who had not the office of Pastors. All which I speak not to maintaine this foame of the Church, which shee hath been too long in scumming off; but to remooue causlesse scruples of weake consciences, who are ready to deeme all their actions nulli­ties, and vtterly reiect Sacraments at the hands of such vnpreach­ing Ministers.

Obiect. 4. But how may I partake where open sinners are tole­rated to receiue the Sacrament? doe not I partake of their sinnes? Answ. Christ entred into the same Temple with wicked persons, and ate the same Passeouer with Iudas, and was vndefiled: the Pro­phets liued in the midst of a polluted people, and ioyned in the publike exercises of religion: and those few of the Church of Sardi defiled not their garments among a multitude of wicked persons.

Obiect. Isa. 52.11. and, Reu. 18.3. Come out of her my people, touch no vncleane thing, &c. Answ. If we compare the Prophets pre­cept, with his practise, wee shall easily see hee meanes not of any schismaticall separation: he calls Gods people out of that wicked multitude, but where read we, that himselfe did bodily separate? and therefore, this must be a comming out, and departing from their euill, not locall, but morall: q.d. 1. haue no fellowshippe with their vnfruitfull workes. 2. doe not countenance them in their euill. 3. reprooue them. 4. touch no vncleane thing, that is, consent not to any wickednesse among them. But, 1. It is one thing to touch the holy things of God, another the vncleanenesse of men. 2. separation from the wicked in body is impossible, ex­cept [Page 170] we will goe out of the world. The Disciples could not be rid of Iudas, vnlesse they would depart from Christ himselfe. 3. vnles they can prooue an established idolatry among vs ripe to the plague, as in Babylon, they cannot prooue a separation in bodie and minde. 4. of this separation a reason is giuen, not because they cannot partake in any holy thing, while the wicked are in pre­sence; but, least ye be partakers of her plagues.

Obiect. 1. Cor. 5.11. If any be a fornicatour, or couetous, or an idolater, or a drunkard, or an extortioner, with such a one eate not. A little leauen leaueneth the whole lump. Answ. 1. The place is meant of priuate familiarity and amity, so farre as a man is not bound, or tendeth to the countenancing of his sinne. 2. It implyeth that he ought to be excommunicate, if he heare not the Churches admonition, (as the whole context will shew) and so cut off from Christian communion for the time. 3. If a man were excommunicate, some were bound to eate priuately with him, as his wife, children, and seruants: for these are necessarily bound, and doe not countenance him. 4. A man may and must eate some­times with notorious wicked persons; as suppose a man in the same ship, or prison, or army, and can haue no meat but among vile wicked persons, here a man may not refuse it, least he famish himselfe. So at the Lords table: such as admit wicked persons, ha­uing power to repell them, communicate with their sinne and countenance them therein: but a priuate person, whose soule is vexed with their sinne, and doth what he can to redresse it, but cannot, is not polluted by them; he is forced to eat with them, he may not starue his soule.

As for that, A little leauen leaueneth the whole lump, the Apostle speaks it to the gouernours not to suffer such wicked persons, and prouoketh onely priuate persons, the peeces of that lump, to be the more watchfull ouer themselues, but not to refuse Gods or­dinances for them: And as neither that Church of Corinth cea­sed to be a Church for suffring that wicked man (for the Apostle honours them with that style while he checketh that sinne,) so neither doe particular members cease so to bee for that such are suffred, much lesse. Looke to thy owne soule: the Apostle wisheth euery man to examine himselfe rather then others.

Obiect. 5. But how can I heare the word with profit from a wic­ked man? Answ. 1. A wicked man may preach saluation to ano­ther, and damnation to himselfe; as Iudas and the builders of [Page 171] Noahs Arke. A statue may point another the way, but it selfe stand still. 2. An instrument hath all his efficiency from the first moouer, who is God himselfe: a knife without motion will cut if the hand will vse it. 3. The word is like the light: now as the light of the Sunne is not defiled, though it passe through the dir­tiest places, so the word is not polluted through a wicked prea­cher. 4. Looke to thy owne disposition, that thy soyle be good as the seed is good, take the benefit of the Sunne and raine, and it is no matter whether the hands be cleane or foule that cast and disperse the seed. 5. Let Preachers consider what a barre it is to all their labour to be scandalous, couetous, disdainefull, enuious, noted for gamesters, companions, &c. how their example doth more harme then their teaching can doe good; with how little power or preuailing he can point his finger to other mens sores, which euery one can point at in himselfe; what an odious thing it is to make Gods people to loath Gods ordinances, because of him; and what a woefull case it is that Paul intimates of such tea­chers, who preaching to others, themselues by disobedience become cast-awayes, 1. Cor. 9.27.

Rules to auoid entangling and seduction by Separatists per­swasions.

1. Labour for wisedome to discerne betweene maine truths in doctrine, and inferiour in discipline; as knowing that Ierusa­lem was the holy Citie before Nehemiah builded the wall of it: be­tween the person and the place, not condemning the place for the person; betweene the thing and the vse, and condemne not the vse for the abuse; betweene offices and executions, substance and circumstances; the beeing of a thing, and the well-beeing of it. 2. Labour to reforme thine owne heart first, for that is in thy power to amend; and then thy owne family; and, if it be in thy power, goe further to the house of God: but if thou beest a pri­uate man, and this be not in thy power, thou must turne thee to prayers and teares; and yet so striue in seeking the well-beeing of things, as by vnthankefulnesse thou loose not the comfort of the things themselues. 3. Be low in thine owne eyes, suspect thy owne iudgement, condemne not, much lesse contemne those that are not euery way as thy selfe. Pride and contention of spirit are inseparable; and it is folly to looke that men who haue a different measure of grace, should not differ in iudgement, and though they walke in the same way, yet not after the same manner. 4. [Page 172] Testifie thy selfe a sound Christian by the badge of Christ, which is loue: By this shall all men know that ye are my Disciples, if yee loue one another. Studie to be quiet (saith the Apostle,) and followe things that concerne peace. Loue will make the best euen of bad things, and giue a charitable construction of things doubtfull, and pity and pray for such as erre howsoeuer, and much more if they erre of ignorance.

Vse. 2.This doctrine teacheth vs, that the way to sanctifie a mans per­son or family, is to set vp the worship of God in his heart or house. 1. Thy heart must be the Temple of God, yea as the Arke within the Sanctuarie: In the Temple God was daily worshipped, there were daily sacrifices offered, the Scriptures read and expounded, and prayers preferred vnto God from his people. Thou must get proportion in all these, if thy heart be Gods Temple: thou must priuately, yea secretly apart daily worship God with personall worship, daily offer the sacrifices of praise and thanks for perso­nall blessings and deliuerances, daily preferre thy personal praiers, daily apart read and apply the Scriptures to thine owne vse: for thus must it be in Gods temple. And further, thy heart must be as the Arke, wherein were kept the tables of the Law, written with Gods owne finger: endeauour in obedience to all Gods com­mandements, intreat God to write his law in thy heart, that thou mayest neuer depart from it. Thy heart as the Arke, must keep the pot of Manna, a type of Christ the food of life; close Christ within thy heart, and hold him as thy life neuer to part with him: for that pot figured the Sacraments, in which Christ is propounded the food of the soule. Thy heart as the Arke, must containe Aarons rod that had budded, signifying the discipline and gouernment of Christ, vnto which thou must subiect thy selfe: let this rodde flourish in thee, and stoope with reuerence and feare to this scep­ter.

2. Thy house and family must be sanctified also, by setting vp and preseruing Gods worshippe there. Wee read of some of the Saints, who had Churches in their houses: Euery Christian profes­sing holines must haue the like care & endeauour in such family-exercises as God hath prescribed: as, 1. In diligent teaching and instructing the family, partly in reading, and partly in deliuering precepts out of the word. It is Gods commandement, Deut. 6.7. to whet the law continually on our children, and train them vp euen from childhood in the Scriptures. The benefit whereof shall be, [Page 173] 1. to fit them for the publike ministry: 2. to cause the word to dwell plenteously in them: 3. it is a notable means for their growth in godlinesse, and to containe them in good order.

2. In calling them to account for things deliuered, by catechi­sing, pitifully neglected in families, who yet would be thought to be Gods people. This is the driuing of the nayle to the head, to sticke the surer. It workes care in those, who easily reiect good meanes. It hinders vaine thoughts, words, and exercises. It ba­nisheth much folly and ignorance, that is bound vp in the hearts of children and seruants.

3. In applying the workes of God past or present, on our selues or others, to mooue them to confidence and trust in God, by the workes of his mercie, and to feare to offend by the workes of his iustice: and by this meanes, the seeds not onely of true reli­gion, but of good conscience, shall be sowen in them betimes: this was holy Abrahams practise, for which God would not hide his secret workes from him, Gen. 18.19.

4. In daily priuate prayer with the family, at least euery mor­ning and euening solemnly on our knees, making confessions of sinnes, and requests to God, together with thanksgiuing. Psalm. 55.17. Euening, and morning, and at noone, will I pray and make a noyse. Daniel three times a day prayed, and praised God in his house, as he was wont, chap. 6. v. 10. The excellent vse of which, is the ope­ning of the doore of Gods treasury to the family, by which it is enriched with the best blessings of God. Besides, the Lord shall hereby haue some honour, that is due to his mercie vpon the fa­mily.

5. In edifying the family with Psalmes and melodie to the Lord, as it is Col. 3.16. In these daily duties doth the sanctifi­cation of a family consist. Whereunto we may be perswaded by these motiues: 1. In that they are the practises of men fearing God, such as Ioshua and his house, Cornelius and his houshold. 2. In that by these exercises the family shall not onely be sanctified, but also blessed; as Obed Edom and his house for the presence of the Arke. 3. What madnesse is it, to reiect and banish Gods word and worshippe out of doores, and yet thinke God is there? Nay, where sound grace comes, there is the Spirit of prayer and supplication in euery family apart, Zach. 12.14. and where this worshippe of God is not set vp in families, there is nothing but a conspiracie of Atheists, and a wicked brood bringing Gods [Page 174] iudgements on themselues, and the busines passing through their hands.

Ierusalem is called holy, beeing once sanctified to the Lords vse; Vse. 3. which teacheth vs, that we should reuerently both conceiue and speake of all such things as are set apart to the Lords vse.

1. Some persons are consecrate to the Lord, as the tribe of Leui, of whom the commaundement was, Thou shalt not for­sake the Leuit all thy dayes. And the Prophets: Touch not mine annoynted, and doe my Prophets no harme. So in the New Te­stament, The Minister that rules well, is worthie of double ho­nour: Yea, if the widowes which were set apart to inferiour of­fices about the poore, must be honoured, 1. Tim. 5.3. much more the minister that standeth in Gods place and stead. Heb. 13.17. Obey them that haue the ouersight of you. Thus Cornelius reuerenced Peter, and the Eunuch Philip. Nay, not onely the mi­nister, but euery beleeuer is separate to God, and sanctified to carrie the Couenant, and hath the annointing of the Spirit; which the Lord acknowledgeth on them, and speaketh reuerently and louingly of them, calling them his holy ones, yea the apple of his eye. They see not this, who can persecute and reuile them for hy­pocrites, and count them as the Apostles (whose doctrine they professe) the scum of the world.

2. Some places are for their vse to be accounted holy, because God is there present in his worship, as the places of our meetings; not that any inherent holines is annexed to the place, or cleaueth to it out of the action of Gods worship; but while God is present in his worship, we must account it holy ground, and the house of God. When God appeared in Bethel to Iaacob, he said, How fearefull is this place? surely it is no other then the house of God. Wee must therefore put off your shooes with Moses, that is, our base and vile, our sinnefull and sensuall affections, yea our lawfull (if earthly) thoughts, when we come to this holy place. Looke we bring no thoughts with vs vnbeseeming the place where God is, separated from other common places to holy vses. Looke that in this place we vse no gesture or behauiour, vnbeseeming a man that hath busines with God beeing present. To sit talking, or sleeping, or laughing, or gazing, sutes not with this place. And further, if God please to account the very places holy for the vse, and presence of God in this vse; what shall wee thinke of them that conceiue so basely of them, as they would loue a Parish bet­ter, [Page 175] in which is no Church? Others profane them with base pra­ctises, and vnconscionably suffer them to fall or decay, and will be at no charge to make or keep them handsome, sweet, and beau­tifull. Styes were fit for such swine: As their affection is, so is their deuotion.

3. The holy ordinances of God must not be touched but with holy respect and reuerence: of which it is said, It is not safe to play with holy things. 1. The word must be receiued, read, heard, spoken, as the holy word of God. To make iests of Scripture is a wicked practise. God lookes graciously on him that trembles at his word, Isa. 66. 2. as good Iosiah, whose heart melted, hearing the words of the law. So the names and attributes of God, are ne­uer to be vsed in friuolous admirations; but euery knee must bowe vnto him, Phil. 2.10. Neither ought we to laugh at Gods iudge­ments on others. 2. An oath is one of the holy ordinances of God; and to sweare in common talke vainely, is not to shew reuerence to this holy ordinance. Sweare not at all, that is, vncalled, Matth. 5.34.35. neither beeing called, but in truth, iustice, and iudge­ment: for an oath is appointed to decide controuersies, which o­ther meanes cannot. How few consider whether the matter be worth an oath, or whether they be called to it, or whether it might not haue been better passed by Yea or Nay, or by a bare asseuera­tion? A wicked man is described by beeing a swearer, Eccl. 9.3. but a godly man not onely not sweares, from which a man by e­ducation or ciuilitie may abstaine, but also feares an oath, in what companie soeuer he is, or what occasion soeuer he hath. 3. A lot is another special ordinance of God, to decide a controuersie from heauen by God himselfe, when all means on earth fayle. Therfore lots must not be vsed without great reuerence and prayer, because the disposition of them commeth immediately from the Lord, Prou. 16.33. and not but in great matters, not for recreation: for it is said, to cause contentions to cease among the mightie, Pro. 18.18. neither doe we read that it was euer vsed, but in very great things, as the diuiding of the land of Canaan, the election of high Priests and Kings, and the surrogation of Matthias into the place of Iudas. Hence it followes, if dice and cards be lots (as I thinke they be) that all play by them is vnlawfull.

4. Some times are sanctified aboue other, as the Sabbath day, all which must be passed holily, with much reuerence and respect, both remembring it before it come, yea reioycing in the approach [Page 176] of it; and when it is come, to sanctifie it; 1. In our hearts: for ex­ternall obseruation of the Sabbath, without inward holinesse and affection to the duties of Gods seruice, Exod 34 25. is hypocrisie. 2. We must not meddle with any part of the duties of our ordinarie calling: for that is no holy thing. 3. Much lesse trauell to markets or faires: but euery man must stay in his owne place, Exod. 16.29. Neh. 13.15. to 9. 4▪ Least of all must we set any part of it apart to our recreations: these be no holy things: sports are inferiour to our lawfull callings, which are to be laid aside, farre from holy things, and vnsutable to the Lords holy-day. The like (if not more) may be said against pampering a mans selfe and others, by feeding or feasting, and of drinking, or any such wicked passing away the Sabbath. The same also is to be spoken of a day of fea­sting, or publike thankesgiuing, which haue the reason of a Sab­bath.

Of these, and all other Gods holy ordinances, wee may say as the voice said to Peter, What God hath sanctified, pollute thou not.

Doctr. 2.A place is no longer holy, then God and his worship is present. Was Ierusalem a holy Citie? how then is the beautifull citie become an harlot? how is it, that this citie which was the seat of Gods worship, and the habitation and collection of the S [...]ints, is now an harbour of Turkes and Infidels, ouerrunne with Turcisme or ido­latrie? Surely, because the cause of this holinesse ceased; the wor­shippe of God was corrupted, the Sonne of God despighted, the Gospel of God reiected, the Saints of God murthered, the day of visitation neglected. And therefore, they beeing infinitely depar­ted from God, and his pure worship, God departs from them; and God beeing gone, the place ceaseth to be holy. Bethel, while the vision of the ladder lasted there, was an holy place, and so long as Gods worship continued there: but when it admitted the polluti­on of idolatrie, it must bee called Bethel no more, but Bethauen. When the congregation of Israel brought the Arke from Gilgal, and set it vp in Shilo, then was Shilo the standing house of God, the seat of religion and iustice which God had chosen, Iosh. 18.1. but for the sinnes of this place, the Lord reiected it; as Ier. 7.12. Goe now to Shilo, into my place where I set my name in the beginning, and be­hold what I did vnto it for the wickednesse of Israel: if we will knowe what, looke 1. Sam. 4.4. when by the villanie of Elies sonnes, and outrage of the people, the Lord was prouoked, he gaue Israel in­to [Page 177] the hands of the Philistims, there were 30000. footemen slain, the Arke was taken, Hophni and Phineas slaine, Eli the high Priest brake his necke; then did the glorie depart from Israel, and the Ark neuer came at Shilo more.

So the Temple at Ierusalem was holy, the citie holy, so long as they continued in the true worship of God; but after they cruci­fied the Lord of life, both citie & temple as profane were destroy­ed; so as Ierusalem, although the holy citie of God, if her filthines be found in her skirts, she shall be bad in derision, Lam. 1. the most beautifull rod, if held out against God, shall be broken: yea, the Temple of God, if it become a denne of theeues, God will depart from it. For what is it that can tie God to any place, but his own worship, to which he hath tyed himselfe by promise?

Let not the vaine Romanist boast of the pretended chaire of Peter, from which God cannot possibly depart. Vse. 1. Can God de­part from Shilo for the sinnes of Priests and people, where first he put his name, and can he not depart from Rome? Can he depart from the holy citie, where he promised he would rest, and can he not be driuen from the great citie of the whore, to which he neuer made any such promise? Can he depart in displeasure from her, whose foundations were layed among the holy mountaines, Psal. 87.1. and can he not depart from the whore, that sitteth vpon se­uen hills? Shall Bethlehem where Christ was borne, be forsaken, and cannot Babylon where Christ is daily crucified? Nay, Reu. 11.8. the Lord is long since departed from her, and her finall confusion is at the doore.

And if Ierusalem, once the holy citie, but now a cage and nest of vncleane Saracens and Turkes, be left of God, Vse. 2. what a super­stitious error preuailed in former times, wherein such bloody bat­tells were fought for the recouery of the holy land, most supersti­tiously putting religion and holines euen in the place it selfe, after all the holy things were profaned, and God himselfe departed? The euill successe of such battells euer shewed, how God was of­fended with such superstitious warres: and another mischeife by them oppressed the Christian world to keepe it in blindnesse: For the Pope making his aduantage of this blinde deuotion, if any King or Prince in Christendome stood betweene him and his proceedings, one way or other he would send him out of his owne country in expedition for the holy warre, and there hold him till hee had effected his owne designes in that Princes coun­trey, [Page 178] and so strengthned himselfe in all lands, as histories mani­fest.

Let vs not beare our selues as though we had God so sure, as the Papist thinkes he hath him in a boxe, Vse. 3. or pretend any vaine priuiledge that we haue to exempt vs from danger: True it is, we haue the word with peace, liberty, and protection; but the feare is, that our security and deadnes of heart, with dissolutenes and profanenesse in behauiour, will forfeit all. God sendeth Ierusalem to Shilo, Ier. 7.4.12 saying, Trust not in lying words, saying, The Temple of the Lord; but amend your waies, and I will let you dwell in this place: but if you will not, goe to Shilo, and see what I did to it, and looke for the like. So now God sends vs to Ierusalem, that we may consider what he did to it, beeing once the praise of the earth: and if the same sinnes be found in vs as were in Ierusalem, the Lord will doe no other with vs, then he did with it; euen as he threatned, 2. Kin. 21.13. he will stretch ouer vs the line of Samaria, that is, bring the enemy in our neckes; and the plummet of the house of Ahab an idolater; take away his holy things, and exchange them with filthy idolatry, and wipe vs as a man wipeth a dish, euen turne vs vpside downe. What were the sinnes of Ierusalem but pride, idle­nesse, fulnesse of bread, and contempt of the poore? in all which England doth equall, if not goe beyond Ierusalem: and yet we charge our selues as little with our sinnes as Ierusalem did. And if we looke to the immediate causes and forerunners of Ierusalems ouerthrow, and compare them with our land, we shall see it high time to looke about vs: for,

I. In generall, Ierusalem had grieuously sinned, and therefore was had in derision: Lam. 1.8. Her sinnes were great, many, of long continuance, with treasured wrath; and all this in a place of such meanes and light. Now no place in the world hath more meanes then we, we are farre beyond Ierusalem in meanes, and therefore farre beyond her in sinnes.

II. More specially: 1. They did not heare the words of Gods seruants the Prophets, nor obey them; therefore the Lord made that house like to Shilo, Ier. 26.6. and hence Ierusalem afterward had time enough, but too late to charge her selfe with rebellion, Lam. 1.18. and to acknowledge the righteous iudgement of God against it. Neuer were the Oracles of heathens despised so a­mongst them, as Gods holy word is generally of our people; no man almost lets it come neare his heart, a manifest argument that [Page 179] God will one day speake so as he will bee heard. 2. Ierusalem would not take knowledge of the day of her visitation, as appears in Luk. 19.43. and Matth. 23.37. therefore her habitation was made desolate. As little know we the worth of our blessed means: but perhaps we may know it better in the want of them. 3. Ieru­salem remembred not her latter end, therefore she came downe wonderfully, Lam. 1.9. she was carelesse and neuer considered the account she was to make of her liberties, and so hardned her selfe in sinne, and grew to contemne the good meanes shee had, through the daily custome of them. This also was the immediate forerunner of Niniuehs destruction, Zeph. 2.13. This is the re­ioycing city, that dwelt carelesse and said in her heart, I am, and there is none besides me. How is she made wast, and the lodging of beasts? Euery one that passeth by her, shall hisse and wagge his head. And the reason is, She bore her selfe vpon her priuiled­ges, her holy things, her strength, wealth, populous and flouri­shing estate, specially vpon the promises of God, which they per­uerted, beeing all made with condition of obedience, which they had long before forfeited: yea so likely and constant an estate she had, as none in the world would haue beleeued, that the enemy should haue entred the gates of Ierusalem, Lam. 4.12. so as he came vnlookt for. The same is our conceit, we thinke our staffe so strong that it can neuer bee broken, we remember not what is the end of security: when men cry, Peace, Peace, comes sudden warre.

4. Ierusalem had two sorts of Prophets in her: First false Pro­phets, which flattered them and sought out vaine things, false prophesies and causes of banishment, Lam. 2.14. Such was Ha­nani, who opposed Ieremie, and said the Lord would within two yeares breake the yoke of the King of B [...]bel, Ier. 28.2. and Ahabs false Prophets would bid the King goe vp to battell against Gods commaundement, and prosper. This was one cause of her ruine, Lam. 4.13. for the sinnes of her Prophets and Priests: not that the people had not sinned, but when leaders, and such as should preserue purity of religion and manners, are so corrupt, it ar­gues a generall corruption running downe from the head to all the members, which must needs bring the whole to a consumpti­on. A second sort were faithfull and sincere, and the entertain­ment of these was such in Ierusalem, as God most seuerely reuen­ged. Ieremie was cast into the dungeon, Micaiah into prison, [Page 180] nay our Sauiour challengeth Ierusalem of such cruelty against the Prophets, as did bring all the righteous blood vpon them from Abel vnto Zachariah, Matth. 23.37. But of all crueltie they filled their measure in crucifying the Lord of the holy Prophets: Matth. 21.38. the Housholder sent his seruants to receiue fruits, but they euill intreated them, and beate some, and slew others: at last he sent his Sonne, saying, They will surely reuerence my Sonne: but they said, This is the heire, Come let vs kill him, and the inheri­tance shall be ours. Now what will the Housholder doe? Hee will certainly destroy those wicked men, and let out his vineyard to others. Expressing plainely in this parable, Gods dealing with Ierusalem, and theirs with him, and what was the immediate cause of their destruction. A dangerous thing it is to wrong the faithfull Ministers of God: Doe my Prophets no harme, saith the Lord: and to persecute Christ in his members, shall not bee vnre­uenged.

5. Ierusalem had many warnings before their vtter ouerthrow. It was besieged by Pharaoh Necho, by Senacherib in Hezekias time, in Rehoboams time by Shishac King of Egypt it was sacked and o­uerthrowne, 1. King. 14.26. It was subdued thrice by Nebuchad­nezzar king of Babel, twice vnder Ioakim, and the third time vn­der Zedekiah, the citie was wasted, the Temple burnt, and the peo­ple captiuated into Babylon, 2. King. 24. and 25. After seauentie yeares, when by the permission of Cyrus King of Persia, the Tem­ple was builded by Zerubbabel, the Citie by Nehemiah, and the law restored by Ezra, and the Lord came againe to his Temple: yet being againe prouoked, some yeares after it was taken by An­tiochus Epiphanes King of Syria, the law burned, the Temple pro­faned, the daily sacrifice remooued, the sanctuarie of strength pol­luted, and the abhomination of desolation set vp, as Daniel had foretold, chap. 11. v. 31. and made a wonderfull effusion of blood. After this, the Citie and Temple was reedified by Iudas Affomanae­us, and began to flourish: but it was not long, before it was again taken by Cu. Pompeius, a Romane Captaine, whom Aristobulus called to help him against his brother Hircanus for the Priesthood. All these were faire warnings, whence they might perceiue, 1. how righteous the Lord was in not forbearing their sinnes: 2. with how little reason they could stand vpon any outward priuiledge, if they would goe on in prouoking the Lord: 3. how loath the Lord was to reiect them vtterly, if by any meanes they could be reclaimed. [Page 181] But when no meanes would doe them good, the Lord giues them to vtter desolation by Titus and Vespasian, who ruinated the city, defaced the Temple, and left not one stone vpon another, as Christ prophesied, Matth. 24.2. And since that time it hath euer beene profaned, and in the hands of the greatest enemies of God and man, next Satan himselfe; polluted with most horrible idolatries, the Iewes driuen from thence into all lands, and in all lands vaga­bonds, the blood of the Sonne of God lying vpon them and their children till this day.

Oh the patience of God towards vs! the many warnings and threatnings that we haue had, by many treasons, conspiracies, sun­dry open and secret practises of our enemies, by sea and by land! (Remember 88. and 1605.) by sundry plagues of many kinds, and euerie day renewed, renewes some warning or other: And yet, how fall we backe more and more? how strong are the Papists? how bold? how malicious and furious, as mastiues that haue bin long in the chaine? Oh that we were so wise, rather to take ex­ample by others, then to be made examples to others; and to take warning by others harmes to preuent our owne! Why should we think our selues so safe from the touch of this doctrine, or exemp­ted from the lot of all Churches and lands? Where was there euer a more holy place, a more holy Citie, a more holy Temple, then at Ierusalem? yet by securitie departing from the Lord, the Lord left them. What Church in all the world, whose flourishing estate hath alwaies lasted? Cast we our eyes vpon the Churches plan­ted by the Apostles themselues, that of Rome, Corinth, Galatia, E­phesus, the Churches in Asia: they had their times, but knew it not till it was too late: now all are become dens of theeues, and sunke downe into the deadly poyson either of Mahometisme or Anti­christianisme.

It was the ouersight and ouerthrowe of the most renowned Churches, neuer long to prize their liberties in the presence of them, but had leaue a long time to bewaile their absence. Time was when Ierusalem had God neare them, his Prophets, his Law and Oracles, her Nazarites purer then snow: But not long after, there was neuer a Prophet left, neuer a signe, her Nazarites black­er then a cole, the waies of Sion forsaken: Oh now for one Pro­phet more! Time was when they had the Sonne of God among them, and his Apostles, and the sound of the blessed Gospell was first offered to them: But not long after Christ and his Apostles, [Page 182] the note was altred, and the case changed: for the sonnes of peace, and Ministers of peace, they heare of Titus and Vespasian, of wars and bloodshed, of famine and death meeting them a thousand wayes.

Now time is, we haue God neare vs, and Christ his Sonne, and the Ministers of reconciliation, and we know not our happinesse. Time may come, when we may wish one good Minister in a coun­trey, one sermon, one holy Sabbath spent as we haue seene many with too much neglect: a Lent may come for this long ope-tide. The Lord knowes how little we desire the day of vengeance, nei­ther can we prophesie; but blessed is that man that seeth the plague and hideth himselfe, whereas the foole must goe on to punishment.

THE second thing in this second circumstance, is the speciall place, namely The pinacle of the Temple.]

The Temple was the highest place on the mount Moriah, and the pinacle was the highest place of the Temple, to wit, a battle­ment about the toppe to keep from falling down, Deut. 22.8. cal­led pinacles from their sharpenesse, as our pinacles are the sharpe tops of our buildings, or spires.

Satan makes choise of this place; 1. As fit to his temptation, the scope and aime whereof we shall see afterward. 2. Beginning a new temption, he changeth his place, to see if thereby hee can change Christs minde: so did Balaam, to see if any place would serue him to curse Gods people, shift from place to place. And it is not vnlike but our dicers and gamesters haue learned this of the deuill, when the play runnes against them, to shift places for bet­ter lucke, as they say. 3. The place was full of danger to stand vp­on, and much more for the height to fall from. 4. The Temple was an holy place, dedicated to Gods worship and seruice; what hath Sathan to doe there? but he takes vpon him, as though hee had to doe euery where, and can stand among the sonnes of God, against the sonnes of God. It may be Christ will thinke himselfe priuiledged there, as the Pope in his chaire, that hee cannot erre what euer he doe. Or if he can abuse the Temple, to make it a meanes of the ouerthrow of the Sonne of God, he shall with one worke both dishonour the Father so much the more, and destroy the Sonne.

Doctr.Satan either fits his temptation according to the place where he findes a man, or drawes him to a place fit for his temptation: [Page 183] Both which we see here against Christ; beeing in the wildernes hungry, Satan fits his temptation to the place, to make stones bread; and now beeing to assaile him with another kinde of temp­tation, he drawes him into a place fit for his temptation. This subtilty of Satan we may obserue in the first temptation of all: there was but one forbidden tree in Paradise, and there Satan fits his temptation to the place, to eate of that. So he findes Peter in the common hall, there he tempts him to deny his Master, a place most fit for it, where all else denied and abused him; and, if hee should not so doe, hee should bee in like danger: Nay, he not onely fitted the temptation, but also drew Peter to the place.

1. Satan doth not vse all temptations in euery place, Reasons. 1. but such as he will haue some aduantage in by the very place it selfe: hee knowes it were bootlesse, if the place aswell as other circumstan­ces be not fitted to him. It had beene in vaine to haue tempted Cain to slay Abel in his fathers house: but he drew him into the field after him, and so preuailed. He knew Ioseph was a most mo­dest and chast man, and it had beene in vaine to haue mooued him to vncleannes, so openly as he did Zimri and Cosbi at the doore of the Tabernacle of the Congregation, or as openly as Absolom who defiled his fathers Concubines in the sight of all Israel: and therefore he sets vpon him in a secret chamber. He knew it was no fit place to tempt Noah in the Arke, in the middest of the wa­ters, when there seemed but a steppe between him and death: but, sitting vnder the vine in his vineyard, he was easily ouercome with it. While Dauid was in his flight before Saul in caues and wildernesses, it was bootlesse to tempt him to follie, he had no leasure, his thoughts were taken vp in holy prayers and consulta­tions with God; but when hee was on his pinacle, on the top of his turret, the place was fit to spie Bathsheba and haue her fetcht to him, and so the sinne was finished.

2. Satan knowes, that sinnes are of diuers sorts, 2 and though all bee workes of darknes, and so should flie the light, and walke in solitary and priuate places, as extremities on the left hand, thefts, murders, adulteries, &c. yet some other are best brooded in the light and places of publike resort, as pride, prodigality, and a number of riots and open disorders: for example; Herod swore an oath to giue Herodias whatsoeuer she asked, to halfe his king­dome: when she asked Iohns Baptists head (which was an heinous [Page 184] murder of them both vpon an innocent man) the very fitnes of the place brought it forth. Great men often sweare hundreds of oaths in a day, and forget them presently, if they were made pri­uately: But because Herod had sworne amongst the people, for his credit sake, and for them that stood by, Iohn must presently loose his head.

3. The largenes of Satans commission giues him leaue to make choise of what place he list, 3 and thence to make his best aduan­tage: no place is priuiledged, for he compasseth the earth, and is the Prince of the aire, and stands sometimes in the presence of God, to get leaue to afflict the children of God; so as there is no desert so solitary, no pinacle so high, no citie so holy, no Temple so sacred, but Satan dares and can euen there watch Gods people a mischeife: nay in Paradise hee tempted Adam, and Iudas at Christs owne table.

Vse. 1.This may aduise vs to keep our selues so farre as we can from places of probable danger, which Satan hath after a sort fitted for temptation. Some places are drie and barren, no goodnes is there exercised, or to be had, nor to be done: in these places the euill spi­rit walketh, there he haunts (as we see in the parable:) and there­fore our rule must be this: Where we can neither doe good, nor take good, those bee no places for vs. Many ciuill mens hou­ses, how is the time eaten vp in vaine and idle speach, and the most tolerable talke is worldlines, and the talke thereof is endles. Obiect. What hurt is in that? Sol. Yes, it is a dry place, and it can­not be answered, when euen this shall shoulder out better speach. Other places are not onely emptie of good, but filled with euill, that as hardly shall a man come safe out of them without some poison or corruption, as out of a plaguy or leprous house: For how can a man be safe where Satans throne is? as,

1. Places of idolatry, where a man must either shew his dislike, or else giue a secret consent. Men can goe into places where the horrible idol of the Masse stands, and keep their hearts to God: but commonly God giues such vnwarrantable boldnes a checke, and experience shewes what a tang it leaues after it. 2. King. 16.10. Ahaz went vpon another occasion to meet Tiglah Peleser King of Ashur at Damascus, and onely seeing an altar there, he was so in loue with it as he sent to Vriah the Priest the patterne of it, and the fashion, and whole workemanship of it to haue another like it in all points, against Gods commandement. And how hath [Page 185] a secret infection poisoned a number of our trauellers, who falling in loue with Romish idolatry, haue brought the fashion, and pat­terne, and workemanship of it ouer with them, and that because they runne vnwarrantably into places of danger? So how dan­gerously doe men runne into great Papists houses, where there are a thousand allurements and entisements, pure religion scor­ned, belied, and all to besmeared with shamefull lies and oppro­brie, and the contrary magnified and extolled as the onely truth; yea the Scriptures themselues not lesse abhorred then the theefe hates the gallowes, and thrust downe vnder mens deuises and Popes Decrees, yea the word of saluation condemned and burnt (as they were of old by Antiochus and Maximinus) as the books of heretikes; and the godly professors scoffed vnder the style of Scripturers and Bible-bearers? Men think it no danger to be fa­miliar in such places, to be seruants to such Masters; which is to lead themselues into temptation. Alasse, what Communion is there betweene light and darkenesse, betweene Christ and Anti­christ?

2. Not onely places of spirituall whoredome, but also corpo­rall: If Satan get a man into such a place, he hath his snares and bands, her lippes are snares, her hands as bands, her words are cordes to draw a man in as an oxe to the slaughter. How can a man auoid the vncleane spirit in such foule sinkes as such places be? Pro. 5.8. My Sonne, keep thy way farre from her, and come not neare the doore of her house: and 6.32. hee that goes in to her, besides that he destroyes his owne soule, he findes a wound, and dishonour, and a reproach that shall neuer be put away. And the same commandement, that hath forbidden any euill, hath for­bidden also all the occasions of euill.

3. We must auoid drinking houses, gaming houses, and places of such rude and hellish resort. How suddenly are minds corrup­ted in bad company? what quarrells and causlesse blowes? what vaine and ribaldry speach, which corrupteth good manners? what expense of precious time? what riot of goods? what wast of wit, and losse of reason it selfe is commonly in such places? so that a good minde sees himselfe in a little hell while he is there: and where lodgeth Satan, if not in such houses, which are seruants to euery mans sinne, and where are baits and snares, which are e­nemies not onely to Christianity, but euen to ciuility and huma­nity it selfe? There Satan hath one roome filled with swearers, an [Page 186] other with scoffers, a third with drunkards, a fourth with game­sters; and all his roomes are full of idle and disordered persons, who for the time haue cast vp their callings, and are at leasure for any worke of the flesh which their master the deuill will now em­ploy them in.

4. Adde hereunto the places of stage-plaies and enterludes, places of as great danger as any of the former, Satans schoole-houses: There you shall heare oaths, and lies, and scoffes of base varlets against not onely their betters among men, but of God himselfe, Ludi sce [...]ici spe­ctaculae turpitudi­num, & licentiae vanitatum▪ Aug. de ciuit. Dei. l. 1. cap. 32. and his holy religion: There you may see sinne acted and represented, which ought not to be named among Saints: There you shall see men wearing womens apparell, and perhaps women mens: There you shall see men trauelling of child, as one said of Nero beeing an actor in a Tragedie, to which his part called him; and all kind of adulterous behauiours, and such shameful gestures and actions, as the light of nature hath descried and condemned. What shall I speake of that lewd and wicked dauncing of young men, Scipio propter ani­morum canendam pestilentiam, ipsam scenam construi proh [...]b [...]bat. Aug. ibid. in the habit and gestures of women, like Herodias: which what an incentiue of lust it is, may easily be conceiued in Herods example: and the poyson of amatorie kissing of beautifull boyes, is vnto lust as fire to flaxe, or oyle to fire. And least you should thinke I did wrong thē in calling these places the deuils schooles, Cyprian doth no lesse, accounting the Stage-player (teaching boyes to bee effeminate, by instructing them how to play the women, Magister non eru­diendorum, sed perdendorum pue­rorum. Cypr. and to expresse wanton gestures) to bee the deuills Vsher.

All these are places of certaine perill, where no man can misse the Tempte [...]: if he can draw men into these places, he will not faile to fit them with temptation. Let vs therefore make a couenant with our eyes, not to behold such vanities and lustfull spectacles; and with our feet, not to wander into such by-paths; and with our selues, to auoid the very appearance of euill. It will sort well with our weakenesse, to auoid temptation, to pray against it, to watch our selues least we be ouercome, rather then to follow, and much lesse to goe before the Tempter.

Vse. 2.But if we must needs come in such places, as are fitted aboue others for temptation, then must we fence our selues more strong­ly against such temptations, as the custome of the place offe­reth.

Quest. How may we doe so?

[Page 187] Answ. By obseruing these rules.

1. In all places put we on our Christian armour, without which Christian life cannot stand. When a man goes among thornes and stubbes, had he not need haue his shooes of the Gospel on, if hee would not be pricked and peirced to the heart? Or if a Christian want his sword, how should he cut the bands of sinne in sunder? How should a souldier stand in the houres of skirmish, without his corslet and brest-plate? or how should he quench or repell the fierie and furious darts of Satan and his instruments, if he want the sheild of faith? That man that puts on this armour of God, shall ouercome all difficulties, and stand where many haue fallen: for he hath with him the victorie that ouercomes the world.

2. In all places lay hold on all opportunities to doe good, as Satan doth to doe euill. He that hath goodnes in him, shall come in no place but he may finde some fitnes to communicate it. If in places of good resort, men may and ought to make gaine of that occasion. Can good men meet, and not be better one for ano­ther, whereas the wicked cannot meet but be worse? Here a man may 1. obserue Gods graces in others, to be a patterne to him­selfe. 2. draw out vnderstanding of them, by godly and fruitfull questions, or conference: Pro. 20.5. 3. stirre vp others to dili­gence in going forward, and to greater loue, Heb. 3.13. and in­offensiue walking. Others may be ignorant; and here is occasion for thee to pity them, and open thy lips with wisedome to feed them, Pro. 10.20. Others may be dull and slow in Gods wayes, and these must be prouoked and encouraged. Others by infirmity may be going astray, and thou perhaps mayest be a meanes to turne him, and winne a soule. Others may need an exhortation, an admonition, a louing and brotherly reproofe: or may neede comfort: A wise man may now watch occasion not onely to pre­uent Satans baits, who would keep Christians from doing the good they can, but also to acquit himselfe in all places to the good of others, and his owne comfort.

3. In places of bad resort, or scorners, if our calling lead vs into them, let vs take with vs the exhortation of the Apostle, 2. Pet. 3.17. Take heed ye be not plucked away with the error of the wicked, and fall from your owne steadfastnes. And besides, 1. let vs grieue, that we are fallen into such company. 2. let vs thinke of some good or speciall worke of Gods mercy or iudge­ment, fresh in memory. 3. if there be apparant euill, either giue [Page 188] apparant token of dislike; or in a wise and peaceable manner, so speake as Gods honour be not by our silence troden downe. 4. if there be no opportunitie or place for good, depart with all speed, Prou. 14. ver. 7. and beware of falling into the like company a­gaine.

The third circumstance in this preparation, is the manner how Christ was conuaied to Ierusalem; Then the deuill tooke him vp into the holy citie, and set him on a pinacle of the Temple. Some of great learning and pietie hold, that Christs presence in the holy city, and on the pinacle, was onely in vision, and not corporall. Their rea­sons are these: 1. Some of the Prophets thus are said in vision to goe from place to place; as Ieremie must goe to the riuer Perath, and backe againe, c. 13.4. and, Ezec. 11.24. The Spirit of God tooke me vp, and brought me in a vision by the Spirit of God into Chaldea: and, 8.3. And tooke me by an hairy locke of my head, and the Spirit lift me vp betweene the earth and the heauen, and brought me by a diuine vision to Ierusalem. 2. Because the Euangelists say, that the temptations were in the wildernesse, and therefore could not be actually in the holy Citie, or on a pinacle, but in vision. 3. Because Luke saith, that the temptations beeing ended, Christ returned into Galiley, namely from the wildernesse.

But it seemes, Christs beeing in Ierusalem, and on the pinacle of the Temple, was not in vision, but in deed and truth; and the reasons well considered are too weake to prooue the contrarie: because, 1. It ouerthrowes the end of the temptation, which was to cast himselfe downe headlong, for the Angels would keep him without hurt. How could he hurt himselfe by an imaginarie fall? or what needed he the Angels helpe? Neither could he cast him­selfe downe, if he were still in the plaine of the wildernesse. 2. It seemes not to stand with the holinesse of Christ, seeing euery visi­on, which is a worke of Satan, intending by it to delude man, is ei­ther a deceiuing of the outward senses, (whereby he makes a man thinke he sees, heares, or feeles something, which indeed and truth he doth not: as the witch of Endor made Saul beleeue he did heare and see Samuel, when he did not, 1. Sam. 28. And after the same manner, if it were a vision, supposing that Christ was awake, hee must not see the ground of the wildernes, where they say he was, but vpon that ground the City, Ierusalem, the Temple, and pina­cle, and himselfe standing on the top of it, when indeed it was not [Page 189] there.) Or else, a vision presented by Satan must be an illusion of the minde, whereby he makes a man thinke that of himselfe which is not true; which can farre lesse agree with the holines of Christ, whose imagination could not be so farre abused, as that he should thinke he was carried, when he was not carried; or to thinke him­selfe to be there, where he was not: for this were contrarie to that vnmeasurable wisedome, which was with him. And if Satan had had such power ouer the superiour part of the minde of Christ, he might likewise haue perswaded him he had not fallen when he did fall, or hee did not worship him, if he had done so.

As for the obiection taken from the example of the Prophets; I answer, Great is the difference between the visions of God, and visions from Satan. They know their visions to be diuine, and not to delude or deceiue them, they knew the Spirit of God tooke them vp in diuine visions; but here it is said, The deuill tooke vp Christ; and the text mentioneth that theirs were visions, so it doth not here.

For that which is obiected out of the Euangelists, that the temptations were in the wildernesse; and if it were not in vision, onely the first should be there: I answer, 1. The Euangelists say, that Christ went into the wildernesse to be tempted, but none of them say, that all these three were in the wildernesse. 2. If they should haue said, that the temptations were in the wildernesse, it had been true: for (as we haue heard) Christ was tempted with o­ther temptations then these in that place within the fourtie daies.

Whereas it is further said, that Christ returned after the temp­tations into Galily, and therefore the last temptation was in visi­on vpon the plaine, and not on the mountaine: I answer, 1. No one Euangelist saith, he returned from the wildernesse. 2. That the Euangelist hath reference to the last temptation, which perhaps was finished in the mountaine either in that wildernesse, or neare it, after Christ was led backe from Ierusalem, and there the temp­tations ended.

And now, seeing that his presence in the holy citie, and vpon the pinacle was reall and locall, not in vision and mentall, the next question is, How the deuill tooke him vp, and set him on. Answ. It must necessarily be one of these two wayes; either Satan must lead him, or else must carrie him.

The former, that Satan tooke him as a companion, or a leader, seemes not so probable: 1. Because Christ of his owne will would [Page 190] not goe; for (as we haue heard) the Spirit led him into the wilder­nesse to be tempted; and he would not of himselfe goe elsewhere, because the Spirit of God called him thither, and no whither else. 2. Christ would not doe it at Satans instigation, whom he knewe to be the Temper: for neither must we doe any thing at Satans re­quest, be it neuer so lawfull: for what euer we doe, we must haue a word of God to doe it in faith. 3. If Christ had yeelded to bee lead as a companion, he might haue seemed to haue sought temp­tation, and been a co-worker with Satan against himselfe: but it was enough to yeeld himselfe a patient in it. 4. The distance of the holy citie from the wildernesse, which was (as those say that make it the least) twelue miles from Ierusalem, admitteth not that Christ beeing hungry and readie to faint, should follow Satan so many miles.

The latter therefore seemes to be the right manner of Christs conueyance, namely, that he was carried by Sathan through the aire, who by Gods and Christs permission, tooke him vp, and tran­sported his blessed body to Ierusalem, and set him on the battle­ments of the Temple. For, 1. the words, hee set him on the Temple, signifies hee set him downe, who had formerly taken him vp; and if he had power to set him there, why should he not also haue power to carrie him thither? And, if he had not carried him thi­ther, but Christ had followed him, the Euangelist would haue said, When they came to the pinacle of the Temple, and not set him on the pi­nacle. 2. This was the houre of the power of darkenes, wherein Satan was allowed to take all aduantages to further his temptati­ons: and he might thinke this violent transportation a meanes, ei­ther of shaking Christs faith with terror and feare what might be­come of him, being now deliuered into the hands of Satan; or else to make him swell with pride and insolencie, that he was able to flie in the aire, or to be conuaied in the aire from place to place, without hurt, which an ordinarie man could not: and this would well fit the scope of the temptation ensuing.

Quest. But how could Satan carrie the body of Christ, beeing a spirit? Or if he could, why should he? Answ. Hee is a spirit, 1. of wonderfull knowledge and experience, to diue into secrets of nature, to worke strange and hidden things. 2. of exceeding great power, to shake the earth, mooue the mountaines, and con­found the creatures, if God should not restraine him. 3. of admi­rable agility and quicknes, proceeding from his spirituall nature, [Page 191] whereby he can speedily conuay himselfe and other creatures, into places farre remote and distant one from another. 4. he knowes to apply himselfe to the creatures, and to mooue them not onely according to their ordinary course, but with much more speed and quicknes. 5. he is able to appeare in the forme of a creature or any person, not by deluding senses, but by assuming to him­selfe a true body, and mooue it by entring into it, and to vtter a voice in a knowne language, as he did in the serpent, and so he can in other creatures, which haue instruments of speach. And thus it is not difficult to him to transport a body.

Witches and wisards haue beene often by their owne confessi­on transported into remote places by wicked spirits, which they call familiars. Besides, good Angels (beeing in their nature Spi­rits as Satan is) are able to transport men hither and thither as Christ was in the aire. Act. 8.39. The Spirit of the Lord caught away Philip, & caried him from Gaza to Azotus, which was about 36. miles. Some vnderstand it of an Angell of the Lord, as M ^r. Beza noteth. But if God by himselfe miraculously did that, the ad­ditions to Daniel (to which as much credit is to be giuen as to a­ny historie, which is not Scripture) affirme, that the Angell of the Lord carried Habbakuk out of Iudea into Babylon by the haire of the head.

Now, why Christ must be thus carried by Satan: Answ. 1. It was not against the will of Christ, but willingly he puts himselfe into the hands of the deuill, to plucke vs out of his hands. 2. It was not impotencie or weaknes in Christ, but power and resolu­tion, who would not recoyle, nor shunne any place where Satan would appoint for his assault, or would carrie him, beeing aswell the God of the mountaines as of the vallies. Here therefore we must not admire the power of Satan, but the patience of Christ, that suffred himselfe to be carried of the deuill, beeing it tended to the greater confusion of Satan, and the glory of his owne vi­ctory. 3. Our blessed Lord would be tempted in all things like vnto vs, that as a carefull head he might sympathize with his members. God for the triall of his children, sometime suffers Sa­tan to haue power euen ouer their bodies: and therefore Christ to sanctifie this affliction to his members, would suffer euen his owne blessed body for a while in the hands of Satan. 4. What maruell if Christ suffred himselfe to be carried by the deuill to temptation, that suffred himselfe to be carried by his instruments [Page 192] to execution? How was he haled and carried by the deuills limbs from place to place, from Annas to Caiaphas, from him to Pilate, from him to Herod, from him to Pilate againe, and from him to the place of execution? Satan in himselfe might aswell carrie his body into Ierusalem to be tempted, as his limmes carrie it out of Ierusalem to be crucified; and aswell might he suffer Satan to lead him into the mountaine, and tempt him, as his instruments to lead his body vnto mount Caluary to kill him.

Vse. 1. Consider the wonderfull loue of God to mankinde, who would giue his onely Sonne, and the Sonne of his loue, to such abasement, to deliuer him not onely into the hands of Satans instruments, to mocke, to spit vpon him, to buffet, yea to con­demne and kill, but to deliuer his blessed body into his owne hands to carrie and recarrie at his pleasure. Adde hereunto the wonderfull loue of the Lord Iesus, who was a willing patient in the hands of the deuill himselfe. He knew it was the will of his Father, and therefore submitted himselfe vnto it. He knew it was a part of that whole righteousnes, which he was to fulfill, and there­fore he resisteth not. He knew it to be as great an indignity as neuer could be the like; yet for out sakes he is well content with it.

Now as Christ was content, because he loued vs, thus to be tos­sed of Satan here, and of his instruments afterwards, so let vs shew or returne our loue to him. If we be tossed by Satan or by his in­struments for Christs sake, as the Saints haue been, from prison to prison, we must be contented: our loue to our Lord must help vs to swallow it, and not shrinke from him. Consider, we may be in the hands of the deuills instruments, but he was in the deuills own hands for vs: this would make vs shrinke.

Vse. 2. Obserue hence, that the worke of our redemption, though free to vs, yet cost Christ deare. He must be not onely in the hands of Iudas to betray him, of the Iewes to scoffe him, of Pilate to condemne him, and of the souldiers to crucifie him; but personally in the hands of the deuill to tempt him. And had not Christ been thus, and worse then thus, in the hands of the deuill, we had neuer been gotten out of his hands. Here take we notice of the execration of our sinnes, and the wofulnes of our estate: our sinnes put him into Satans hands, he must put himselfe in our place or stead before we can be rescued.

Vse. 3. Obserue the wonderfull power of our Lord Iesus, that [Page 193] beeing in the hands of the deuill can come out safely: nay his mighty power shines herein, that by his owne comming into Sa­tans hands he brings vs out, an vnlikely and contrary meanes, but such as by a diuine power preuailes for himselfe and all his mem­bers. Could any other but he worke Satans greatest disaduan­tage by offering him the greatest aduantage? Here is omnipoten­cie, to worke by contraries, to kill death by dying, to shut the graue by entring into it, to remooue hellish paines by suffring them, and to pull his members out of Satans hands by putting himselfe in. The Philistims desired but to get Sampson into their hands, and preuailed: but here is an inuincible Sampson, his enemy cannot hold him.

Vse. 4. Hence we see that Satan may haue power ouer the bo­dies of men, God permitting him, to carrie them as he listeth and grieuously to afflict them, as we see in Iob. That Satan can trans­port the bodies of witches, all histories record. That he can be­witch the bodies of vnbeleeuers, none deny. But our example teacheth, that euen the godly themselues may be bewitched; as Iobs body was, and the woman of Canaan her daughter, a daugh­ter of Abraham, Matth. 15.22. For if the deuill hath power here ouer the body of Christ himselfe, he may also ouer his members. Many presume vpon the strength of their faith and graces, that Satan can haue no power ouer them, and they defie him: But hast thou more strength of faith and grace then Christ had, ouer whose body Satan had power for a time to carry and recarry? Obiect. Witches haue assayed to bewitch such and such, but haue confes­sed their faith to be so strong as they could not preuaile. An. They alleadge a false cause to feed the former delusion: for the true cause of their not preuailing is Gods restraint, not the strength of faith.

Vse. 5. Here is a ground of comfort, if the Lord permit the bodies of his elect to Satans disposall; it is no argument (suppose a man be witched or possessed) that a man is not then the child of God: for 1. Christ was as deare vnto God now, beeing in the de­uills hands, as before. 2. Christ was safe enough now in the hands of the deuill, and so are all they that are in Christ. He was no lesse in his Fathers hands now then before. 3. He was not left in the hands of the deuill, but permitted for a time of triall and tempta­tion: So it is no argument of finall deliuery vp to Satan, when the child of God is for a time deliuered into his hands to exercise him. [Page 194] 4. It is rather an argument of Gods child, and conformity with Christ, to be maligned of Satan and vexed by the deuill. Satan may winnow and fift Gods children, but their faith thorough Christs prayer shall not fayle, and the gates of hell shall not pre­uaile.

NOw after those three former circumstances, which contained the preparation to this second temptation, we come to the temptation it selfe; which consists of the 1. assalt: 2. the repulse. The assault containeth, 1. the ground of it, If thou be the Sonne of God. 2. the matter and scope of it, cast thy selfe downe. 3. the argument in­forcing it, For i [...] is written, &c.

I The ground (If thou be the Sonne 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 he can yet bring Christ to make it a questiō. 3. His malice against Christ, laying still his greatest forces against his faith, which was the greatest moat in his eye: dealing herein like an experienced soul­dier, who seeing a towne or fort in any hope to be wonne, will not away at first repulse, but will assay it againe and againe with new assalts. Whence we may learne, that,

Doctr.Satan will not sticke to vrge the same thing often, if thereby he may aduantage himselfe, or disaduantage vs. With how many new messages and deuises did he vrge Balaam to curse the people of God? Still he changeth places, but all is one temptation, to curse the people of God. By how many meanes did Satan by him­selfe, by Iobs friends, and his wife, seeke to withdraw him from his confidence in God, bringing a number of seuerall arguments, and all to prooue him an hypocrite? For that was the foot and burden of all their discourses.

Reasons. 1.1. It may be the circumstances of time o [...] place may yeeld him some aduantage, as here he thought the pinacle fitter then the wildernes: as Balaak thought the top of Pisgah more commodi­ous perhaps for Balaam to curse Israel in, then the high places of Baal, 2 Num. 23.14. compared with 22.41. 2. Sometimes our disposition is more secure and remisse, especially hauing outstood and ouercome a temptation; and then Satan comes againe, and [Page 195] by the same temptation (not finding vs the same men) suddenly surprizeth vs. Wherein he deales with vs as Dauid with the A­malekits, who hauing tooke a great spoyle from him, and his wiues, they fell to eate, and drinke, and daunce; and lay scattered because of the prey: In this security Dauid comes vpon them, and recouered all, and they lost more then they had gotten. So deales Satan with vs; when we grow secure (after we haue preuailed) he winnes more then before we had got. 3. Sometime the thing, 3 which Satan would winne from vs, is so necessary, so excellent, as if he get not that, he can gaine nothing at our hands. This makes him renew the same assault, as here; the faith of Christ had beene a sweet morsell, and, if he gets not this, he gets nothing: So our faith is so precious, as he still aimes at it, because he knows if he ouerthrowes this, we are as branches without a root, withe­ring and dead, souldiers without a sheild.

Looke for the same temptation againe and againe. Vse. 1. The fen­cer hauing had a shrewd wound, will not easily lie open in that part againe. The Citizens, who haue stood out a siege, will suruey the places most battered, where the enemy had his strongest hope of entry, and will most fortifie them against ano­ther time.

Where we are most tempted, know that there is some speciall grace to be kept or lost. 2 A theefe will not hanker after an emptie chest: but if he know where Iewels or treasure is, he will haunt there.

Abandon all doctrine of doubting as Satanicall, which Satan is much and often in, both against Christ and his members: 3 And no maruell, seeing doubting warreth against faith, by which only Christ is apprehended, and heauenly life and heat kept in vs. But of this before.

Now followes the matter and scope of the temptation, and the II dart it selfe which is throwne at Christ. The scope of Satan is, 1. To bring Christ to presumption, that seeing he will needs trust in his Fathers prouidence and care, he assayes if he can make him trust too much; and seeing he will be so confident, if he can bring him to vaine confidence: as if he should say, If thou, because thou art the Sonne of God, canst liue without bread; vpon the same ground thou canst goe downe without stayres. And both Satans allegation of Scripture, and our Sauiours answer, shew that this was the princi­pall [Page 196] aime of the deuill. 2. To fasten vpon Christ vaine glorie as well as vaine confidence: as if he should say, Thou shalt haue great honour, and euerie man will beleeue, if thou by this miracle shew thy selfe the Sonne of God: to this purpose I haue fitted the place, where is greatest resort, and where the Sonne of God ought especially to make himselfe knowne: For where should the Sonne bee made knowne, if not at his Fa­thers house? Satan knew he had ouercome the first Adam by a temptation of vaine glorie, and now he assaulteth the second, Yee shall be gods: and, Thou shalt be knowne to be the Sonne of God, if by fly­ing in the aire thou canst come downe without hurt. 3. To bring him to tempt God, and trie whether he be so powerfull as to saue him in such an attempt; whether so true of his word as to keepe him, and whether the Angels did diligently watch him, and beare him vp, as their commission was. 4. Satan intended directly to kill him, being a man-slayer from the beginning. For euery way the dart intended his destruction, if he should cast himselfe down: for thus Satan thought, If hee cast downe himselfe, and kill himselfe, then he is not the Sonne of God, and so I shall gaine him: Or, if he cast downe him­selfe, and not kill himselfe, yet shall I make him both disobey God in temp­ting him, as also obey me. Thus either way Satan makes sure of his prey. 5. Satan had yet a further fetch, which made him so bestirre himselfe, seeking in Christs downefall, our vtter ruine, disgrace, and destruction. Strike off the head, all the members with that blow are slaine. The bent of all Satans temptations against the Head, is against all the members. Out of the same ground Sathan raiseth a cleane contrarie temptation to the former. In the former he mooues Christ to diffidence and despaire; in this to presidence and presumption. In the former he would haue Christ vse vnlaw­full meanes; in this, to reiect all meanes, euen lawfull. In the for­mer he 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 necessarie; here, that a ladder and meanes of going downe, were not necessarie at all: as if he should say, Thou sayest that God is able to vphold thee beeing his Sonne without meanes; goe too, let vs see how true that is. If he can ordinarily and extraordina­rily preserue thee, then, Cast thy selfe downe headlong from this pinacle: for beeing the Sonne of God, thou shalt be sure to be preserued safe with­out hurt.

Doctr.Whence obserue, that the deuill in tempting men, labours to bring them to extreames: and when he cannot preuaile in one, he [Page 197] would fasten on them the cleane contrarie sinnes. If he can get Christ, because he is the Sonne of God, either to contemne his Fathers prouidence, 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 cleane contrary waies to destroy the Church: either by too much lenitie, which let fall the censures of the Church, so as the in­cestuous person was not at all corrected; or when they began to vse too much rigour and seueritie, forgetting the rules of Christi­an meeknesse and charitie. And in the incestuous person himselfe, it will please him well, either that he goe on without all remorse of his sinne, and the Church not meddle with him; or that by the seueritie of the Church, he be swallowed vp of sorrow. In regard of both which the Apostle saith, Wee are not ignorant of his wyles. Act. 14.11.19. when Paul and Barnabas came to Lycaonia, to preach and publish the Gospel, obserue Satans wyle in the people▪ either they must receiue them as God, and sacrifice vnto them out of blind zeale and deuotion, 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 citie, supposing he had been dead, v. 19. Matth. 21.9. when Christ came riding to Ierusalem, multi­tudes flocked after him, spred their garments in the way, cut down boughes to strow therein, and cried Hosanna, he was the sonne of Dauid, the blessed one that came in the name of the Lord; the peo­ple said, it was Iesus, the Prophet of Nazaret, and all the city was mooued: But before night, Satan had them in another extremity: such was the enuie of the Scribes and Pharisies, that Christ was ei­ther glad to flie the city that night; or the feare of the people, that none durst entertaine and lodge him: v. 17. so he left them, and went into the towne of Bethania, and lodged there. And within few dayes after, all cryed, Crucifie, Crucifie.

1. This comes to passe, because Satan is contrarie to himselfe; Reasons. 1. according to his disposition are his wayes. Though he be the Prince of darkenes, yet can he transforme himselfe into an Angel of light, 2. Cor. 11.14. He appeared in the shape of a serpent to Eue, in the shape of a Prophet to Saul. Sometime this crooked serpent can deny Christ to be the Sonne of God, as here; and som­times preach him so to be, Mark. 1.24.

2. His dexteritie and slynesse is another cause, 2 whereby he can make one ground, and that a good and true one, to serue to reare [Page 198] vp two extreame euills, in such cunning manner as he was in hope to deceiue the wisedome of God himselfe thereby: for here out of Gods word, that Christ was his Sonne, he inferres two contrarie conclusions, both contrarie in themselues, and both contrarie to Gods word.

33. He knowes there is but one good and straight way to hea­uen, that the Lord hath commanded vs to walke in that way with­out turning to the right or left hand, that he hath placed the ver­tue in the meane: and therefore he cares not in which extreame he can thrust vs, so as we keepe out of that meane appointed. Hee hateth nothing but vertue and grace, which God loueth.

44. He knowing the propensitie and inclination of our corrupt nature, (which desires to know no meane, but is rather disposed to any vice in extremitie, then to rest in obedience vnto Gods commandement;) fits vs according to our inclination, and tasts vs first in one extreame, then in another, and holds vs there where wee best please our selues. Hence wee account extreames ver­tues.

55. Many are the by-wayes that lead to hell on all hands, there being but one truth: and the deuill carrieth such incessant malice to man, that he cares not in which of them a man come to hell, so he come at length.

Beware then of Sathans subtiltie, of his contrarietie and extre­mities. Vse. In matters of Gods worship, his scope is to make a man either profane, and cast off all care of religion; or if men will not be drawne from some deuotion, then he seekes to make them su­perstitious, in which extreame he holdeth the blinded and deuout Papists, who worship both false gods, and the true God with a false and vaine worship. Act. 17. the Apostle hauing charged the Athenians with superstition, he addes this reason, because he saw an altar to an vnknowne God. The same of those, who will worship God in deuises which he neuer commanded, and place it in things which indeed hinder it. And so some hate Poperie, but not pro­phanenesse. Satan aimes also 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 he cannot hold a man in idle­nesse, then he seeks to get him to preach, either of pride, or enuie, or flatterie, or for perferment, or vainely and vnsoundly; and then the more he preacheth, he likes him neuer the worse; or maliciou­sly against good men, and good wayes, and then hee preach­eth [Page 199] nothing else but what Satan (if he must needs preach) would doe.

In hearing the word, he would first haue men slacke of all con­science of doing or obeying, that hearing their Masters will, and not doing it, their stripes may be the more. If he cannot doe that, but sees a man make conscience of his wayes, then he will make him scrupulous, and make needlesse questions of euery thing; and, to hinder his peace, he will make more sinnes then euer God made.

In iudging of ones owne estate, he will make a man beleeue that God neuer elected such a wretch as he, he neuer had truth of grace, all is hypocrisie, God neuer loued him; so many sinnes, so great falls, such vnworthinesse as neuer was in any child of God. On the contrarie, if faith withstand this temptation, then comes pride in stead of former deiection, and makes him thinke his ele­ction so sure, as though he take all vnlawfull liberties, he shall be saued; Oh the sonne of God cannot doe amisse, nor the Father hate him.

Sometimes to destroy boldnesse of faith he will suggest, that sinne is so great in such and such circumstances, as it cannot be forgiuen; now the heart is heauy and lumpish, and hath no chear­fulnesse in God. But this being a little blowne ouer, he will bring the same man by degrees, to thinke what a foole he was; for his sinnes now are not so great, so dangerous, as others be, nor him­selfe so great a sinner: and now the sadnesse of sinne being shaken off, he growes merry, and too too light, forgetting all his former heauines.

In the course of life, he gets beyond many in these extreame courses. In spirituall things, numbers of men are held in a profane and wicked scorning of religion, of Preachers, and Professors, whose names they cannot abide. Some of these are sometimes called out of the snare of the deuill, and then Satan is in a contra­ry corner, he will haue them zealous; but not according to know­ledge: If the Master will not send his seruants to plucke vp all the tares before haruest, they will stand no longer in the field of the Church, but grow resolute in schisme and separation.

In ciuill things, how many examples of men haue we extream­ly couetous in their youth, but prodigall and voluptuous in ex­tremity in their age; and so on the contrarie, and in diuers other instances?

[Page 200]Rules to auoid these extremities of Satan.

1. Looke we still to to the word, which pointeth vs our way for the warrant of our actions, and the manner of doing them, and saith, This is the way, walke in it, Isa. 30.21. 2. Watch we the ficklenesse of our nature, which may be seen in the Barbarians, Act. 24.4.6. who accounted Paul a God and a murderer, at one time. 3. Consider we what it is that we are eagerly set vpon, and suspect it, because our nature is to be in extreams, and Satans hand is likely in it to set it forward. Neuer are we so violent for Gods kingdome, as for the world.

In the scope of this temptation, which was to presumption (for the allegation following would perswade him, that God would preserue him whatsoeuer he did, though he threw him­selfe from the pinacle:) wee learne this point of instruction, that,

Doctr.Satan doth incessantly labour to draw men vnto presumption, and vaine glory, as here he did the Head. And this presumption in a word, is nothing else but a vaine confidence, that we are this or that, or can doe this or that, without any word or ordi­nance of God. A vaine hope without warrant is the very beeing of presumption.

1. Sam. 4.3. Israel went to warre against the Philistims, and were slaine about 4000. men: but they would make another onset more warily (as they thought) then before: they would send for the Arke from Shilo to saue them; and when it came into the hoast, all Israel gaue a shout, that the earth rang of it, presuming that now they were safe enough: But all this was done of their owne heads, and without warrant; and therefore God discom­fited them with an exceeding great slaughter of thirty thousand footmen; and the Arke (wherein they were so vainely confident) was taken, the Preists Hoph [...]i and Phineas slaine, Eli breakes his necke, and such a confusion there was, that the Arke neuer came at Shilo more.

Num. 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 vp to heauen, and there were sonnes of A [...]ak gyants, then the people murmured and distrusted: But, the sentence of the Lord passing against them, that they should wander forty yeares in the wildernesse, according to the forty [Page 201] dayes in searching, till that age were all wasted, none of which should come into the land, except Caleb and Ioshua, ver. 40. then they vp betimes in the morning, and they were readie against the word of God to goe; Moses forbids them, tells them God was not with them; yet 44. presumed obstinately to goe, and were pitifully consumed.

2. King. 14.10. Amaziah King of Iudah, hauing gotten a nota­ble victory against Edom, presuming of Gods hand and help with him, but not asking God counsell, would also make warre a­gainst Israel, but vnhappily, as such attempts prooue; for he was ouercome, and Iehoash King of Israel tooke Amaziah, and broke downe Ierusalems wall, and spoyled the house of the Lord, and the Kings house of all the treasure there. Iosiah a good King, pre­suming of Gods assistance without his word, vndertooke an vn­warrantable warre against the King of Egypt: hee might haue 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 Kingdome in great trouble and confusion. 2. King. 23.

Now Satan is most vsuall in temptations to presumption, Reasons. 1. for these reasons. 1. He hath experience, how easily we are foyled with this kinde of temptations; how soone he foyled our first pa­rents in the state of innocency; how good Dauid was ouer­throwne, presuming of his owne strength, when he forced Ioab to number his people. And those whom he could neuer shake with distrust, he hath quite ouerthrowne with presumption. 2 2. Satan knowes, that of all temptations, this is most agreeable to our cor­rupt nature. It is pleasing to vs, to conceiue of Gods mercy and power towards vs in any course our selues affect: whereas temp­tations to despaire are irkesome, and grieuous to the flesh, and haue not ordinarily so much help from the flesh to set them for­ward as this hath; and therefore the deuill is sometimes, but not halfe so often in them. Againe, he knowes it goeth with our na­ture and streame, to presume of our owne goodnes, strength, and vertue. 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, euen they who professed they would die with him ra­ther then deny him, left him and fled away, Matth. 26.33. &c. 3. He knowes, that presumption is an extreame of faith and hope, and doth no lesse extinguish faith then despaire, 3 nay more often [Page 202] doth foyle it, seeing a man in despaire is more fearefull, more watchfull, but a presumptuous man is fearelesse, carelesse, and will easily thrust himselfe vpon any aduenture, as fearing no sinne. 4. Satan knowes that presumptions are great sinnes, 4 preuailing sinnes, Psal. 19.13. a tempting of the Lord (as the answer of our Sauiour implies) when we leaue his way and means, and will trie our own, a sinne which doth much prouoke God to displeasure: we see it in Peter, who fell fearefully aboue all the Disciples, because he was most presumptuous of all; Vbi d [...]xisti, sufficio, ibi defecisti: vbi tibi placuisti, ibi peri [...]sts. Aug. of whome Augustine saith, When thou beginnest to say, I haue enough, thou beginnest to fayle; when thou hast an ouerweening opinion of thy selfe, thou art vn­done.

Quest. What may we thinke of Ionathans action, who himselfe alone with one man his armour-bearer, went out against a whole armie of the Philistims? Was it not a strange tempting of God, and a great disorder in time of pitched battell? 1. Sam. 14.

Answ. It may seeme 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 generall promise, that so long as his people feared God, one should be able to chase a thousand, and two ten thousand; and therefore tooke no more with him then one, beeing fully assured that God would goe out with him, and fight for him against God and his enemies. 3. He set God before him, with whom he said it was not hard to saue with many or with few, v. 6. Besides, he knew they were Gods enemies, saying, Let vs goe to the vncircumcised. 4. The euent was a singular deliuerance of God in that needfull time: for God sent a feare among the ene­mies, and an earthquake, &c. and armed Ionathan with such a spi­rit and power, that the enemies fell before him for feare, euen at the sight of him.

Obiect. But the instinct of the Spirit is strong and not doubt­full, as this was: v. 6. It may be the Lord w [...]ll be with vs. Answ. The first instinct drew him to the place where he was to receiue a signe of confirmation from God; as v. 9.10. If they say, Come vp, we will goe▪ (a signe they were lazie:) If they say, [...]arrie till wee come, wee will not; that was a signe of their courage. And this was a certaine signe, which strongly assured him, v. 10.12. Quest. Is it lawfull now for any so [...]o doe? Answ No: it was a singular fact▪ not to be drawne into example, vnlesse a man can alleadge a new [Page 203] promise; seeing all the ordinary promises of Scripture ioyne the meanes and end together.

Wee must conceiue all this doctrine of Christs temptations a­boue an ordinarie historie, not onely relating a thing done, Vse. 1. but belonging also to vs to make our vse of it, as of other Scripture. And hence let vs learne to beware of these temptations to pre­sumption, which are many wayes darted against vs, both in things spirituall and temporall. I. In spirituall things: 1. When men cast aside the knowne word of God, they dare sweare, and curse, and blaspheme; they dare aduenture to breake the Sabbath, dare lie and be vniust, against their conscience; they dare doe any thing against the iustice of God, though they know his will to the con­trarie: and all because they presume of Gods mercy, which in their conceit hath eaten vp all his iustice. But in Ioh. 19.11. Christ in­largeth the sinne of the Iewes and Iudas, because it was against their conscience, He that deliuered me, hath the greater sinne: he was warned, he heard my doctrine, saw my miracles, and so did you. And thou that knowest thy Lords pleasure; and darest goe against it, shalt knowe how fearefull a thing it is to fall into his hands. If thy conscience condemne thee, God is greater then thy con­science.

2. Others are perswaded that Christ died for all, & therefore they may be the bolder in their sinnes; grace hath abounded, what though sinne abound much more? Christ hath blood enough, and merit enough, what need they feare? But here is presumption without warrant. For in Christs death, before it can be fruitfull to vs, there must be two things, 1. an actuall accomplishment, 2. an effectuall application to the soule in particular. Physicke, though neuer so soueraigne, if it be in the pocket vnapplyed, doth the pa­tient no good: And if the death of Christ be applyed to thee, it worketh the death of thy sinne: Christ died to abolish sinne, and destroy the workes of the deuill.

3. Many others are carried along in their presumption, by a deceitfull supposition, that they can come out of their sinne, and repent when they list. But here is a vaine hope without warrant, or els bring me a word that promiseth repentance to morrowe, if this day thou neglect it; this is thy day, thou knowest not what the morrow may bring foorth. Now thou hast life, health, the word, ministerie, and memorie▪ perhaps this is the last day thou shal [...] enioy all these. Oh▪ but I hope to repe [...]t: But shewe thy [Page 200] [...] [Page 201] [...] [Page 202] [...] [Page 203] [...] [Page 204] warrant, els Satan hath thee in the bands of presumption. Besides, it is iust with God, that he who will not take Gods time, should neuer come to his owne. And dangerous it is to put our soules to aduenture till the last houre.

4. Others feed a conceit, that howsoeuer God deale with o­thers, he will not grow into such displeasure with them, they are further in his bookes then so; as Satan here intimates, that Gods Sonne may doe what he list. But it is a practise of wicked men, to make couenants with death, and secure themselues that when the sword passeth through the land, it shall not come neere them, and to crie Peace, Peace, when the trumpet hath sounded war. Again, tell me thou that presumest so farre to sinne, art thou further in Gods books then Adam in Paradise, yea then the Angels in hea­uen? Doest thou excell in holinesse those Worthies of the world, Moses, Aaron, Dauid, Hezekiah? yet these could not escape when they sinned. Shall the whole world (sinning) be drowned, and shalt thou auoid the deluge? No, no, the highest mountaines in the world shall not saue theee: nay, if thou couldst climbe into heauen, the Angels were cast thence.

5. Others presume of the end, and flie ouer the meanes; hope for saluation, but neglect the meanes, the Word, Sacraments, and Prayer. Oh, but they vse meanes, they know God and their duty, as well as the best. But it is a presumptuous knowledge; they thinke they need no more, they professe they know God, but in their workes deny him, Tit. 1. vlt. Yea, they beleeue all the Arti­cles of Christian faith, if wee beleeue them; but it is a dead and vaine faith, without works of piety and charity, such as shall pro­fesse great acquaintance with God in the day of iudgement, but to whom he shall say, Depart from me ye workers of iniquity. Yea, but they come to Church, and pray to God as others doe, and hope to be saued in their religion what euer it is, so long as they meane well: and what need men be so precise and curious? But these prai­ers are presumptuous and abhominable, if thou turne thine eare from hearing the law: and so long as thou liuest in thy lusts, and walkest not precisely with God in all his commaundements, (though thou fast, and pray, and afflict thy selfe neuer so much,) God will not heare, nor helpe. Therefore neuer presume of an haruest without a seede-time; as a man soweth, so shall he reape.

6. Others (and a common presumption it is) thinke themselues in the high way to saluation; their names are written in the booke [Page 205] of life, neuer to be rased out; they are beloued of God, and there­fore they may do what they will, and leaue vndone what they list; they may enioy their pleasure and libertie, their saluation depen­deth not vpon their workes, but vpon the election of God that shewes mercie. And thus out of a vaine presumption, they are i­dle and vnfruitfull in the worke of the Lord, and sometimes grow Libertines and scandalous, and still God is the same (they say) and loues them. But what can be a more euident note of Gods displea­sure, then to be giuen vp to such a delusion? as if the goodnes of God would not lead his to repentance; or as if mercy were not with him to bee feared. But thou, out of the hardnesse of thy heart which cannot repent, treasurest vp wrath against the day of wrath.

II. In things of this life Satan preuailes exceedingly with this temptation of presumption.

1. When men conclude of Gods loue by temporall things, all which are common to good and bad. By which sorcerie, when they are most cursed, they thinke themselues the happiest men vn­der the Sunne. Whereas none knoweth loue or hatred by any thing before him; and as God beginneth his loue at things within, faith, feare, vprightnesse of heart, and the like; so must we beginne the knowledge of it. And if we compare Diues estate with Lazarus, Pharaohs with Moses, Simon Magus with Simon Peter, who said, Money and gold haue I none, we shall easily see what little ground the Scripture affoardeth for such presumptuous conceits.

2. Many of our great men venture to trauell into places of ido­latrie, and think themselues strong enough against any such temp­tations as they meet withall: but, 1. Were there zeale indeed, there would be also a witnesse-bearing against such horrible idolatrie; whereas if they doe not act idolatry, they consent to those that doe. We read of some noble and Heroicall spirits, stirred vp by the motion of God, to disgrace and witnesse with their blood a­gainst that horrible idoll of the Masse. 2. It is a iust iudgement 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 giuen vp to delusion for want of iust detesta­tion of it.

3. Others are bold-hardy, to run into places infected with the plague without a iust warrant, or sufficient calling, onely preten­ding the strength of their faith: which is temerity & rashnes, often [Page 206] paid home with much sorrow and bitternesse. Hath not God ty­ed his care ouer vs, with our care ouer our selues? Hath not he in ordinary course tyed our safetie with the meanes? Act. 27. Except these abide in the ship, they cannot be saued: and so some vpon boards, and other vpon planks, came safe to land. Yet I condemne not that presence with infected persons, which charity and conscience requires: but in way of ordinarie visitation, it is as vnsafe for vs to goe to them, as for them to come amongst vs, and a tempting of God.

4. Some are so bold-hardy, as to venture vpon the dangerous places, which are giuen by God to be possessed of the deuill, and (as if they were Exorcists) will adiure the deuill, and out-dare him: and this they thinke to be strength of faith. Which is indeed a folly, and extreame presumption, often repaied as it was in the sonnes of Sceua, Act. 19.16. who vndertaking to adiure the deuil, (wanting a calling, commission, and euery thing but presumpti­on) were driuen away, rent, and wounded. Others are of minde, they can neuer be bewitched, nor all the deuills in hell cannot touch them, their faith is so strong. But that is a presumption, see­ing no man can absolutely assure himselfe he shall be free from Sa­tanicall molestation. Christ could not be free, whose faith is as strong as thine.

Here be in these words three things further to be considered: 1. the action, which the deuill would effect, the casting downe of Christ. 2. the agent, not the deuill, but Christ himselfe must doe it, Cast thy selfe. 3. Luke addes, from hence, where meanes of safety were.

Doctr. 1.All the trauell of the deuill, is, to cast downe Christ, and in him all mankinde. The estate of the Church is militant while it is here below, and the battell is maintained betweene Michael and his Angels, and the Dragon and his Angels, Reu. 12.7. and therefore as in a battell the contrary part by all the power and policie it can, seekes to cast downe and ouerthrow, not the captaine onely, but all the aduersary power, and discomfite the whole hoste; so is it here.

To cleare this point, we must know there be three estates from whence Satan hath euer sought to cast men downe.

1. From the estate of innocency and grace created: Adam was no sooner set vp in this happy and glorious estate, but Satan cast [Page 207] him downe. And from this pinacle we are all cast down in him. The second Adam himselfe was sundry wayes assayed in these tempta­tions and sundry others, to be cast downe also from the same most innocent estate: which had been the casting of vs all not out of the earthly paradise with Adam, but a casting downe from heauen vnto hell.

2. From the estate of regeneration and grace renewed. Satans continuall labour is, either to keepe men vnder condemnation from the state of grace, or to cast them downe (if it were possi­ble) from that estate, to which they are by Christ restored. Hee worketh effectually in the sonnes of disobedience, by hardning their hearts, blinding their mindes, and leading them hoodwinkt at his pleasure to damnation: 2. Cor. 4.3. If our Gospell be 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 Gospell, which is the image of God, should not shine vnto them. And for the elect, he sets vpon them false Prophets and seducers: he is incessant in most malicious tentations, by which he foyleth them often in foule manner: and if he cannot cast them downe from their estate in Christ, yet he of­ten casteth them downe from the comfort of it, both by inward and outward sorrowes and persecutions. Reu. 12. the Dragon, when he cannot kill the woman, and her seed, he will cast out of his mouth waters like a flood to drowne them: and if that preuaile not, he will stirre vp warre with the remnant of the seed, which keep the commaundements of God, and haue the testimony of Ie­sus Christ.

3. From the pinacle of their outward estate or office, which they hold in the Church or Common-wealth: for so he did here with Christ; when he had gotten him to the pinacle, he thought to get him downe easily: at least he will doe his best to cast him downe, for he should fall with witnesse.

First, if hee see a man on the Pinacle of the Temple, a teacher in the Church, lifted vp aboue others in gifts or place, he will leaue no stone vnturnd to cast him downe: for he knowes, that (as if he had here cast downe Christ, he had cast downe with him all his members, so) if he can cast downe an eminent teacher, he casts downe with him as many as depend vpon him. And here no teacher can secure himselfe, if he were in place aboue all the mi­nistry of the New Testament: nay, the higher the pinacle, the more slippery and dangerous to fall. Iudas his place was an higher [Page 208] place then any ordinary minister of the new Testament stands vp­on: but yet how fearefully was he cast downe by the deuill, who put it in his heart, and preuailed first for the betraying of his Ma­ster, and then the hanging of himselfe? How did the deuill seeke to winnow as wheat the rest of the Disciples, that stood on the same battlements, who had as certainly beene cast downe, but for the power and prayer of their Master. Luk. 22.31.

How strongly may we cleare this truth, if we obserue one ex­perience, which all the ages of the world haue confirmed? name­ly, that the deuill hath euer striuen to set men on the Pinacle of the Temple, to cast them downe, and the Church in them. How hath he by wicked meanes, as flattery, mony, and corruption, ad­uanced them into the highest places and pinacles of the Church, whom he might vse as his chiefe agents to ruinate and bane the Church; as the false Prophets in the old Testament, that would euer with the squirrill build and haue their holes open to the sun­side, euer keep in with Princes, and sing sweetly to the present times; As also the false Apostles that would suffer nothing for Christ, but vnder a colour of preaching Christ, abolish Christ and his doctrine, taught and maintained by the true Apostles. How doth the Church complaine, that she was neuer so wounded as by the watchmen, who also robbed her, and tooke away her vaile from her? Looke into the records of 1500. yeares, and we shall not read almost of any persecutions of the Church, but raised and with all heate pursued by proud, persecuting, and Antichristian Bishops, who kept the cheife places in the Church. And euer since the Bishop of Rome hath bin by the deuil lifted vp into the highest pinacle of the Temple, his casting downe and fall into so many monsters of doctrine and manners, hath beene in this Chri­stian world the ruine and downefall of so many as whose names are not written in the booke of life. All this comes to passe by the malice of the deuill, whose tayle drawes the third part of the starres of heauen, and casteth them to the earth, Reu. 12.4. Against these starres and lights of the world he bendeth his forces: If he can cast them downe to earthlines, or seruice of any lusts, he hath his desire.

Secondly, if he see a man vpon the pinacle of his owne house, hee will (if he can) cast him downe thence, and for this purpose will lay his plots and obiects. Dauid walking in his battlements, was soone cast downe thence by the sight of Bathsheba. Especially if [Page 209] a man be a Magistrate or Gouernour, standing on the pinacle of authority, the deuill will cast him downe, if by any meanes he can: His example will cast downe a great many with him, he stands high, many eyes are vpon him, and so many see him. If Rehoboam commit idolatry, all Iudah will sacrifice vnder euery greene hill. If the Magistrate be fearefull, negligent, or any way noted for vice, those vnder him will take it for a licence.

The reasons, why Satan seekes thus restlesly to cast men down from euery good estate, are these: Reasons. 1. Because himselfe is cast downe from heauen to hell. Reu. 12.13. when the dragon saw that he 1 was cast out into the earth, he persecuted the woman. He would haue and hold euery man vnder his owne condemnation. 2. Because of the extreame corruption of his nature, who is pleased with desire 2 of hurt and mischeife, hating God and his image with deadly and perpetuall hatred, a murtherer from the beginning, Ioh. 8. that is, the first murtherer, and the author of murther, cleane opposed to God, who is the first goodnes, and author of all goodnes, life in himselfe and in his creature. It cannot be shewed, that euer God erected any good or excellent thing in the Church or Common wealth, but Satan out of the abundance of his wickednes, did one way or other seeke (euen 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 flood, till all flesh had corrupted their wayes. When God had giuen his law and set vp his pure worship, he presently cast his people downe within 40. dayes before the calfe, and after before other idols of the nations, which was their destruction. So soone as euer Christ was called to his office, he must either cast himselfe downe from the pinacle, or cast himselfe downe to worship Satan, as we shall see in the next temptation. And as a serpent neuer vents any thing but poyson, so Satan neuer speakes in other language but the is­sue and effect is, Cast thy selfe downe. From this corruption of his nature, he is called [...], the wicked one: and he that can fill his agents with wickednes (as Elymas was called the child of the de­uill, Qu [...] efficit tale, illud ipsum est magis tale. because he was full of subtilty and mischiefe, Act. 13.10.) must needs be full himselfe.

Seeing then Satans whole drift is to cast vs downe, Vse. note what a wonderfull mercy of God it is, that we stand and are vpheld, especially such as stand vpon higher pinacles and places then o­ther, [Page 210] against whom he redoubleth his forces. Yee stand by grace, saith the Apostle. It is not the goodnes of nature, yea if it were cloathed with innocency, that can support vs, no if it were An­gelicall: It is the grace and strength of our inuincible captaine, that we are not euery moment cast downe into hell, seeing there wants neither skill, nor malice, nor diligence in our aduersary, no nor aduantage or inclination in our selues. Let vs therefore ac­knowledge, that by the grace of God we are that we are, and say with the Apostle, 1. Tim. 1.12. I thanke God, which hath made mee strong.

Vse. 2.We must learne from this incessant industry of the deuill to cast vs downe, to be so much the more watchfull against him.

Quest. How shall I doe this? Answ. By obseruing these rules. 1. Take heed thou suffer him not to lead thee to a pinacle: Rule. 1. for al­though our Lord and Sauiour, beeing filled with the Spirit, and led by the Spirit, gaue him leaue to set him on the pinacle, yet must not thou followe him thither, who art not so fenced or furnished. For he neuer sets any on a pinacle, but (as Christ here) to cast him downe. And then the deuill sets a man on the pinacle, when by wicked or base arts, a man riseth to wealth, or honour, or any publike place in the Church or Common-wealth: he will willing­ly lend his help and hand, thus to exalt and set vp men, but as the hang-man helps the theefe vp the ladder, to turne him off with a breake-necke. Haman was aduanced to great honour; but was it not to his greater ruine and downefall? Did not [...]e helpe vp He­rod by pride and ambition, almost aboue the pinacle? when hee spake, Oh, it was the voice of God, and not of a man. But was it not to cast him downe lower then all his people, to be presently eaten with lice? He sends vp Nebuchadnezzar to the pinacle of his pal­lace, and that was great Babel which he had built for the honour (not of God, but) of his Kingdome; and by the might (not of God, but) of his owne power. But the issue was to be cast downe among beasts, and not a fit companion for Princes or his people, till he knew who the Lord was.

From Princes to Counsellers. Achitophel was on an high pi­nacle, when his counsell was accepted as an oracle of God: but the end was, that when it was despised, he should cast himselfe downe, and hang himselfe.

From them to their inferiours, but rich and great. Dauid sawe the wicked man in great prosperitie, on an high pinacle, strong, [Page 211] spreading like a greene bay tree: but suddenly he was cast downe, and he could not finde where he had beene. Psal. 37.35. The like of the rich man in the parable, Thou foole, this night shall they fetch thy soule, &c.

From these to great Church-men. Iudas was set in the Apostle­ship, Satan finding him there, cast him downe to hell, hee went to his place, so wofull a spectacle as beseemed the sonne of perditi­on, and the betrayer and murderer of the iust and innocent Sonne of God. How many examples of men haue we, who out of pride, and ambition, flattery and corruption, haue aduanced themselues into cheife places, and as the times called on them, against their consciences were cast downe into horrible practises against the Church, and after into wofull outward misery, as Cardinall Poole, Gardiner, Bonner, and the like. Compare their liues with their deaths.

Others raising themselues by multiplying, chopping, and en­grossing of liuings, haue been cast downe from their gifts, their reputation, their profiting of the Church, from their sobriety and ciuility; and some from the outward wealth they so lay about them for so eagerly, and died beggers.

Other ordinary men are raised by Satan to a great state of wealth, as vsurers, oppressors, and vniust persons, — Lucri bonus est [...]dor ex re Qua­libet.—Iuuenal. that thinke all sauour of gaine sweet, though it be neuer so filthy, on Gods Sab­baths, out of labourers liues and bellies. But Satan hath cast them downe already into the curse of God, and onely the execution of the sentence awayteth them. Others stand vpon the pinacle of pride, and Satan sets euery man vpon this pinacle if he can, as knowing that pride goeth before a fall. Did not he suggest to our first Parents, that they should be as Gods, if they ate the forbidden fruit? that by lifting them vp in their own conceit, he might cast them downe from their happinesse? It was the same suggestion, which he would here fasten vpon the Sonne of God: If thou wilt here cast thy selfe downe, all Ierusalem must needes confesse thee to bee the true and vndoubted Sonne of God, and honour thee accordingly.

Vse the meanes to be stablished in grace, Rule. 2. seeing all Satans la­bour is, to cast vs downe from the grace of God. 2. Tim 2.1. My sonne, be strong in the grace that is in Christ Iesus. Traine thy selfe to humility; for God giues grace to the humble, and euer humbles his children that he may exalt them. Waters stand in vallies, not in mountaines. Ioseph was raised out of prison to be the second man [Page 212] in the kingdom. Dauid was by little and little raised, from a shep­heard to a warriour, from thence to a Kings sonne, from thence to a Kingdome. Mordecai was first in danger of his life, and in great distresse, and afterward his head was lifted vp. This humili­ty, 1. will not suffer a man to affect pinnacles, as seeing their dan­ger, but content himselfe in a meane estate, which is safest: 2. it will make a man reioyce rather in Gods humiliation, then in Sa­tans aduancing; the former tending to exaltation, the latter to ru­ine and downefall.

Rule. 3.As Satan is euer plotting to cast thee downe, so be thou euer raising thy selfe vp. 1. By meanes of the word, which is the staffe of a Christian, raising him in his falls, and strengthening him in his standing. 2. By prayer, which gets Gods hand with thee to vphold thee, so as the hand that must cast thee downe, must be stronger then Gods. 3. By heauenly conuersation, lift vp thy soule and affections daily, seeke the things that are aboue, minde hea­uenly things. Satan would not haue a man mount aboue the pi­nacle, nor will suffer him (if he can hinder) to get vp to heauen: therefore in regard of his malice, we must put more labour to this businesse. Our affections are like the leaden plummets of a clock, by their owne weight euer tending downeward, and Satan often hangs his weight vpon them; and therefore we must euery day be winding them vp. 4. By fostering, not quenching the motions of the Spirit.

Quest. Why doth not the deuill cast Christ downe? Did hee want power, who had now carried and set him on that dangerous pinacle, or did he want will to throw him downe? Answ. There wanted no will in Satan any way to mischeife our Lord, to which purpose he strained all his wits in these temptations: but, 1. Hee wanted power and strength, being bound in chaines, and bridled by God, so as it is as farre as he can now goe, to tempt Christ to cast downe himselfe. His commission went no further then to ca­rie his holy body to the pinacle, and there set it. 2. For him to haue cast downe Christ, and Christ to be a meere patient, had not furthered him a whit in his drift and scope: he intended to bring Christ to sinne, and if Christ cannot be gained to be an agent, or a voluntarie patient, he cannot sinne. Besides, he specially inten­deth to bring Christ to the sinne of presumption, in throwing him­selfe downe, which he could not effect by his casting him downe, [Page 213] vnlesse himselfe (bearing himselfe vpon his Fathers protection) can be brought to cast himselfe downe. 3. Although afterward Satan had power by his instruments to put our Sauiour Christ to death, yet now he could not by casting him downe the pinacles doe it, no more then the people could, when they attempted to cast him downe the hill: for his houre was not yet come, he had not yet done that great worke, which he came into the world to doe, and the houre for the power of darkenesse was not yet. Hence he is a suiter to Christ to cast downe himselfe.

Satan can tempt and perswade vs, but he cannot force vs to sin: Doctr. 2. or, He cannot cast thee downe, vnlesse thou cast downe thy selfe. He setteth Christ on the pinacle, he cannot throw him downe, but perswades him to throw downe himselfe. He crammed not Eue with the apple, nor gaue it into her hand, but perswaded her to reach and eate it. He did not kill Saul himselfe, but perswaded him to cast downe himselfe vpon [...]is owne sword. He did not put the halter about Iudas his necke, nor was his hangman, but was of his counsell, and made his owne hands his owne executioners: there­fore it is said, Act. 1.18. [...], factus praeceps, he threwe downe himselfe from an high place, not onely of his office, but from off the tree whereon he hanged himselfe.

1. This comes to passe by Gods restraining power, Reasons. 1. which suf­fers not Satan to doe what he list: for then he would suffer no good thing or person vpon earth, but destroy all the order and gouern­ment of God both in Church and Commonwealth: then should euery man not be a wolfe onely, but a deuill to a man. Hence he is faine to take out a new commission, and power from God for his seuerall designes, and cannot goe beyond the limitations of it, though the greedinesse of his pray be neuer so great. 2. 2 No man is hurt but from himselfe, Dico peccatum non esse, si non propria voluntate pecc [...]tur: August. contra Fortun. Manich. and out of the voluntarie inclination of his owne minde vnto euill; which Satan knowes well enough, and therefore he euer worketh on our corruptions, and cannot poy­son vs, vnlesse either he get vs to drinke of his cup, or intoxicate vs by our owne. 3. God hath made the will of man as a fountaine of all humane actions, whether naturall, ciuill, morall, or diuine: 3 and herein hath giuen a man a kind of power vnder God ouer himselfe, by inuesting euery mans will with this naturall propertie, that his will is free from coaction and force: for a man to say, the will can be forced, is to speake a contradiction, Volunta [...] [...]ogi non potest. Arist. and as much as to say, that the will in the same time and thing can be willing and nil­ling; [Page 214] which if it could be forced, were true.

To vnderstand this better, we must know, that there be only two wayes to mooue, change, or bend the will. First, from an internall agent or principle, and this is twofold: 1. God himselfe the author of all naturall faculties, in whose hand the heart of Kings, and all men, be to turne as he pleaseth, as the riuers. 2. The man himselfe to whom God hath committed this will, who hath power to dispose it to this or that obiect: as Adam in in­nocency had freedome in things diuine and humane, and now we his posteriry in the latter. Secondly, by externall moouers; and these are either, 1. the naturall obiect of the will, which is some good so apprehended in the vnderstanding, and strongly vrged vpon 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 deuill filled Ananias his heart to lie to the holy Ghost? Act. 5.3. and of Iudas, that the de­uill entred into him, and put into his heart to betray his Lord, if he cannot mooue the will? Answ. It is not denied, but that some­thing besides God, can mooue the will: but the question is, of the manner. God mooues it by his owne and absolute power, euen without our selues, and against our selues, as when he changeth an heart of stone into an heart of flesh. But other without vs can­not mooue our hearts, neither by any proper power that they haue ouer them, nor yet without our selues first gained vnto them; but then they mooue our wills, when they can either make vs ap­prehend and vnderstand some obiect, or mooue passion or appe­tite, whereby to incline our wills. Thus the good Angels may and doe propound diuine truth and good vnto our vnderstand­ing, and mooue our wills to embrace it and chuse it, but not al­waies with effect, because the power is not in them, but in our selues. A good Angell admonished Ioseph in a dreame, by which his will was bended to prouide for Christ and himselfe. Thus also the deuills and wicked Angells mooue the will, by working vpon the phantasie and imagination; as in many Melancholike persons to hurt themselues and others: sometimes by setting good colours vpon euill, so that the vnderstanding apprehending euill 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 vp passions, and working in them; as Saul in a passion to cast his speare to kill his good sonne Ionathan, a barbarous and [Page 215] vnnaturall fact; yet the deuill gained his will to it, hauing first raised a cloud of dustie passion to darken his vnderstanding: and the other Saul in his furie and hot mood to waste and persecute all that called on Christ: sometimes by stirring vp lust and concupi­scence; as Dauid beeing enflamed with lust, the deuill working on this corruption, gained his will to those foule facts, which a­boue all blemished him.

As for the examples alleadged, thus Peter saith, that Satan fil­led Ananiahs heart; not that he brought any new wickednes into his heart, but, that which he found he stirred vp, and perswaded his will to play that dissembling part; for he should carrie it away closely and cautelously enough. And thus the deuill put treason into the heart of Iudas: he knew him to be a couetous wretch, and had often watched him how he was deceitfull in the admi­nistration of his Masters money: now his affection beeing troubled, and stuft with couetousnesse, Satan vseth this as a means to perswade his will, for mony to attempt this foule and barba­rous treason.

In all which we see, that our wills are not vnder the power of the deuil, who deales with vs as wicked men, who when they per­swade any euill, infuse none of their wickednes into vs, but only by their speach stirre vp that which is in our selues, and perswade vs thereunto.

4. It is not enough for Satans malice and cruelty to bring mis­cheife on the bodies of men, but the thing he aimes at is, 4 to bring guiltines on their soules; as our Sauiour here, I doubt not but he would willingly haue killed him, if it had beene in his power to cast him downe, as it was to carrie him vp: but he had farre rather that Christ should doe it himselfe, and so haue an hand in his own death. In Iob Satan was not contented to cast him down in bring­ing misery vpon his body and estate, but the thing he aimed at was Iobs casting downe himselfe by blaspheming God, that so he might bring guiltines vpon his soule. And Satan knowes, that when he can bring a sinner to giue vp his will to his perswasion, his sinne is so much the more sinnefull, because to a voluntary sinne is added, 1. a deliberation: 2. an election of euill, and a preferring it before good: and 3. a willing execution of that which a corrupt vnderstanding hath embraced, and a corrupt iudgement and will preferred for some corrupt end.

5. Satans slinesse and vsuall subtilty in his temptations, 5 shewes [Page 216] that his strength lieth in inward perswasion, and not in outward violence: He insinuates like a serpent, and pretends great good will, as here, Thou shalt shew thy selfe the Sonne of God; as though he in earnest sought the honour of Christ: and, as if he would haue bettred Adams estate, he said, Ye shall be Gods. He transformes himselfe into an Angell of light, and ordinarily deales with vs as with Saul, who, when he saw the deuill him­selfe, hee made him beleeue he saw Samuel Gods worthie Pro­phet.

Vse. 1.This doctrine serues to comfort vs, considering the impotency of our enemy. He is a weake enemy, and cannot ouercome him who is not willing to be ouercome. He can egge vs on to euill, compell vs he cannot. Ad malum hor­tari potest, cogere non potest. Chrys. And as Christ said to Pilate, Thou couldest haue no power ouer mee, vnlesse it were giuen thee from aboue; so Satan can haue no power but from God, not ouer beasts, Matth. 8.31. not ouer wicked men: Ahab a wicked King could not be decei­ued, nor set on to mooue a needlesse warre, till the Lord sealed Satans commission, 1. King. 22.21. And much lesse ouer the godly, as we see in Iob, till God said, All that he hath is in thine hands; till then, neither he nor any thing he had was in Satans power. Nay, not an haire of our head falls to the ground without the proui­dence of our heauenly Father. And another sound ground of com­fort is, that as he cannot hurt vs without the will of our heauenly Father, so he cannot without our owne wills: for if he could, he would neuer be resisted in his temptations; whereas we see in Io­seph, Iob, and by experience in our selues, that some hellish temp­tations are by grace, and the watch ouer our hearts, repelled and resisted.

Vse. 2.Hence we see that nothing can doe vs harme but our owne sin: death without sinne is but a gate to life, the deuill a great and cruell enemy, but nothing so dangerous as our owne sinne, this slaies vs without him, he hurts vs not without this. What reason haue we to be in loue with sinne, while we professe we hate the deuill, who can doe vs no such harme? Which must stirre vp our watch against our owne corruption: for if he plow not with our heyfer, he can get no aduantage.

Many hauing sinned lay the blame on the deuill, who (they say) ought them a spight, Vse. 3. or a shame. But as the Lord said to Cain, so say I to thee, If thou doest euill, sinne lyeth at thy doore: and, it is thy sinne, not the deuills. Obiect. Oh but he tempted mee. Answ. [Page 217] So he did Christ here: and hadst not thou cast downe thy selfe, he could not haue done. It was indeed the deuills sinne, that he be­guiled the woman, and he had his iudgement for it: But it was her sinne that she was beguiled, and arraigned, and iudged by God for it. It is the theefes sinne to steale thy mony, and he shall be hanged for it: but if thou leauest thy mony without doores, and neuer lookest after it, it is thy fault and follie, and what couldst thou looke for else? The deuill is a slie theefe and robber: but he commits not his robbery as other theeues and Burglers, he will not breake open the doore, nor draw the latch; but, where he findes the doore open, and an house prepared and swept, there he comes and makes spoile, Luk. 11.25. And if a man know a ranke theefe, were he not worthy to be robbed that will open his doors, and giue him entertainment? Oh let not vs extenuate our sinne, or lay the blame on the deuill, who cannot hurt vs without our owne weapons. He cannot make vs sweare, or curse, or drinke, or kill, or breake the Sabbath: All that he can doe is, to stirre vp our corruption, present obiects, stirre vp passion to trouble the iudgement, and perswade or sollicite. He can suggest, he cannot force. And therefore doe as Dauid, taking all the blame of our sinnes vpon our selues: when the deuill stirred him vp to number the people, and hee came to see his follie, he thought not his sinne lesse, because Satan mooued him, but said, I haue done very foolishly: Alasse, these silly sheep what haue they done?

Take heed of Satans voice, which is euer to cast thy selfe down: Vse. 4. euery temptation to sinne hath this voice in it, Cast thy selfe downe: and too too many heare and yeeld to the same. Some cast them­selues downe, by casting themselues backe from God and his truth, forsaking the right way. Thus euery Apostate hath cast himselfe downe, and hath need of that counsell, Remember from whence thou art fallen, and doe thy first works. Others cast themselues downe by falling into a puddle of base vncleannesse, as couetous­nesse, drunkennes, swearing, lying, &c. vnbeseeming the place, name, and honour of Christians. Were it not too too base a deie­cting of himselfe, if a Noble man should sort himselfe to lie in a barne among beggars; or any man to lie in a stie among swine? So for a Christian to demeane himselfe like a worldling, or Epicure, or Atheist, is as great a debasement. Others cast themselues downe into the pit of despaire, when any sorrowe or trouble ex­traordinarie presseth or pincheth them. If God cast them downe [Page 218] a little, they cast themselues downe immeasurably, as Cain, Iudas: nay, Gods seruants thinke sometimes, that God hath forgotten them, and will not remember seasonable mercy.

But doe thou in all temptations answer Satan thus; No Satan, I know thou canst not cast me downe, God (to whom the honour of it is due) be praised for it; and I will not cast my selfe downe: if God cast me downe, Psal. 119 71. I shall rise againe, who onely can and will turne his humiliation of me to my exaltation.

So Luke addeth: that is, from the battlement, which God had straitly enioyed as a meanes to keep men from falling, and to pre­uent danger. Deut. 22.8. When thou buildest a new house, thou shalt make a battlement on thy roofe, that thou lay not blood vpon thy house, if any man fall thence. And this was the manner of the Iewes buil­dings, to build their houses not ridged as ours, but with a flat roofe, as most of our Churches be, and battlements about; and their roofes thus made, serued them to many good purposes; as Iosh. 2.6. Rahab brought the spies vp to the roofe of the house, and hid them with the stackes of flax which shee had spread vpon the roofe. Act. 10.9. Peter beeing in Ioppa in Simons house a tan­ner, went vp vpon the house to pray. Of this kind seemed that house of the Philistims, which Sampson at his death pulled down, vpon the roofe of which, stood 3000 persons to behold while Sampson was mocked.

Doctr. 3.Satan seeketh especially to draw such to sinne, who haue most meanes against it. As Christ was not set on a pinacle, which had no staires to goe downe by, but where were staires; and hee must notwithstanding them, cast himselfe downe headlong. So dealt he with Adam in his innocencie, who hauing all perfections his soule and bodie were capable of, yet must he needs reach at the bettering of his estate: had Adam knowne any miserie yet, his sin had been so much the lesse, if he had been enticed vnwarrantably to mend his estate; but he did (as the parable speakes) set an olde patch vpon a newe garment, which was both idle and disgraceful. And the meanes of his sinne, was as idle as the ende: for, had he not all the trees of the garden, and fruits of paradise to eate vpon? and were not all els meanes enough to keep him from one forbid­den fruit? If God had restrained all but one, he had not wronged him: he had furnished him with all strength against temptation, if he would haue vsed it: he had no manner of discontent in his e­state: [Page 219] yet if he had been ouercome in that supposall, to haue enlar­ged without God his owne allowance, his sinne had not been in that degree, and so out of measure sinnefull, as the hauing of all these means made it. Who must denie our Sauiour Christ, but one of his disciples? who must betray him but another? both of them abounding with meanes to the contrarie, hauing beene aduanced by Christ into the high offices of Apostleship, to be next atten­dants of Christ, who heard his doctrine, saw his miracles, and were eie-witnesses of the integritie of his life, yea both specially warned by Christ of those particular sinnes, and Peter had professed to die rather then doe it.

1. The malice of Satan is such, Reasons. 1. as he is not content that men sinne, vnlesse he can bring them to aggrauate their sinne, and doe it as sinfully as may be: and therefore he is industrious to get men to sinne against the meanes. For this addeth weight to the sinne, and prouoketh Gods anger much more then another sinne. Examples we haue in Exod. 32.31. when Israel had made a calfe, Oh saith Moses, this people haue sinned a great sinne. It was great, 1. in the kinde, idolatry. 2. in the manner, beeing against such meanes: it was not many dayes before that, that Moses had re­ceiued the ten commaundement [...], which themselues heard deliue­red in such thunder, lightning, and terrible voice, as made them professe what euer the Lord should commaund them by Moses, they would doe: and besides, the ten commaundements thus vt­tred and deliuered, Exod. 20. in the 22. verse a speciall additi­on was annexed, Ye shall make you no Gods, of siluer or gold, &c. They had immediately before receiued an extraordinary food by Man­na, which then they enioyed: Moses was in the mount with God, to receiue more laws for their good: Aaron was with them to ad­uise them. But against all these and many more meanes, they wor­shippe a calfe, and so highly prouoke God, as after a great slaugh­ter of men, 3000. in number, Moses hardly obtained pardon for the residue. Dauids sinne was so much the more heinous, in that he had many wiues of his owne, 2. Sam. 12.1. as Nathan in the parable shew­eth, and maketh himselfe to confesse. A rich man had many sheep and oxen, and the poore man had but one lambe, which ate his morsells with him, and slept in his bosome (which was Bathsheba in Vriahs bosome:) and the rich man refused to dresse any of his owne sheep, and slew and dressed the poore mans sheepe. Dauid himselfe hearing it, before he knew it to be his owne case, could [Page 220] say, As sure as the Lord liues, he shall die that hath done this: and Na­than said, Thou art the man, &c. And this sinne so prouoked the Lord, that the sword neuer departed from his house, and his re­pentance could not cut off that part of the sentence, but his owne sonne Absalom must defile his fathers wiues, in the sight of all Is­rael.

Hence it was also, that our Lord answering Pilate, aggrauated the sinne of Iudas, Ioh. 19.11. Hee that deliuered me vnto thee, hath the greater sinne: he knewe he deliuered an innocent to death, hee was warned, he was a friend and familiar, his sinne was a great sinne, and so great as God tooke him in hand, and laid the burden of it presently vpon his soule, and he found no ease but in hanging himselfe.

22. Sathan knowes these sinnes more trouble and wound the conscience then other, because this circumstance layes the sinne directly vpon our selues, and takes away excuses; God was not wanting to preuent such; a man cannot say he could not remedie it, no good meanes was wanting to him, onely he was wanting to himselfe and the meanes. And thus the Lord reasoneth with his people to bring them to the sight of their owne corruption, Isa. 5.4. What could I doe more to my vineyard which I haue not done?

33. Sathan knowes, that to sinne against meanes is a compound sinne, and like to a complicated disease, hardly cured: for besides the sinne, to which a man is drawne, there is, 1. a neglect of a mans owne good: 2. there is a base estimation of Gods great kindnesse in offering the meanes of our good; and consequently, God him­selfe is despised in the meanes; yea, there is an vnthankefull reie­cting of grace offered. And what is further to be done, but to leaue such a one as remedilesse?

44. Well knowes Satan, that God hath denounced and execu­ted greater plagues vpon these sinnes then other, where meanes were not present. He punished adulterie in the lawe with death, not simple fornication, because one had meanes to auoid the sinne, the other wanted it. So for theft, Prou. 6.30. If a theefe steale to satisfie his soule, because he is hungry, men despise him not; a re­stitution may be made, he must not die; comparing the sinne with adulterie, in which no restitution must be made, they must die the death. Capernaum, which was lifted vp to heauen in respect of the meanes of saluation, neglecting those staires, cast her selfe lower into hell then Tyrus and Sidon, which neuer had the like things [Page 221] done in them. Nay God, whose nature is to be mercifull, in this case takes pleasure, and delights himselfe in seueritie: Prou. 1.22. Yee haue despised all my counsell, and set my correction at nought, there­fore will I laugh in your destruction.

This doctrine is of great vse through the whole life.

1. If where more meanes be to hinder sinne, Vse. 1. there sinne is ag­grauated: how heauie be the sinnes of our age, who in the meanes are lifted vp aboue all the ages of 1500. yeares before vs? Howe may the Lord complaine of vs, as Hos. 8.10. I haue written to them the great things of my lawe, but they haue counted it a vaine thing? The meanes that we haue, doe set our sinnes in a farre higher degree then were the sinnes 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 sinnes, ours are rebellions and obstinacie: they could scarce doe any other, we will not: their ignorance inuincible, ous affected. And as our means be greater, so our iudgement and account shall be straighter: for, to whom God giues more, of them he requires more, Luk. 12.48.

2. Content we not our selues, that we haue staires or meanes; Vse. 2. as many who say they come to Church, heare the word, receiue the Sacrament, haue some measure of knowledge, and be able to speake of religion: seeing the presence of the meanes brings Satan more fiercely vpon thee, and threatneth thy greater danger, if thou growest not in soundnesse 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 iustified. 2. Knowers of their Masters wil, and not doers of it, shall be beaten with more stripes. 3. Many seeme to be partakers of grace, who are peruer­ters of it, and turne it into wantonnesse, who are of old rolled or billed vnto condemnation. 4. Many in the day of iudgement shall say and alleadge for themselues, We haue eate and drunke in thy presence, and thou hast taught in our streetes; to whom the iudge shall say, I tell you, I knowe not whence you are: depart from me ye wor­kers of iniquity.

The Iewes had the ministery of Iohn, of Christ and his disci­ples, the Gospel of the kingdome preached, which was as Iaacobs ladder, to rise vp by the staires and s [...]aues of it vnto heauen: but for all this, because they walked not worthy of these meanes, Christ tels them plainely to their faces, that Publicans and harlots [Page 218] [...] [Page 219] [...] [Page 220] [...] [Page 221] [...] [Page 222] should goe into heauen before them. And the same shall be said of euery formall Christian, contenting himselfe with an outward shew of goodnes, and not answerable to the meanes he hath, with­out any inward, or constant change by them.

3. Let vs beware of Satans wyle, neither to neglect means, nor yet to sinne against them. Vse. 3. I. In spirituall things, the meanes of saluation are staires to heauen: 1. If thou beest not a member of the Church, and abidest in the ship, thou canst not be saued, Act. 27.31. 2. If beeing ouerrunne with the disease of sinne, thou waitest not at the poole wherin and when the Spirit mooueth and stirreth the waters, thou canst not be cured, Ioh. 5.4. Refuse the word and Sacraments, thou perishest. 3. If God haue shewed thee, oh man, what is good, and what he requireth of thee, surely to do iustly, to loue mercie, to humble thy selfe, and walk with thy God: if thou cast thy selfe off these staires into iniustice, vnmercifulnes, pride, and profanenesse, by this fall thou doest breake the neck of thy soule. So when the Lord affoards 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, sinne not a­gainst the word by which thou art to be iudged. 2. let the rod o­pen the eare that was sealed, and correction be thy instruction: it is a note of blessednesse to be chastened, and taught in Gods law. The Lord is glad to adde this meanes to let in the former; and if men still fall backe more and more, the Lord casts such persons off.

So when he inwardly vseth either checks of conscience, or else the motions of his Spirit, sinne not against them: for, 1. the voice of thy conscience must thou heare one day, therefore suffer it not to goe on in accusing thee, but still it by casting out the core of sinne, that makes it so restlesse and painfull. 2. quench not the motions of Gods spirit: for this grieues him, and makes him goe away in displeasure, and then all thy sound comfort is gone with him.

II. In temporall things, sinne not against the meanes. He must eate that must liue, he must worke that will eate, sow to reape; he that would auoid a strange woman, must loue his owne wife; all the souldiers and people in the shippe must come safe to land, but then must they not cast them into the sea, but abide in the shippe. Isa. 37.33. the Prophet in the Lords name tells Hezekiah, that Se­nacherib [Page 223] shall not enter into the city; but if hereupon Hezekiah, should haue bid them set the gates open, would not the Prophet haue told him he had betrayed the city? For a rich man to bee an vsurer, or an oppressor, is a greater sinne then it is taken for, be­cause it is against the meanes: yet who are vsurers else? who op­pressors else? who grinde the faces of the poore? who detaine the wages of poore seruants, but they? For a man to breake the Sabbath for gaine is a great sinne, as appeareth in the poore man that went out to gather stickes: but how great then is it in rich men who need not, hauing much meanes beyond the present ne­cessitie? and yet they, or their seruants and workemen, must bee gathering stickes to burne themselues withall in hell. Who sees not the malice of the deuill here, who will haue the Lords day worldly and wickedly spent, wherein God hath set vp the speci­all meanes to draw men from it?

HAuing spoken both of the ground of this assault, and also of the scope and matter of it, we come to the third considerati­on in it, namely, The enforcing or vrging of it by a testimony of Scripture. Satan had perswaded the Sonne of God to a most foo­lish practise: would any mad man or foole cast himselfe downe from an high place, and pash himselfe all to peeces at any mans perswasions; and cannot now the Sonne of God, the wisedome of his Father, discerne danger in this motion? Satan is too blacke here, and laies his snare in vaine before the eye of that which hath wing. But to hide his blacknes, he drawes a faire gloue ouer a foule hand, and assayes to make the case without all danger or ab­surdity: he hath that to say, which the Sonne of God cannot re­fuse: he hath Scripture to perswade him; for no reason is compa­rable to this, to assure the Sonne of God, who must heare the word of his Father, that there is neither danger, nor vnreasona­blenesse in this motion; nay, there is much good in it: 1. he shall shew himselfe to be the Sonne of God: 2. he shall shew his affi­ance in his Fathers word, which hath fully assured him of his Fa­thers protection: as if he should say, Thou beeing the Sonne of God, mayest without danger cast thy selfe downe hence; but doe 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 thinke that [Page 224] I speake without booke, it is written in thy Fathers booke; If I had a Psalter here I could shew it thee, that he hath giuen his An­gells charge ouer thee to keep thee, that thou dash not thy foot against a stone: and though thou cast thy selfe downe, they shall beare thee vp, and saue the harmelesse. And if they should faile of their duty, thou beeing the Sonne of God, canst sustaine thy selfe by thine owne proper power and vertue.

Here consider two things, 1. the generall consideration of the allegation, It is written. 2. the speciall matter of it, He will giue his Angells charge ouer thee, &c.

Doctr.The deuill can and doth alleadge Scripture to further his wic­ked purposes: as here. In his tempting of Eue he made the ground of his temptation Gods word, Hath God indeed said ye shall not die? In the deluding of Saul, he tooke the help of Samuels prophesie, 1. Sam. 28.17. The Lord hath done euen as he spake by mine hand. So his instruments the false Prophets pretend the word of the Lord, as Hanani, Ier. 28.2.

Reasons. 1.The reasons why Satan alleadgeth Scripture, are these: 1. To hide his person, and to transforme himselfe into an Angel of light: here he counterfeits Dauids voice, nay, the voice of the Spirit of God, speaking in the written word. He would faine perswade Christ that he is a louer of the truth, and vnder a testimony of Scripture would hide his hornes. 2 2. As hereby himselfe dissem­bles holines, Regula credendo­rum & agendo­rum. so he would colour the matter to which he tempts vs, to be iust and lawfull: for is not that lawfull, which the word allowes; 3 seeing it is the rule of faith and manners? 3. He frames himselfe according to the disposition of parties with whom he is to deale: Christ stood much vpon Scripture, and would doe no­thing without Scripture, and if he cannot draw him by Scripture he shall preuaile nothing; and thus he deales daily with tender consciences, he can bring them to any thing by a Scripture of his owne misshaping. 4 4. This comes to passe by reason of his malice, 1. against the Scripture, which he seekes to abuse to a contrary end, seeing the Scriptures are written that we might not sinne, 1. Ioh. 2.1. 2. against the godly, to ouercome them with no other then their owne weapons: Christ had made the written word his shield, his sword, he will therefore assay with his owne weapon to wound him: and so he deales with his members. 5. Here is not onely Gods permission, 5 but his ouerruling power: for hereby the father of lies against his heart and nature, giueth witnesse [Page 225] to the truth, and strongly argues it to be the strongest weapon, that hath strongest power ouer the conscience.

Quest. How doth Satan alleadge Scripture? Answ. Hee is Gods ape; and as God, alleadgeth Scripture three wayes: 1. by his Spirit and inward motion, as to Abimelech in a dreame, Gen. 20.3. 2. by his Ministers and seruants, Angels or men. 3. by his owne liuely voice, as to Adam: So can Satan, 1. by suggestion. 2. by his Ministers, who transforme themselues as if they were the Mini­sters and Apostles of Christ. 2. Cor. 11.13.14.15. not onely deli­uering the word, but also truely. 3. by voice in some assumed body, as vndoubtedly he did to the first Adam, and here to the se­cond.

Seeing then this wicked spirit can and doth alleadge Scripture against vs, Vse. 1. it behooues vs to trie the spirits whether they be of God or no, 1. Ioh. 4.1. not to beleeue euery one that can alleadge Scrip­ture; for so we might beleeue the deuill himselfe. 1. Thess. 5.22. our commaundement is to prooue all things, and hold onely 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 coine without due tryall.

Quest. How shall I trie the spirit that brings a sentence of Scripture? Answ. 1. By diligent study and reading of Scripture, diligently searching out the truth: for the determination of euery truth must be by Scripture: Dubium. and though Scripture seeme to be op­posed to Scripture, we must not with Papists draw determination of matters from Scripture: so saith the Apostle in Eph. 4.14. Let vs not be carried about as children with euery winde of doctrine: how should we doe other? but follow the truth in loue. Examine the pla­ces, circumstances, antecedents, and consequents, conferre 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 vnderstanding of them: Non in legendo, sed in intelligen­do. Hieron. for they con­sist not in the bare letters, but in the pithie sense, said the Father. And this true vnderstanding will help vs to lay it to the analogie of faith, whereunto it must be agreeable, and will make our senses exercised in the word. 3. Adde hereunto prayer, which procureth the Spirit to lead vs into all necessary truth. Dauid neuer ceased to pray to be taught, as we may see through the whole 119. Psalme. 4. Consider the end & scope of the Scripture alleadged. If it lead thee into an action condemned by the law of nature, or [Page 226] against other direct Scriptures, or principles of religion, it is of the deuill the father of lies: for Gods Spirit neuer alleadgeth Scrip­ture but to lead vs into the knowledge and practise of some truth. This is Moses his rule, Deut. 13.1. If a false Prophet rise vp, see what he aimeth at: if it be 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 zeale, if the end be to draw thee to superstition, idolatry, or Popery, beware of him, his scope discouers him. If a doctrine or Scripture be alleadged to nourish any fleshly delight, or to hold men in sinne, though the words be Gods, the allegation is the deuills: as, At what time soeuer a sinner repenteth, &c. and the theefe was saued at the last houre; and therefore, if thou canst say two or three good words at thy death, all shall be well: here is the deuill, saying It is written: for all Scripture truely cited by Gods Spirit aimes at mortification, and the furtherance of repentance. If a Scripture be alleadged and vrged to threaten and discourage such as feare God, and shew forwardnes in good wayes, or to animate the sinner, promising him peace and life, it is Satans allegation: for if Gods spirit al­leadge Scripture, that word is good and comfortable to him that walkes vprightly, and the threats of the law are fit prouision for impenitent persons.

This teacheth vs not to content our selues to know the Scrip­ture, Vse. 2. and be able to speake of it, or to alleadge it: for the deuill knowes the word, and can alleadge it readily, yea he is expert in it. Many men deceiue themselues in their estate, and thinke them­selues sure of saluation, if they can get a little knowledge of the Scripture aboue others: as though Satan could not alleadge it, or as though the wicked could not preach it, as Iudas did, or vngodly men professe it, who take the w [...]rd into their mouth, and hate to be re­formed, Psal. 50.16.17.

But let vs take heed we come not behinde the deuill himselfe, while we thus highly cōceit our selues: Vse. 3. for 1. Are there not a num­ber of ignorant men, almost as ignorant as if the Scriptures had neuer beene written? and shall not the deuill condemne these, who hath gained so much knowledge in the word, which con­taineth not one word of comfort for him, but iudgement that makes him tremble? Yet these, whom they would make wise to saluation, and to whom they offer the ioyes and comfort of life e­ternall, are vtterly ignorant of them.

[Page 227]2. Many read the Scripture, but as Satan, not to informe or reforme themselues, nor to make themselues better, but both themselues and others farre worse, as not onely heretikes and learned Papists, who bend all their knowledge to suppresse and hide the truth, but all such as by the Scripture seeke to maintaine their owne errors and sinnes, which they will not part with: And these are no better then the deuill.

3. Others will reade Scripture, and heare, and know it, but without all speciall application and grace in the heart, wherein they should differ from the deuill and wicked men, who know the word, but affect it not, doe it not, nay, cannot abide the spe­ciall application of it to do them good: and this doth nothing but increase sinne and iudgement: sinne] Iam. 4.17. to him that know­eth to doe well, and doth it not, it is sinne, a great sinne, without ex­cuse or cloake: Ioh. 15.22. iudgement] for such shall be beaten with many stripes.

4. Others bragge of their knowledge; they read the Bible, at least Dauids Psalmes, and they know as much as any Preacher can tell them. But stay, the deuill reades the Psalter as well as thou, and can quote Dauids Psalmes more readily then thou, he can read the Bible, he knowes as much, yea more then any Preacher can tell him: what sayest thou more of thy selfe, then the deuill can do of himselfe, and more truely? And what hast thou gained by all this challenge, but thine owne conuiction of great sinne, without excuse, but not without witnesse? Is not thy owne mouth thy iudge, who professest so much knowledge, and so little grace, loue, practise? To sinne wilfully and presumptuously, against the light, is an extraordinarie conformity with Satan.

Rules of reading, and hearing the word religiously.

1. Consider the excellencie of the word aboue all precious things, and how dangerous it is to take Gods name in vaine; which is then, when the word is frustrate of his right end. 2. They are called holy Scriptures, [...]. not onely in regard of that holy truth contained in them, but because they are instruments, by which the elect are sanctified and made holy, Ioh. 17.17. and therefore are neuer to be vsed without holy affection, nor without endea­uour to grow vp in holines. 3. They are the word of faith: [...]. therefore we must mingle the word with faith, and lay vp the precepts and promises thereof to beleeue it. 4. The Scriptures being the rule of life, we must submit our whole man to the obedience & practise of [Page 228] it, with all sinceritie and constancie. Hereby we shall goe beyond the knowledge of the word in deuills and vngodly men.

NOW for the place it selfe, we must consider it two wayes; 1. As abused by Satan in his allegation. 2. As we find it ho­lily set downe by the Spirit of God.

In Satans abuse of this Scripture, we may see many particulars: 1. He wrongs the words of God, when he vrgeth them spoyled of the right sense of the holy Ghost. 2. He peruerteth the right order of Gods spirit in his allegation: for whereas Gods spirit first suggests the word, and then frames the heart to obedience of it (for the propertie of the sheepe of Christ is, first to heare the voice, and then to follow, Ioh. 10.27.) Satan first will haue men to con­ceiue opinions, or attempt practises pleasing to him and them­selues, and then afterwards seeke out some Scripture to iustifie them. Thus Iohanan and the captaines were resolued to goe into Egypt ▪ but sent for Ieremy to see if they might haue the word of God to goe with them, Ier. 42.3. compared with verse 20.3. He wrests the right end: for whereas all Scripture is written that wee might not sinne, 1. Ioh. 2.1. he abuseth this part of it to draw Christ to sinne▪ [...]nd whereas all the precious promises of God▪ should hold vs in the awe and feare of God, this promise must occasion Christ to pr [...]sume vpon an vnlawfull action. 4. He willingly mi­stakes the persons: for whereas that Psalme, and the great promi­ses of it, hold true in Christ our Head, yet notwithstanding it w [...]s principally written for the godly members of Christ, and the a­dopted sonnes of God: neither can euery thing in that Psalme be so fitly referred to Christ in himselfe, as in his afflicted members. Besides that, the Angels minister otherwise to Christ himselfe, then to his members: Christ by his owne power bea [...]es vp him­selfe, and Angels, and all things, Hebr. 1.3. 5. He falsifies the text, by adding partly to the words, partly to the sense. To the words, he addes, least at any time, which addes no small strength to the temptation, including euen that time wherein he should bee iumping betweene the pinacle and the pauement. 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 selfe downe ▪ which Chrysostome hath well obserued, Homil. 5. ex va­rijs in Matth. saying, Cast thy selfe d [...]wne, was not written, but was the poyson of the serpent, cunningly mingled with the sweet comfort of the Scripture. 6. He puts out and conceales that [Page 229] which most makes for Christ, and against himselfe, namely, those words [ in all thy waies,] which most warreth against this headlong casting downe of himselfe: for it is not the way of a man to cast himselfe from such an height, but to seeke the staires, o [...] the ordi­narie way. And these words were not vnawares omitted, but ma­liciously and purposely: for if Christ shall heare him speake of his wayes, and consider that this casting downe of himselfe pertained not to his way, one peice of his owne argument had ouerthrowne the whole. 7. In th [...] allegation he commits the fallacie of diuisi­on, intending Christs ouerthrow, by disioyning the things which God hath coupled together: for whereas the words of that text in the right sense, consists of two parts, namely, 1. a promise of pro­tection, and preseruation: 2. the condition of keeping a mans selfe in his wayes, Satanas promissi­onem obij it Chri­ste, conditionem vero abijcit. Par. in locum. without which condition no promise of God belongs vnto vs (for godlinesse hath the promise of this life, and the life to come:) Satan reiects the condition wholly, and diuor­ceth it from the promise. This is Mr. Iunius his obseruation.

8. From euery part and word of a most excellent text, he can vrge his most hellish temptation, and make all faire weather when he intends nothing lesse: as if he should say; If thou be the Sonne of God, cast downe thy selfe, I do assure thee, nay, the written word assures thee of protection and safety: for in such a Psalme, namely, the 91. verse 11. thou hast the word of thy Fathers promise: yea, in one promise, a number of promises: for, 1. If thou wilt knowe the parties that shall support thee, they bee Angels, creatures swift, mighty and powerfull. 2. If thou doubtest of their will, they must doe it, they can neither will nor chuse, it is their charge, they are commaunded so to doe. 3. If thou aske the manner how, they must beare thee vp, that if thou wouldst thou canst not fall. 4. If thou doubtest of their chearefulnesse, or willingnes, or diligence, there is no feare; for they must doe it as mothers or nourses (as the word signifies) who out of their ten­der loue beare, and carie, 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 commission, there is none; for they must beare thee vp at all times. 6. To take away all suspi­tion of feare from thee, they must saue thee not onely from great danger, as breaking thy bones or necke, but from the least danger, thy foote, the lowest and basest part shall not stumble or be hurt, much lesse thy head, thy selfe.

[Page 230]Thus subtilly intending to hold with the hound, and run with the hare, Satan hath prickt out a place which seemeth forcible e­nough to perswade any reasonable man to his purpose. Hence note, that

Doctr.A principall wile of Satan, is, to assay (if he can by no meanes else) to ouerthrow men by the ouerthrow of Scriptures. Gen. 3.1. Hath God indeed said, ye shall not eate of euery tree of the garden? It were strange and maruellous he should say so, seeing he knows it would better your estate. In this his first temptation, of all o­ther he chuseth to make Gods word a meanes of their and our o­uerthrow, thinking it not an easie thing to destroy Gods image in the soule, vnlesse he could first destroy the word of God out of their heart. 1. Sam. 28.15. when the deuill would delude Saul, [...]nd hasten his death, he layes the ground of it in Gods word, and ta­king on him the person of Samuel saith, The Lord hath done euen as he spake by my hand; abusing & alleadging that Scripture in 1. Sam. 15.28. The Lord will rent the Kingdome from thee this day, and hath giuen it to thy neighbour, who is better then thou. Mar. 1.23. the de­uill comes to Christ, and tells him he knowes him well enough, Thou art Iesus of Nazareth, euen that holy One of God, that holy One that was promised, figured, and expected, euen that Redee­mer and holy One of Israel, Isa. 41.14. euen that holy One fore­told by the Angell, Luk. 1.35. And all this was by Scripture, to ouerthrow both Christ himselfe, and the faith of beleeuers, as though there were some secret compact and familiarity betweene him and them: and perhaps hence arose that speach, By Beelzebub he casteth out deuills.

Reasons. 1.1. Satan knowes that Scripture is the will of God reuealed, and hath sway in the conscience, as beeing inspired by the holy Ghost, as the onely rule of faith and life; and if he can turki [...] the Scripture out of his right sense and shape, he peruerts iudgment, and holds the conscience in errour; and these errours are dange­rous, and neare of kinne to obstinacy. For till the truth of God come to his place againe in the conscience, it will stiffen it selfe in errour euen to the death. So as by this stratageme Satan v­surpes the conscience, which is Gods right, and so leads men at his pleasure.

22. His malice sets him cleane contrary to God in his procee­dings. God hath giuen his Scripture to saue men by, and there­fore it is called, a word of saluation: now Satan would herein crosse [Page 231] the Lord, in peruerting the word to mens condemnation. The Scripture is in the Church as a law to the Common-wealth, to containe men in the compasse of faith and godly life; whence it is called Statutes, and precepts, and iudgements. But Satan seekes to enforce it as a law to thrust men from faith and obedience. The Scripture is a word of truth, of holines, of wisedome, euery way resembling God the author: Satan therefore, beeing the great­est enemie to Gods image, is the greatest enemie to the Scrip­tures, and desireth to peruert them, by establishing by them er­rours, heresies, false doctrines, wicked and foolish opinions and practises.

3. His subtilty and pollicie is not inferiour to his malice: for, 3 1. He hath a speciall slight and tricke of his owne, by pretending truth to impugne it, and with Scripture to fight against Scripture; which he hath taught his speciall factors, heretikes, and seducers: for why else did Christ forbid the deuill to witnesse to him, but that euen that truth he speakes, euer tends to destroy the truth? And in the text, why cites he the truth, but to draw Christ into an errour? 2. He will gaine to himselfe some credit by this practise: for seeing speaches and testimonies depend much vpon the credit of the speaker, by his quoting of Scripture he would be taken as if the truth of Scripture depended vpon, or needed his witnes.

4. Satan must doe thus, if he will preuaile against Christ, 4 or his seruants: for Scripture in the true sense of it, is no patrone of sinne, nor euer stands on the deuills side.

Of all temp [...]tions beware most of them which come armed with Scripture: Vse. for hardlier can we espie the subtilty and danger of these, then those which are directly against the Scripture. And by temptations of this kinde, Satan mightily preuaileth in points both of doctrine and practise; which it shall not be amisse to giue some tast of, and in both we shall obserue how Satan doth not so much vse as abuse Scripture.

I. In matters of doctrine. 1. For the establishing of the Head­ship of the Church in the Pope, the ordinary Papists haue found a Scripture in Ioh. 21.16. where Christ saith, Feed my sheep. I an­swer: first, that place speakes not of any headship or spirituall go­uernment, but of fee [...]ing by the word and Sacraments, which the Pope neuer doth: secondly, it is a commaundement not giuen to Peter alone, but to all the Apostles, who were equally Apostles with him, but applied to Peter specially, not to note any Prima­cie, [Page 232] but secretly to checke him for his threefold deniall, whereby he made himselfe vnworthy to be a Disciple. Obiect. But Peter saith he hath two swords, and therefore the Pope hath both spiri­tuall and temporall iurisdiction. Sol. This is a place of Satans al­leadging, when that which is spoken literally, is wrested into a figuratiue sense. And where Peter is commaunded (Act. 10.13.) to kill, and eat [...], the Pope may kill, and slay, and eate vp 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 dreame of a sicke man: for the Pope, if he be Peters successor, must feed the sheep, not feed on them. But Bellarmine, who would make the world beleeue his wit is thinner, hath deuised a farre more sufficient place: 1. Pet. 2.6. Behold, I put in Sion a chiefe corner stone, elect and precious; that is, the Pope: In his preface to the contro­uersie, De Rom. Pontif. and lib. 4. cap. 5. But what may we thinke to reape from him, that dares beginne his controuersie with so high a blasphemy? and least we should thinke it fell inconside­rately from him, he takes it vp againe. 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 beleeueth in him, shall not bee ashamed? must we now beleeue in the Pope? And who is this li­uing stone that giues life to all that are built vpon him, besides Christ himselfe? None can arrogate it to himselfe, or attribute it to another without high blasphemie. Therefore I conclude this point, boldly affirming that the deuill could not more impiously abuse this place, then hath blasphemous Bellarmine.

2. For the point of iustification by workes, is alleadged that place of Iames, 2.21. wherein they adde vnto the text, 1. a false glosse, by workes of the law. 2. a false distinction, saying that they iustifie as causes; whereas we graunt, that as effects they iustifie, that is, declare a man to be iustified: so did Abrahams workes de­clare him to be iust: and this is not the iustification of the person, which is onely by faith, but of the faith of the person, which is ma­nifestly dead without them.

3. In that great sacramentary controuersie they alleadge, This is my body: wherein Satan hath taught them to abuse Scripture, in taking that literally which is figuratiuely spoken, as often to writhe that [...]nto a figure which is spoken literally: and whereas they exclaime against vs for denying the words of Christ, as here­tikes, we are far from denying Christs word [...], but disclaime their [Page 233] false meaning, which destroyes the Scripture, seeing Scripture stands not in words, but in sense.

4. To establish the false doctrine of free-will, they furnish them­selues with that place in Ier. 17.7. Blessed is the man that trusteth in the Lord, and whose hope the Lord is. But what doe they else but i­mitate the deuill, in cutting off that part of the text which makes against them? for in the next verse it followeth, The heart of man is deceitfull aboue all things, who can know it? shewing, that man in himselfe is vtterly destitute of all grace.

5. For the Iesuiticall tricke of equiuocation, or mentall re­seruation, they haue Scripture and Example: Ioh. 1.21. they asked Iohn if he were a Prophet, he 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 then Iohn: therefore Iohn e­quiuocated. Answ. Whatsoeuer was the true meaning of the que­stion, that Iohn answered plainely vnto. If they meant to aske him if he were that singular Prophet, whom they fancied to come together with their Messiah, he truely answered, no. If he were a­ny of the auncient Prophets, who were long before Christ, he truely answered in that sense, no. If he were a Prophet by his pro­per office, he truely answered, no. For howsoeuer he was by grace and power a Prophet, beeing sent of God to reprooue and con­uert sinners; yet by ordinarie office he was no Prophet, neither did he prophesie.

But what is this to those mentall reseruations; Are you a Priest, Garnet? No, saith he, meaning not a Priest of Apollo, or Iupiter. Were not you in England at such a time? No, not as the Sunne in the firmament, or as a King in a Kingdome. A strange madnesse, that men professing knowledge & zeale, should so dally with lies and oaths: which tricks of theirs, were they iustifiable and sound, we should haue little vse of Magistracy or tribunalls, especially where matters are determined by mens oathes: he were a verie blocke that would suffer any thing to be fastened vpon him. The murderer might sweare he neuer slew man, namely, with the iaw­bone of an asse, as Sampson did. The drunkard might sweare hee drunke neuer a droppe, if he can inwardly conceiue of water, or aqua [...]oelesti [...] ▪ or the Poets nectar, or what he can faigne. The a­dultr [...]e might sweare she was neuer tou [...]ht, if she can inwardly conceiue of any creature, as of a Bull, or a Swanne, as the Poets faigne of Pas [...]ph [...]e and Laeda. And were is lawfull to dally with [Page 234] God, and mens consciences, after this manner, we could pay them home in their owne kind: for suppose a man were in their Inquisi­tion, and were asked if the Pope were Supreame ouer all Kings; if a man were disposed to equiuocate, be might say and sweare, yea; reseruing his secret meaning, not by right, but onely in his owne proud and ambitious desire; and thus delude them.

II. In matters of practise, you shall haue no sinner but he hath a Scripture reached to him, to lie safe vnder in the holding of his sinne, but robbed and turned out of the right sense. The Atheist, that cares for no Scripture, yet hath one text for himselfe, Eccl. 7.18. B [...]e not iust ouermuch, nor ouerwise: and so he hath enough to cast off all care of knowledge, and conscience. The image-mun­ger hath a text, to let nothing be lost: he hath a good vse for his ima­ges; if they cannot serue to worship, they may serue for ornament. The swearer hath a text in Ieremie, Thou shalt sweare in truth, righte­ousnesse, and iudgement: therefore he will sweare so long as he 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 thinke themselues safe, seeing they finde Dauid in both these sinnes, and yet commended of God. The drunkard hath his lesson, Drinke no longer water, but a little wine for thy stomacke, and often infirmities sake. The couetous person knows, that he that prouides not for his family, is worse then an Infidell, which through many mens wickednesse, is a ground of much couetous­nesse. The lazie Protestant hath his text, We are saued by grace, and iustified by the blood of Christ freely: what can his workes doe? what need they? The idle person hath his text, Care not for to morrowe, let the morrowe care for it selfe. The vsurer hath his plaine place, Matth. 25.27.— that I might haue receiued my owne with vsurie. The theefe, hath the theefe on the crosse, repenting at the last. The car­nall Gospeller cares not what sinne he venture on, because where sinne hath abounded, there grace hath abounded much more. The care­lesse Libertine is predestinated to life or death, doe what he can, and doe not what he list, he cannot change Gods decree: and so he will doe what he list. The obdurate and hardned sinner saith, At what time soeuer a sinner repents, God will put all his sinnes out of his re­membrance, and therefore he will not repent till he be dying. Last­ly, the vniust person he hath his rule in the vniust steward, who was commended by Christ: who was indeed commended for his prouidence, not for his iniustice. In all these thou mayest hold [Page 235] this for a good rule, It is the deuills diuinitie, to confirme thy selfe in any sinne by whatsoeuer thou hearest or readest in Gods Booke; all which in Gods meaning is direct, and the onely preseruatiue a­gainst all sinne.

NOw we are to consider this comfortable Scripture in the ho­ly vse of it, not as we haue it wrested and mangled by Sathan, but as we finde it set downe by the holy Ghost, Psalm. 91.11. For hee shall giue his Angels charge ouer thee, to keepe thee in all thy waies: They shall beare thee in their hands, that thou hurt not thy foot against a stone.

In which words the godly are secured, and assured of safetie in danger, not onely because the Lord himselfe is become their re­fuge and protection, as in the words going before, but in that to his owne fatherly care and prouidence, he hath added a guard of Angels: to whose care also he hath committed the godly. Where­in for explication, we will note these particulars,

1. What is the ministerie of the Angels, namely, to be the god­ly mans keepers.

2. Who sealeth their commission, He hath giuen them charge.

3. The limitation of it, In all thy wayes.

4. The manner, they shall beare thee vp in their hands.

5. The end, least thou dash thy foot against a stone. Which is a bor­rowed speach taken from mothers or nurses, who lead or carrie their tender children in their hands, that they stumble and fall not to hurt or endanger themselues.

The word Angell, is a name not of nature (for so they be spi­rits) but of office, ministring Spirits, to God, to Iesus Christ, and to Gods elect. His Angels] that is, the good and elect An­gels, called his, 1. By creation: for they had not beeing of them­selues. 2. By more immediate ministerie, they assist him, and stand before his face; whereas the wicked Angels are cast downe from heauen, from enioying his presence. 3. By grace of perseue­rance: 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 whome all things in heauen and earth consist, Coloss. 1. vers. 17. that is, are preserued, sustained, and gouerned, whether visible or inuisible; and consequently a mediator of the Angels in respect of speciall [Page 236] grace of confirmation, by which they inseparably adhere to God, although in respect of that mediation which is restrained to re­demption, the Angels haue no need of it.

Charge] This charge is not a generall commaundement ouer the Church in generall, but a speciall charge ouer euery godly man, ouer thee. And the charge is directed to many Angels to keepe one man; for the word affoards vs more comfort, then that Popish and vngrounded conceit, of euery mans hauing his parti­cular Angel.

Quest. Why doth God giue this charge to the Angels? or why doth he vse their ministerie? Answ. Not for any necessitie (for he by his word and becke doth sustaine heauen and earth, and with­out them can keepe his owne:) but out of his good will to vs, hee declares his loue and care of vs, who hath so abundantly prouided for our safetie, and made farre more glorious natures then our selues our keepers.

To keepe thee] This custodie of the Angels standeth, 1. In ob­seruing and watching their persons, soules, bodies, and estates; and therefore are called watchmen, Dan 4.10. And I sawe a watch­man, and an holy one come downe from heauen. 2. In propulsing and auerting euill: so here, There shall no euill come neare thee, for he will giue his Angels charge ouer thee. 3. In defending them in good, as Elizeus and his seruant beeing compassed with enemies. 4. In comforting them in trouble, as Hagar, Gen. 21.17. and Iacob, 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 infancie, the good Angels keep Gods little children, Matth. 18.10. In the way tho­rough the world they keep vs, as the Israelites in the wildernesse, Exod. 33.2. In the way out of the world, their charge is to keepe vs, as we may see in Lazarus, who when he died the Angels car­ried his soule into Abrahams bosome. In all our wayes, by day and by night, they keepe vs so long as we are in our callings.

They shall beare thee in their hands] this is a borrowed speach: for Angels haue no hands, nor bodies: sometimes they assume bodies in their ministerie to others, but these bodies are not theirs, nei­ther were they naturally and hypostatically vnited vnto thm, but for the time created and assumed: but, from what beginning they were taken, or into what end after the ministerie they were resol­ued, [Page 237] it is idle to enquire. Here hands are ascribed to them as else­where wings, both improperly, one shewes the speedines of their motion, the other their fitnes and tendernes in our keeping: For their charge is not onely to foresee danger and admonish vs, but they must be actuall helpers, to beare vs vp from ground, when we are ready to fall, and g [...] knocke, as a tender mother or [...]ourse, if they see the little child falling, will haste and catch it before the head comes to ground.

That thou dash not thy foote against a stone.] That is, that thou hur [...] not thy foot against any rubbe or occasion. Angels are nourses, we are as infants in spirituall matters, on euery occasion ready to fall into sinne, and by it into all dangers, spirituall and temporall. Now the Angells keep vs not onely from hurt by others, but from bringing hurt on our selues, euen the least; they keep vs from hurting our head, yea our foote. Obiect. But how doe the Angels performe their charge, when some of Gods children not onely stumble, but fall spiritually, and bodily, and take great harme. Answ. The reason is, because no man keeps his way so diligently and vprightly as he ought. If we did neuer faile, God would ne­uer faile vs, no more would his holy Angells; nay, such is their loue, as they would not haue vs to take the least hur [...] in the world, while we walke faithfully in the wayes and commaundements of God.

The Angells of God are the tender keepers of Gods children in Gods wayes, that no hurt can betide them, Gen. 32.5. Doctr. When Iaacob was in great feare of his brother Esa [...], the Angell of God met him to comfort and defend him. When S [...]dome was to be de­stroyed, the Angels came to Lot to forewarne and hast him out of that wicked city. Psal. 34.7. The Angell of the Lord pitcheth his tents round about them that feare the Lord, and deliuereth them.

1. Because of Iesus Christ our Head, Reasons. 1. to whom they are subiect as to their Lord and head, who hath reconciled things in heauen and earth, Angels and men, Col. 1.20. In our selues and our owne vilene [...] we could not be endured by these blessed spirits, but now Christ becomes our Head, and for him they tend vs as his mem­bers. 2. Their loue to vs is another ground of their custody of vs, 2 manifested in that they are compared to nourses: neither can they but loue those whom they see God loueth▪ now they see God lo­uing vs so dearely, that he spare [...] no [...] his owne Sonne, but giues him to the death for vs; and therefore they dearely loue vs and [Page 238] our good, they desire our saluation and promote it, they reioyce that our saluation is wrought, and are glad of our repentance, by which we lay hold on it. 3. And specially this charge and com­mandement of God is the cause hereof; 3 so as now it is not out of curtesie, or the goodnes of their nature onely, that they doe vs good, but by vertue of this charge and commaundement of God, whom they loue as their cheife good, and to whō they are bound in absolute obedience by the eternall law of their nature; so as al­though they are charged by god, yet are they not forced or coact­ed, but out of their perfect loue of God they watch ouer our good.

Vse. 1.This doctrine affoa [...]ds a vse of great consolation: for when we consider our owne weaknes and impotencie on one hand, and the multitude, power, and pollicie of our enemies on the other, when we see a whole army of sinnes besieging vs, and a whole legion of dangers behinde them to oppresse and swallow vs; now this doctrine touching Gods prouidence in the ministery of Angells, will bee able to support vs; when we shall consider, not onely that Gods protection is as a wall of fire round about vs, but that hee hath set and pitched his Angells round about vs as a guard, Ordo gratiae prae­ponderat ordini natura. Th. Aqu. of whom we may say with Elisha for their multitude, They are m [...]re that are with vs, then they that are against vs; and for their power, they are called the Angells of God power, farre stronger then the wicked Angells and powers that are against vs. And when we shall consider, that God hath giuen a charge, and that not to one or two Angels, but to the whole blessed company of them ouer euery godly man, how can we but assure our selues, that we shall be defended and protected? If a man were to passe by shippe ouer a dangerous sea, full of gulfes, sands, rocks, and robbers, if the King should giue him [...]etters of safe conduct, it would much comfort him, and helpe him through his voyage: but if this King should send a great nauie to conduct him ouer, yea and should not onely goe in his owne person, but call out all his men of warre to see him safely arriued, this were so comfortable as he could not wish more. But thus doth the Lord with his chil­dren, not onely himselfe going with them through the world, but guarding them with his holy Angells, who willingly af­foard their ministery, because of their loue to man, but in re­spect of Gods word and charge much more willingly, that of Gods Angells they become our Angells, Matth. [...]8.10.

What an vnspeakeable comfort is it, that when we loose the [Page 239] watch ouer our selues many wayes, through sleep of soule or body, the Angells watch ouer our safety? Matth. 2.13. Ioseph was asleepe, and thought not of that danger which was euen vpon him, by meanes of Herods cruelty: but euen in that sleep the An­gell watched and admonished him by a dreame, both of the dan­ger, and the meanes to escape.

How great a comfort is it, that when we see such difficulties be­tweene vs and our desires, as we can neuer ouercome, then we haue Gods Angells present to doe it to our hands? Mark. 16.3. when the good women that came to embaulme Christs body, were very much troubled how to come to his body, and as­ked who shall roule away the stone, for it was a very great one; when they looked, they saw the stone rolled away, & it was done by the Angel, as Matth. hath it. Gods Angels roll away all stones and impediments, and make our way smooth to all good duties.

No lesse comfort is it, that when Satan beginnes to insult, and makes as if hee would trample vpon vs, we haue a stronger guard about vs, any one of the Angells beeing as able to shut the mouth of this roaring lyon, as they were to shut the mouths of those hungrie lyons, into whose den Daniel was cast.

And for the further strength of our faith and comfort in this doctrine, the Scripture notes three things further concerning An­gells, worth obseruing: 1. Their wisedome and prouidence in pitching about vs, so as we lie open no where. Ex. 14.19. when Israel was gone out of Egypt, the Angell of the Lord who went before them to lead them out, now remooued and went behinde them, because now Pharaoh and his people pursued them. The power of the Angell was no lesse if he had staied before them as he was, beeing Christ himselfe, but for the comfort of Israel, and our instruction, the Angell changeth his place, and stoppeth be­tweene them and the danger. 2. Their vniting of themselues, and strength for our safety; one of them readily will help another in helping vs: Dan. 10.13. one Angell beeing resisted by the Prince of the kingdome of Persia, Michael one of the cheife Princes came to help him: who whether he were an Angell, or (as it is more likely) the Prince and Lord of the Angells, euen the An­gell of the great couenant Christ himselfe, it is euery way full of comfo [...]t. 3. Their patience towards vs, who if they should be gone from vs a [...] often as we by sinne prouoke them, we should perish euery moment. But as God is long-suffering, so hath he [Page 240] charged his Angells to be; and therefore they wait still for our returne, and reioyce in the repentance of sinners, Luk. 15.10. and abide in their charge and ministery still.

Vse. 2.Againe, this doctrine is a ground of manifold instruction.

1. Hath God affoarded vs the ministery of Angells? then note the priuiledge and preheminence of Gods children, whose nature beeing assumed by the Sonne of God, giues it dignity aboue the Angells, who are the ministers of our humane nature in the head and members, Angells are indeed called the sonnes of God, but tha [...] is by creation. Christ neuer gaue them this honour to call them brethren. Nay, there is a nearer coniunction between Christ and vs, then betweene Christ and the Angells, which coniunction doth priuiledge vs with their attendance. 1. By reason of his con­ception and incarnation, taking on him the seed of Abraham, and not of the Angells, by which he becomes flesh of our flesh. 2. By reason of his spirituall contract, taking vs to be one with himselfe, by which we become flesh of his flesh, and so neare­ly set into him, as the Angells cannot be, who are not mem­bers of this Head, as the elect be. Christ indeed may be called their head, but as a Lord and commander, not by such spirituall vnion as is between Christ and the Christian.

Herein we may see the loue of God in setting his Angells to be our keepers. The more noble, potent, numerous, and diligent the custody is, the more is the care and loue of the thing kept. How great thanks therefore owe we vnto our God, who notwith­standing he is daily offended with our sins, yet affoards vs the mi­nistry of hi [...] Angells? Who, and what am I, that God is so mind­full of me, that he should giue so many glorious creatures charge ouer mee, that he should giue me such a priuiledge, that euen the holy Angels (whose dwelling is in heauen, and see the face of God, who are all spirit and no flesh, who are free from all sinne and misery) should so narrowly attend mee a lump of earth, a peece of flesh, compassed with so many sinnes and miseries, as I can looke no way either before or behinde them? Dauid in the 8. Psalme burst out into the praise of God, when he considered that God had affoarded man the vse of birds, beasts, and fishes: O Lord, faith he, what is man that thou ar [...] so mindefull of him, and hast prefer [...]ed him ouer the workes of thy hands? How much more should we, when we see our happines by the ministery of the glorious Angells?

[Page 241]2. Let vs learne hence to looke to our conuersation, because of the Angels, 2. Cor. 11.10. for they are our keepers and obseruers, they see all the good and bad we doe, and we doe nor speake any thing without many witnesses. Sinne makes God take away our hedge, Isa. 5.5. it greiues the Angels of God, and layes a man na­ked to all his iudgements. Shall we willingly offend them, from whom, vnder God, we receiue so great and daily comforts? If we did beleeue, or weigh this doctrine, we would not: but because we see not God, nor his Angels, we loue neither, nor feare to of­fend either.

3. Let vs beware of wronging the children of God, euen be­cause they haue the protection of the Angels. To rise vp against any of them, is to rise vp against the Angels their keepers. Offend none of these little ones: for their Angels behold the face of their heauenly Father, and thou prouokest the Angels against thee. If the Sodomites rise vp against Lot, the Angels will saue him and de­stroy them. If Balaam will goe to curse Gods people, he shall haue an Angell against him with a sword drawne readie to kill him.

4. Learne wee to giue God the honour of our saluation and safety, when we haue auoided any danger, publike or priuate. It is not by chance, nor by our prouidence and policie, but Gods charging his Angels to saue and keepe vs. Daniel did rightly as­cribe his deliuerance to God, by the ministery of the Angell, chap. 6.22. My God (saith hee) sent his Angell, and shut the lyons mouth.

5. To be partaker of all this comfort, these meanes are to be v­sed: 1. Become a godly man: Psal. 34.9. The Angell of the Lord pitcheth his tent round about them that feare the Lord: Hebr. 1.14. They are ministring Spirits to the heyres of saluation. 2. Hold on in a godly course, keepe thee in thy wayes, in the duties of thy calling, generall and speciall; for thus long the charge of the Angels stands in force. 3. Pray (not to Angels, but) to the God of heauen, to send his Angell before thee, to direct and assist thee in thy duties and waies. For what God hath promised, we must pray for: Gen. 24.7. Abraham tells his seruant, that God will send his Angell be­fore him to take a wife for his sonne: and this Angell prospered his iourney, v. 40. And that this was the practise of the Church of E­gypt, appeares by Moses his message to the King of Edom, Numb. 20.16. Beeing ill intreated in Egypt, we prayed to the Lord, and he sent [Page 242] an Angell, and brought vs out of Egypt. I doubt not but this dutie, were it more faithfully practised, would bring home much more successe and comfort, then many men finde in their labour, who scarce knowe whence or how their prosperitie commeth vnto them.

Obiect. If God should send his Angels in humane forme, and as familiarly to conuerse with vs as aunciently they did with the Patriarkes, we should beleeue this doctrine: but now there is cer­tainly no such thing. Ans. 1. Christ is now in heauen, where our conuersation ought to be by faith, rather then by the visible appa­rition of Angels. 2. The beginnings of the Church needed such heauenly confirmation, but now the word is sufficiently confir­med by the Sonne himselfe from heauen. 3. The Scriptures are perfect, and fully and plainly reueale vnto vs Gods will in euerie particular, as if the Angels should come and teach vs daily. 4. The blessed Spirit is more abundantly giuen in our hearts, and supply­eth their absence in bodily shape and apparition▪ 5. We must la­bour to get the eyes of our soules open, and then we shall with E­lishaes seruant see their comfortable presence, notwithstanding they take no bodies to appeare in.

NOW followeth the repulse of our Sauiour to this second temptation, wherein are two things, 1. his resistance: 2. his reason, drawne from a testimony of Scripture.

I. Christ resisteth, and yeeldeth not, albeit he heareth Scripture alleadged. Why? If yee were of God (saith Christ) yee would heare his word: Iam. 4 5. neither doth Scripture speake any thing in vaine. But the reason is, 1. because our Lord perceiued that the word was wre­sted and abused by Sathan [...] 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 Scripture: and then if an Angel from heauen should bring it, we must be so farre from receiuing it, as to hold him accursed: 4. for our example, that wee should not take all allegations hand ouer head, (but as Christ here) trie whither they tend; if to cast vs downe, refuse them.

[Page 243]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 vse of one, may ouerthrowe the abuse of the other: not in way of contrarietie, but of commentarie.

Quest. But why did not our Sauiour shut his mouth, by telling him how wickedly he had abused the text he had alleadged, by adding, detracting, and wresting it to a contrarie ende and mea­ning?

Answ. This might indeed haue confounded him sufficiently: but our Sauiour his combate is not only victorious for vs, but ex­emplarie; and therefore we are herein trained in our fight and en­counter: 1. To hold close to the Scripture in answering the deuill; It is written againe: which word of our Sauiour noteth how he buckled the Scripture to him, both as a buckler to defend him, and as a sword to foyle and wound his enemie: and so must we, who are not so able to dispute with Satan about the true meaning of a place, as our Lord was. 2. To informe vs, that the best and onely way to discouer the abuse of Scripture is Scripture, it being the onely rule and iudge of it selfe, and all the controuersies ri­sing out of it. And therefore the deuill, no sooner heard this testi­mony, but his mouth was shut, as well knowing how the wisdom of his Father had discouered his subtiltie. The best commentarie of Scripture is Scripture; euery man is the best interpreter of him­selfe, and so the Author of the Scriptures is the best interpreter of them. 3. To let vs see, that although Satan had abused the Scrip­ture, yet he nor we must ouercome by no other weapon, and that the abuse of a thing, takes not away the right vse of it; nor good things to be reiected, because they are abused by them that can vse them aright. If Christ had been of the Papists minde, he would haue condemned and shut vp the Scriptures from common men, because the deuill had abused them: for so doe they, because heretiques his instruments doe abuse them, the Laitie may not meddle with them.

But it is plaine, that in things necessarie, no abuse in one, takes away the right vse in another. As for example: A murderer vseth a sword to kill a man; may not another vse a sword, or that sword in his owne defence? And are not the Scriptures, the sword of the Spirit, more necessarie? A drunkard, a glutton, a proud person, a­buse meat, and drinke, and apparell, to surfeting, drunkennesse, [Page 244] riot, and excesse: shall we therefore cast away meat, drinke, appa­rell, and refuse the necessarie vse of it? And is not the word a more necessary food? Because a wolfe comes in sheeps cloathing, must the sheepe 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.

Obiect. Then it is no good argument, that we must reiect such and such things, because the Papists haue abused them. Answ. If they be good, and necessarie, it is not; as are the Word, Prayer, Sacraments, Churches, and whatsoeuer stands by Gods ordinance in diuine or ciuill vse. But in things vnnecessarie, that we might be as well, or better without their vse, it is a good consequence; Idolaters haue abused them, therefore we must forbeare them, as Bishop Iewell speaketh.

Doctr.The infallible Iudge, and speaking-decider of all controuersies in the Church, are the holy Scriptures in the true sense of them. Our Lord here giues the true meaning of one Scripture by ano­ther, in this his controuersie with the deuill. Deut. 17.9.10. In a­ny matter of difference, the people must come to the Priest or Le­uite, and they must iudge and determine all differences according to the Law; and all the people vpon paine of death must stand to that iudgement. Now this Priest was a type not of the Pope, but of Christ, on whose mouth all must depend for the decision of all controuersies. Iosh. 1.7. the booke of the Law was giuen to Io­shua, to decide all matters among the Iewes, from which he must not depart to the right hand or left hand: He was an eminent type of our Iesus or Ioshua, whose voice speaking in the Scripture (the booke of the law) we must attend vnto in all things. Ioh. 5.39. Search the Scriptures: and our Sauiour said to the Sadduces, Ye erre, not knowing the Scriptures, plainely affirming that the Scriptures rightly knowne, were a sufficient fence from all error. Luk. 16.29. They haue Moses and the Prophets, let them heare them. Matth. 19.4. Christ by Scripture refuted the Pharisies abuse of that Scripture of Moses, for putting away their wiues. Isa. 8.20. To the Lawe, and to the Testimonie.

Reason [...]. 1.1. This is true by reason of the perfection of the Scripture: Psal. 19.7. The law of God is perfect, so perfect as man and Angell are ac­cursed that shall adde vnto it. Prou. 30.5.6. Euery word of God is pure, a sheild to those that trust in him: put nothing vnto his words, least he reprooue thee, and thou bee found a lyar. It is a perfect Canon or [Page 245] rule, which as a straite line shewes the crookednesse of that which is not straite. It is a touch-stone and triall of all truths. It is a per­fect law, which is an vniuersall iudgement, to direct all, and for all to be led by which liue vnder it. It is perfect in the effect, 2. Tim. 3.16. It is profitable to teach, to improoue, to correct, and instruct in righteousnesse, and to make the man of God perfect. Obiect. 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, im­proouing, and making the man of God perfect, therefore it is suf­ficient and perfect.

2. In the Scripture we haue the voice of God speaking from heauen, 2 then which voice no voice of man or Angell can be more cleare or manifest. Prou. 2.6. Out of his mouth commeth knowledge and vnderstanding. His wisedome in the Scripture, is aboue Salo­mons in answering all darke and deep questions; and no case can be propounded, which hath not there his satisfaction and determi­nation. Obiect. But the Scriptures are a dumbe iudge, and cannot determine controuersies. Ans. 1. We giue earthly Kings leaue to giue definitiue sentence and iudgement in cases by their writing, by which numbers who neuer heard their voice, but read the wri­ting, vnderstand their meaning: and shall we now call them dumb iudges? or shall we deny this priuiledge to the King of glorie, to determine by writing, but we must blasphemously account him a dumbe iudge?

2. The Scriptures are not a dumbe iudge, but a speaking iudge: Rom. 3.19. That which the Law speaketh, it speaketh to them that are vnder the law. [...]. Heb. 12.5. Ye haue forgotten the consolation which speaketh to you as children. Ioh. 7.42: Doth not the Scripture say? and what saith the Scripture? so as it is a speaking iudge, and giues to it selfe a mouth, and a voice, and that a loud one, [...]. Rom. 9.27. the Apostle quoting the Prophet Esay, saith, Esay cryes out concerning Israel, &c. 3. How doth their speaking iudge de­termine all causes in Christendom delated vnto him at Rome, but by writing, and bulls, and breues? and yet he scornes to be coun­ted a dumbe iudge.

3. That is the noble and infallible iudge of all controuersies, 3 to which all flesh must stand, which hath his authority of himselfe, no way delegate: but the Scripture is [...], for it selfe to bee beleeued, because it is [...], inspired by God▪ from whom [Page 246] lies no appeale, whose iudgement can by no meanes within or without it selfe be corrupted, whose voice alone cannot erre or be led by passion, affection, or respect of persons, but is an vnchange­able truth as God himselfe is, the author of it. In euery common-wealth, the fittest decider of a controuersie in the Law, is the Lawe-maker, the King himselfe: the same is also true in the Church.

44. Christ himselfe decided all controuersies by Scripture: so did the Apostles: so the auncient beleeuers brought all their doubts to the Scriptures, after their example.

This serues to discouer the wickednes of the Church of Rome: who, Vse. 1. 1. that they may be iudges in their causes, and 2. to auoide the light of Scripture, which they see so direct against them; flie the Scriptures as an incompetent iudge of the controuersies of re­ligion between vs: and in stead of the Scriptures, they appoint vs fowre Iudges, the authoritie of all which is superiour (by their do­ctrine) to the authoritie of Scripture.

The first iudge is the Church: for that (say they) is to iudge of I the meaning of Scripture; & but for the authoritie of the Church, we could not know which were Scripture. Answ. 1. We aske what they meane by the Church: They say, the Catholike Church. But that is impossible to be iudge vpon earth, because it is a com­panie of all the elect in heauen and earth, which neuer was on earth at one time. Then they say, the visible Church. But what if the Church be not visible sometimes, as in Elias his time, or be in the wildernesse? Then they say, the Romane Church, which hath euer been visible these 1500. yeares. Now we know our iudge, and how our cause is like to goe, in which it is a party. But, 1. It is not the Catholike Church, vnlesse a finger can be an hand, or an hand the whole body, or a part become the whole, and falsly and ridiculously call themselues Catholikes. 2. That is no true Church, which disagreeth from Christ the Head, as Augustine saith, and is fallen off Christ by many fundamentall errors; as idolatrie, iusti­fication by workes, and the like; which yet are maintained by Ro­manists. 3. We hold that the Orthodoxe and true Church is, 1. A witnesse and keeper of the Scriptures: but a iewel hath his price and excellencie from it selfe, not from the keeper. 2. Hauing the Spirit of Christ, the Church can discerne true Scripture from false and supposititious writings; but this by the helpe of Scripture: as a goldsmith by the touch-stone can discerne gold from other met­tells; [Page 247] but he makes it not gold, but onely tries it so to be. 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 receiues no authoritie from him. 4. The true Church is a ministeriall interpreter, as hauing the gift of prophesie, but tyed to interpret and iudge of Scripture by Scripture: Christ is a magi­steriall interpreter.

But that the Church on earth should haue authority ouer Scriptures, is too vnreasonable. 1. It is to preferre mens voice and testimony aboue Gods. 1. Ioh. 5.9. If we receiue mans testimony, the testimony of God is greater. Ioh. 5. vlt. If yee will not beleeue Moses his writings, how will ye beleeue my sayings? as if he should say, If ye beleeue not Scriptures, my testimony will doe you no good. True it is, that our Sauiour said, I receiue not testimony from man; that is, I need no mans testimony: for Iohn gaue witnesse to Christ: no more doth the Scripture in it selfe. For Christ was the light, whe­ther Iohn witnessed to it or no: so is the Scripture the word of God, whether the Church be witnesse or no. But we admit the Church to giue witnesse, but not authority: see it in a familiar ex­ample: A man owes me money, I haue a bond and witnesses, he denies it, I produce the bond, and the witnesses that cleare the matter, and affirme the bond to be his act and lawfull; doe these now make the bond true, or the debt good, or onely cleare it so to bee? for if they should not witnesse, the debt and bond were true: Euen such is the witnesse of the Church to the Scripture. 2. The voice of the spouse is inferiour to the voice of the bride­groome, and howsoeuer a man may be mooued by the Church to heare the Scripture if he be vnconuerted, as Augustine beeing a Manichie, yet a man endued with Gods Spirit, and the gift of faith, esteemes the Scripture for it selfe aboue all the words of all men, as Christ himselfe at length was of farre more authority then the woman of Samaria, when the men thereof said to her, Now we beleeue not for thy word, but because our selues haue heard him. So as when we haue the Papist asking vs (as if euery one of them doth, when the word hath put them to their shifts:) But how doe you know Scripture to be Scripture but by the Church? we must an­swer, by the Scripture, taking with vs the help of the Church, and especially by the Spirit of God reuealing the truth vnto vs: for the sheep of Christ heare his voice, and follow him. And when we aske the Papists, how they know the Church to be the Church, [Page 248] or where it is, some say it is here, some there, some hold vs off with one marke, 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 be the determination which the Scripture determines.

3. The Church cannot be iudge, because it must be iudged by Christs voice, and not be a law vnto it. Common-wealths must receiue lawes from the Prince, and not the Prince from his people: and as it is in bodies politike, so in the mysticall body of Christ. And as in the naturall body the head ruleth the members, not contrarily, so is it here.

4. How absurd is it to affirme, that that which is subiect to er­ror, must be iudge and superiour to that which is free from it? But the Church may erre, euen the true Catholike Church on earth may erre, and doth when it departeth neuer so little from the Scripture, although it cannot depart from the foundation, nor incorrigibly erre: for euery man may erre, and therefore that which consists of euery man: euen the Apostle was compassed with infirmity. Besides, the maine difference between the Church militant and triumphant, is, that one may erre, the other is quite freed from error.

II The second iudge and decider of controuersies, appointed by the Church of Rome, are the Doctors and Fathers: but how cor­ruptly? for, 1. They consent not among themselues, and s [...]eldome agree in the same sense. 2. They borrow all the light and truth they haue from the Scripture, as the starres from the sunne. 3. All their doctrine must be iudged of by Scripture, and onely so farre receiued as they agree with it. 4. They all present their writings to be examined by Scripture, and so, many things in them are truely iudged erroneous, euen in the best of them. If I speake, let none heare mee; but if God speake, woe to him that heares not. It must not goe for currant, This saith Augustine, or that saith Donate, Aug . epist. 48. ad Vincent. Dona­tistam. but, This saith the Lord. 5. The interpreter of Scripture must be diuine and infallible as it selfe is, and certaine: but the in­terpretation of Fathers is humane, infirme, sometime according to passion, or contention: so as often (euen by Bellarmines often confession) they spake minùs cautè; the best of them wrote retra­ctations, and other things beeing old then they did beeing young. Seeing therefore there is no stability in Doctors, let Christ be acknowledged of vs the cheife Doctor of his Church: Matth. 23.8. [Page 249] One is your doctor, euen Christ.

Their third iudge and decider of controuersies are Councells, III which (say they) is the Church representatiue: but these are as vnfit to be Iudges of Scripture as the former: for 1. Euen the ge­nerall Councells disagree among themselues in interpreting Scripture, as might be seene in a number of places. 2. The Popes Canon law it selfe affirmeth, that all the Councells (except the foure generall, namely the Nicen, anno 332. Ephesine, anno 450. of Chalcedon, anno. 456. and of Constantinople, anno 386.) may erre: and although it blasphemously equall the foure Councells to the foure Euangelists, yet we know that euen these haue erred. Greg. lib. 2. [...]pist. 2 [...]0. For that Nicene Generall Councell determined, there should be at any case but one Bishop in one city, which is against the Scrip­ture, Act. 20.28. Philip. 1.1. The twelft Canon of that Councell condemned all kinde of warre among Christians. The 13. Canon holds the necessity of the Eucharist, as the necessary viaticum, or prouision of a Christian at his departure. Also it erred in the mat­ter of ministers marriage, stayed by Paphnutiu [...]. And the Con­stantinopolitan Councell gaue all equall honour and authority to the Bishop of Constantinople with the Bishop of Rome; which the Papists themselues generally hold to be a great error, and yet perhaps was none. And the consent of ancient Fathers is, August. lib. 2. de bapt. con [...]a Donatist c 3. that ple­naria Concilia, vniuersall and Oecumenicall councells may erre and be mended by latter Councells.

3. There was a true sense and interpretation of Scripture in the Church before any of these generall Councells. The first generall Councell was the Nicene, wherein were 318. Bishops gathered by Constantine the Great against Arrius: but this was not till the 328. yeare after Christ: and was there not all that while the gift of interpreting and iudging of Scripture, that now we must seeke a new meanes, erected so many hundreth yeares after the A­postles?

4. The Councells themselues determined by the Scriptures of the Scriptures, as the first Nicene generall Councell, where Con­stantine enioyned, and accordingly they determined all according to Scripture. It seemes in those daies the Scriptures were aboue Councells: and since Councells and decrees of men got wings to flie aboue the Scriptures, it was neuer well, as one of them selues speaketh. Well may we now say with Nazianzene, who therefore auoided all meetings of Bishops, quòd nunquam vllius [Page 250] Concilij bonum & foelicem exitum vidisset; yet he had seene some which the Papists stand vnto.

And we also, seeing the grosse errours of Councells (as that ancient Councell of Carthage vnder Cyprian, appointing rebap­tization to such as were baptized by heretikes: the 2. Ephesin Councell, in which were more then 300. Bishops, is called by Leo himselfe, liuing in Theodosius his time, conciliabulum latronum, a den of theeues: the 2. Nicene Councell appointed images made by mans hand to be worshipped: a most grosse error and idola­try. The Romane Councell vnder Pope Stephanus, condemned Pope Formosus, and all his decrees: and the Councell of Rauenna con­demned Stephanus, and restored Formosus. One of them must needs erre. The Councell of Constance appointed a number of grosse errors, as that the cup should be taken from Laikes, that faith gi­uen to Protestants, vnder the Emperours promise and seale, is not to be kept, &c. and it condemned a number of Iohn Hus his arti­cles, which were orthodoxe and consonant to Scripture. The Councell of Trent was a sincke of all Antichristian errours:) now we, I say, seeing such grosse errours of Councells, may not or ought not we with the auncient Fathers, appeale from Councells to the holy Scripture?

Ierome on Galat. 2. saith, The doctrine of the holy Ghost is that which is deliuered in Scripture, contra quam si quid statuant conci­lia, nefas duco: If Councells determine any thing contrary there­unto, Aug. l. 2. de bapt. cont. Don. c. 3. I account it abhominable. And Augustine, beeing pressed by the authority of the African Councell, at which Cyprian was present, appealed from it to the Scripture, with this reason, We may not (saith he) doubt of the Scripture, of all other wee may doubt. Nay, Panormitan, the great Popish Canonist and Lawyer, saith plainely, Plus credendum est simplici, laico scripturam proferenti, quàm toti simul Concilio; We must more beleeue one poore simple lay-man that bringeth Scripture, then a whole Councell. I will adde nothing of the Romish tricke of falsifying the bookes of Councells, and corrupting, changing, adding, and detracting from the Canons; which makes them yet more vncertaine and in­sufficient to rule the Scriptures by: this might be instanced in the Nicene and Mileuitan Councell, and others; but the further di­spute hereof belongs to the schooles.

IV The fourth iudge to decide all controuersies is the POPE himselfe: for they haue but fumbled all this while, and now they [Page 251] deale plainely: for when they pretend the Catholike Church, Doctors, Councells, they meane all Romish: for, Rhem. in Rom. cap. 1. ver. 8. with the Rhe­mists the Catholike and Romane faith is all one. Gregory de Va­lentia, saith, By the Church, we meane her head, the Romane Bishop. Bellarmine hath these words, The Pope himselfe, De Christo. lib. 2. cap. 28. without any Coun­cell, may decree matters of faith. And the Canon Law saith, that all his rescripts and decrees are Canonicall 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 haue authoritie at his pleasure to iudge the Scripture, is plaine: 1. Because a Councell is aboue the Pope, as the most and auncientest of Papists beleeue, and two ge­nerall Councells, of Constance and Basil decree, Ge [...]son. Aeneas Sylv. and that the Coun­cell hath power to restrain, yea and depose him, and so hath done. And yet a Councell (as we haue seene) wanteth this authoritie o­uer the Scriptures. Bellarmine would not beleeue or approoue it, but for the obseruation of the Church, and common opinion. Now the Sorbonists of Paris denie it. 2. Because we know the Pope can erre in his chaire in matters of faith, and interpretation of Scrip­ture. As for example: Rom. 8.8. They that are in the flesh, cannot please God: Pope Syricius thus interpreted it, To be in the flesh, is to be married, therefore the Priests must not marrie. Ioh. 6.53. Except yee eate the flesh of the Sonne of man, and drinke his blood, yee haue no life in you: Pope Innocent 1. thence determined the abso­lute necessitie of the Eucharist to saluation, and therefore it must be giuen to infants. Luk. 22.38. Behold two swords here: Pope Bo­niface 8. interprets it of the temporall and spirituall sword deliue­red to the Pope. Nay, they haue not onely erred many of them, but been grosse and wicked heretikes. Liberius Pope about the yeare 350. was an Arrian, and subscribed to the vniust condem­nation of Athanasius, and afterwards as an obstinate heretike was deposed. Honorius the 1. ann. 626. was a Monothelite, held that Christ had but one will, and so but one nature: and for this heresie was condemned in three generall Councells. In the yeare 1408. at a Councell held at Pisa, consisting of a thousand Diuines and Lawyers, two Popes were deposed as once, to wit, Gregory 12. and Benet 13. the tenor of whose depriuation calls them notorious scismatikes, heretikes departed from the faith, scandalizing the whole Church, vnworthy the Papacie, cut off from the Church. What? must we obey in error, scandall, and heresie? or can the [Page 252] 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 knewe which was the right Pope, or the cheife Pastor, whither should men go for their determination of controuersies in religi­on? or when themselues disagree in interpreting Scripture, how can we know which of them to leane vnto? See an example: Mat. 16.18. Thou art Peter, and vpon this rocke I will build my Church: some Popes vnderstand it of Peters person, some of Peters chaire, which they say is at Rome, some of Peters confession. We haue all vnerring Popes, maintaining these seueral interpretations; how shall we chuse the best? what, vpon a Popes word? euery one of them hath that. Therefore there must be a superiour interpreter, and more infallible, namely, the Spirit of God in the Scrip­tures.

4. How know we he hath any authoritie ouer any other Bi­shop, seeing the Scripture giues him none? How may we knowe he is not carried by affection, seeing he is a partie in the Churches Controuersies, and by Canon cast out from beeing a Iudge? How know we no appeales lie from him, seeing the Fathers haue appea­led from Councels which are aboue him? How can we know that he sits in Peters chaire vpon earth, seeing the Father hath taught vs, Cathedram in coe­lo habet, qui i [...]tus docet cord [...]. Aug. That hee sitteth in heauen who inwardly teacheth mens hearts?

Therfore we renounce all such corrupt Iudges, and leane to the vncorrupt Scripture.

Vse. 2. Secondly, seeing the Scriptures are the best Commentaries of themselues, and the Iudge and decider of all doctrines and con­trouersies; Ministers that would stablish truth of doctrine, must be carefull to prooue and iustifie all their collections of doctrine out of Scripture: for thereby they setle the faith of their people vpon a sure ground of faith and manners: all other foundations are sandy, all other proofes liable to exceptions. Why then should Protestant-Preachers, who defend against Papists the sufficiencie of Scripture to make Gods people perfect, and hold it the rule and square of all doctrine, crosse their iudgement by their practise? for euery place of Scripture alleadging a dozen or twentie testimo­nies of Doctors, Fathers, Councels, nay profane Poets and hea­thens; all which are darkenes it selfe, and without light, further then they borrow from the Sunne in the Scripture.

I am not so nice, as that I thinke not there may be a sparing and sober vse of humane testimonies in Sermons; sometimes in cases of [Page 253] Grammar; sometimes in matters of great controuersie, to shew the consent of the auncient Church, especially dealing with an ad­uersarie that will claime all antiquitie for him; sometime by way of conuiction, to shame Christians by the heathen, as the Lord did the Iewes by Chittim and Kedar, and the sluggard by the pismire. Neither am I an enemie to learning, but would haue a man well seene in naturall Philosophy, in humane literature, in the writing [...] of Fathers and Schoolemen, and be as a good housholder stored with things new and olde. But needlesly, and for ostentation, to giue tongues vnto dead men, and in the message of God, to put to si­lence the voice of God, speaking in the Scripture, to set vp Hagar the handmaid aboue Sarah her mistresse, is a feareful sinne against God and his word, and a crying sinne of these dayes; wherein for a man to tie himselfe close to the Scripture without such flouri­shes, and to scorne to send a rich Iewell to the painter, is to bring a blot on himselfe, that he is a man of no learning. For what mea­neth else that common crie, that no man is against this manner of preaching, but they that cannot vse it? Well hath he learned his art that can most hide it here, that God may haue all the glory: for he is not commended here, whom men praise, but whom God al­loweth. The Apostolicall teaching of Christ was not in words which mans wisedome teacheth, but Gods: he is the best scholler that can teach Christ plainlyest: and for my part, if I would set my selfe to be idle, I would chuse that kind of Preaching which is counted so laborious. The same I say for disputations and con­trouersies in the Church and Schooles: neuer can we looke for an ende of them, till we tie the determination of them to the Scrip­ture alone, the right Iudge. A stratageme of Satan for Antichrist to flie the Scripture which should soone end controuersies, and hide his poyson in the infinite windings of Fathers, Councells, traditions, &c. Well I know, that God hath a secret worke in pu­nishing the vnbeleeuing world, by the continuance of the man of sinne till his time come: but hauing well thought of the props on which he standeth, yet in the dayes of such light, there is none that doth him more seruice, then this hiding of his mysterie in such a thicket of vncertainties, wherein it is impossible to come to any end or issue. We may follow the fox frō one burrrow to another, and from hole to hole, because we are forced. But whosoeuer lookes to come to an ende of controuersies, by following him from Father to Father, from Councell to Councell, from one De­cree [Page 254] to another, from one Tradition to another, with infinite la­bour examining and scanning the words and syllables of auncient and later times, hee shall fall short of his expectation: For all this while the determiner of the controuersie is not present, but set aside.

And what other reason can be giuen, that wheras the chase and pursuit of that beast of Rome hath been continued with extraordi­narie speed and strength for aboue these hundred yeares last past, and he hath been followed into euerie hole wherein he hid him­selfe, yet the controuersies so beaten and canuased, are in mans eie as farre from composition or determination as at first, not one of them yeelded vp on either hand? I say, no other better reason can be giuen, but that we are not agreed of the Iudge of the cause; and so long as they can hold them off the Scriptures, they wil not be set downe by any other authoritie.

Vse. 3. Thirdly, this doctrine must prouoke vs to the diligent reading and study of the Scriptures: for hereby we shall come to be sta­blished in the truth, and able to discerne the abuse of Scriptures, by conferring them with themselues: this is the best way to keepe vs from errors and sects, and to finde out the true sense of Scrip­ture.

Obiect. But doe not our aduersaries read the Scriptures as dili­gently as we? and are not they as skilfull to compare Scriptures, and yet abide in error and heresie? Answ. Here we must consi­der, 1. the person that must read: 2. the rules to be obserued in rea­ding.

I The person must be a religious and rightly affected person, that must read the word with vnderstanding. Obiect. So the Papists say, that onely religious persons ought to read the Scriptures. Answ. Euery Christian ought to haue the booke of the law with him, as the Iewes had before their eyes, and in their hands continually, Deut. 6.10. euery Christian ought to haue the word of Christ dwell plenteously in him, Coloss. 3.16. euery one ought to be ready to giue a reason of the faith he professeth, to euery one that will aske, 1. Pet. 3.15. euery one ought to attend to the sure words of the Prophets and Apostles, as a light shining in a darke place: for so the Apostle Peter writeth to all Christians, and not onely the Clergie.

Yet no Christian ought to read vnprepared, neither can euery one read to profite, but such as are qualified, 1. With humility in the sense of our owne simplicity and infancie in heauenly things, [Page 255] becomming fooles in our selues, that we may subscribe to Gods wisedome in the Scripture, and captiuating all our own thoughts to the obedience of Christ. Psal. 25.9. God teacheth the humble. Matth. 11.25. Thou hast hid these things from the wise, and reuealed them to babes. And what is the reason that heretikes, Sophisters, and Papists of great learning, read the Scripture but vnderstand not, but because they giue not vp their reason and humane wise­dome, which is enmity to God; and scorne to be children, deliue­red to be taught and formed by our heauenly Master? 2. With desire and loue of Christ, and his truth: the scope of all the Scrip­ture is Christ, and thou must desire to know and aduance nothing but Christ crucified. Pro. 4.13. Loue wisedome, and shee shall keep thee. When men come prepossessed with opinions to set vp mens de­uises, and traditions, and wicked opinions, according to which they must interprete Scripture, and not examine them by the Scripture: or if they bring a purpose to magnifie the Pope, and aduance his religion in stead of Christs, no maruell if like the i­mages they haue eyes and see not, read and vnderstand not. They loue not Christ, nor will haue him to rule ouer them, but his Vicar, neither loue they the truth in the Canonicall Scripture fur­ther then it will stand with their Popish Canon law. Or, if a man come to read out of custome, and coldly without feruencie and loue, experience will tell him, though thus he read much, his pro­fite shall be but small. 3. With repentance, and faith, and a good heart. 2. Cor. 3.14. when the heart of Israel shall be conuerted to the Lord, the vaile shall be taken away: this vaile is naturall igno­rance, and infidelity. Where the former is, no maruell if the word read and knowne be not vnderstood, as a blinde man cannot see the sunne shining in his strength. Where faith is absent, and is not mingled with the word, it must needs become vnprofitable. Im­possible it is that the wisedome of God can dwell in a wicked heart; no man puts precious licour into a fustie caske. This is the cause, that men of great learning want sound vnderstanding, be­cause they want sound conscience. Hos. 14.10. The wayes of God are right, but the wicked fall in them.

4. With a purpose not onely to know, but to practise. Ioh. 7.17. If any man will doe my will, he shall know whether my doctrine bee from heauen. The scope of the Scripture, is not onely to beleeue in the Sonne of God, but to walke in the obedience of faith. Now if men read ouer all the Bible an hundred times, either for know­ledge [Page 256] onely, or for vaineglory, or to aduance themselues into pre­ferments, or to oppose the truth, as heretikes and Papists doe, no maruell if they neuer attaine the true sense of them.

5. With prayer for the Spirit to lead vs into all truth, because the Scriptures were inspired by Gods Spirit at first, and the same Spirit is onely able to acquaint vs with his owne meaning. If any man want wisedome, he must aske it of God, Iam. 1.5. so did Dauid Psal. 119.18. Open mine eyes, that I may see the wonderfull things of thy law. Is it any maruell, that they who flie the iudgement of Gods Spirit, and stand to the Church, Pope, Councells, and on­ly swallow that sense which they giue, and neuer looke after Gods Spirit, should misse of the true meaning of the holy Ghost, and fall into and tumble in a number of errours and heresies?

To these might be added meditation, diligence, keeping of or­der and time, speciall application, and the like. These things let them be brought to the reading of Gods word, and no man shall loose his labour, he shall be taught of God, who hath promised to reueale his secret to them that feare him.

So much of the qualification of the person.

II Now follow some rules, which a person thus qualified must learne, and keepe by him, to trie 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 plaine places expoundeth those which are more dif­ficult. Thus Nehem. 8.8. Ezra opened the Scripture, by compa­ring it with it selfe, and so made the people to vnderstand, as Iu­nius noteth out of the originall. So the Bereans hauing heard the doctrine of the Apostles, searched the Scriptures; that is, compa­red their doctrine with the doctrine of the old Testament. Thus the Apostles themselues, teaching Christs resurrection, Act. 2.16. prooue it out of the old Testament: viz. Psal. 16.10. Thou wilt not suffer thy holy one to see corruption. And to prooue that those words cannot be meant of Dauid himselfe, he appeales to another testimony in 1. King. 2. where it is said, that Dauid slept with his fa­thers, and lay buried in his sepulchre, and so saw corruption. This is a speciall way whereby the Scripture giueth wisedome to the sim­ple, Psal. 19.7. And for this purpose the Lord hath in great wise­dome tempered the Scripture with some hard places, to exercise mens senses, and trie their diligence in comparing of Scripture, whereof there were no need if there were no hard places. How [Page 257] comes it that many peruert the Scripture to their owne destructi­on, but because they conferre not one part with another, which would lead them into the right sense? How come the Arrians, when they heare Christ say, The Father is greater then I, and other such sayings, to hold to the death that Christ is not true God, coessentiall and coequall with his Father, but that they doe not compare this with other places; as Ioh. 1.1. That word was God▪ Philip. 2.6. He thought it no robbery to be equall with God: Rom. 9. — which is God blessed for euer. And consequently, that the for­mer place speakes of his humane nature, the latter of his diuine nature?

How could the Papists suffer shipwracke of faith, and hereti­cally erre in the foundation of religion, teaching iustification by the workes of the law out of Iam. 2.21. Was not Abraham our fa­ther iustified by workes? but that they conferre not other places to help them into the right sense; as Rom. 4.2. and 3.20. Wee are iu­stified by faith, without the workes of the law: and, Tit. 3.5. Not by the workes of righteousnes which we had done, but according to his grace he saued vs. Which places beeing compared shewe, that one speakes of iustification before God, as Paul; the other of iustification be­fore men, as Iames; the former of iustifying the person, the latter of iustifying the faith of the person.

When they read such places as these, Awake thou that sleepest: and, Turne you, turne you, O house of Israel; hence they conclude, man hath free-will in his owne conuersion. Whereas, would they compare these with other places, as Gen. 6.5. The whole imaginati­on of mans heart is onely euill continually; and, it is God that workes both the will and the deed, &c. the reconciling of such places would force them to see that till God worke vs, we are meere patients, and after that, acti agimus, beeing mooued we mooue: for his grace must not be idle in vs.

The lewd and disordered Libertine, when he reads that we are iustified by faith without workes, casts off all care of his conuer­sation: What can his workes doe? what need they? But he could not thus peruert the Scripture to his destruction, if he compared it with such Scriptures as say, that faith without workes is dead: and, that faith workes by loue. The reconciling whereof would teach them, that although works be excluded from iustification, yet not from faith: they must be in the person iustified, though not in the iustification of his person.

[Page 258]This conference of Scripture, is either in places parallel and like, or in such as seeme to be opposed, and vnlike.

The conferring of like places bringeth great light to the rea­der. As for example: 1. Cor. 7.19. Circumcision is nothing, and vn­circumcision is nothing. If we would vnderstand what is meant by this nothing, compare we it with, Gal. 5.6. In Christ Iesus neither vn­circumcision auaileth any thing, nor circumcision: where nothing is, to auaile nothing, and is not referred to circumcision, or vncircum­cision it selfe, but to the person it is nothing to his saluation. So Psal. 110.1. Sit at my right hand till I make thy enemies thy footstoole. If we would know whom this is meant of, compare it with 1. Cor. 15.25. For Christ must raigne till he haue put all his enemies vn­der his feet. Psal. 2.7. Thou art my Sonne, this day haue I begotten thee: this place is explained by the like, Heb. 1.5. For to which of the Angells said he at any time, Thou art my Sonne, &c. Psal. 97.7. Worship him all yee Gods: what is meant by Gods, and whom must the Gods worshippe? see Hebr. 1.6. When hee brought his first borne into the world, he said, Let all the Angells of God adore him.

Concerning vnlike places we haue this rule, That they speake not either of the same thing, or manner, or time; and by wary ob­seruation of the circumstances, this will easily appeare in exam­ples.

1 Ioh. 16.13. the Apostles after the gift of the Spirit were led in­to all truth, and freed from errour. 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 conuersation: now Peters error was not directly in doctrine, but in conuersation with the Gentiles. So as the opposition is not in the same thing.

2 Isa. 59.21. My word shall not depart from thee, nor from thy seedes seed for euer, saith the Lord: yet Matth. 21.43. the kingdome shall bee taken from you? Answ. The Prophet speaketh of the whole true Church of God, which shall be perpetuall vpon earth: our Sauiour of the nation of the Iewes. So as the seeming opposition is not in the same.

3 Luk. 17.19. Thy faith hath made the whole: here faith is greater then charitie: but in 1. Cor. 13.13. charitie is greater then faith. Ans. They speake not of the same faith: the former place speakes of iu­stifying faith considered with his obiect Christ, which not abso­lutely [Page 259] as a qualitie, but relatiuely as apprehending Christ, is greater then charitie: the latter of miraculous faith, which is lesse.

Rom. 7.22. Paul delights in the Lawe of God: yet, v. 23. Paul resi­steth 4 the Law of God. Answ. 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 latter he rebelleth against it.

Luk. 10.28. Life is promised to the worker, This doe and liue: 5 Rom. 4.3. not to him that worketh, but to him that beleeueth, is faith imputed to righteousnesse. Answ. Both speake 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 pro­mises life to the beleeuer.

Ioh. 5.31. If I giue testimonie to my selfe, my testimony is not true. 6 Ioh. 8.14. If I testifie of my selfe, my testimonie is true. Answ. Consi­der Christs testimonie two wayes: 1. As the testimonie of a sin­gular man, and thus considering himselfe as a meere man, he yeilds to the Iewes, that his testimony were vnfit, and not sufficient in his owne cause, because by the law, out of the mouth of two or three witnesses euery word must stand: but, 2. Consider him as a diuine person, comming from heauen, and hauing his Father gi­uing witnesse with him, thus his testimonie is infallible, not sub­iect to passion or delusion: And of this the latter place speaketh.

Matth. 10.8. Freely yee haue receiued, freely giue. Luk. 10.7. The 7 workeman is worthy of his wages. Answ. The places speake of the same persons, but not of the same workes; the former of miracu­lous workes, which are not to be bought and sold for money (the vse of them being onely to forward their ministerie:) the latter, of the function of preaching, and labour in building the Church: e­quity requires that he that laboureth in the ministry, should re­ceiue recompence for his labour, Gal. 6.6.

Hos. 13.9. God is not the author of euill. Amos 3.6. There is no 8 euill in the citie which the Lord hath not done. Answ. It is not the same euill; but, that the euill of fault, this the euill of punish­ment.

Prou. 20.9. Who can say, my heart is cleane? Matth. 5.8. Blessed 9 are the pure in heart. Answ. 1. A man absolutely considered in him­selfe is all impure; so the former place speaketh: but relatiuely considered in Christ, he is pure; so the latter. 2. No man is pure in [Page 260] respect of the presence of corruption, but the godly are in respect of the efficacie and rule of it.

10 Mark. 16.15. The Apostles must goe out into all the world. Matth. 10.5. They must not goe into the way of the Gentiles. Answ. Distin­guish times, and the Scripture will be consonant enough: the for­mer place is meant of preaching after Christs time; the latter, while he was liuing on earth. Both are true, because the times are diuerse.

11 Ioh. 3.17. God sent not the Sonne to iudge the world. Ioh. 5.27. The Father hath giuen all iudgement to the Sonne. Answ. The time of his abasement, at his first comming, when he came not to iudge, but to be iudged, must be distinguished from his second comming in glory and maiestie, to iudge the quicke and the dead: of this the latter.

12 Exod. 20.15. Thou shalt not steale: chap. 11.2. Robbe or spoyle Egypt. Answ. A speciall commandement of God neuer opposeth a generall, but is onely an exception from it. So of Abrahams men­tall slaying of his sonne. If a man of himselfe should steale or kill, it is sinne; but if God bid, it is not.

13 Malac. 3.6. I am the Lord, I change not: yet it seemes he is change­able. Ier. 18.7. Answ. The Scripture speakes not in the same re­spect: God changeth not in himselfe, but in respect of vs: hee is changed (as the schooles speake) non affectiuè, sed effectiuè, in re­spect of his work, not of his affection: for so there is no variable­nes or shadow of change in him.

14 Psal. 18.20. Iudge mee according to my righteousnesse. Psal. 143.2. Enter not into iudgement with thy seruant. Answ. There is a two­fold righteousnes, one of the cause, another of the person: by this latter he will not be iustified by himselfe, but in the other he de­sires to be iustified: his cause was good, there was no such thing as they laid to his charge. If Iob would dispute with God, his owne cloathes would make him vncleane: but when he dealeth with his calumnious friends, he saith, I will neuer let goe mine innocencie▪ till I die.

Luk. 1.33. — of his Kingdome there shall be no ende. 1. Cor. 15.24. 15 He shall deliuer vp the Kingdome to his Father. Ans. Luke speaketh of Christs Kingdome in respect of it selfe, the Apostle in respect of the administration of it. In the former respect it shall neuer be a­bolished, Christ shall alwaies haue a people to rule, alwaies a Lordship and Headship; but he shall giue vp his Kingdome in re­spect [Page 261] of the manner and meanes of administring it, he shall not rule as now he doth, by Magistrates, Ministers, the Word, Sacra­ments, and other ordinances.

Isa. 64.6. All our righteousnesse is as filthy ragges. Ephes. 5.27. 16 The Church is called glorious, not hauing spot or wrinkle, or any such thing, but holy and without blemish. Both are true: the Prophet speakes of the Church militant, the Apostle of the Church trium­phant.

Act. 15.10. Circumcision, and such like rites, are called heauy 17 yoakes, which neither the Apostles nor their Fathers were able to beare. 1. Ioh. 5.3. To them that loue God, his commaundements are not greiuous; and his yoake is an easie yoake, Matth. 11.30. Answ. They were intolerable in respect of the rigor wherein Moses pro­pounded them, to be fulfilled: but not in respect of imputation (of Christs righteousnesse,) inchoation (of inherent righteous­nes,) and acceptation, God accepting the will and faith, for the deed: Christ stood between those heauy burdens and vs, and car­ried away the curse of the law.

Act. 15.27. Circumcision is abrogated: yet Paul circumcised Ti­mothie, 18 chap. 16. v. 3. Answ. True, it was taken away as a Sacra­ment, but it was not yet honourably buried, and therefore it re­mained onely as a ceremoni e.

Matth. 9.6. The Sonne of man hath power to forgiue sinnes. Luk. 19 23.34. Father forgiue them, they know not what they doe: why prayes he thus to his Father, if himselfe might forgiue them? Answ. Though all the Persons in Trinitie forgiue sinnes, yet not in the same manner: the Father bestowes, the Sonne merits, the holy Ghost sealeth vp and applyeth remission of sinnes.

Ioh. 10.29. None of my sheep, no elect shall perish, none shall plucke 20 them out of my hands. Iudas was elected, Matth. 10.4. and yet peri­shed, was the Sonne of perdition, Ioh. 17.12. Ans. Election is two­fold, either to life eternall, whereof Iohn speaketh, chap. 10.29. and so Iudas was not elected: or to the office of Apostleship, and from this he fell.

Ioh. 1.8. He was not that light. Ioh. 5.35. He was a burning and 21 a shining light. Answ. It speakes not of the same light: Iohn Baptist was not the Sunne of righteousnesse, the Messias, that light that brought light in the world; but he was a light, and gaue a nota­ble testimonie to that light.

Mic. 5.2. Bethlehem was little among the thousands of Iudah. Math. 22 [Page 262] 2.6. Thou art not the least. Answ. The Prophet speakes of it as it was in his time, in it selfe, as it was of a little circuit and compasse: but the Euangelist, as it brought forth Christ the Sonne of God, the Messiah: in this respect it was great, which in it selfe was but of small estimate.

23 Gen. 2.18. God said, It is not good for man to be alone. Paul saith, It is good for a man not to touch a woman, 1. Cor. 7.1. Answ. God speaketh so, 1. ratione medij, because of propagation: 2. remedij, to auoid fornication, and wandring lusts: 3. mysterij, because marri­age should be a type of the vnion between Christ and the Church: 4. & adiutorij, because man wanted a fit helper. But the Apostle speakes not simply, but comparatiuely; 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 haue the burthen of a family in such times. Againe, he speakes of such as himselfe is, such as haue the gift of continencie.

24 Ioh. 10.27. Reach hither thy finger, and thy hand, and thrust it in­to my side: yet, ver. 17. he saith to Marie, Touch me not. Why so? Answ. Because Thomas must beleeue, and haue his faith helped, who professed he would not beleeue, vnlesse he might touch him▪ but Marie beleeued, and did not neede this indulgence, shee would hold him with her, and haue the comfort of his bodily pre­sence.

5 Rom. 14.9.— that hee might bee the Lord of the dead and liuing. Matth. 22.32. God is not the God of the dead, but of the liuing. Can God bee the God of the dead, and not the God of the dead? Ans. Christ speakes not simply as the Apostle doth, but in the sense of the Sadduces, and by an hypothesis of their surmise: as if he should say, God is not the God of such dead, as you surmise shall neuer rise againe: but because they are indeede to rise againe, God is their God.

Rule. 2.Another rule to be obserued in reading, to get the true sense of Scripture, is this: If any place seeme to vphold sinne directly, it must be expounded by a figure; as, 1. King. 18.27. Cry aloud, for hee is a God, either asleepe, or in a iourney, or pursuing his enemies. Here is a manifest Ironie. Matth. 26.45. when Christ tooke his Disciples asleepe the second time, after he had commaunded them to watch, he saith, Sleepe on; which was a sharpe reprehension of their dulnesse. The like may be said of these places, Iudg. 10.14. [Page 263] 1. King. 22.15. Eccles. 11.9. Mark. 7.9.

In all doubtfull places, let vs euer receiue that exposition, which is according to the analogie of faith: Rom. 12.6. Rule. 3. If any man prophesie, that is, haue a gift of interpreting, let him interpret accor­ding to the analogie of faith: so that if the letter of a Scripture crosse the analogie of faith, that is, agree not with the summe of the do­ctrine of faith, contained in the Decalogue, Creed, and Lords prayer, it must be vnderstood by a figure. As for example: Where the text saith, This is my body; seeing the literall sense fighteth with the Article of faith, by which we beleeue that Christ is ascended into heauen, and sitteth at the right hand of God, till he returne to iudge the quicke and the dead, it must be vnderstood in the fi­gure, vsuall to Sacraments, by which the thing signified is put for the signe: and contrariwise. So, Luke. 7.47. Many sinnes were for­giuen her, for shee loued much: to gather hence merit of remission for our workes of charity, with the Papists, is against the ground of faith, by which we beleeue remission of sinnes, which is direct­ly opposite to merit.

Great diligence must be vsed to discerne the right scope of the place doubted of; which beeing neglected, Rule. 4. makes way to mani­fold errours. See an instance: The good Samaritan shewed mer­cie to the man that fell among theeues, and was left halfe dead, and wounded. Now to gather hence, with the Papists, that men are but halfe dead in sinne, and beeing a little holpen by grace, are able to worke out their saluation, is to misse the cushion, and wander beyond, and beside the scope of the place; which is, to shew who is our neighbour, and what charity binds vs to, and not what we can doe of our selues. Besides, beeing a parable, it prooues nothing besides the maine scope. Else one might hence prooue, that of all men Priests and Leuites are most vnmercifull, and that there is chance.

If a doubt rise out of a promise or threat, Rule. 5. know that they are all conditionall, although the condition be not expressed. Yet fortie dayes, and Niniue shall be destroyed; with a secret condition, except Niniue repent. So a promise of long life is made to the godly, and yet they often die young: therefore a secret condition must bee vnderstood, thus, vnlesse God see it better for them to take them away young from the euill to come. Isa. 38.1. Set thy house in order▪ for thou shalt die, and not liue: yet Hezekiah liued fifteene yeares afterward: therefore there must be vnderstood the condi­tion [Page 264] of Gods will, which was concealed. Gen. 20.3. God said to Abimelech, Thou shalt die for the woman, yet he died not: the ex­ception was, Vnlesse thou restore her. See this rule at large in Ezek. 33.13.14.

Rule. 6.Neither sticke too fast to the letter, nor yet insist too much in allegory or metaphors. The Iewes greatly sinned in the first, and are yet held from their conuersion by this plot of the deuill. For as the multitude of them in the Prophets time, while the Ceremo­niall law stood in force, stucke to the outward ceremony and let­ter, and offred sacrifices and beasts, and did such things as were commaunded, but went no further; they washed the outside, but not the inside; they offred the blood of beasts▪ but rose not so high as the blood of Christ; they killed the bullockes and sheep, but not their sinnes, nor tooke notice of that mortification of cor­ruption, which these would haue put them in minde of: So at this day, reading the prophesies of Christs spirituall kingdome, set out vnder the types of most flourishing temporall kingdomes, they sticke in the letter and loose the sense, denying the Mes­siah to be come, because they see not that flourishing estate and temporall happinesse, which they grossely and carnally i­magine.

This was the iudgement of God vpon Origen, who was in such extremities in both these, that although his wit serued him to turne all the Scripture almost into allegories, yet he stood most absurdly to the very letter: as in that of Matth. 19.12. Some haue made themselues chast for the kingdome of heauen: he foolishly inter­preted the place, and made himselfe be made chaste by men, not discerning Christs distinction, who speakes of three sorts of Eu­nuchs, Euseb. eccles. hist. lib. 6. cap. 8. some so borne, some violently cut and made so by men, some voluntarily by repressing their lusts, abstinence, tempe­rance, &c. this last he confounded with the former. And hee might aswell haue pluckt out one of his eyes, because Christ saith, It is better to goe into heauen with one eye, &c.

So on the contrary, many heretikes haue defended their here­sies onely by translating of Scriptures into allegories. The Apo­stle speakes of such as denying the resurrection of the body, turne all the testimonies of the resurrection into an allegorie, meaning thereby onely the spirituall resurrection of the soule from sinne. Of which sort was Hymeneus and Philetus, who de­stroyed the faith of certaine, saying the resurrection was past al­readie, [Page 265] 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 be the husband of one wife, turne it into an allegorie (I had like to haue said, a iest:) He must, they say, be the Bishop of one Bishopricke; as though his children must not be gouerned in his owne house, which is plainely di­stinguished from his Diocesse, 1. Tim. 3.4.5. Thus they defend the sacrifice of the Masse, by Gen. 14.18. where it is said, that Melchisedec brought forth bread and wine to Abraham, and hee was the Priest of the high God: with them this must needes signi­fie, that the Priest offers Christ to God, for the sinnes of quicke and dead.

In euery small diuersity and difference in numbers, Rule. 7. which are historically mentioned, we must not suspect errour in the Scrip­ture, but our owne ignorance. Act. 7.14. All the soules which came with Iaacob into Egypt, were seuentie fiue: but in Gen. 46.27. they were seuentie soules. Here are fiue ods. Some say, Luke followes the translation of the Septuagint, which was famous and of great authority, and would not bring his history in disgrace for so small a difference. I doubt not but Luke, and Steuen, and Moses agreed. M ^r. Iunius thinkes that Steuen mentioneth the foure wiues of Iaa­cob, and his two sonnes, Er and Onan that were dead, excluding Iaacob himselfe; but they came not into Egypt. Caluin and Beza thinke there was some errour in the writers: which is not vnpro­bable, seeing in writing the Greeke, the word [...], signifying fiue (beeing in the margent) might easily creepe into the text for [...], which signifieth all. And thus both Moses, and Ste­uen, and Luke may be reconciled, who both likely wrote seuenty.

But howsoeuer, according to our rule, the Spirit of God often in setting downe numbers, vseth the figure Synecdoche, a part for the whole, and in a diuers respect putteth downe a greater or lesse number. As for example: 1. King. 9.28. Salomon sent his seruants, who tooke from Ophir 420. talents of gold: 2. Chron. 8.30. he tooke thence 450. talents of gold. Here is 30 talents ods. Answ. They receiued of King Hiram 450. which they brought to Salomon, partly in substance, as the 420. partly in account, much beeing spent about the charge of the nauie, euen the 30. talents. 1. Sam. 13.1. Saul raigned two yeares ouer Israel: whereas he raigned forty yeares, Act. 13.21. Answ. He raigned two yeares well, de iure, [Page 266] lawfully: but beeing reiected from beeing King, the other are not numbred. Iunius vpon this place prooues this interpretation by foure arguments.

Matth. 17.1. Christ tooke Peter and Iohn the sixt day after: Luk. 9.22. eight dayes after. Answ. Both are true in a diuerse respect: Matthew accounts onely the intermediall dayes, not the two ex­treame peeces; Luke accounts them all. Sometimes some numbers are cut off for breuity, and to make the number runne more full and round: as in Iudg. 20.46. of the Beniamites were slaine fiue and twentie thousand; here wants an hundreth, as appeares v. 35. for the foresaid reason. 2. King. 15.33. Iotham was 25. yeares old when hee beganne to raigne, and he raigned 16. yeares in Ierusalem: yet it is said in the 30. verse, in the twentieth yeare of Iotham the son of Vzziah. Answ. The former text speakes of the yeares that Io­tham raigned for himselfe: but he had raigned 20. yeares in his fa­thers time, beeing strucke with leprosie for medling with the Priests office; and all the yeares he raigned in his fathers life time are counted to his fathers raigne; for he was not Rex for that time, but prorex.

The like rule also we must obserue in diuersities of names and places, if we would not sticke in the sand. As in this example: Matth. 27.9. It was fulfilled which was spoken by the Prophet Ieremy: whereas it was spoken by Zacharie, c. 11.13. and not by Ieremie. Many learned men trouble themselues more then needs in recon­ciling this place. 1. Some say, that S. Matthew ioynes together both one place in Ieremie, c. 18.1.2.3. of the potter, and this of Zacharie, 11.13. But there is little or no agreement betweene them. 2. Some say, that it is not in Ieremies writings that are Ca­nonicall, but in some Apocryphall writings of Ieremy, which the Iewes had, and which Chrysostome confesseth he saw wherein these words were. But it is not likely, that the holy Euangelist would leaue a Cononicall text, and cite an Apocryphall; or giue such cre­dit to that, or seeke to build our faith vpon it. And by our rule that booke should be Canonicall. 3. Some say, that Matthew forgat, and for Zacharie put downe Ieremie: but with more for­getfulnesse, that holy men writ as they were mooued by Gods Spirit. This errour Erasmus takes hold of, from Augustine, who in his third booke concerning the consent of the Euangelists, chap. 7. defendeth and excuseth this errour. 4. Some thinke it the errour of heedlesse writers, who might easily so erre: but all the [Page 267] oldest copies, and the most ancient Fathers haue the name of Ieremie. 5. Some say, that Zachariah beeing instructed and trai­ned vp with Ieremy, did deliuer it by tradition from Ieremy, and so Ieremy spoke it by Zachariah: which might be true, because it is said in the text, As was spoken by Ieremie, not, written. But 6. the most compendious and likely way of reconciling is this, that Zachary and Ieremy was the same man, hauing two names, which was very vsuall among the Iewes: as Gedeon was called Ierubaal and Ierubesheth, Salomon was called Iedidiah, Iethro was called Hobab and Reuel, Iehoiacim Ieconias and Coniah, Hester was called Edissa, Simon Peter Cephas and Bar-iona, Matthew was called Leui, Ierusalem Iebus and Salem, &c.

These are such rules as not only the learned (who besides these haue the benefit of arts and tongues, the knowledge of phrases, the benefit of disputation, and the like,) but euen the simplest may make good vse of: 1. To vnderstand the Scripture aright, and so discouer the subtilty of Satan, and seducers. 2. To conuince er­rour, and let others see their errours, and so gently lead them backe into their way againe. 3. They be great meanes to iustifie the truth, and glorifie God. 4. Practisers of them haue comfort in themselues, that they are louers of the truth, and desire to find it, euen with much labour and industry. 5. The want of this dili­gence and study of Scripture, is the very cause, that so many stag­ger and doubt of our religion, & are so indifferent that they cannot tell whether to leane to Papists or Protestants, and so hold doubt­full to their death. Yea, and many goe away and fall off from vs, and depart to Antichrist [...] which is a iust iudgement of God vpon them, because they were so farre from receiuing the truth in the loue of it, as they would neuer take paines to search into the Scripture, which witnesse of the truth.

WE are now come to speake of the allegation it selfe, and the force of the reason, taken out of Deuter. 6.16. where the Israelites are forbidden to tempt the Lord, as in Massah. How they tempted him in Massah, is set downe in Exod. 17.7. beeing in want of water and distresse, they contended with Moses, and said, Is the Lord amongst vs? 1. They doubted of his power, and so would trie whether he could giue them water in this their want: for the word nasah, properly signifies to make triall; as Dauid is said not to haue tried and prooued before to goe in armour, 1. Sam. [Page 268] 17.39. where the same word is vsed. 2. They doubted of the truth of his promise, not beleeuing him to be amongst them, as he had promised, vnles he would shew them in all hast some signe of his presence, in present supply of their necessitie; and therefore they say, Is God amongst vs?

Now marke how aptly and wisely our Lord and Sauiour appli­eth this place. I. In his choise: he is now on the pinacle, and in a dangerous place, and well knowes that this prohibition was a fit­ter place to study and meditate on, then those large promises in that most comfortable Psalme. For howsoeuer all Scripture is pro­fitable and diuine, yet some Scriptures fit some persons, and some occasions, better then other. It is a true and comfortable promise, Isa. 1.18. Come, let vs reason together, though your sinnes were as redde 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 inuite the Iewes till they be humbled. It is true, God heares not sinners: but such a place is not so fit to be meditated on, and applyed by such as are seriously beaten downe alreadie in the sight and sense of sinne. Hee that prouideth not for his family, is worse then an infidell: a true and holy speach: but if a couetous man apply it, it hurteth him, he hath other places to study on; as, Beware of couetousnesse: and, coue­tousnesse which is idolatrie, is one of the sinnes which shuts out of hea­uen. The holy heart of Christ could equally meditate and apply all Scripture; but by this his choise, he would teach vs to make choise according to occasions. II. In direct meeting the deuils drift, which was to mooue Christ to vaine confidence, and make tryall whether he was the Sonne of God, or God his Father, by throw­ing himselfe downe. Comparing this place with the former, hee shewes him, that it giues him no leaue to cast downe himselfe: for this were not to trust God, but to tempt God, as the Iewes did in Massah: but I doubt not of my Fathers power, and therfore I need not trie it. I distrust not the truth of his promise, and presence with me, what need I make triall of it? I haue a commandement, which I must not separate from the promise, as thou doest. Thou pretendest a promise, but no promise extends to the breach of a­ny commaundement, but hath his ground and dependance vpon some commaundement or other. Thou wouldst haue me cast my selfe downe, and promisest helpe, but no promise can secure him, that attempteth that wherein hee tempteth God, as this action would.

[Page 269]In the words are, 1. the person that must not tempt, Thou: 2. the person that must not be tempted, The Lord thy God: 3. the a­ction of tempting, not tempt.

I. The person, Thou. Some thinke that the pronoune [ Thou] is to be referred to Satan; and [ the Lord th [...] God] to Christ him­selfe, as though Christ had said, Thou shalt not tempt me. But, 1. It was neuer written, that Sathan should not tempt Christ: if it had, it had been false. 2. It is a negatiue commandement of God, directed to his people, which bindes all persons, at all times, in all places; and not to be restrained to this occasion. 3. Satan was ir­recouerably fallen from the Couenant of grace; and so, although Christ was his Lord in respect of his power, yet not his God in re­spect of the Couenant of grace, which those words haue speciall respect vnto. 4. Satan proceeds to tempt him still, and therefore that is not the meaning. 5. Christ in this humble estate would not manifest himselfe, much lesse call himselfe Lord and God.

II. The person who must not be tempted. The Lord: if he bee a Lord, he must be feared, obeyed, honoured, not tempted or pro­uoked. Thy God: though he be my God and my Father, I must not presume, I must not abuse my Fathers goodnesse and prouidence where no need is. A loyall subiect will not presume vpon the cle­mencie of his Prince, to breake his lawes, or a louing child vpon his fathers goodnesse to offend him.

III. The action of tempting. To tempt God, is to prooue and try God (out of necessitie) what he can doe, or what he will doe, and whether he be so good, so mercifull, so iust, as his word and promise say he is: so, Heb. 3.9. Your Fathers tempted me, and prooued me, and saw my workes. The mother of this sinne is infidelitie and vnbeleefe, 1. of Gods power, as if his arme were shortened: 2. of his goodnes, as if he were not so carefull of his chosen as he is. For else what need I trie that which I were assured of? The issue of it, or the branches that shoot from this root, are put foorth, 1. In iudgement. 2. In affections. 3. In counsels and actions of life.

1. In iudgement and matter of doctrine, to preferre our owne conceits aboue the word of God, whereof the Apostle speaketh, Act. 15.10. Why tempt yee God, to impose a yoake vpon the Disciples neckes, which neither our Fathers nor we can heare? as if he should say, Why doe you of the circumcision, vainly swelling and trust­ing in your own strength, falsly conceiue and teach without war­rant, to anger the Lord with, that by the fulfilling of the lawe ye [Page 270] can attaine saluation, binding vp the power of God to the law as necessarie to saue men thereby? what an intollerable yoake is this, which no man is able to beare? What shall we thinke then of the Papists doctrine, who lay the same yoake vpon mens shoulders? What is their whole religion but a plaine tempting of God, and a prouoking of his anger, while they lay on men the yoake of the Law? This is the sinne of all other heretikes, who like the Pha­risies, set the word of God behind their owne inuentions, and properly and directly fight against faith, which leaneth it selfe wholly vpon the word of God. Faith lookes at Gods constituti­ons, it suffers not iudgement to arrogate aboue Gods iudgment; it beates downe humane wisedome 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 diffidence and distrust. Psal. 78.18. They tempted God in their hearts, in requiring meat 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? v. 19. 3. a denyall of his presence; If God were a­mongst vs, he would prepare vs a table: 4. making hast, and ap­pointing of time, and place, and the manner of helping them; hee must now, in the wildernesse set vp a table: 5. wantonnesse, hauing sufficient and necessarie Mannah and water, by an immediate hand of God, they must haue meat for their lust. 2. By curiositie, when men vainely desire extraordinarie things, and neglect ordinarie, and must haue such signes as they list, either out of meere curiosi­ty, as Herod would haue a signe onely to please himselfe in some rare sight; or in pretence of confirming them in the truth, as the Iewes, when Christ had sufficiently confirmed his heauenly do­ctrine with powerfull miracles, they reiected this, and must haue a miracle from heauen, Matth. 16.1.

Quest. Is it not lawfull to aske a signe? did not Gedeon, Iudg. 6.17. and Hezekiah aske a signe, and Moses, and it was graun­ted? Answ. Yes, it is lawfull in foure cases. 1. When God of­fers a signe, we may require and aske it, as he offred one to He­zekiah: and not to require it is a sinne, as in Ahaz, who when the Lord bade him aske a signe, he saith, hee will not aske a signe, nor tempt the Lord, Isa. 7.11. But he tempted the Lord now not in tempting him, and greeued him much, v. 12.

[Page 271]2. When an extraordinary calling and function is laid vpon a man, he considering his owne weakenesse, and the many opposi­tions which he shall meet withall in the execution of it, may for the confirming of his faith, demaund a signe: and this was Gede­ons case, who of a poore man of the smallest tribe of Israel, was extraordinarily called to be a Iudge and Ruler. Or when such an extraordinary worke or calling is to bee made manifest to the world to be from God, for the better prospering of Gods worke, a man may desire a signe, as did Moses Exod 4. and Elijah.

3. When God giues an extraordinary promise to his seruants, of effecting something aboue all they can see or expect, he plea­seth to condescend to their weaknes, and for confirming of their faith he heares them asking a signe: as Hezekiah beeing extraor­dinarily restored, seeing 1. his owne extreame weaknesse; and 2. the word of God passed, Set thy house in order, for thou shalt not liue but die, required a signe: and God affoarded him an ex­traordinary one. The Virgin Mary had such an extraordinarie promise as neuer was, to be a mother without the knowledge of man; she asked how that could be: God gaue her a signe, saying, Thy cousin Elizabet hath conceiued, and shall beare a sonne, and so shalt thou.

4. When an extraordinary testimony to a new forme of do­ctrine is requisite, extraordinary signes may be required. As for example: The Gospell at the first publishing of it, was ioyned with the abolishment of all the ceremoniall law, and all the ordi­nances of Moses, and bringing in a new religion (in respect of the manner) through the world, against which both Iewes and Gentiles could not but be deadly enemies. Now the Apostles did desire and obtaine the power of working many signes and won­ders, of healing, killing, raising the dead, commanding deuills, and the like.

But to aske a signe out of these cases, is a prouoking and temp­ting of God: as 1. out of diffidence or malice, as the Iewes bade Christ come downe from the crosse, and they would beleeue him, assuring themselues he was neuer able to doe that. 2. For curiosity and delight; as Herod desired to see some meruaile; or for satisfying our lust, as Israel. 3. For our owne priuate ends, not aiming di­rectly at Gods glory, and deniall of our selues; as the Iewes fol­lowed Christ not for his miracles but for their belly, and the bread: and the Virgin Mary herein failed, requiring a miracle of Christ, [Page 272] rather for a preuention of scandall for the want of wine, then the manifesting of Christs glory; for which Christ checked her: for it was a priuate and light respect, to which miracles must not be commaunded, Ioh. 2.4. 4. for confirming of that doctrine and authority, which is sufficiently confirmed already▪ Ioh. 2.18. Shew vs a signe, why thou doest these things, why thou whippest out buy­ers and sellers out of the Temple. He shewes them none, they tempt God herein; was not the whipping of them out, and the authority he had shewen, signe enough of his diuine authority? did not he solely and alone ouerthrow and turne out a number of them without resistance? did not he by his word challenge the Temple to be his Fathers house, and himselfe the Sonne of God? Hauing thus confirmed his authoriry by this signe, he would shew them no other.

Thus the Papists as a Pharisaicall seede tempt God, looking for more miracles to confirme the same doctrine, which Christ and his Apostles haue sufficiently confirmed by many and pow­erfull miracles. When they prooue that wee teach another do­ctrine, we will shew them other miracles.

III. To tempt God in action, is thus: 1. To enter vpon any thing without a calling: for that is to step out of our way, when we doe that which we haue neither word nor promise for: this is in the text. 2. To walke in a course of sinne, and liue in our wic­kednes, especially when the Lord by blessings mooueth vs to re­pentance. Malach. 3.15. They that worke wickednes be set vp: who be they? in the next words the Prophet sheweth, saying, They that tempt God are deliuered. So as all wicked persons are tempters of God. 3. To presume vpon extraordinary meanes, when ordinary meanes may be had: thus the 3. worthies of Dauid tempted God, that went for water in danger of their liues, whereas they might haue had it nearer in safety, 2. Sam. 23.15. but when they brought it to him, he considered how they had sinned to satisfie his sinne­full desire, and would not drinke it. And this is the tempting of God, intended in this place, to flie downe refusing the staires. 4. To runne into places, or occasions of danger, in soule or bo­dy, is to tempt God; as to runne into wicked company, or exercises. Peter, notwithstanding Christ foretold him of his weaknes, yet trusted of his owne strength, and went into Caiaphas his hall, and seeking the tempter found him, and himselfe too weake for him.

[Page 273]Our Sauiour would here teach vs what a dangerous sinne it is to tempt the Lord, it beeing so absolutely forbidden the people of God, not onely in the olde Testament, but in the newe. 1. Cor. 10.9. Neither let vs tempt Christ, as some of them also temp­ted him.

For 1. It is a plaine contempt of the Lord in his prouidence and constitutions, when a man either neglecteth the meanes, Reasons. 1. which God hath appointed to bring forward his purposes, or betaketh himselfe to such meanes as God hath not appointed. 2 2. It is a ma­nifest argument of infidelity, and hardnes of heart. When a friend promiseth mee to doe me good at my need, or to stand by mee in time of danger, I will feigne a need or danger, to trie whether he will be as good as his word or no; what doth this but imply a sus­pition in me, that my friend will not be as good as his word, ther­fore I will trie him before I need him? And thus he deales, that will needlesly tempt God. 3 3. No relation betweene God and vs may encourage vs to tempt him. He is our Lord, a strong God: doe wee prouoke the Lord? are wee stronger then hee? 1. Cor. 10.22. Let not the Princes of the Philistims dally with Sampson, for he is strong and will reuenge himselfe by pulling the house ouer their heads: the Lord is strong and mighty, Sampsons strength was but weaknes to him, therefore let not vs tempt him, least we goe away with the worse, as the Philistims did. He is our God, e­uen a consuming fire, Heb. 12.29. it is no safe dallying with fire. He is our father, therefore we must feare him as Iaacob knowes Isaac is his father, yet is afraid to goe to him disguised, least (said he) I seeme to my father to dally or mocke. 4 4. The greatnes of this sinne will appeare in the greatnes of his punishment. It cost good Iosiah his life, 2. King. 23.29. He would trie what he could doe against Pharaoh Necho, when he was admonished of the Lord, not to goe against him. For this sinne the Lord sware that not one of the Is­raelites aboue 20. yeares old should enter into Canaan. It cost the liues of 600000. men, besides women, who for tempting God, were destroyed of the destroyer, 1. Cor. 10.9. Good Zacha­rie for not beleeuing the Angell, which came with tidings of a sonne, was strucke dumb for requiring a signe. Euen the best, if they tempt God, shall not carrie it cleare away.

Obiect. Psal. 34.8. Taste, and see how good the Lord is: and, Rom. 12.2. prooue what that good and acceptable will of God is. Answ. There is a twofold knowledge of Gods goodnes: 1. speculatiue, by [Page 274] which we know God to be good in himselfe and to vs: 2. expe­rimentall, in something not reuealed. The places alleadged speake of the former, onely this latter is a tempting of God.

Vse. 1.This serues to discouer vnto vs, our fayling against this do­ctrine, and that euery of vs cannot so easily put off this sinne as we thinke for.

1. Is it not ordinary amongst vs, that read the word, and of Gods power therein? we heare his promises, we taste by experi­ence how good and bountifull God is, and yet in any strait, in eue­ry danger, we can be ready to tempt him as in Massah, saying in our hearts, Is God with mee? doth God regard mee? am I not cleane cast out of sight? can I euer be holpen, and swimme out of this di­stresse? Thus the vnbeleefe of our hearts is ready to make God a liar. When there was a maruellous great famine in Samariah, and Elisha said, To morrow at this time two measures of barely shall bee at a shekel, and a measure of fine flower at a shekel: a Prince answered, If the Lord would make windowes in heauen, could it bee so? hee an­swered, Thine eyes shall see it, but thou shalt not eate of it. And hee was troden in peeces in the gate for his vnbeleefe. 2. King. 7. ver. 19.

2. How generally are we in loue with our sinnes, which out of Malachi, we haue shewed to be a tempting of God? God hath powred abundant mercies vpon vs the people of England, yet we goe on to prouoke and tempt him; the more his mercies, the more our sinnes: how can this abusing of goodnes but heap vp wrath against our selues. Can there bee a greater tempting of God in his iustice, then to goe on and trade in sinne without re­pentance, presuming that God will not punish vs? What a num­ber of notorious wicked persons are resolued to adde drunken­nesse to thirst, and sinne to sinne, and yet at last meane to be sa­ued?

3. How hardly can we be kept from wicked companies and oc­casions? Though we be warned by Christs voice speaking in the word, as Peter was, yet we thrust into Caiaphas his hall, and the Players hall, which is the deuills schoole, and will not auoide oc­casions, till the ende of sinne bring sorrow and bitternesse incura­ble. How easily doe men loose the watch ouer themselues, against their owne resolutions, and the motions of Gods word and Spi­rit? when they might redeeme their precious time, gained from their speciall calling to the generall, in reading, meditating, prai­er, [Page 275] &c. presently the deuill thrusts them out of both callings, to gaming, drinking, or bowling, or such vnprofitable exercises. Oh when God layes you on your death-bed, this one sorrow (if God euer giue you sense of your estate) will be ready to sinke you; that you haue loosely and vnfruitfully parted with your time, and now you cannot buy an afternoone to bewaile the losse of many in, with all your substance.

4. How prone are we to venture and rush vpon any thing with­out a calling, or without a warrant? as when men cast themselues into vnnecessary dangers, hoping that God will deliuer them. Ma­ny runne on an head into vnlawfull contracts, without care of any word to guide them. Others strike the hand, and vndoe them­selues by suretiship. Others cast off profitable callings, and betake themselues to vnprofitable and hurtfull; as vsurers, and their bawds; and keepers of smoake-shops. And some will runne vpon 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 himselfe into the sea, in hope he should neuer be drowned; or on a perswasion hee should neuer be burnt, cast himselfe into the fire? Wee hauing stayres, are prone to leape downe: Christ our Lord would not do so.

5. How common a thing is it both in matters of soule and bo­die, to seuer the meanes from the ende, which is a plaine tempting of God, as our Sauiour here calleth it? Euery man hopes to goe to heauen, but neuer seekes the way. What a number will be sa­ued I by miracle? for meanes they will vse none: faith, repentance, knowledge, mortification, sanctification, they are strangers, yea enemies vnto. God fedde the Iewes miraculously in the wilder­nes, not in Canaan, not in Egypt where meanes were. Christ fed many people by miracle in the wildernesse, but beeing neere the city, he bought bread, Ioh. 4.8. God will neuer feed thee with the heauenly Mannah by miracle, where the meanes are to be had, but are neglected.

How many will either be saued as the theefe was on the crosse, or they will neuer be saued? they make their saluation but an houres worke, and make as short a matter of it as Balaam, who would but die the death of the righteous. What a tempting of God is this, as if a man would adde his oath vnto Gods, that he shall ne­uer enter into his rest? Christ hath sufficiently set forth his diuine power by that example of him on the crosse; he need not, nor will [Page 276] not doe it againe, in sauing thee by miracle. It is a better argu­ment, Christ saued the theefe at the last houre on the crosse, there­fore he will not so saue me, then otherwise. What a common sin is it to neglect the meanes, and despise the word, as a weake and silly meanes, as the Preachers be silly men? Oh, if we had greater meanes, some man from the dead, or some Angel from heauen, or some miracles, we could be better perswaded. A great tempting of God: as though his wisedome had failed in appointing suffici­ent meanes for the faith of his people. Christ reprooued this infi­delitie, Iob. 4.48. Except ye see signes and wonders, ye will not beleeue. Notably Luther: If God should offer me a vision, I would refuse it, I am so confirmed in the truth of the word. How commonly doe men stand out the threats of the word, plainly denounced against their sinne, euen in their owne consciences; which is nothing but to tempt God, and try whether he will be so iust and strict?

In the things of this life men tempt God many wayes.

II 1. Idle persons are tempters of God, that for working might releeue themselues and theirs, but they will not, and yet hope to liue: whose presumptuous tempting of him, God reuengeth either by giuing them ouer 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 ex­pected. These must haue water out of a rocke, and be extraordi­narily fed, thrusting themselues out of the ordinary course which God hath put all flesh vnder: viz. By the sweat of thy browes, thou shalt get thy bread. 2. The omitting of any ordinarie meanes of our good, or ouer-prizing of any meanes, is a tempting of God to take them from vs, and a reuenging of the abuse. Hezekiah, though the Lord say he shall liue 15. yeares, must not omit meanes, but take drie figges, and lay to the apostem. Asa must not trust to Phy­sicke: for then he shall neuer come off his bedde. 3. In our try­alls when wee murmure, grudge, make hast, or vse vnlawfull meanes, we tempt God, and incurre this great sinne. So as none of vs can wash our hands of it, but it will sticke with vs: and we had need daily to repent of it, because it daily thrusts vs vnder the displeasure of God.

Vse. 1.Labour we to nourish our confidence of Gods power and mer­cy, which is an opposite vnto this sinne, and striue against it. Quest. By what meanes? Answ. By obseruing these rules: 1. See that in euery thing, thou hast Gods word and warrant for that thou do­est: [Page 277] say not, I hope I may doe this or that; but I know I may do it. If thou hast a word, thou maiest be bold without tempting God: that is the ground of faith, and tempting of God is from infideli­tie. Act. 27.34. when Paul was in extreame perill, he tells the mar­riners, they should come safe to land. Why, what was his ground? euen a speciall word; the Angell of God told him that night, that none should perish.

2. Walke with God as Enoch, prouoke him not by sinne, then maiest thou pray vnto God, and secure thy selfe vnder his wing in danger without tempting him. So long as a man hath a good con­science with Paul, and an vpright heart with Hezekiah, he may be bold with God, and reioyce in himselfe, and assure himselfe that Gods power and iustice is his; he will not sinke in trouble, nor say, Is God with me?

3. Vse the meanes conscionably, which God hath appointed for the attaining of good ends. Paul had a word, that they should all come safe to land; yet they must not cast themselues into the sea, nor goe out of the ship. Neuer did any promise of God make the godly careles in the meanes. Daniel had a promise of returne out of Babylon after 70. yeares, and knew they should return: and turning the booke, and finding the time expired, he vseth the meanes, and is diligent with fasting and prayer, that God would ac­complish his word, Dan. 9.2. Iaacob had a promise of God, that he should returne into his countrey, he knew all the deuills in hell could not hinder the promise; yet seeing his brother Esaus wrath was a stoppe or barre, he vseth meanes to remooue this let; hee goes to God, and wrastles with him by prayer, then he sends his presents, and orders his droues with all the wisdome he could; and by this means preuented the danger. Christ himselfe hauing staires will vse them. Remember for spirituall life and naturall, he must eate that would liue: for spirituall warre and temporall, he must carrie his weapons that would ouercome: for earthly and heauen­ly haruest, he that would reape must sowe. The sicke needes the Physitian. In our earthly or heauenly [...]rauell, let vs with Iaacob preuent whatsoeuer lets would hinder vs from our country, or the end of our way.

4. Whether thou seest meanes or no, subiect thy will to Gods in all things. If he kill thee, yet trust in him still. Dauid in the want of meanes of comfort, said, Behold, here am I, let the Lord doe what­soeuer is good in his eies. The three children seeing no meanes of e­scape, [Page 278] escape, [...]nswered the King thus, Our God is able to deliuer vs; and if he will not, yet wee will not worship thy image: we are sure of his pre­sence, either for the preseruation of our bodies, or the saluation of our soules.

NOW are we come by Gods assistance, to the third and last Temptation of our Lord and Sauiour, which at this time hee sustained, and powerfully vanquished. For although our Sauiour had twice repelled his violence alreadie, yet notwithstanding Sa­tan continues his assault. [ Againe,]

Doctr.Whence we may note, the importunitie of Satan against Christ and his members, in temptation to sinne. That he is restles here­in against Christ, appeares in that hee dares set vpon him here a­gaine, and againe, and the third time, euen so long as he hath any leaue giuen him. And after this our Lord himselfe lead not a life exempted and freed from temptation: for, Luk. 4.13. Sathan left Christ but for a season. And for his members, we may see in Iob, how many armies of temptations he would haue oppressed him withal: one could not finish his tale of dismall tydings, till another came and ouertooke him; euen as one waue in the sea, ouertakes ano­ther. And in Ioseph, how did he stirre vp the hatred of his brethren against him? not content with that, they must cast him into a pit; and there he must not rest, but be drawne out either to be slaine, or at least sold to the Midianites: beeing in Potiphars house, how was he euery day tempted by his wanton Mistresse? 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 be verified for his aduancement.

1. Because he is eagerly set vpon the destruction of mankind, & therefore will be hardly repulsed: Reasons. 1. he seeks continually to destroy, and leaues no stone vnturned. 2 2. He hopes at least by importuni­tie to preuaile, and by continuance of temptations to break those whome at first hee cannot foyle. Well hee knowes, that instance [Page 279] and multiplying of temptations, may driue euen strong Christians sometimes to be wearie and faint in their minds. And the rather, because he knows the state of Gods children is not alike, but as of­ten in their bodies, so the strength of grace in their soules is some­times weakened and abated. 3. His policie is oftentimes to make one temptation a preface, and step to another; 3 and a lesser way to a greater. For, 1. considering Christs hunger, it seemes small to make stones bread: 2. but a greater sinne then that, to cast him­selfe downe, when there is no need: 3. but the greatest of all, is plaine idolatrie, Worship me. 4. If one kind of temptation will not take so well, he turnes to another: as here, 4 If Christ will not di­strust, let him presume; if neither, let him be couetous.

To teach vs to beware of securitie, Vse. 1. seeing Satan takes not any truce, but as a raging powerfull enemie, desperate and yet hope­full of victorie, will not be repulsed, but assayle vs againe and a­gaine. Yea, though we haue once and againe ouercome his tempta­tions, as Christ had done, yet must we stand on our watch still: for he will set afresh vpon vs. And why? 1. This is the Apostles counsell, 1. Pet. 5.8. because Satan is a continuall enemie, there­fore we must bee sober and watch. 2. Where he is cast out, hee seekes re-entry, Matth. 12.24. 3. Though God of his grace often restraine his malice, it is not to make men secure, but to haue a breathing time to fit themselues better for further triall. 4. Secu­ritie after victorie in temporall war, hath prooued dangerous, and hath lost more then all their valour had wonne; 1. Sam. 30.16. as the Amalekites hauing taken a great spoyle of Dauids, and burned Ziglag, sitting downe to eate & drinke, and make merrie, were suddenly surpri­zed and destroyed by Dauids sword. But in the spirituall com­bate, securitie is much more deadly. 5. It is the wisdome of a wise Pylot in a calme, to expect and prouide for a storme, and in a trou­bled sea, after one great billow to expect another in the necke of it: Euen so, while we are in the troubled sea of this world, it will be our wisedome to looke for one temptation in the necke of an­other. And seeing it is with vs as with seafaring men, who by much experience haue learned, that in the trouble of the sea, the greatest danger and tossing is towards the hauens, where there is least sea roome: therefore let vs towards our end, in sickenes, and towards death, looke for Sathan [...] strongest assaults, and in the meane time prepare against them. Yea, let vs learne to prepare a­gainst all kinds of temptations, as our Sauiour here resists all kinds [Page 280] in these three generall ones, and herein teacheth vs so to doe: for, shall Satan dare to renew so many temptations against our Lord, and will he spare any of his members?

Vse. 2.Here is a ground of comfort for Gods people, who, when temptations come thicke vpon them, are often dismayed as though God had forsaken them, and so grow weary of resistance; yea, and not sieldome they grow into words of impatiency, Neuer were any so molested as they. Good Dauid said once, This is my death, and, all men are lyars, euen all Gods Prophets that told him he should be King: there was no way but one, he must one day fall by the hand of Saul. But be of good comfort, and possesse thy soule with patience: for 1. No temptation takes thee, but such as befalleth 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 naturall Sonne of God most restlesly assalted by the deuil, and pursued with all kindes of temptation, to sanctifie all kinds of temptation to thee. And herein thou art not onely conformable to the Saints of greatest grace, but euen to thy Lord and Head. 3. The more assalted thou art, the surer argument it is thou art not yet in Satans power, but he would winne thee. Thou hast more cause to feare, if all be quiet with thee. When an enemy hath wonne a citie, he assaults and batters it no more, but fortifies it for himselfe. If the strong man haue possession, all is at peace: but if there be any resistance neuer so weake, he hath not wonne all. Therefore resist still, stand thy ground, and faint not, and if thou doest any time faint, desire to resist still, and thou still re­sistest.

Vse. 3.See here an expresse image of the deuill in wicked men, who are restlesse in their wickednesse: no child so like the father, as they like their father the deuill in this propertie. Their feete runne to euill, and they make hast to blood, Pro. 1.16. yea, they are so rest­lesse that they cannot sleepe till they haue done some mischeife, c. 4. v. 16. and the more they be resisted and opposed, the further are they from desisting, but growe more violent, as Satan here. See this restlesse disposition in the wicked Sodomites: they came a­bout the house of Lot to abuse the Angells, they cannot sleepe till they haue done their villanny, 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 himselfe: when the Lord from heauen strikes them small and great with blindnes, and resists [Page 281] them, yet they will not giue ouer, but sought the doore still.

The like restlesnes we note in the Iewes, the wicked enemies of Christ, who were so thirsty of his blood, and nothing else could serue them, and no meanes could hinder them, but they consult in their hall how they may apprehend him, they send out in the night to apprehend him; beeing come to catch him, he with a word strucke them all to the ground, yet they goe on: hauing ap­prehended him, they keep him all night in Caiaphas his hall, and at the breake of the day, Caiaphas the high Priest, the Elders, Scribes, and Pharises held a solemne Councell to put him to death: And when his gracious words confounded them, and they saw his in­nocencie shine out, when they heard the Iudge clearing him, and saw him wash his hands from his blood, yet they grew more vi­olent, and called his blood vpon them and their children for euer. Exod. 32.6. when the Israelites would sacrifice to the golden calfe, they rose vp early in the morning. Wee shall euer see wicked men in their wicked courses make more hast, then good speed: and the more opposed, the more violent. Aaron durst not resist them. How restlesse was Iudas till he betrayed his Lord, and earned that price of blood, both his Lords and his owne? and how farre was he from desisting, notwithstanding the gracious meanes hee had to hinder him?

There are three speciall things, wherein men doe most ex­presly imitate Satan, and manifest his image vpon themselues.

1. In incessant malice against God, and his children. Satan was a manslayer from the beginning, and so in the beginning was his sonne Cain, who hated his brother, and slew him, because his workes were good, and his owne euill, 1. Ioh. 3.12. Of this pro­genie were the cursed Iewes that went about to kill Christ, Ioh. 8. and all those that hate and maligne the children of God.

2. In slandering and false accusing: Reu. 12.10. for Satan is called the ac­cuser of the brethren, and so are they, 2. Tim. 3.3. Calumniation is the constitutiue forme of Satan, and the Iewes had an expresse image of it vpon them, Matth. 26.60. How doe they compasse their malice against Christ? thus: they sought false witnesse, and thereby played the deuills: first, they desired to haue two witnes­ses, but they would not serue; then two more, but they also would not serue (and marke by the way, it seemes they examined them apart:) at last some came that accorded, and vpon their word they condemned Christ. All the while they will seeme to [Page 282] take a course of law, iustice, and equity: but all is but a colour. 1. Though, according to their plot, they must put Christ to death vniustly, yet themselues doe not deuise slanders, but only are wil­ling that any should come in and speake against him in somwhat; they will haue two witnesses: it was enough for Magistrats to re­ceiue witnesse, not to be iudges and accusers themselues. Besides this, they will not deale vnderhand, but haue witnesses, and wit­nesses that must agree, and they aske him what he answereth to them: and all in publike, to shew that they did not deuise slanders in corners, but dealt as men that would iustifie their proceedings, and stand to their doings. Yet for all these faire and colourable pretences, their plot is to pronounce the sentence of condemna­tion vpon him.

3. In boldnes and impudency in sinne: no age, nor ours want numbers of examples of wicked persons sold ouer to sinne, who are as naturally carried to wickednes, as sparkes to flie vpwards, and as busie as bees in contriuing 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 matches, adulterous and filthy meetings, murtherous and reuengefull plots, cursed and blasphemous oathes, rotten and poysonfull language, wicked and diabolicall courses, as the swine were hurried by the deuills into the lake. And if deuills were incarnate, and should put on mens shapes, we cannot deuise how they could otherwise carrie themselues more to corrupt humane society, and more to heap vp their owne and others damnation. And let the Magistrates or Mi­nister vse meanes to reclaime, or (if that be hopelesse) to restraine and hinder their malice, Oh they are so farre from giuing vp their courses, as they rage and storme so much the more; they will not be so wronged, as be at euery mans command; they did sweare, and will sweare; they were drunke, and will be drunke; and to iustifie any thing that they haue wretchedly done, they will repeate it.

And doe we not in all this see the expresse image of the deuill of hell in these earthly deuills, that are as restlesse and vnwearia­ble in mischeife as he, and as farre from laying aside their wic­kednesse (euen when they cannot compasse it) as he?

Vse. 4.Let vs learne a good lesson from the deuill, and his imps: they will hardly be repelled from mischeiuous attempts, no not by Christ himselfe; so we on the contrary must as hardly be driuen [Page 283] from good purposes and practises. Which is the rather to be lear­ned, because we haue that within vs, which will make vs easily danted in good things; as Peter himselfe, after he had been long with Christ, was so daunted with the voice of a damosell as he ea­sily forsware his Master. All Satans instance in euill, is to bring vs from instance in good, against whom we must euery way forti­fie our selues. First, in the subduing of any sinne or corruption, how will nature recoyle? how stirring will Satan be to keep his holds? how many baits and obiects will he present vnto thee? how many feares, and losses, and crosses (as rubs) will he cast in thy way, and all to driue thee from the field against thy sinne? But now is a time to make vse of this doctrine: Are wicked men so constant to the deuill at his instance, and must not I be constant for God at the instance of his blessed Spirit? I will hold out by Gods grace, and if I be foiled once and againe, as the Israelites in a good cause against Beniamin, I will renew the battell the third time, I shall at length carrie away the victory: this sinne is one of Satans band, like the captaine, and I will not bee dri­uen out of the field by such a crauen that will flie, if he be re­sisted. Secondly, the graces of God are as so many precious iewells locked vp in the closet of a godly heart, the deuill is in­stant to robbe and bereaue vs of these; we must be as hardly per­swaded to giue vp these, as to be spoyled of our earthly treasure and riches.

1. Our faith were a sweet morsell to Satan: but we must resist him, stedfast in the faith. Iob will hold his faith in spight of the deuill: let him loose his goods, his health, his friends, his chil­dren, he will hold his faith, and professe if the Lord kill him too, hee will still trust in his mercie. 2. He would steale away our loue of the Saints, and with it the life of our faith, and therefore he sets before vs many infirmities of theirs, and suspitions of our owne, and some feare from others: but notwithstanding, our delight must be in the Saints that excell in vertue. Ionathan will not bee beaten off the loue to Dauid, though in all outward respects he had little cause; only because he saw God was with him. 3. He layeth siege to our sobriety and temperance, & layeth many baits: but Io­seph will not yeild to the many assaults of his Mistris. 4. He would make vs weary of prayer, which is our strength; and if God delay, he tells vs he heares vs not, we loose our labour: But wee must wrastle by prayer, as Iaacob, till we obtaine, and as the woman [Page 284] of Canaan, begge once and againe till Christ heare vs; if he call vs dogges, so as we cannot sit at table, let vs begge the crummes (as whelps) that fall vnder the table. 5. He would make vs wea­ry of our profession, is vncessant in setting the malice of the world vpon vs, yea great ones, multitudes and all: But the Disciples by no whips, mockes, threats, or persecutions could be daunted, but reioyced in them, and went on more chearefully. 6. He would haue vs weary of well doing, and beginning in the Spirit to ende in the flesh: But as Nehemiah in building the temple and wall, said to his crafty counsellers, should such a one as I flie? so let euery Christian say, Should I loose all my labour, and that crowne of life that is promised to all them that are faithfull to death? No, I will not doe it.

In this third temptation, we are to consider two things: 1. the assault. 2. the repulse. In the assault, two things: 1. the prepa­ration: [...]. the dart it selfe. In the preparation, 1. the place. 2. the sight represented. The dart consists of 1. a profer; All these will I giue thee: 2. a condition; If thou wilt fall downe and worshippe mee: 3. a reason; for they are mine, and to whomsoeuer I will, I giue 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 mountaine. What this mountaine was, we cannot define, and the Scripture beeing silent in it, we may be sure it is no article of faith. Some thinke it was mount Ararat, on which the Arke of Noah stood in the flood, the highest mountaine 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 Ierusalem fit e­nough for this purpose. As. 1. There was mount Moriah, where Abraham offred to sacrifice his sonne Isaac, where Salomon built his Temple, and wherein Christ stood in the former tempta­tion. But the text is plaine, he was carried from thence into an higher mountaine by farre. 2. There was mount Ghion, where Zadok and Nathan at Dauids appointment annointed Salomon King: 1. Kin. 1.33.34. But this was too low. 3. There was a mountaine ouer a­gainst Ierusalem, called mo [...]s offensionis, the mountaine of scandall, where Salomon in his age (deceiued by outlandish wiues) built an high place for Chemosh, and Molec, the abhominations of the [Page 285] children of Ammon and Moab, 1. King. 11.7. which high places (so hard it is to thrust downe superstition once set vp) continued standing 363. yeares, and were destroyed by Iosiah. 4. There was mount Caluary, where Christ suffred: but that was not so high as this mount spoken of. 5. There was mount Oliuet, a famous mountaine, about six furlongs from Ierusalem: here Dauid wept, flying before his sonne Absolom: here Christ often watched, and prayed, and wept ouer Ierusalem: for it was so high as that from the top of it (as Iosephus reports) one might discerne all the streets of Ierusalem, and see a farre off to the dead sea. 6. There was mount Sion, higher then all these, which was called the mountaine of the Lord: for those that haue written concerning this city, know that the foundation of it is among the holy mountaines, and a­mong them all mount Sion was farre the highest, and therefore Dauid made a fort there, called the citie of Dauid. 7. There were besides these, without Ierusalem, mount Nebo, from the top of which Moses stood and beheld all the land of Canaan, and was commaunded to die. This is generally held to be the mount, to which Christ was carried: and so could I thinke, were it not that it was quite without Palestina, and not in the land of Canaan: for Moses onely there did see the good land, but must not enter in­to it. 8. There were within Palestina, besides these, mount Ba­san, and mount Hermon, very high hills, in comparison of which Sion is said to be a little hill, Psal. 42.6. and 68.16. Now it is very probable, that this temptation was vpon one of these hills: but we must not be curious to determine where the Scripture doth not. Which soeuer it was, the text saith, it was an exceeding high one.

II. How came Christ thither? Answ. After the same manner that he was formerly transported vnto the top of the pinacle, as we haue shewed in the former temptation. 1. The more to humble and abase Christ. 2. To terrifie him, if it might be, to see himselfe so carried and tossed by Satan.

III. Why did Satan make choise of this place? Answ. 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, it might more easily be discouered to be a delusion and deceit. But here is a braue prospect. Excelsa promit [...] in excels [...]. 2. He is to promise mountaines and great matters, and therefore brings him to a mountaine, there to view his commodities which he would bar­ter. [Page 286] 3. Some say, he chose a mountaine 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 vp that mount, God carries him not, but the deuill carries Christ. 2. God lets Moses see onely the land of Canaan, the deuill lets Christ see all the Kingdoms, and glorie of all countries. 3. God will giue a small country, to a country of people to pos­sesse, so long as they giue him his worship, and seruice: but the deuill will giue all the world to Christ alone, if he will but once fall downe and worship him.

Hence note, Satan had Christ in the wildernes, a low and solita­ry place, he could doe no good vpon him; he raiseth him extraor­dinarily to the pinacle of the Temple, and Christ is to good for him there; now he thinkes him not yet high enough, but if he can get hi [...] to the top of an exceeding high mountaine, he despaires not but to obtaine his purpose against him. This pollicie of Satan teacheth vs, that,

Doctr.Those that are in highest places, are in greatest danger of fal­ling. And when he vseth one temptation against a man in the wil­dernesse, in a low and meane estate, he doubles his forces, and se­condeth his assaults against a man set aloft, and in the mountaine, as his practise against our Sauiour teacheth. Saul while he was in a low and priuate estate, was dutifull and humble; but, beeing rai­sed into the throne of the kingdome, how did Satan preuaile a­gainst him till God vttely reiected him? Nay, Dauid himselfe, while he was in the vallie, was holy, full of vowes, prayers, watchfulnesse, he was meeke and mercifull; but beeing set in the chiefe seat of the kingdome (as it were in the mountaine) how soule, bloody, proud, became he by Satans malice; as in adulte­rie, murther, and numbring the people was manifest?

1. Satan as he thought to haue great aduantage against our Sa­uiour euen by the place, Reasons. 1. so he knows that the mountaine, that is, the high places will affoard him aduantage against vs: For where­as low estate keeps vs carefull and respectiue of our selues, the mountaine makes vs forgetfull, proud, insolent, voluptuous; as good Hezekiah in his sicknesse could pray, weepe, and be humble enough, but no sooner recouered he his mountaine, but he prides himselfe in his wealth and treasures. Dauid confesseth of him­selfe, that in his prosperity he said, he should neuer be mooued, because God had made his mountaine strong, Psal. 30.7. Thus easily doth [Page 287] vaine confidence creep on him that sees himselfe stand on a moun­taine, though otherwise his heart be according to God. No mar­uell then, if ease slay the fooles, and the prosperitie of the foolish destroy them, Prou. 1.32. if Satan haue them in the mountaine, he needs no more, their owne state will ouerthrow them.

2. Satan, as he desires men in the mountaine, that is, in high place, to sinne; 2 so he desires that euery sinner were in a mountaine or high place, because as the place it selfe will drawe forth that corruption which is within, so it will hold them in their sinne: For great men commonly are not more licentious then incorrigible; hardly are they reclaimed, and who dares call them to account? And besides, their sinnes are more infectious and scandalous: for all the eies of inferiours are vpon them. A man that stands vpon an high mountaine, is a faire marke, and may be seene of millions at once. So as if in the common-wealth, Rehoboam commi [...] idola­try, all Iudah will doe the like vnder euery green tree, a [...] vnder euery green hill, 1. Kin. 14.22. In the Church, if the high Priests contemne Christ, the people will buffet him, and spit in his face, Matth. 26.67. In the familie, if the Fathers eate sowre grapes, the childrens teeth are set on edge. Commonly the prouerbs are veri­fied: like Prince, like subiects; like Priest, like people; like mother, like daughter. Nothing can lie on the mountaines, but it easily slideth downe into the vallies.

3. Satan herein directly opposeth God in his course and pro­ceedings: for the Lord aduancing men, 3 and carrying them into these mountaines of the Church, Commonwealth, or Familie, he therefore raiseth them, that they should be greater instruments of his glory, and mans good. Now Satan mightily striues to haue these the greatest instruments of Gods dishonour, and hurt of hu­mane society. Well he knowes, that the punishment of such mens sinnes ceaseth not in their owne persons, but descendeth on the vallies round about them. If Ahab make all Israel to sinne, all Is­rael shall be scattered as sheep without a shepheard. Dauid num­bers the people, all his people are plagued: he sins with the sword, and the sword shall neuer depart from his house: good Iosiah met with that threatning fowre hundred yeares after. The deuil can­not bring a greater mischeife into the earth, then by throwing downe such as stand in high places of the Church and Common­wealth.

Therefore let prayer be made especially for all in authoritie and Vse. 1. [Page 288] em [...]nencie, 1. Tim. 2.2. Not onely in respect of the burthen of their calling, and the hazzard and perill of their persons; but e­specially because of Satans speciall malice against them, and the multitude of their temptations: the place is slippery, and dange­rous to fall. How doe we puffe vp our selues, when our small things goe well with vs? How could we be easily carried away with the tickling of vaine glory and pleasure, who scarse tast of them? Of how much strength therefore may these be conceiued in Kings and Princes, who haue a sea in comparison of our drops? Which forbids vs to maruell, when we see the most excellent Kings, Dauid and Salomon, altogether impotent to withstand the waues of temptation.

Besides, the deuil keepes not onely in the country, but in the court, and his malice against vs, stirreth vp his rage against our cheife Rulers: as when the Deuill had a malice to Israel, he set vp­on [...] to number the people. Which one consideration should stirre vs daily in our prayers to be mindfull of our Prince and go­uernours, that as our prouocations bring temptation vpon them, so our petitions for them may help them through all.

Vse. 2.Such as are in any eminencie or place aboue others, must be so much the more watchfull, and let this meditation be as an antidote to expell 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 vpon the toppe, or any part of mount Sion, that is, be a teacher in the Church, he must know that he is a light set vp­on an hill or mountaine, all eies are vpon him; and therefore Satan that stood at Iehoshuahs right hand, will not be farre from him: let him make right steps to his feet, least be treading awry, many bee turned out of the way. Let such as are eminent in profession aboue others, be more watchfull then others: Satan is more busie with thee, because thou shalt open many mouthes against thy professi­on, and he will wound many through thy sides, he will make many ashamed because of thee, and because of thee he will make Gods enemies to blaspheme, 2. Sam. 12.14. Thy slippe or fall shall make all Gath and Askelon ring of all thy pro [...]ession; for they are all alike, neuer a good one of them all, &c. Such as are carried into the mountaine of earthly prosperitie, must labour for more strength and watchfulnesse, then if they were in a lower estate: else Satan will make this condition as the dead sea, in which no grace can liue. Shew me one (excepting our Lord Iesus) that euer came bet­ter [Page 289] from the mountaine, that is, was the better man for his pro­speritie. Numbers there are that haue come out like gold, brigh­ter and purer out of the fire of affliction; but so dangerous it is to stand vpon this mount, as the Lord once and againe forewarned and charged his owne people, that when they should come into the good land which he had giuen them, then to beware that they waxed not fatte, and forgetfull, and rebellious against him. Wee know that the moone beeing at full is furthest from the Sunne, and commonly fulnesse and abundance withdrawe vs from our Sunne of righteousnesse, whence wee haue all influence of light and grace.

Let this point worke contentment in our hearts, Vse. 3. and cause vs to prize a meane and comfortable estate, wishing no mountaines but that holy mountaine of God, where we shall be free from all gun-shot, and safe from all temptation. Here is an holy ambition, to affect and aspire to a kingdome, wherein we shall raigne as Kings. In the meane time, if we desire superioritie or command, let vs labour to ouercome sinne, the deuill, our selues, and our lusts, let vs depose them from raigning in our mortall bodies. And if at any time we begin to admire our selues and others, for out­ward prosperity and greatnesse in the world, let vs turne our eies another way, and esteeme Gods wisdome and feare aboue all out­ward happinesse. This was the wisedom of Salomon, with which God was so well pleased, that hauing it in his choise to aske ri­ches, or long life, or victory, he asked wisedome before them all, and God gaue him both that and them. Let this euer be our wise­dome, to affect goodnes not greatnes: this brings Satan vpon vs, that driues him away from vs.

The second thing in the preparation, is the sight represented, in which consider these things: 1. what was the sight, All the king­domes of the world, and the glorie of them. 2. how Satan represented them, hee shewed him. 3. how long this sight lasted, in a moment, saith Luke.

The sight was all the kingdomes of the earth, both the kingdomes themselues, and the Maiestie, beautie, glory, and order of them; I yea their wealth, and whatsoeuer was in them, by which the mind of our Sauiour might be rapt into the admiration of them, and after to desire them. For the end of his temptation is idolatry, and his meanes is couetousnesse. Quest. But were there not many sor­rowes, vexations, and tumults in the world? why doth Satan shew [Page 290] none of these? Answ. 1. His pollicie and subtiltie 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 loue with the world, and for this purpose he must make it as louely as he can, as a cunning fisher must hide the hooke, and shew nothing but the bait. 2. He knew that by this very tricke he ouerthrewe the first Adam, to whome he shewed nothing but the faire side of the ap­ple, and benefit and bettering of their estate, how by eating of it they should be as Gods; but hid all the inconuenience, that it was a breach of Gods commaundement, and that the issue was death. And so he goes about to circumuent the second Adam.

II The manner of this sight, And shewed him] Some thinke in a mappe. But he needed not haue carried him into a mountaine for that. Neither in a vision, illuding his minde and phantasie; be­cause this he might haue done either in the wildernesse, or on the pinacle, if it could agree so well to the perfection of Christs mind. But I take it, he offered the images and representations of them all sensibly and actually, after a wonderfull and strange manner, ma­king their images to appeare to his senses. And if a man by his art can represent to the senses in a glasse, any person or thing so liue­ly, by which he that sees not the thing it selfe, discerneth a nota­ble image of it; how much more may we thinke, that Satan by his art and cunning can represent to the sense, the images of things which are not indeed present? A liuely confirmation whereof ap­peareth in his lumber, I meane sorcerers and iuglers, who by the deuils 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 he might thinke to be the things themselues, and the better to perswade him that he saw the things indeed, he set him on an exceeding high moun­taine; notwithstanding he knew, that the highest mountaine 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 particulars thereof.

III The time how long this sight lasted; in a moment, [...]. In accurate consideration, a moment is the fortieth part of an houre▪ for a point of time is a quarter of an houre, and a moment of time is the tenth part of a point of time. But I thinke we are not to take the word so strictly, which here noteth a very short [Page 291] time, much shorter then the fortieth part of an houre: and with Chemnitius, I thinke it to be the same with that in 1. Cor. 15.52. [...], in a moment; and explained in the next words, [...], in the twinkling of an eye, which is indeed no time, but the beginning rather of time, seeing there is no distinction be­tweene time past, and time to come. Howsoeuer, we 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 vsed concerning Sodome, that it was destroyed in a moment: for the sunne rose very faire, and before euer they could con­sider of such a storme, the Lord showred downe fire and brim­stone.

Now the reason why the deuill vsed such a speedy and quicke representation, was, to rauish Christ suddenly, and stirre vp his affections by the absence of it, to desire to see it againe: dealing with Christ as we with our little children; when we would make them earnestly desire a thing, we let them see it, and hide it a­gaine, giue it them into their hands, and suddenly take it away againe. So did Satan. Secondly, Satan might haue another tricke in it, to disturbe the minde of our Sauiour: for as a sudden flash or light doth dazle the eyes of the body, so doth a sudden flash or sight of this or that obiect, easily dazle the eyes of the minde, and in stead of pleasure with it, at least it brings some trouble and perturbation. Howeuer, he thought it would fit and bring on his temptation. Thirdly, shadowes will abide no looking on, no examining, and therefore the deuill is so quicke in taking them in.

It is an old practise of the deuil, to let death into the soule, Doctr. 1. by the window of the senses, and especially by the sight: for here he would ouercome Christ by the sight of the world, and the glory of it. Thus he had gained Eue to sinne by the sight of the apple, which was beautifull to the eye: by hearing that she should be as God, if she did tast it: by touching, tasting, and pleasing all her senses with it. The sons of God saw the daughters of men that they were faire, and tooke them to them for wiues: which was the cause of the deluge. Ahab saw the vineyard of Naboth lie so conueniently to his demeanes, as he must needes compasse it by murther.

1. The senses are the neare seruants of the soule: Reasons. 1. if Satan can make them vntrustie, he knowes he can by them easily robbe the [Page 292] soule, yea and slay it. For senses worke affections, and affections blind iudgement. Dauid sees Bathsheba, presently affects her, his violent affection blinds his iudgement, he must haue her compa­nie though it cost Vriahs life. I saw (said Achan) among the spoile a goodly Babylonish garment, and two hundred shekels of siluer, and a wedge of gold of fiftie shekels; and I coueted them, and tooke them, Iosh. 7.21. How was Adam otherwise deceiued by Eue, but first in his affection, and then in his iudgement?

2. As Satan layes his baits in all the senses to steale the heart, so especially in the eies, 2 dealing as the chapman that would vent his wares, he layes it forth on the stall that men may see it, and of­tentimes the very fight of it, without further offer drawes on the buyer to a bargaine. He knowes he looseth not all, if he gaine but an vnlawfull looke: because there is sinne begunne, though not perfected.

33. The sense is to the soule as a doore 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 doore. Euen so, although the deuill by his spiri­tuall nature, can and doth apply himselfe to our spirits without our senses, yet other tempters cannot reach the soule so immediately. Eue could not worke Adams heart directly, but by the outward senses of hearing, and seeing especially sent in the temptation. Poi­sons cannot reach the heart, vnlesse by the senses they be drawne in. So wicked mates cannot conuey their corruption one into an other, but by the outward senses; hearing their wicked and incen­tiue speaches, and seeing their gracelesse and infecting actions. But besides this, so full of malice is our spirituall aduersarie, that he would not onely immediately take vp our hearts, but fill vp all our senses, and by them continually sendeth in burning lusts, and by the same doore couetous desires, and by the same ambitious & aspiring thoughts, and by the same reuengefull intentions, and such like, till the house be full of wickednes.

4. Satan knowes that God hath appointed the senses for the good and comfort both of body and soule, 4 especially the sight and hearing to be the senses of discipline, to furnish the minde with knowledge of God, with faith which is by hearing, with hope of his gracious promises, with heauenly meditations, and contem­plation of his great workes which our eyes behold. Now Sathan would crosse all this gracious constitution of God, and make the lights of the body, be meanes to blinde the minde; he would fill [Page 293] vp the senses, and take them vp with such obiects, as shall not on­ly corrupt the heart, but keepe out those meanes of grace, which the Lord would by them conuey into the heart: so that the soule should be further poysoned by the same meanes, which the Lord hath prepared as an antidote, by which naturall poyson and cor­ruption should be expelled.

This doctrine enioyneth a diligent custodie of the senses. Vse. 1. A good housholder suspecting theeues and robbers, will be sure to keep his doores and windowes fast. And we knowing that our senses are the doores and windowes of our soules, must looke to these doores, locke them, barre them, bolt them fast, that the de­uill enter not this way. True it is, that the inside must first bee made cleane: for out of the heart proceeds an euill eye, Mark. 7.22. But whosoeuer is resolued to keep his heart in any rightnes, must thinke it his next care to shut out, and keep out whatsoeuer might be let in, to decline it and turne it from God againe. What made the holy Prophet, Psal. 119.37. pray so earnestly, that God would turne his eyes from beholding vanity, but that he knew, that euen a good heart (such as his was) could neuer hold out, vnles the out­ward senses, especially the eyes, which by a Synechdoche are there put for the rest, (both because they are special factors of the soule, and because of the multitude of their obiects, and in regard of the quickenesse of sight aboue all the rest of the senses laid together) were well safe-guarded? Can the heart or market-place of a towne or citie be safe frō the siege of the enemie, if the gates be cast open, or the walls demolished, or the ramparts bared of their fence and munition? Why did Iob make such couenants with his eyes, but that he knew that without such a fence euery obiect would be as a snare to entrappe his soule? Iob. 31.1. Nay, let an heart neuer so seasoned with grace, suffer the senses to leake, the soule is in danger of shipwracke. Was there euer heart of ordinary man or woman more innocent, or more filled with grace, then Eues in her innocencie? And yet when as Sathan set vpon her senses, hee sent in by them such poyson, as wrought death vnto all her po­sterity.

Rules for the ordering of our senses aright.

1. Beware of the life of sense, which is a bruitish life. 2. Pet. 2.12. the Apostle speaketh of men lead by sensualitie, euen as the bruit beasts, who follow sense and appetite without all restraint. Thus did the Gentiles, who were therefore giuen vp to a reprobate [Page 294] sense, Rom. 1.24. And the danger of this estate Salomon noteth, Eccles. 11.9. when he bids the young man walke in the sight of his owne eies, and after the lusts of his heart; but withall, Remember that for all this he must come to iudgement. Let such thinke hereon, that thinke it is free to giue vp their senses to feed themselues vp­on euery obiect themselues 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 walke not after the eie, which is to inuert Gods order. And what a deluge of sinne ouerfloweth the soule, when the vnderstanding is buried in the senses, and the heart drowned in sinfull appetites? Dauid giues his eye leaue to wander, and looke lustfully after Bathsheba: and what waues of mi­serie one ouertaking another did he bring into his soule? And what maruel then if naturall men neglecting their dutie, in taking off their eyes from vnchast obiects, neuer rest till they come to haue eies full of adulterie, 2. Pet. 2.14. not ceasing to sinne, accor­ding to our Sauiours speach, Matth. 6.23. If the eie be euill, all the bo­die is darke, yea and the soule too.

3. Keepe the parts of Christian armour vpon thy senses, that thou lie not open there. A valiant captaine knowing that the e­nemy is easier kept out, then beaten out of a citie, hath great care to plant his garrison about the gates and walls; there he sets his most faithfull watch and ward, there he plants his cheife munition and ordnance. Had Dauid kept his armour on his eie, he had not been so foyled by Bathsheba: If on his eare, he had not been so in­iurious to Mephibosheth, by meanes of slandring Ziba, 2. Sam. 16.3, 4. Salomon wisheth vs, Not to looke vpon the colour of the wine in the cuppe, that is, with too much pleasure to stirre vp desire. Hee would haue vs keep our fence vpon our eares, not to giue eare to a flatterer or whisperer, but brow-beat him, and driue him away with an angry countenance. The Apostle Paul would haue our eares shut against euill and corrupt words, which corrupt good manners. Da­niel desires not to tast of the Kings dainties, nor will pollute him­selfe with them, chap. 1. v. 8. And so we must fence our whole man, as we may not touch any vncleane thing, and yeeld nothing to the course of waters.

4. Feed thy senses with warrantable obiects: 1. God: 2. His word: 3. The creatures: 4. Thy brethren: 5. Thy selfe.

First, our eies are made to see God himselfe, here below as we [Page 295] can in his backe-parts, hereafter as we would, face to face. And therefore a base thing it were to fixe them vpon the vain pleasures and profits of this life: This is fitter for bruit beasts, that haue no higher obiect. Againe, what fairer or fitter obiect can we choose for our senses, then himselfe that made them with all their facul­ties, and giues vs so much comfort by them? Pro. 20.12. The hea­ring eare and seeing eie, God made them both: and both of them as all things else [...]e made for himselfe. Further, where can we better place our senses, then vpon him from whom all our help commeth? how ought our eies to be continually lifted vp in holy and feruent prayers and praises, considering both our continuall necessities and supplyes? So Dauid, I lift vp mine eies vnto the hills from whence my saluation commeth, Psal. 121.1. and, As the eie of the handmaid is lifted vp to the hand of her Mistresse, so are our eies vnto thee, Psalm. 123.1. Lastly, how can we place our senses better, then vpon him who is the most pleasant and durable obiect? To see God in Christ reconciled, to heare and know him become our father, is so ra­uishing a sight as the Saints haue runne through fire and water to apprehend it. And for the continuance, it will feed the senses euer­lastingly; yea when the senses themselues decay and waxe dull, this obiect shall feed them, and be neuer the lesse sweet. And there­fore as Salomon aduiseth, Eccles. 12.1. while thou hast thy senses, fixe them vpon this obiect; Remember thy Creator in the dayes of thy youth, before they be darke that looke out at the windowes, &c. If a man set his senses and feed them vpon any outward obiect, wealth, ho­nour, pleasure, buildings, and the like: we may iustly say to him, as our Sauiour to his disciples, when they gazed vpon the beauti­full workemanship of the Temple; Are these the things your eies gaze vpon? verily, the time comes, when one stone shall not be left vpon another vndemolished. The like may be said of all earth­ly obiects whatsoeuer. Onely this obiect shall grow more and more glorious and desireable.

Secondly, God made our senses to be exercised in his holy word, which leades vs to himselfe: Heb. 5.14. the Apostle requires, that Christians should haue [...], senses exer­cised in the word: Pro. 2.2. let thine eare heare wisedome. 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 wholesomly corrected. Pro. 15.31. The eare that heareth the rebuke of life, shall [Page 296] dwell among wise men. 4. The danger of neglect is great: 1. he that turnes his eare from hearing the law, his prayer is abhominable: 2. vncircumcised eares resist the holy Ghost, Act. 7.51. 3. itching eares that turne from the truth, doe (by Gods iust iudgement) turne vnto fables, 2. Tim. 4.3. 5. It is a signe of a man that hath giuen his heart vnto God: for he that giues his heart, will giue his senses too, knowing that God requires both. Pro. 23.26. My sonne, giue me thy heart, and let thine eyes, that is, thy senses, delight in my wayes. And our Sauiour saith, Hee that hath an eare to heare, let him heare. Seeing therefore that this is so notable a meanes of guiding our senses, let vs more carefully giue vp, and take vp our eyes and eares with the sight and sound of Gods word vpon all occasions, in the hearing and reading of the Scripture. I would aske the most carnall man that is, whether this in sound iudgment be not a better obiect for our senses then bowles, or tables, and fitter for all times, especially for the Sabbath.

Thirdly, God made our senses to profit our selues by his crea­tures, that by them we might glorifie him their Creator, and not by them corrupt or insnare our selues. Isa. 40.26. Lift vp your eyes aloft, and behold who created all these things. This vse Dauid maketh, Psal. 8. when I see the heauens, the earth, and the workes of thy hands, then said I, Lord what is man that thou art so mindfull of him? and con­cludes the Psalme thus, How excellent is thy name through all the world? And why? 1. The inuisible things of God, his power, and diuinity, and eternity, were made visible to the very Gentiles by things created, Rom. 1.20. And shall we either not looke on them, or so looke vpon them as they to make vs inexcusable? shall wee onely enioy the naturall vse and no spirituall or diuine vse from them? 2. Consider that God for this purpose, hath made the countenance of man, not as the beasts groueling on the earth, but erected vnto heauen: and he hath made the eye of man not as the beasts, but (as Anatomists obserue) hath giuen it one muscle which they want, whereby he can turne his eye directly vpwards with admirable quicknes; that it should not so fix it selfe vpon a­ny thing below as the couetous eye doth, but by occasion of things below turne it selfe vpward to their Creator. Yea, he hath compassed our eyes with browes, and lids, and fences from dust and earth, that though we looke sometimes on the earth, yet the least dust or earth should not get into them. 3. Let vs labour to vse our senses in beholding Gods workes, as they in Ioh. 2.23. [Page 297] that saw the workes of Christ; of whom it is said, Many beleeued in the name of Christ, seeing the workes that he did. So let the works which we see God hath done, be at least inducements to beleeue him so much the more.

Fourthly, God made our senses in respect of our brethren, both to benefit them, and our selues by them. 1. Our eyes to behold their miserie, to pitie them, to releeue them. Turne not thine eyes from thine owne flesh. Herein the vnmercifull Priest and L'euit were condemned by the pitifull Samaritan. Our eares to heare the crie of the poore: Prou. 21.13. he that turnes his eare from the crie of the poore, himselfe shall crie and not be heard. Numbers neuer make this vse of their eares: but God hath a deafe eare for them. 2. Our eyes to see the good example of our brethren, to imitate them, to glorifie God for them. Our eares to heare their godly counsells, admonitions, reproofes, and so be 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 mote of their eyes. Our eares to heare what is fit to bee spoken of them, to defend their good names if they be traduced. For God hath giuen vs two eares, not rashly to receiue euery information, but to re­serue one for the partie, least he be condemned vnheard, vncon­uinced.

Fiftly, and lastly, God made our senses in respect of our selues, not onely to be faithfull keepers of the body, but diligent factors and agents for our owne soules: as 1. That our eyes should euer bee looking homewards, and to the end of our way, as quicke and expedite trauellers, and not fix themselues vpon euery thing we see here below. This is done by heauenly conuersation. 2. Our eares should be bored to the perpetuall seruice and obedience of our God, as our Lord himselfe was; Psal. 40.7. Thou hast bored mine eare: alluding to that ceremony in the law, Exod. 21.6. If a seruant would not part from his Master, his eare must be bored and nailed to the post of the house, and thus he became a perpetuall ser­uant, he was nailed and fixed to that house and seruice; So wee must yeelde an obedient eare, as Salomon calls it, vnto the coun­sells, will, and commaundement of our Lord and Master Iesus Christ.

3. Our eyes were made to be conduits of teares, for our owne sinne and miserie, and for the sinne and wretchednes of other men. Psal. 119.136. Dauids eyes gushed out with riuers of teares, because [Page 298] men keepe not the word: how wept he then for his owne sinnes, that wept so for others? Good Lot his righteous soule was vexed in hearing and seeing the vncleane conuersation of the Sodo­mites. Thus should our senses be so farre from conceiuing plea­sure in sinnefull obiects, as these must be the continuall greefe of our soules. And can we indeed looke vpon our selues, and not see something which is a brand of our sin? or can we behold any crea­ture, and not see some expresse prints and markes of our sinne, and vanity vpon it? Surely this one meditation would be effectuall to keep vs from casting our eyes vpon vnlawfull obiects, and so from making our selues a prey to the deuill.

Vse. 2.This serues to reprooue such as faile in this watch of the sen­ses: for who doth not? yet some farre more dangerously. Such as haue in their houses Popish pictures and images, which are al­luring harlots, corrupters of the heart, which is an opening of the doore to the deuill; a signe of a man willing to be seduced. Experience shewes, that when a man is in loue with such images, he easily falls out with Gods image in himselfe and Gods chil­dren. 2. Such as delight in lasciuious pictures, and filthy por­traytures of naked men or women, in whole or such parts as may stirre the corruption of the heart, which should be beaten downe by all meanes. We need bring no oile to this flame. Yet the deuill hath gotten such pictures in request in this wanton age, wherein euery thing is almost proportionall. 3. Such are farre from this watch of their senses, as so attire and disguise themselues, or lay open their nakednes to insnare the senses of others. Let them not say, they thinke no hurt in it, vnlesse they can be sure that no o­ther thinke hurt by it. 4. Such as like the images haue eares and heare not, eyes and see not; care not to heare the word or read it, neuer tast Gods goodnes in it, neither doth the breath of heauen­ly life euer passe through their noses. 5. Such as frequent wicked company, and delight in the vngracious actions and speaches that they heare and see, or can digest them without reproofe or dis­like manifested. The deuill hath a through-fare among such com­panies, who are conspired against God and goodnes. Adde vnto these such as read, or haue in their houses lasciuious and wanton bookes, teachers of lewdnesse. Adde also stage-players and their beholders, that cast open all gates and walls to the deuill. 6. The couetous eye, whereof Salomon saith, Eccles. 4.4. his eye is not satisfied with riches, neither doth he say, For whome doe I [Page 299] thus labour?

In that Satan would draw Christ to the loue of the world, and thereby makes no doubt but to insnare and cast him downe, we learne; that,

The loue of the world easily maketh a man a prey and spoile to the deuill. Satan well knew, Doctr. 2. that if he could get Christ to fall downe to the world, he would easily fall downe to him. Where by the world, I vnderstād not the goodly workmanship of God in the frame of the heauens and earth, which we must loue and admire: but all the riches, honours, pleasures, profits, and allurements of it, without God, or before God: as when men are willing ser­uants and slaues to worldly desires and corruptions. 1. Tim. 6.10. The desire of money, is the root of all euill, a fruitfull mother of much mischeife. There is no sinne so impious, so vnnaturall and barba­rous, that a man in loue with the profits of the world will sticke at. And more plainely, ver. 9. They that will bee rich, fall into manifold temptations and snares, and into many foolish and noysome lusts, which drowne men in perdition and destruction: which in sense is all one with this, That such a one makes himselfe a willing spoile and prey to the deuill. Hence they are called deceitfull riches, be­cause they easily lead vs out of ths right way. Matth. 13.22. and Iob, 18.8. The wicked walkes vpon snares, and the grin shall take his heele.

1. The loue of the world banisheth the loue of God out of the soule. He that is a louer of the world, is an hater of God. Iam. 4.4. Reasons. 1. Know ye not, that the amity of the world, is enmity to God? Whosoeuer therefore will be a friend of the world, maketh himselfe an enemy to God: now what sinne will an enemy of God sticke at? And the Apostle Iohn plainely diuorceth these two which can neuer agree in one, 1. Ioh. 2.15. If any man loue the world, the loue of the Father is not in him. And if the loue of God sway not the heart, Satan will easily incline it to any sinne.

2. Where there is the loue of the world, that heart hath alrea­dy renounced God in heauen, and giuen it selfe to be possessed, 2 ruled, and commanded by the god of the world. For looke what a man cheifely loues, he not so much possesseth it as is possessed by it. Whence the Apostle is not afraid to call couetousnesse idolatry, Eph. 5.5. and, Coloss. 3.5. not onely because the cheife loue, but the cheife trust, hope, and confidence goeth with them. They say to the wedge of gold, thou art my hope. And further, as the heathen [Page 300] idolaters worshipped and serued gods of gold and siluer, so these serue and obey their golden and siluer god, wherein they take vp their cheife desires and contentment. Now hauing denied the God of heauen, and thrust himselfe out of his protection, a man becomes to be in the power of the deuill, and ruled at his will.

33. The loue of the world spoiles vs of our armour and strength, by which we should be fenced from Satans subtilties. For, 1. Whereas our cheife fence is in Gods word, it first intercepteth the word, and estrangeth the heart from it: as, Ezech. 33.31. They sit before thee, and heare thy words, but their hearts goe after their coue­tousnesse: secondly, it choaketh the word, that it becomes as seede cast among thornes, which choake it presently: thirdly, it scornes the word, as may appeare, Luk. 16.14. These things heard the Pha­risies which were couetous, and mocked. Now is not such an one ea­sily snared by the deuill, who is thus disaffected to Gods word? Is not he easily bound, that wants, yea scornes his weapons? 2. The loue of the world, whether the pleasures, profits, or glory of it, as a theefe steales and robs our graces which are another cheife part of our strength. Good Hezekiah a little tickled with vaine-glory, made himselfe and his land a prey and spoile to the enemy. Wise Salomon loued too much the vnlawfull pleasures of the world, and how did it rob him of his wisedome? The Disciples while yet Christ was with them, were stirred with loue and de­bate for superiority and greatnesse, which did much hinder them, and tooke vp their thoughts when they might haue attended to better things. How many for loue of the world and preferment fall from their first loue, abate their zeale, become cold and in­different, as the times are.

44. The loue of the world where it is rooted, deliuers a man so farre into the hands of Sathan, as he easily falls from all shew of goodnes, and dangerously reuolts from all the goodnes that see­med to be in him. The young man that came to Christ with many good shewes and desires, hearing of selling all, and giuing to the poore, goeth away heauily, and we heare no more of him. Demas once a companion of Paul, but easily forsooke the truth, when he embraced the present world. Iudas an example almost without ex­ample, a disciple at Christs elbow, endued with excellent gifts A­postolicall, of doctrine, of miracles, &c. hauing his heart glewed to the world, for a trifle fell from his place, from all the affection he had sembled to his Master, from the societie of his fellow dis­ciples, [Page 301] and stood with them that betrayed him.

5. Experience shewes, how when Satan hath thrust the loue of the world into a mans heart, he hath power enough; 5 1. To binde that mans hands from the workes of pietie and mercie. He is a bad tenant; the more land he holds, the lesse homage he doth vn­to God. And as for works of mercy, he will not part with his crummes, like the rich man in the Gospell. And as he liues alto­gether vnprofitable to others, so to himselfe; he hath no care of his saluation: Thou foole, this night shall they take away thy soule. 2. As he hath no power to doe any good for God or man, so he will suf­fer nothing. A man louing the world flies affliction for Christ: Matth. 13.21. when the sunne riseth, he withers: when persecuti­on comes, he is offended, and falls away to the hinderance of ma­ny. They that minde earthly things, are enemies to the crosse of Christ, Phil. 3.19.

Oh therefore loue not the world, nor the things in the world, Vse. 1. 1. Ioh. 2.15. A necessary exhortation to vs, to whom it is as naturall to loue the world, as for water to runne downe a hill. And who can hardly affect it, without beeing infected with it? Hereunto lay hold on these motiues. 1. Consider how hard it is to loue God, & the world too: euen as hard, as to looke with the same eie (saith Augustine) vp to heauen, and down to the earth at the same time. The more loue a woman bestowes vpon a stranger, the lesse she loues her husband: whence S. Iames is bold to call worldlings, a­dulterers and adulteresses, c. 4.4. whom the Lord will not endure to dally, and sport, and go a whoring after the world; Ye cannot serue God and Mammon.

2. Consider that a course lead in lusts, Eph. 2.3. is fitter for the Gentiles then those that professe the teaching of grace; Tit. 2.11. for the grace which hath appeared, teacheth vs to denie worldly lusts. Our relation to Christ, of whom we are called Christians, must draw our affe­ctions out of the world: for, 1. He hath chosen vs out of the world, so that now he professeth of vs, They are not of the world, Ioh. 15.19. 2. He gaue himselfe to deliuer vs out of this present euill world, Galat. 1.4. 3. No man hath benefit by Christs death, but he 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 he dies not for the world) so no part in his intercession▪ Ioh. 17. I pray not for the world. 5. In the entrance of our profession, we haue not onely renounced the world, but proclaimed and vowed warre against [Page 302] it: and therefore shall prooue no better then runagate souldiers, yea Apostates, if we fight not against it. The loue of the world is a leauing of Christs colours.

3. Consider what cause there is in the world to loue it: 1. In respect of God; it is contrary to his nature; he is holy, pure, righ­teous; the world lieth in vnrighteousnesse. It is contrarie to all his commandements: He commands holines and sanctification: it in­cites to all vncleannes in soule and body: he commands truth, so­brietie, &c. it teacheth to lie, sweare, curse, slander, and circum­uent. He commaunds all fruits of the spirit: it inioynes all the workes of the flesh. He commaunds to giue our goods to the needy: it wills vs to get our neighbours. 2. In respect of it selfe: it is changeable, variable, inconstant: and wilt thou affect that which thou canst not hold or enioy? 3. In respect of thy selfe: is it not madnesse, excessiuely to loue that which doth thee so much harm, pricks as thornes, and peirceth with so many sorrowes, crosses, losses, persecutions? which if thou beest good will fight against thee, and pursue thee with mortall hatred, and only slayeth those which resist it not.

4. Consider we what strangers and pilgrimes we are in the world, and so be mooued to lay bridles vpon our affections: which is the Apostles argument, 1. Pet. 2.11. Dearely beloued, a [...] pilgrims and strangers abstaine from earthly lusts. Let vs estrange our affe­ctions from this world, and deale as wise trauellers, that make the greatest Cities but through-fares to their owne home.

Vse. 2.Let this doctrine moderate our affections in seeking and ha­uing, yea and not hauing the things of this life. This is the com­mon error, that men looke altogether vpon the beautie, glorie, and faire side of the world, and wealth of it; but neuer looke vp­on the inconueniences of them, and how strong they are to pull vs away from God, or how apt to make vs a spoyle to Sathan: which one consideration would somewhat abate our heat and affection towards them. How ambitiously doe many affect promotion and great places, not considering in what flipperie places their feete are set? How eagerly doe they desire wealt [...], as though it had no power to drawe the heart from God, and the wealth of heauen? How vnsatiably do they pursue pleasure, not considering how the deuill insnares them, and makes them louers of pleasure, more then louers of God.

Surely were men acquainted with their owne hearts, they [Page 303] would not suffer them so to roaue in these desires. Oh, saith one, if I were a rich man, how liberall would I be to the poore? But a­las, he knowes not what spirit he is of: the deuill would make no doubt to change his minde, if his state were changed, and make of this liberall man either a prodigall, or an vsurer, or an oppres­sor, and doe much more mischeife then he can in his low estate. Oh, saith another, were I in high place, I would right wrongs, and set things in order. But so said Absalom, and yet who did more wrong then he, deflowring his fathers concubines, and de­posing (if he could) his father himselfe. And such right would ma­ny doe, if they were in higher place. All which is an argument how open we lie to Satan in such estates.

To conclude this point, obserue these few rules: 1. Put on the Lord Iesus Christ, and care not to fulfill the flesh. Rom. 13.14. 2. Vse the world as not vsing it, 1. Cor. 7.31. 3. Count all things dung for Christ, as Paul did, Phil. 3.8. whose blood is set against and aboue all corrupt things. 4. Pray that thy heart may be set vpon Gods statutes, and not enclined to couetousnesse, Psal. 119.36. First seeke the kingdome of God and his righteousnesse, &c. 5. Whe­ther thou hast the world or no, shew not thy selfe a louer of it, by encreasing thy wealth, or bettering thy estate, by swearing, lying, deceiuing: reioyce in no part of it, which God reacheth not to thee by good meanes: desire none but that on which thou mayest craue a blessing, and for which thou maiest returne praise: hold none but with moderate affection and mind to forgoe, when God calls for the whole or any part to good vses: vse none but with so­brietie as not vsing it, and that euer to Gods glory, and the good of men.

NOW after the preparation, standing in the choise of a fit place, and presenting a glorious vision, we come to the dart or temptation it selfe: in which there is, 1. a profer: All these will I giue thee. 2. a reason: For they are mine, and to whomsoeuer I will I giue them. 3. the condition: If thou wilt fall downe and worshippe mee.

And first of the profer. Before he had shewed his wares, now [Page 304] he 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, bewtie, wealth, and all that can be desired in the world: all that he saw, and nothing else: he would giue him vnmixed and vnblended glory and ho­nour, without sorrow, trouble, shame, or vexation: for he saw none of them. 3. I will giue thee: but he will not barter or sell these so deare to Christ as he would to another, but he will deale kindly with him, he will as good as giue them to him, if he will but make a legge, and thanke him for them.

Note here the nature of all the deuills promises; they seeme to be liberall and very faire, Doctr. whereas indeed they are miserably foule and deceitfull. Who could expect more franke and plaine dea­ling then is here pretended? but looke a little nearer, we shall see it vanishing into nothing but deceit and mischeife. For 1. What is this great all that he makes profer of? A great catch, iust nothing, but shadowes and representations of things, in themselues 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 shadowes cannot conti­nue: and what were Christ the better if he had beene put in pos­session of the things themselues, if they so suddenly vanish away before he can giue a sight of them? 3. His best and largest promises here are but in the transitory kingdoms of this life, which all passe away as a shadow, so as if he had offred and could haue performed the things themselues, it had beene no great matter: he neuer of­fers and makes good any sound grace, or the things of Gods kingdome, which are things onely worth hearkning after. 4. Will he giue all the kingdomes, and all the glory of them to Christ a­lone? why, what righteousnesse or iustice could be herein? will he rob and spoile all other Kings, and rulers in the world of their right and soueraignty, which God had inuested them in, and this all at once, and in a moment? 5. Whereas he pretends a gift, he intends a deare bargaine: and offring nothing but pure and vn­mixed glory, he would rob Christ our head and all his mem­bers at once of all ioy and happines both externall and eternall. Of this kinde are all his promises: be promised to Eue deity, but it prooued mortallity and misery: he promised Cai [...] respect and loue, if he could make Abel out of the way; but it prooued the casting of himselfe out from the face of God, & his fathers family.

[Page 305]1. He that meanes not in true dealing to performe any thing, Reasons. 1. may promise as much as he will. Satan meant not to giue Christ one kingdome, and he may as well promise all as one. 2 2. His en­mity and hatred of God, and mans saluation, makes him large in his promises: he knowes how s [...]ly temptations on the right hand steale into the heart, and that no enemy is so dangerous as he that comes in pretence of kindnesse. When he seekes to draw man to hell with him, he takes on him to teach him how to become a God. When Christ was to suffer, he would haue him to spare himselfe, to hinder mans saluation: he will offer kingdomes, all kingdomes, with all the wealth and pleasure of them. Satan here­in deales as Iaacobs sonnes with the Sichemites: they made very faire promises, that if they would be circumcised, they would giue their daughters, and take their daughters, and dwell toge­ther as one people, Gen. 34.16. but they talked deceitfully, v. 13. in­tending onely to reuenge vpon them, as they did when the males were sore by meanes of their circumcising. Satan can promise a victory to Ahab, but it is to chase him before his enemie to con­fusion. 3. He knowes mans credulity and follie, 3 who is easily ta­ken with faire words which makes fooles faine, their eyes beeing wholly vpon things before them. Besides, howsoeuer our blessed Lord here was fenced that the least inordinate affection could not fasten vpon him, although he had all the obiects in the world to mooue him, yet he commonly findes men and women fitted for his turne, doating vpon the world, and needs no such large offers as here are made to Christ, but for lesse commodity and glory then that in one kingdome will fall downe and worship him. 4 4. Satan is so much the larger in his promises, to imitate God, whom he sees encouraging his seruants by making couenant 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 giue thee. Now to draw men from Gods couenant, if it were possible, and to dis­grace the same, Satan seekes to get men in league with him, by larger promises of the world then euer God made to one man, be­cause that carrieth their whole desires: and as God for the ratify­ing of his couenant hath appointed Sacraments and seales, so the deuill hath certaine words, figures, characters, ceremonies, and charmes for the confirmation of his league with them, and their faith in that league.

Hence obserue a difference betweene Gods promises, Vse. 1. and the [Page 306] deuills.

1. They differ in the matter. Satan profers earthly shadowes, earthly kingdomes, things that glance through the sense, worldly things which may be perceiued, and thrust into the eye and sen­ses all at once, Act. 25.23. the best of which is but a phantasie; as Paul calls the great pompe of Agrippa and Bernice, things of a moment for continuance, that last as long as the fulnesse of the moone, scarce seene but vanishing. But the matter of Gods promises is the king­dome, not of earth, but of heauen, and the glory thereof, to which all earthly things are but appendices: things which cannot be shadowed: for the eye cannot see, nor the eare heare, neither can it enter into the heart of an earthly man, to conceiue what God hath prepared for them that loue him, 1. Cor. 2.9. The great promises of God are matters of faith, not of sense; and for continuance, he promiseth a kingdome vnshaken, eternall, reserued in the hea­uens; a glory not withering or fading, vnlike 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 serue to prouoke and encourage men to lay hold vpon the co­uenant of life, to draw men nearer God in faith and obedience: 2. Cor. 7.1. Seeing we haue these precious promises, let vs clense our selues from all filthinesse of flesh and spirit, and grow vp vnto full [...] in the feare of God. But Satans promises tend to fix [...] world, as here hee would make Christ the greatest [...] it, to withdraw men from God and their couenant with him, to pull them from the seruice of the God of heauen, to worship himselfe, or serue their lusts, or embrace the world, or bow to any thing but the true God.

3. They differ in the accomplishment. God is euer as good or better then his word: Tit. 1.2. God who cannot lie hath promised. To Dauid, (as Nathan witnesseth in his reproofe, 2. Sam. 12.8.) he gaue his Lords house, his Lords wiues, his Lords kingdome, and if that had beene little, he would haue giuen him more. To Salomon he promised long life, or wealth, or wisedome, and in the accomplishment he giues him both life, and wealth, and wise­dome. But Satan is neuer so good as his word, but a liar in all his promises. For, 1. He wants power to performe, when he pro­miseth that which is none of his, as the kingdomes of the world. Or, 2. He wants purpose and will to performe his promise: For, had [Page 307] he a purpose and minde to haue giuen Christ the kingdoms of the world, if he had had power? Doth not he enuie to euery man the fruition of any creature of God? Can he willingly affoard a good man a good moment? And did not he more maligne Christs good and comfort then all other, because he exceeded all other in grace and Gods image? Or 3. wherein he hath power and purpose to be an honest deuill of his word, it is with a farre more mischeiuous purpose: as here if he could haue giuen the whole world, hee would for Christs ouerthrowe: for what cares he for the world, or what vse can he make of it, but to make it a baite and traine to catch men by it into his owne destruction. The ground hereof is this; As euery promise of God is a testimony of his loue, so euery promise of Satan is a token of his malice. An example of the de­uills faithfulnesse we haue in our owne Chronicles: In the raigne of Edward the first, when the Welchmen rebelled, their captaine resorted to a coniurer for counsell, whether he should goe on in the intended warre against the King, or no: yes (said the deuill) goe [...] in thy purpose; for thou shalt ride through cheap-side with a crowne on thy head: and so hee did indeed, but it was off, and he was carried in triumph as a prey to the King.

This may iustly reprooue and shame many professed Christians, that will scarce giue Gods promises of grace and life the hearing, though they are founded in Christ, in whom they are all yea, and a­men, flowing from his loue, and tending to our eternall happines with himselfe. Many will not be brought to heare them; many hardly when they haue nothing else to doe; and many heare them as things not concerning themselues; for then would they take more delight in them. But if Satan promise any earthly kingdom or profit, he hath our eares, our hearts at command, all our speach runnes vpon the world, our desires and hopes are for earth and earthly things: and beeing thus earthly-minded, how expose wee our selues to Satans assaults, and offer our selues to be wonne by his most treacherous promises.

This teacheth vs what to thinke of that doctrine and religion, Vse. 2. that teacheth men to be promise▪ breakers: what may we think of it, but to be a treacherous, vnfaithfull, diabolicall religion? But such is the Romish religion, as we may easily see in two or three instances.

1. In that article of the Councell of Constance, that Faith is not to be kept with heretikes: that is, Protestants: and so brake promise [Page 308] with Iohn Hus, who had not the Emperours onely, but the Popes safe-conduct. Against the examples of good Ioshua, who kept pro­mise (though rashly made) with the Gibeonites, and with the har­lot of Iericho ▪ and of Dauid, who kept truth and promise with Shi­mei, a seditious and cursing wretched traytor.

2. The Church of Rome teacheth by the doctrine of equiuoca­tion, to breake the promise of a lawfull oath, before a lawfull Ma­gistrate, and teacheth the lawfulnesse thereof. But the Scripture condemneth a double heart, and the deceitfull tongue: and pro­claimeth woe against them that trust in lying words, Ier. 7.8. and that make falshood their refuge. In lib. de fide cum haeretic [...]s seruanda. Yea, Molanus a great and learned Papist concludes, syncerè faedera & iuramenta sunt intelligenda, all leagues, and especially oaths, are sincerely to be vnderstood, and condemnes plainly such mockeries and dalliance with promises and compacts, by one or two instances; as of him that made truce with his enemy for thirty dayes, and wasted his enemies countrey and camps onely in the night: and of Aurelianus the Emperour, who comming afore a towne Tijana, and finding the gates shut, to animate his souldiers, with great anger said, I will not leaue a dog in the towne: they hoping for the spoyle, bestirred themselues to ransacke the towne; but beeing wonne, he would not giue them leaue to spoyle it, but bad them leaue neuer a dogge in it, and let the goods alone. This was but a dalliance, condemned by the Pa­pist himselfe: and yet had more colour of truth then Popish equi­uocation can haue.

3. The Romish Church teacheth men to breake promises and oaths with lawfull & Christian Princes, exempting subiects from obedience, and putting swords, dags, daggers, powder, and all deadly plots into their heads and hands, against the Lords anoin­ted. A treacherous and deuillish doctrine.

Vse. 3.We see also what house treacherous and deceitfull persons de­scend of, such as care not how much they promise and how little they performe, men most vnlike vnto God, and resembling their father the deuil, who is most lauish and prodigall in his promises, when he knowes he hath neither power nor purpose to performe; men of great tongues, which swell as mountaines, but of little hands, not performing mole-hills. Of these Salomon speakes, Pro. 25.14. Hee that glorieth of a false gift, (that is, speaketh of great things that he will doe for his neighbour, but failes in the accom­plishment) is like a cloud and winde without raine. A cloud seems to [Page 309] offer and promise raine, but the winde takes it away, and frustrates a mans expectations. And the same is true of all windie promises. Which we must carefully avoide, and vse these rules against slip­perines in promise: 1. If a man would be like God, who cannot lie in his promises, he must striue against it. But Satan is a liar from the beginning, and the father of lies and liars. 2. Faithfulnesse in contracts is the sinew of humane societie, which Satan would haue crackt, that he may bring all to confusion. 3. The heathens that were giuen vp by God to a reprobate sense, are branded with this marke, they are truce-breakers, Rom. 1.31. 4. It is a marke of a man in the state of grace, who hath obtained remission of sinnes, that in his spirit is no guile, Psal. 32.2. 5. A note of a man that shall dwel in Gods holy and heauenly mount, is this, he speakes the truth from his heart, Psal. 15.2. and, Reuel. 14.5. They onely shall stand on mount Sion, and sing before the throne, who haue no guile in their mouthes. Especially we must be carefull of two promises, where­of God and the Congregation haue beene witnesses: as, 1. That of baptisme, which we must haue a speciall care to looke vnto: for, if we faile in keeping touch with God, no maruell if we faile with men. 2. That of marriage, which the Prophet calls the couenant of God, Mal. 2.14.

THE second thing in this profer, is the reason annexed, Luk. 4.6, ‘For it is deliuered vnto mee, and to whomsoeuer I will, I giue it.]’

The deuill, like a desperate man, that is sure in this bowt to kill or be killed, layes about him with all the skil and strength he hath, yea he is put to his shifts, so as no base or mischeiuous deuise comes amisse, by which he may either in faire combat, or coward­ly attempts oppresse his aduersary: and that which he cannot doe by strength and power, he will attempt by falshood and lyes, which he heaps vp here together most like himselfe, the father of lies, that stood not in the truth.

And here he challengeth the power and glorie of the world to be his, 1. In possession: 2. In disposition.

First, hee affirmeth it to bee his, but not directly, but indire­ctly; by gift, it is deliuered vnto mee. But this is a most notori­ous lie: for the earth is the Lords, and all that therein is, the [Page 310] world, and all that dwell therein, Psal. 24.1. and, Deuter. 10.14. Be­hold, the heauen of heauens is the Lords thy God, and the earth with all that therein is. And where read we that euer he committed these into the hand of the deuill?

Obiect. 1. Ioh. 14.30. he is called the Prince of the world; there­fore he speakes true. Answ. 1. He 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 hostilitie a­gainst the Sonne of God, and the meanes of saluation. 2. He is not so a Prince, as hauing any right vnto any creature: for he cannot possesse a pigge without leaue: but by tyrannie he forceth and commandeth as a Prince, the wicked world vnto his obedience: for the world departing from God to his aduersarie, God in iu­stice giueth Satan leaue to preuaile, and rule in the sonnes of dis­obedience. But will it follow, that because he ruleth in the world by sinne and death, beeing the Prince of darkenesse, and hauing the power of death, therefore the parts of the world must needes be his?

Obiect. 2. He is called the God of the world, 2. Cor. 4.4. Ans. True, not in respect of dominion ouer things created; but, 1. in respect of corruption: for hee is the god of the euill in the world, the au­thor, ring-leader, and nourisher of all euill. 2. in respect of sedu­ction: for he is bold to vse all earthly things, which are made to Gods glorie, to serue to set forward his temptations, and wicked mens lusts, and so to set vp his owne kingdome. 3. in respect of o­pinion or estimation, because the people of the world make the deuill their god. But this no more prooues him to be indeede the God of the world, then an idol is prooued to be a true God, onely because idolaters so esteeme and make it.

Secondly, the deuill affirmes it to be his in disposition, that hee may giue it to whom he will; which must needs be another lie, because it is not his in possession: for nothing can giue that which it hath not. 2. the Scriptures ascribe this to God, as a prerogatiue, and peculiar to him: By him Kings raigne, Prou. 18.15. All Powers that are, are ordained of God, Rom. 13.1. Hee maketh low, and he maketh high. It is the most high that beareth rule ouer the kingdomes of men, Dan. 4.22. The Lord giueth, and the Lord taketh away, Iob 1.21. 3. another notorious lie is, that hauing them to dispose of, he will dispose them to Christ, which is impossible, seeing Christ had them alreadie disposed vnto him, and had receiued them of his [Page 311] Father, so as he onely could say, Matth. 11.23. All things are gi­uen to me of the Father: and, Ioh. 3.35. The Father loueth the Son, and hath giuen all things into his hands. Therefore the deuill offering him the kingdomes of the world, must needs lie. Psal. 2.8. Aske of me, and I will giue thee the heathen for thine inheritance, and the vttermost parts of the earth for thy possession. If then Satan say, All this power will I giue thee, it is a lie: for all power was giuen him in heauen and in earth of his Father, Matth. 28.18. So as in this profer he belies the Fa­thers gift, and the Sonnes right, and derogates from the glorie both of the Father and of the Sonne. 4. another lie is his false boa­sting, making himself Lord and Caesar of all, when he hath not one foote of all he speakes of, like Salomons Bragadocio, There is one that makes himselfe rich when he hath nothing, and when he pretends his vniust vsurpation in the world, to be a iust possession and title to the world.

And thus we haue examined the substance and truth of this rea­son, and haue found neither substance, truth, nor reason in it. Here note; that,

Bad causes must euer be thrust forward by bad meanes. Doctr. Satan had a naughty matter in hand (as no better can beseeme him) namely, the ouerthrow of the Sonne of God, and all the saluation of mankinde; and the meanes by which he would effect his pur­pose is sutable, lying, and falsehood, and boasting: and he is no changeling, neuer a true word comes out of his mouth. 1. King. 21. Iezabel had a wicked end to bring to passe, namely, the disin­heriting of Naboth, and setting Ahab into his possession: and what meanes doth she vse but bribery, periurie, and murther of Naboth and his children; and all this vnder a colour of religion, and re­uenge of Gods cause, a fast beeing proclaimed before it. Matth. 26. the Iewes had as wicked a cause as euer was vndertaken, viz. the oppressing and murther of the Sonne of God: and what means must they vse? for what had the iust man done? They must accuse falsly, and suborne false witnesses, and depraue his words, and make him speake what they list. And what other meanes vsed they to falsifie and suppresse the truth and glory of his resurrection? In this place, Satan aimes to bring Christ to idolatry, and the means is couetousnesse. Peter had an ill cause in hand, to hinder Christ from beeing apprehended, and his meanes was bad, vnwarranta­ble striking.

And this must needes be: 1. In respect of God: Reasons. 1. when a bad a­ction [Page 312] is vndertaken, he leaues it, and as he permits the action on­ly, so he permitteth bad meanes, but neuer appoints or approoues any meanes to bad and wicked purposes; which therefore must be wicked and vnhappy. 2 2. In respect of Satan, who seekes to make euery action as sinnefull as possibly may bee: he knowes that all instruments of falshood are hatefull to God, and therefore the more wicked meanes are vsed, the more detestable and damnable the action is. 3 3. In respect of men themselues: for those that make no conscience of bad ends, make none of the meanes; as we may see in Dauid himselfe, whose conscience beeing so sleepie as to take another mans wife, he will make no bones to hide it by mur­ther of his faithfull captaine. 4. In respect of the meanes them­selues which are neare enough at hand: 4 bad meanes are easily found and attempted. What might be more difficult then to picke matter against the Sonne of God, to bring him not onely vnder disgrace, but vnto death? Yet the Iewes could easily find a law, by which law he was to die: or if they had had none, they could easily make one. If they wanted true witnesse, they could sub­orne false. If they wanted witnesse from others, they could make vse of his owne, We our selues haue heard him, what need we any other witnesse?

Vse. 1.This teacheth vs to suspect those causes and actions that are brought about by bad meanes: as, 1. When men runne out of Gods ordinances, and will not liue by some honest calling and meanes of life, but by cards, dice, bowles, bets, cousnage, and such instruments and meanes of iniurie and wrong, they are con­uinced to liue a lewd and wicked life: for a good and honest life is blessed by God, and carried by good, and lawfull, and honest meanes, such as these be not. 2. All such goods as are gotten by lying, swearing, deceiuing, Sabboth-breaking, ouer-reaching or helping forward sinne in any man, are here not onely to be sus­pected, but condemned, and sentence passeth against them, as such which the deuil hath taught to bring them in by euill means, both of them accursed by God, and the gainer for them. 3. All actions which are brought to passe by vnwarrantable meanes, are likewise to be suspected not to be of God, who ordereth due and lawfull meanes to good and lawfull ends, Zach. 4.2. and hath as many pipes to conuey good vnto vs, as eyes to prouide for it. Saul must needs know his condition was vnhappie, and his businesse vnprospe­rous, when he must runne to the witch to helpe himselfe. So their [Page 313] cause is worse then naught that runne to the wisard for help in diseases and losses: God is gone from them, and the remedie is farre worse then the disease. Yet how common is it, not to seeke to them by night as Saul did, but euen by day, as not ashamed of of it? Herod he would not breake his oath, no, that was not for his credite: but he might well know it to be a wicked one, which could not be kept but by murther of Iohn Baptist. Obiect. Why, what would ye haue him forsworne? Answ. He had brought him­selfe into such a snare, as either he must be forsworne, or a mur­therer: Now of these, to haue broken a cruell and wicked oath, should haue hindred murther, which is a sinne in an higher degree against God and man; and to keep a wicked oath is worse then to make it. This is rather to be thought of, because euen godly men themselues are too ready to effect good things by bad meanes: as Iaacob ▪ will get the blessing by lying, Rahab will saue the spies by a lie, Lot will saue his guests by prostituting his daughters: In which, how euer the Lord sometime commends the fact and faith of the parties, yet he neuer commends the manner, which ble­mished both the doers, and the actions. The rule that we must walke by, is in Rom. 3.8. We must not doe the least euill, for the grea­test good. Therefore let vs take heed of these base trickes of the deuill, to effect our desires by wicked meanes. Many condemne good men, because they stand nicely vpon some small things, which if they would yeeld vnto, they might doe themselues and others great good; but they haue learned another lesson, not to doe the least thing against their conscience to procure them­selues the greatest good. God need not their error to glorifie him­selfe, and doe his people good by.

4. That religion which is set forward by bad and wicked meanes, is to he suspected and condemned: true religion was e­uer maintained by truth, simplicity, humility, patience, mercie, loue, meekenesse, &c. But the Church of Rome must needs de­fend a bad cause, the meanes are so extreamly wicked, as violence and power, trechery and subtilty, fire and sword, murthers and massacres, King-killing and powder-plots, lies and equiuocati­ons, and what not? It was once said, Omnia venalia Romae, at Rome all things are sal [...]able; and now it may be said, Romae omnia venialia, at Rome all things are pardonable. One demonstration for memory sake: That religion which vpholds it selfe, 1. by ig­norance, as the mother of deuotion. 2. by disgracing and reproa­ching [Page 314] the holy Scriptures, abhorring them no lesse then a theefe doth a paire of gallowes, and warning men to take heed of them▪ 3. by vpholding images and image-worship. 4. periurie, by freeing subiects from the oath of allegiance. 5. disobedience, yea rebellion to Princes and Parents. 6. murther and massacres of all Princes and people, Kings and kingdomes, by sword, fire, poyson, powder, poynyard, openly or trecherously. 7. adulte­ries and fornication by their stews and sheet-punishments, yea with large reuennewes by them. 8. by lies, legends, lying and straw-miracles, notable trickes and collusions, as once in the i­mages of the heathens the deuill often spake; but the Priests in stead of the deuill speake thorough images, and make them mooue, sweat, nod, &c. to deceiue simple people. I say such a religion cannot be of God, because the meanes of aduancing it are from the deuill. But the Romish is such a religion: therefore, &c.

Here is a glasse for liars and boasters to see their faces in, and their resemblance to their father the deuill. Vse. 2. He promiseth an whole world, when all prooues but a shadow and image. He takes vpon him to dispose all things in the world, as though they were his, whereas we must goe to our heauenly father, the father of lights, for euery morsell of bread. Wherefore whosoeuer would any way aduantage himselfe by lying or deceiuing, it is manifest the spirit of the deuill ruleth in him. And therefore cast off lying as a ragge and relike of naturall corruption, and speake euery man the truth to his neighbour, Eph. 4.25.

It is a receiued opinion in these dayes, that Qui nescit dissimulare, nescit viuere, No dissembler, no man, and plaine dealing is a iew­ell, but he that vseth it shall die a beggar, and some men are too honest to thriue in the world: such common speaches argue the common breach of this commaundement. But know: 1. How farre are we degenerate from our forefathers: they liued simply by their hands according to Gods ordinance: but now many liue by their wits; whence it is that trades are called craftes and myste­ries, because more liue by craft and the sinne of their trade then the trade it selfe. 2. The Lord is the auenger of all such wrong by secret cousnage and lying: for he sees that thou deceiuest him that trusteth thee; and because it is hidden from men, his owne hand must reuenge it. 3. What a shame is it and slander to Chri­stian profession, that men professing saluation by Christ, should [Page 315] so carry their trades as a man that comes to deale with them, must come so suspitiously as if he were to fall into the hands of so many theeues; and hauing dealt with them hath iust cause to say, that he might find more iust dealing with Turkes and infidells? Whereas if this vice were put off, a child might traffique in the darke without delusion.

The same of boasters, who brag of things they haue not. As Iob speakes of the Leuiathan of the sea, so may we of the hellish Leuiathan, He is the King of all the sonnes of pride. As, 1. Many beare themselues out in fine apparrell and brauery, when indeede nothing is their owne, if their debts were paid. And if euery bird had his owne feather, they might well goe naked. 2. Others, to raise themselues, make no bones to lie and magnifie their estate, as the often experience of the world shewes, that widowes and wi­dowers promise great things of themselues, and much wealth, whereas the greatest wealth prooue debts. 3. But if you will see the very naturall protrayture of the father the deuill, if ye will heare his very voice, looke vpon the Bishop and Pope of Rome. For,

1. He hath engrossed all the kingdomes of the earth into his owne hands, saying, All these are mine, yet not directly, but in or­dine ad Deum. 2. I giue them to whom I will: I can set vp and thrust downe, I can binde and loose subiects from their obedience at my pleasure. 3. I wil giue thee all these, if thou wilt fall downe and worship me; if thou wilt be my vassall, and a found Catholike, let my laws binde thy conscience, and persecute with fire and sword these he­retikes, thus thou shalt hold thy kingdome, else not. 4. But this is a small thing to challenge the kingdomes of the world, and therefore he challengeth to be Lord of heauen, hell, and purgato­rie, to open and shut at his pleasure, as his three crownes imply. Here is a bragge that puts downe the deuill quite: neuer was the deuill ouermatched in boasting and lying but by the Pope his el­dest sonne, that in him we might haue a plaine demonstration of Antichrist, whom the Papists themselues say must be begotten by the deuill.

NOW follows the condition of Satans large and prodigall profer, which is the third thing considerable in the dart. In it are two things: 1. the matter he requires, worship. 2. the man­ner, [Page 316] fall downe and worship mee. The thing he desireth is worshippe and honour due to God: for so our Sauiours answer implieth, that he must worship God onely. And for the manner of this worship, he must outwardly bow and bend vnto him, or prostrate his body in way of homage vnto him. Wherein we see maruellous cunning and malice combined.

1. His cunning, in making it appeare so small a mote: for bee­ing a worship proper to God, as we see by comparing our Saui­ours answer with it, 1. Hee 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 sonne, 1. King. 2.10. I haue a small suit vnto thee, denie me not: which small suit if Salomon had hearkned vnto, it had cost him the losse of his kingdome. And the same did our Salomon by his wisedome discerne in this place. 2. In making it so necessary a thing to wor­ship him: mee, with emphasis; mee, of whom thou must haue the world if thou hast it: mee, who am so able and willing to reward so small a seruice towards mee: God doth not so reward his wor­shippers.

2. His extreame malice: in that, 1. he would rob and depriue God of his honour, which is due to him alone, and to no creature else. 2. he would haue it conferred vpon himselfe, Gods grea­test enemy. 3. he would haue none doe it him but Iesus Christ the Sonne of Gods loue, thus to wrong his Father the more: whereas God expects no other of his enemies, [...]. 4. he implies how little God regards or rewards his worshippers.

The connexion of this condition with the premisses sheweth; That,

Doctr. 1.Satans profers are neuer free, but vpon some wicked condition or other. He said he would giue all the world and the glory there­of to Christ, but now he addes a condition, which makes it a deare bargaine. He offers freely, he will giue all the world, and the glory of it, but the condition is dangerous; if Christ will fall downe and worship him. The deuill offred to put our first parents in possession of further knowledge, and no lesse a gift then deity: he makes as though he would out giue God, but all vpon this dange­rous condition; if they would eate the apple which God had com­maunded them not to touch. He would help Cain to the fauour of God, and all the loue of his parents: but vpon condition, he would kill his brother Abel: for when there was none else to be [Page 317] loued, or to do sacrifice, he should obtaine all. Iudas comes to the high Priests, and saith, What will yee giue me? Matth. 26.15. and they appointed him thirtie peices of siluer: but vpon his own con­dition, to betray his Lord and Master: an heauie condition for so light a sinne. Potiphers wife profered Ioseph great honour and re­wards, but vpon a fowle condition, of committing whoredome with her.

1. As Salomon saith of the harlot, Reasons. 1. She hunteth for the preciou [...] life of a man, so doth Satan incessantly, and therefore can giue nothing freely: for a free gift is a pledge of loue betweene parties; but hee carries a mortall hatred towards mankind, seeking by all meanes to deuoure vs, 1. Pet. 5. v. 8. Seeing therefore his loue is like that, of a rauening lyon to a lambe, no maruell though he bestow no­thing freely.

2. The ende and scope of all Sathans gifts is discouered in our text, viz. to plucke men from God, 2 and so bring them to damna­tion; and indeed they are not gifts, but wages paied for doing some worke. 2. Pet. 2.15. Balaam loued the wages of vnrighteous­nesse. Now, if we looke into the historie, Num. 22.17. these were great gifts and honours promised, vpon condition of cursing the people of God. So as by the iudgement of the holy Ghost, all such gifts taken vpon such dangerous conditions, are wages of vn­righteousnes. And as a Generall neuer giues pay but to such as fight vnder his colours, so Satan neuer giues pay of worldly pre­ferment, but to such as fight his battels.

3. Neuer man gets any thing from Satan, but by way of con­tract, or bargaine, where the conclusion shall be for himselfe: 3 and beeing the arch-enemie of all charitie, he will neuer make an ex­change but for the better. He giues Adam an apple, but it was deare bought with the losse of Gods image, and all his happines. He offers the second Adam the whole earth, but with such a con­dition, as he must for it forsake heauen. Quest. But is there any man so extreame wicked, that will contract with the deuill, or re­ceiue any thing vpon any condition at his hands? Answ. The de­uill will doe nothing for any man but by vertue of a compact, and why should he be at any mans commaund, but in hope of his re­ward, no more then any man would be at his, but in the same hope? But this compact is either, 1. more open: 2. more secret.

A more expresse and solemne contract is that of witches, con­iurers, and sorcerers, wherein there is a mutuall promise of seruice [Page 318] between the deuill and the witch. And this promise is not onely made by solemne words, but by deedes and seales; as some diabo­licall signes, figures, or ceremonies, for the ratification of this league and compact. And this is euident by the confession of all witches at this day, and by the Scripture. Of this kind was this in our text; Satan offers to compact with our Sauiour Christ, and there wanted nothing but the free consent of our Sauiour to the condition.

But the more secret compact is the more generall, and no lesse dangerous, though Satan be lesse seene in it. And of this kind the deuill makes many couenants in the world, and innumerable per­sons contract with him vnderhand, perhaps not thinking they do so. And this two wayes, 1. By a secret faith in the deuill. 2. By a secret consent vnto the deuill.

Secret faith in the deuill is, when a man vseth any superstitious or diabolicall meanes for the effecting of his desire, which he knows neither in themselues, nor from Gods institution, haue any such power to effect things, but from the power of the deuill: as the vse of charmes or spells, figures, characters, amulets, scratching of a Witch, or the like: which hauing no power in themselues, nor by Gods ordinance, can doe no good but by a secret faith in the de­uill, who by Gods permission puts power in them to heale men for their delusion.

Secret consent vnto the deuill, is yet more common then the for­mer, though the former be the common cure of common people: namely, when Satan secretly suggesteth and offereth to make a co­uenant and bargaine with a man, without any expresse forme of contract, but by inward temptation putteth the motion into the heart (as of Iudas) that if he will vse such an vnlawfull meanes, or vpon such a condition, he will effect his purpose, which he ear­nestly desireth to attaine: now the party blinding his owne iudge­ment by the eagernesse of his affection, giues his consent to Satan, and accepts the condition: which mutuall and silent consent of partie with partie, is a reall bargaine and couenant. 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 deuil, that would be loath to be thought so to be. Yea, numbers there are that re­ceiue the greatest part of their earthly portion at the hands of the deuill, by vertue of this compact, secretly beleeuing or consenting vnto him.

[Page 319]This serues to let vs see the difference between Gods gifts and the deuills, in fowre things: Vse. 1. 1. Gods gifts come all from grace and loue, he freely bestowes his blessings: for his loue is euerla­sting before our owne beeing, and our inheritance is eternall aboue our merit, and in the heauens aboue our reach. But Satans gifts proceed out of his endles hatred, and are wages of vnrighteous­nesse. 2. Gods gifts are deriued to vs by good and warrantable meanes, diligence, labour, prayers: Satans, for the most part, by wicked meanes. Gods conditions are profitable and safe: Satans hurtfull and dangerous, by the breach of some commandement, by impietie or iniustice. 3. Gods gifts are first bestowed vpon vs, and then obedience is required as a testification of thankefulnesse, not as merit: Satans are after our worke as a merit and wages of sin; first fall downe and worship me, and then I will giue thee all these things. 4. Gods gifts are in mercie, for our saluation and comfort, and en­couragement in his seruice: Satans, to draw vs from his seruice, and to dragge vs to destruction.

Let this doctrine make vs afraid to receiue any thing from the hand of the deuill, and accept of nothing but God offers. For, Vse. 2. 1. God is more able and willing to doe vs good then the deuill is, vnlesse we thinke with those wicked ones, that it is in vaine to serue the Lord. 2. An enemy is neuer so dangerous as when he flatte­reth and fawneth: he neuer kisseth but killeth, with Ioab, or be­trayeth with Iudas: his gifts are deare bought, his conditions are intollerable: he will haue a better thing for it, euen our precious soules. 3. A little from Gods hands is far better then if we could receiue all the world, and the glory of it, at the deuills: for this comes with blessing, with promise, with contentment, with good con­science; so doth not the other. Therefore be the iust mans por­tion small or great, it is euer precious: it hath no sorrow added to it, as Salomon speaketh. Quest. How may I know I receiue any thing from the deuill? 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 deuill, and the wages of vnrighteousnes.

Note here how like the vsurer is to the deuill: the deuill saith, Vse. 3. he will giue, so the vsurer faith he will lend, which should be free as gift: but then comes a condition of ten in the hundreth, which is more then the lending is worth. Satan is an enemy to all chari­ty, and so is hee. The like may be said of couetous men, who [Page 320] will doe no good but where they looke for returne of the like or more, as like the deuill as may be, and altogether vnlike to God who doth good where he can receiue none, sowes where he reaps not.

Vse. 4.See the misery of men, who accept of Satans profers. 1. Such as are in open league with him, as wizzards who binde themselues to renounce God, and their baptisme, and redemption by Christ, and to beleeue in the deuill, to expect aide from him, and giue him body and soule for that help; which is the substance of the solemne leagues, made by such limmes of Satan; he is of the sure side with them, they can gaine nothing by him, vnlesse he gaine themselues first. And such by Gods law ought not to liue. 2. Worldly-minded men, with whom he deales as with Esau, hee giues them a messe of pottage, but on condition to sell their birthright; a silly match is made presently, an exchange of earth for heauen. 3. Men impatient in losses or sicknesse, who runne to the witch, as not knowing what to doe with themselues. But Satan neuer easeth the body of temporall paines, but to cast the soule into eternall. 4. Ambitious and discontented persons, that take preferments of Satan vpon base conditions: Absolom shall haue a kingdome, on condition he will rebell against his owne father. Zimri a captaine vnder Baasha, 1. Kin. 16.10. shall haue the kingdome of Israel, if he will rebell and slay his Master. Discon­tented Papists shall diuide the land among themselues, if they will blow vp the Parliament house.

Now if we would auoid the dangerous compacts with Satan, let vs obserue these rules. 1. Beware of profanenesse, which is a sinne, where men carelesly loose heauen and the ioyes thereof for these lower and earthly things, as Esau to satisfie his lusts de­spised the blessing, Heb. 12.16. Let there be none such amongst vs. 2. Beleeue the truth of Gods profers and promises, to relie on them, and thou shalt be fenced from Satans lies, 2. Thess. 2.10. 3. Consider how easily men powre out themselues for Balaams wages: couetousnes carries away their whole heart, and yet in the end they are deceiued as he was; in stead of his reward he was slaine in his returne homeward, Num. 31.8. 4. Consider how lit­tle ioy there is in that which is receiued at the deuills hand: nei­ther Ahab nor his posterity enioyed Naboths vineyard. Iudas brought backe his 30. peeces, and hanged himselfe. According to that of Salomon, The wicked rosteth not that which he taketh in hun­ting. [Page 321] 5. Moderate thy affections not to desire the kingdomes of this world and the glory of them, but a farre 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 vs further; that,

All his drift in his temptations, Doctr. 2. is to draw men from Gods ser­uice to his owne. An example whereof we haue in Saul, whom he drew from his hope and trust in God, to seeke and sue to himselfe for helpe. Hee entred also into Iudas to draw him from his Masters side and seruice to his owne, to make him a leader and captaine a­gainst Christ, Luk. 22.3. Neither faileth he of his purpose and scope, but effectually preuaileth in the world, and in the children of disobedience, Ephes. 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 Gospell, they in generall are vassalls to Satan, and professe ho­mage and seruice to him in ceremonies and rites, as Gods people to God hmselfe. 1. Cor. 10.20. Those things which the Gentiles sacri­fice, they sacrifice vnto deuills, and not vnto God: Which is spoken not in respect of the intention of the worshippers, but of the my­sterie in that idoll worshipped, which indeed tended to the wor­ship of the deuill the deuiser and setter forward of the same. And at this day in those newfound countries, experience shewes, how those heathnish and barbarous people, not hauing the true know­ledge of the true God, doe therefore esteeme the deuill as God, and the deuill appearing to them in visible shapes they fall down and worship him, and offer many seruices and sacrifices vnto him; vpon this ground, because God is mercifull and amiable, and will not hurt them, Non est n [...]cens nature Deu [...]. Cic. and therefore they neede not bee so obsequious to him, but the deuill is terrible, and fearefull, and churlish, and therefore must bee pleased and worshipped, Ne noceat.

Nay, Gods owne people and children are often drawne from the worship of their God, to the worship of the deuill, in the most base and submisse kind of worship. The Iewes themselues offred vnto deuills, and not vnto God, Deut. 32.17. and what did they offer but their dearest things? as Psal. 106.37. they of­fred their sonnes and daughters vnto deuills: A maruellous high wickednes, wherein the Israelites themselues imitated the barba­rous heathens, among whom Satan had brought in this vnnatu­rall crueltie, to kill their little children, and offer them to Molech [Page 322] in the vally of Hinnom, v. 38. Thus they shed innocent blood by a diabolicall furie, and polluted their land at the diuells instigati­on. Thus it was in the time of Ahaz, and of Manasseh; against which the Lord shewed great indignation and vehemence, Ier. 7. and 19. and, Ezek. 16. And the rather, because it was against a speci­all law enacted for this purpose (which we would thinke Gods owne people should not need) Leuit. 17.7. They shall no more of­fer to deuills, after whom they haue gone a whoring; and the sanction followes, This shall be an ordinance for euer. Yet Gods people for­gate Gods institution, and natures instinct, and so put off all reli­gion and naturall affection.

Reasons. 1.And this comes to passe: 1. Because of Satans pride and ambi­tion, who will not content himselfe with any thing, but that ho­nour that is due to God. He beeing the Prince of the world, and the god thereof, Ioh. 14.31. 2. Cor. 4.4. will be worshipped by the world as a God, and takes vpon him as if he were so indeed: whereas he is so onely by his owne vsurpation and affectation, and the wickeds delusion and acceptation. 2. Because of his ma­lice to God, 2 to whom he is most contrarie. God hath by the lawe of creation, of nature, the morall law, yea by the law of faith, and all other bonds, tied man to his owne seruice: now Satan seekes contrarily to depriue God of his due homage, and drawes men from the knowledg & practise of Gods wil, that he may rule them after his owne will, 2. Tim. 2.26. 3. Because of his hatred to man­kind, 3 to drawe men into the greatest offence and displeasure of God. It is an euill thing and bitter, to depart from God and his seruice: but to giue this to Gods deadly enemie, is a sinne most hatefull & dangerous. 4. It is all the businesse that Satan hath in the world, for which he leaues no stone vnturned, 4 no meanes vnattempted, to set vp his owne kingdome aboue and against Gods kingdome; a compendious way wherof is to hinder, corrupt, or destroy the true worship of God. 1. Thess. 2.18. Satan hindered me: namely, the true worship which Paul sought to establish. He corrupted the wor­ship of God among the sonnes of God by the daughters of men, Gen. 6. And he sought to destroy all Gods worship in the posteri­ty, by destroying Abel.

Quest. But is it possible that Sathan can so preuaile to drawe men to worship himselfe in stead of God? And what meanes v­seth he to effect it? Answ. Yea it is plaine and vsuall, as we shall easily see, if we consider, 1. the wayes that a man worshippeth the [Page 323] deuill: 2. the meanes how he bringeth men thereunto.

I. The wayes are laid downe in these fowre conclusions:

Conclus. 1. Whosoeuer worshippeth for God that which is not God, he worshippeth the deuill for God. Deut. 32.17. They offe­red vnto deuills, that is, to gods whom they knew not. In all diuine worship, whatsoeuer is not performed to God, is performed to the deuill, there beeing no meane between them in worship. But how hath the deuill drawne Pagans and heathens to set vp and worship false gods, deuills indeed, Mars, Iupiter, &c. yea and Gods owne people to worship Dagon, and Baal, and Molech? At this day all the Easterne people of Turkes and Saracens worshippe Mahomet, a god of their owne making. And the Papists all giue diuine worship to stocks and stones, the worke of mens hands, to ragges and relliques, to their breaden and baked God in the Sa­crament; as base an idolatry as can be found among the heathens: in all which they haue fallen downe to the deuill, and worshipped him.

Conclus. 2. Whosoeuer worshippeth God in any other meanes then himselfe hath appointed, he worshippeth the deuill, and not God. If the manner of Gods worship prescribed by himselfe in the Scripture be refused, that cannot be Gods worship, because the manner is deuised by the deuill. Thus doe they who professe the true God distinct in three persons, but worship him according to their owne deuises and humane traditions; as the Papists that worship God in images, pilgrimages, & a thousand deuises meere strangers to the Spirit of God in Scripture, thrust in by Satan for his owne seruice.

Conclus. 3. Numbers will not be perswaded they worship the deuill, when indeed they doe. For as then we worship God actu­ally, when we serue and obey him, so then men worship the deuil, when they doe the workes of the deuill, Ioh. 8. He that is a slaue, a vassall to the deuill, is an apparant worshipper of him. Yea, so neare a seruice is between them, that the deuill is said to beget many sonnes in the world, Ioh. 8.41. now euery sonne honours his father. Thus doe all they that are subtile to peruert the straight wayes of God, as Elymas, therefore called by Paul the child of the deuill, Act. 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 vp in Gods field to the molesting and annoyance of the Lords wheate. Thus doe all they who when [Page 324] they should spend the Lords Sabbaths in his worship, they wor­ship and serue the world in buying and selling, or the deuill in play and gaming in their owne houses, falling downe to the wor­ship of the deuill, when true worshippers are in Gods house, per­forming their homage and seruice to him.

Conclus. 4. Satan preuailes against numbers, by drawing the af­fections of their hearts from the true God, to something besides him, to loue, trust, and follow it more then God: as the voluptu­ous person, that makes his bellie his God, and so is a louer of pleasure more then of God: and the couetous person making his wealth his God, whom Paul therefore calls an idolater. All these and many moe are worshippers of the deuill, and fallen downe to him, and cannot possibly worship the true God.

II. How and by what meanes Satan doth thus preuaile. And the meanes are these: 1. He hath often the secular arme, and hu­mane authoritie: 2. Chron. 11.15. Rehoboam ordained Priests for the high places, for the deuils, and for the calues that he had made. Thus Antichrist, the beast of Rome, Reu. 13.16. by power made all both small and great, rich and poore, bond and free, to receiue his marke in their hands and foreheads. So he did in our country by fire and fagot in Queen Maries dayes. 2. Sometimes he drawes men to his owne worship by pollicie; for he can transforme him­selfe into an Angel of light, he can preach Christ for a need, to o­uerthrow the preaching of Christ, Mark. 1.34. he can be a lying spirit in the mouthes of fowre hundred false prophets, 1. King. 21. at once: and can put on the shape of Samuel, beeing still a Sathan. 3. Sometimes by faire promises, as in our text, he will giue a whole world to bring Christ to one sinne: Thou shalt haue ease, pleasure, wealth, credite; in a word, thy hearts desire, if thou wilt fall downe and worship mee. 4. By perswasion, that it is a vaine thing to serue God, Malach. 3.14. no ioy for the present, no recom­pence hereafter: thus he carries with him innumerable compa­nies with things present, not considering the time to come. 5. By threatning of crosses, losses, disfauour, as Balaac said to Balaam, Thy God hath kept thee from preferment. By violent persecutions, Reuel. 12.13.15. the redde dragon persecuted the woman which had brought forth the man child; the serpent cast out of his mouth waters like a flood, to cause the woman to be carried away. 6. By effectuall delusion, by meanes of signes, wonders, false miracles, and sleights, which Sathan putteth forth to giue credite to false [Page 325] worshippe, as it is spoken of the great Antichrist, 2. Thess. 2.9, 10. that hee shall come by the working of Sathan, with power, signes, and ly­ing wonders, and in all deceiueablenesse of vnrighteousnesse among them that perish: and thus shall the beast deceiue all those, whose names are not written in the booke of life. Thus many are deceiued in Poperie, by the iugling and craftie conueyances of the Priests, and often by magicke, making their images appeare to sweate, to nodde, to roll their eyes, to passe voices through them, and make blood appeare in the hoast; which they would haue their people beleeue: and thus Satan mightily drawes them to the worship of himselfe.

Here let vs learne to bewaile the miserie of men seduced by the deuill, and thrust from their God, whether more openly, Vse. 1. or more secretly: as, 1. Such as ioyne to Poperie, renouncing the worship of the true God, and fall downe to the deuill to worship him. Reu. 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 giue him power ouer the Scripture, ouer the consciences of men, to make lawes to bind them, to pardon sinnes, to open heauen, hell, purgatorie, and receiue his bulls and canons before the Canonical Scripture. A lamentable thing, that Satan gets such great ones daily to fall downe, and worship him.

2. Such as get liuings by bribery, symony, chopping and chan­ging, and such indirect courses: here the Chaplein hath fallen downe to the deuill, and worshipped him, and he hath bestowed the benefice.

3. Such as seeke to witches for help, or cunning men and wo­me [...] ▪ a plaine and open seruice of the deuill, by vertue of a league and compact, at least secret. Should not a people seeke to their God? or can all the deuills in hell remooue the hand of God?

4. Such as by flatterie, dissembling, iniustice, lying, swearing, or breaking the Sabbath, obtaine wealth, or profit. All this the deuill hath giuen thee, because thou hast fallen downe and wor­shipped him. Whatsoeuer a man doth against the word, against his oath, or conscience, is a falling down to the deuill, and a wor­shipping of him.

Take heed of comming vnder the power and seruice of the de­uill: and to that ende obserue these rules: Vse. 2. 1. Hold thee to Gods word and will in all duties of pietie and iustice, both for matter and manner. For we must not onely doe our Masters will, but also [Page 326] according to his will. 2. Heare and foster the motions of Gods Spirit, which are euer according to the word. It is a note of a man giuen vp to Sathan, to haue continuall disobedience breathing in him, Eph. 2.2. The fowle spirit sauours nothing but the flesh. 3. Renounce the world daily, be not a seruant to any lust, neither take pleasure in it. For when Sathan findes a man seruing plea­sures, he halters him with them, and clogs him with cares of riches and voluptuous liuing, Luk. 8.14. 4. Walke in the light, loue it and such as walke in it. It is a signe of a man in Sathans snare, to despise thē that are good, 2. Tim. 3.3. to make a shew of godlines, denying the power thereof, v. 5. Satan himselfe pretends light, but walkes in darkenesse, and leads such as he rules in the same path. 5. Contend for the faith, Iud. 3. and Gods pure worship, stand for God, be at warre with thy sinne, keepe an inward 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.

NOW we come by Gods assistance, to the answer of our Lord to the deuills third dart. In which consider three things: 1. the deniall and resistance, But Iesus answered, and said: 2. the man­ner of it, Auoide Satan: 3. the reason, For it is written, Thou shalt worship the Lord thy God, &c.

First, our Sauiour would not yeeld to Sathans temptations: 2. nay he repels it with great vehemence. 3. he hath iust reason so to doe.

I. Christ would not yeeld to the temptation, no not for a world. Quest. Why? what hurt had been in it? Answ. 1. He had taken the honour of God, and giuen it to Sathan: whereas the Lord hath said, I will giue mine honour to none other. 2. He had consented to a lie, viz. that the world was Sathans in possession and disposition. 3. He had partaked and abetted all that iniustice and wrong which Satan would offer to all the inhabitants of the earth, if hee had yeelded, or accepted any thing from him. 4. He had impea­ched his owne right, and present possession of all things, whereof [Page 327] he was right heire, already inuested by his Father. 5. Although the worship required was externall, yet it was diuine; and so in giuing it to Satan, it had bin idolatrous, which had intangled the Sonne of God in sinne, and vnfitted him to the redemption of mankind. So as in respect of God, of Christ, of vs, and the whole Church, it had been euery way wofull and dangerous, as Satan, yea our Lord well knew.

Hence we learne, from the example of our Sauiour Christ, Doctr. to e­steeme and preferre Gods glory aboue all the world. Christ could not be corrupted with gold, nor siluer, nor kingdomes, nor glory, but as a good Physitian sees all diseases and eye-sores, without contracting hurt to himselfe: the glory of his Father in his eie, is an antidote to preserue him without infection. And no maruell, seeing he had formerly preferred the glorie of his Fathers mercie in mans saluatiō, aboue the glorie of heauen it selfe, which he left, and became a man of sorrowes, and was numbred among the wic­ked to that purpose. Here is an example for vs, which we cannot attaine, but must looke on a farre off for our imitation, to come as neare it as infirmity of flesh will affoard vs.

Moses, that man of God, so preferred the glorie of God before the world, that he made a strange choise, viz. to suffer with Gods people, rather then to enioy the treasures and honours of Egypt, Heb. 11.24, 25. Nay, he was so set for Gods glorie, as he preferred it be­fore his owne part in the booke of life, Exod. 32.32. Rather then thou shouldest not glorifie thy mercy in thy people, and rather then thou shalt giue the enemie cause to blaspheme, rather blot my name out of thy booke, let me haue no part in heauen. The Apo­stles also following the steps of our Lord, for Gods glorie, and the Gospels cause, did glorie in the worlds contempt, and reioyced that they were counted worthy to suffer for Christ, Act. 5.41. Paul bare in his body the markes of Christ, Gal. 6. ver. 17. and was a prisoner, Eph. 3.1.

1. Gods glory is the cheife good, Reasons. 1. and the vtmost extent of all his owne counsells, and actions, wherein he manifesteth his mer­cie or iustice, Rom. 9.22.23. and so it ought to be of ours; 1. Cor. 10.30. whatsoeuer ye eate, or drinke, or whatsoeuer ye doe, do all to the glory of God. An earthly child honours his father, when he imitats him in good: so doe we honour our heauenly Father in this imi­tation. The first thing in Gods intention, must bee the first in ours.

[Page 328] 22. The practise of this dutie is a fruit of faith, and a support of faith. Heb. 11.24. By faith Moses refused to bee called the sonne of Pharaohs daughter. The consideration of Gods faithfulnesse 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 recompense of reward. And that the sight of Gods glo­ry, worthy to be set aboue all things, takes the part of faith to foile temptations, is apparant in our text, by the practise of our holy Sauiour.

33. In the Lords prayer the first petition is, that Gods name may bee hallowed, set before the desire of daily bread, yea before remission of sinnes, because all these are but meanes tending and seruing to the maine end of all, which is Gods glory. All our good, spirituall and temporall, are or ought to be means tending to that end.

44. Gods glory is the dearest of all things to himselfe, of which he is most iealous, and so ought to be to all his children, as we pro­fesse our selues to be. And what can more reioyce the heart of a gracious and ingenuous child, then the honour and high respect of his parent?

5. According to our estimation of God himselfe is our respect of his glory, 5 and so much as we esteeme his glory, so much we e­steeme himselfe. It is true that Gods glory is eternall, and so a­bides in it selfe not capable of our addition or detraction, and God will be euer most glorious, though we neuer had been: nei­ther need he our help to make him glorious. The sunne would shine in his brightnesse and glory, if all creatures were blind and no eye saw it. But yet he will trie how much glory wee will a­scribe vnto him, and how we prize it, and how industrious we are to magnifie and exalt it: not that he can get any good by it, but we our selues reape the fruit: euen as the fire is not hoter, be­cause we stand by it, but we are hoter; so while we glorifie God, not God but our selues are become better & more glorious. God loueth his glory as he loueth himselfe▪ and we, as we loue himselfe, so we loue his glory.

66. This is the perfection of Christianity and grace here, and of our glory and immortality hereafter, to preferre his glory aboue all the world. The Spous [...] (Cant. 2.18.) calleth Christ her best be­loued, which he could not be, if she loued any thing better then [Page 329] him. And our Sauiour cashiereth him as vnworthy to be his fol­lower, that doth not at least in affection and full purpose, forsake father, and mother, and wife, and children, and goods, and lands for his sake. This perfection of grace the holy Martyrs at­teined, who rather then they would dishonour God in yeelding the least show of idolatry, refused the whole world, yea their liues. And the perfection of glory in the life to come is, that no­thing else occupie or distract vs from beeing wholly taken vp in the immediat glorifying of God, without either saciety or cea­sing.

Let vs learne to be of the same minde with our Lord Iesus, Vse. 1. in whome we haue a worthy patterne of constancie and heauenly re­solution, in that all the world and the glory of it could not mooue him, no not by a gesture to impaire his Fathers glory. The hea­then man could say, if he would forsweare himselfe for any thing, it should be for a kingdome. Absolom for a kingdome would kill his owne father. Iehu 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 children. Nay it were to be wished, that onely kingdomes could draw men to mischeife: for then should not Ahab murther Naboth for a field, nor Iudas betray his Master for thirtie pence, nor Christians and Protestants lie and sweare, and forsweare, and transgresse for a piece of bread. How many executions haue we for 30. pence, or 13. pence? Which shews how degenerate men are from Christ, whom all the kingdomes in the world, nor the greatest things in them could mooue in the least manner, and as it were indirectly, to dishonour his Father. Nay, what shall we say of them, that pro­fesse, they nor no man else can trade, and buy, and sell, to liue without some lies, and dissembling sometimes? These may carrie the name of Christ, but the minde of Christ is farre from them. O­thers thinke, and say, What need men be so nice to stand vpon so small scruples, as not accept so good offers and promotions in the world, which haue some condition or other annexed, which their conscience cannot without offence swallow? What, may not [...]e call a little euill good; and a little good, euill; that so he may raise his owne estate, and doe himselfe, and others much good? And thus be is euery where accused of indiscretion. But to these wee obiect Christs example, who would not be mooued with all the world to doe that he was not warranted for in the Scripture. And [Page 330] for the imputation of indiscretion, we alledge Moses example, who when he was at age (saith the text) refused to be called the sonne of Pharaohs daughter, and chose rather to suffer with the people of God. And to all such alledgers we say in one word, Either was Christ farre wide in refusing so great an offer, or else are they.

Vse. 2.As we must preferre the glory of God aboue the world, so we must promote it by our best meanes: The Magistrate by pro­curing and stablishing that whereby God may be most glorified, not administring iustice by affection or reward, or sparing offen­ders by a cruell mercy, who should be made examples to others, or not encouraging the godly: All this dishonours God highly. The minister must vse his gifts, not for any priuate end, but for Gods glory, as a good seruant that gaines all for his Master. And euery priuate man must so carrie his course of life, his trade, his speaches, as God may bee honoured in all things: his light in all things must shine, that our heauenly Father may bee glorified: therefore in euery thing whether it will carrie the commendation not only of truth and honesty, but of Christianity and religion.

To stirre vs vp to this duty, see some motiues:

1. All creatures in their kind doe glorifie God, and keep their standing, the sunne, the starres, the heauens 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, Ier. 8.1. What a shame for Israel then not to acknowledge their benefactor, but come so farre behinde the vnreasonable creatures? What a shame for Christians to come behinde the Israelites, who partake in far greater mercies and meanes then they did?

2. Hereby we manifest our selues to be the seruants 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 far as they can with violence to tread it vnder foote: Especially hauing vowed in our baptisme so to doe. He is a coward that seeing the readines and alacritie of the enemie, is not by it prouoked to stout resistance, especially standing in a good cause, and sure of victory. Can a child indure his father to be dishonoured and wronged by word or deed, and put it vp? Can Gods child, seeing a sonne honours his father?

3. Our time is but short, we are in our last conflict, the time of [Page 331] our full deliuerance and introduction into heauenly glory is at hand, the crowne is in our eye, almost vpon our heads already: and therefore let vs encourage our selues a while to be instant for the glory of God, which is our last scope and cheife expectation: euen as a traueller that sees the euening come vpon him, is so much the quicker till he attaine the place he desires; so we ha­uing the euening of our life approach, and our last houre, should set our selues 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 haue a cloud of examples before vs: 1. of holy men, who haue endured Martyrdome, and reioyced 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. Ioh. 21. 2. of holy Angells, who spend all eternity in magnifying Gods holines and glory: Isa. 6.3. one cries to another, Holy, holy, holy is the Lord: the whole world is full of his glory: and, Luk. 2.14. Glory bee to God in the highest heauens. And shall not we approach to the An­gelicall life, which is the happiest of all creatures? 3. of the blessed Sonne of God our head, whose whole life was nothing else but a seeking of the glory of his Father: And should not the mem­bers imitate the head? Haue we so many faithfull guides in so dangerous a way, and should we be so cold and slow in the imita­tion of them?

5. Our glorification is indiuidually knit to our glorifying of God: as, 1. Sam. 2.30. Him that honoureth mee, will I honour. Yea Christ claimes his glory on no other condition but this, but that he had glorified his Father on earth, Ioh. 17.4. As among men, great benefactors are well pleased with small testimonies of thankeful­nesse, where ability wants to performe much: so the Lord accepts our small obedience and studie of glorifying him, that he plenti­fully remunerates it.

Meanes to come to glorifie God in some good measure.

1. Pray for wisdome, and a sound iudgement. Phil. 1.10. that ye may discerne things that differ, beeing filled with the fruits of righteousnesse, to the glorie and praise of God. For euery thing will not please and glorifie God. 2. Renounce thy owne glorie in do­ing things. Ioh. 8.49, 50. How can ye which receiue honour one of an other, seeke the honour that commeth of God? Certenly Christ sought not his own praise, but the praise of him that sent him. 3. Obserue Gods [Page 332] wisedome in his word and workes; his power, iustice, and mer­cy; his benefits and corrections on thy selfe and others; in all things praise him: He that praiseth me, glorifieth mee. Psal. 50.23. 4. Honour God in an honest and Christian conuersation: gra­cious speaches, and an vnspotted life, honour the Gospell: hereby stop the wickeds mouthes, and glorifie God, 1. Pet. 2.12.

II. The manner of this answer of Christ; Auoid Satan] which differeth somewhat from Christs other answers, beeing more plaine and sharpe then they, as appeareth, 1. in the title he giues him, Satan: 2. in the commaundement, Auoid. First, hee calls him Satan, which is the third name giuen him in this history: for he had before been called a deuill, that is a false accuser, and a temp­ter, and now he is called a Satan, signifying an aduersary or ene­mie: 1. to God directly: 2. to man, both in his person, whome he often possesseth and vexeth, Matth. 4.24. and also in his e­state, which he doth often endammage and impouerish, as we see in Iob.

And Christ doth now so tearme him, 1. To shew him that he takes better notice of him then before: for hee called him by no name before, though he was called by the two former tearms by the Euangelist. 2. That we should see further into his nature, the more to beware of, and detest him. 3. To shew vs how we may detect an aduersarie, and smell a deuill; namely, when he sets against and opposeth the grounds of religion. 4. To teach vs that he is no friend, that offring vs wealth and honour, would draw vs from God and religion. The greatest kindnes here is the greatest cruelty.

Auoid] 1. This is a word of indignation, as we say to a dogge, auant: for Christ was much offended and angry against this temp­tation, when he saw and heard Satan so impudent and blasphe­mous. So Christ giues this as a reason of the same speach to Peter, Auoid Satan; for thou art an offence vnto mee. Christ shewes in­dignation, because Satan shewes his blacknesse. 2. It is a word of rebuke and castigation of Satans importunity and impudency, who would not be satisfied at the first and second assault, but still renewes more hellish and horrible temptations. Thus Luke ex­presseth it, Hence behinde 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 commaundement. An heretike (saith the Apostle) after once or twice admonition auoid, Tit. 3.10. [Page 333] Thus deales our Sauiour with Satan here, who is haereticorum here­ticissimus, an arch-heretike: as a great man talking with a wrang­ling fellow, whom no reason will perswade, commands him away, he will heare him no longer.

Quest. Why was our Sauiour so angry at this temptation aboue the former, wherein he exercised meeknesse and patience? Answ. 1. His wisedome knewe how farre he was to beare Satan at this time, and how much to suffer from him, and then how his mouth must be stopped, which meeknesse and lenitie would neuer doe: there is no hope to winne or ouercome a deuill with kindnes, nor to shake him off that way; nay rather this will more inuite on his malice, he will goe so farre as he is suffered. 2. Christ thirsted af­ter mans saluation; and his loue to vs and our redemption, made him so angry with the deuill, who sought by all meanes to hinder it: for had he been defiled with sinne, the work of redemption had auailed vs nothing. 3. To note the hatefulnesse and detestation of that sinne of idolatrie, whether it be couert or open, that if our dearest friends should solicite vnto it, euen the wife of the bosom, we should pursue them to death, and so shew our deadly hatred against it, Deut. 13.1.6. 4. The two former more concerned him­selfe, but this concerned his Fathers glorie directly: he heares him claiming all to be his, quartering the armes and royalties of God, making himselfe a God, and challenging worship due to God: this he could not beare: his tendernesse and zeale to his Fathers glory, would not endure so vile a creature to carrie away, no nor to chal­lenge any part of his worship.

Gods causes must euer more affect vs, then our owne. Doctr. How full of lowlinesse and meeknesse was our Lord and Sauiour in all his owne causes? He did not striue nor cry, neither was his voice heard in the streetes: he would not breake a bruised reed, nor quench a smoaking flaxe, Isa. 42.3. Matth. 12.20. When hee was reuiled, he re­uiled not againe. When he was called glutton, drunkard, a friend of Publicans and sinners, Matth. 11.19.28. in stead of returning rough language, he calleth, saying, Come vnto me all yee that are weary and heauy laden, and I will ease you. He was lead as a sheep to the slaugh­ter, and opened not his mouth: when thy accused him of capitall things, knowing that his answers would not be taken, he answe­red not a word. Now he was in his owne cause. But when he takes his Fathers cause in hand, how doth he cloath himselfe with zeale, which euen consumes him? Ioh. 2.15. in purging his Fa­thers [Page 334] house, he layes about him, and whips out the abusers of that holy place. Moses in his owne priuate cause was the meekest man vpon the earth, beeing contumeliously worded by Miriam and Aa­ron, he presently pardons it, and prayeth for Miriam, and gets her cured of her leprosie. In Exod. 32. that froward people was readie to stone him: yet when God begins to be angry with them, he forgets all, and prayes God rather to put his name out of his booke, then not to pardon their sinne. But, seeing the calfe, his calme spirit is vanished, and he breakes the tables of stone that were in his hand. The Apostle Paul euery where prouokes Christians to meekenes, patience, and laying aside of reuenge, and stirringnesse of spirit in priuate causes: yet (Act. 17.16.) when he saw the ido­latrie of the Athenians, his Spirit was stirred vp in him.

Reasons. 1.1. The religion which we professe, should bind vs vnto God most straitly: therefore Augustine noteth the word either à reli­gando, or à relinquendo, that where religion is, it will leaue all for God. And hence is selfe-deniall enioyned, as a necessary prepa­ration, to him that will professe religion.

22. Gods glory is preferred by himselfe aboue all his creatures, as beeing the end of them all; and therefore must so be of vs, euen aboue our selues: for of him, and through him, and for him are all things. Wee see in the common-wealth how the instruments of publike iustice, if any seruice be commanded from the King, must lay aside their owne businesse and ease, and execute the Kings pleasure before their owne. Such a good seruant for his Lord was Paul, saying, My life is not deare vnto mee, so I may finish my course with ioy.

33. Our Lord Iesus hath more affected our cause then his owne: what an infinite loue shewed he in descending from his glory, to worke the great and painefull worke of our redemption? what in­finite miserie did he sustaine to help vs out of it? what an happi­nes forsook he to recouer vs to that which we had forsaken? what a deare price did he pay for our ransom, when we were lost? Is it not fit now, that we should be earnest in the cause of such a friend? May not he well disdaine, that any thing in the world (neuer so much concerning vs) should be preferred before him, yea or e­qualled with, or loued without him?

44. Doe we know that God himselfe is the cheife good, and should not we cast our eyes beyond our selues, sinnefull lumps and heapes of dust, that all the springs of our affections might run into [Page 335] this maine? Shall we bestow the pitch of our affections vpon low­er things (as earthly-minded men doe) when we may satiate them with God himselfe, and the things of his glory?

5. There is no losse in neglecting our selues for God, but great aduantage: for his eye is vpon vs to be a speedie, faithfull, 5 and roy­all rewarder of vs. The preferring of our Lords cause aboue our selues, is the preferment of our selues in the end. He that looseth his life for my sake (saith Christ) shall finde it. And therefore as Ce­sars eye made his souldiers prodigall of their blood; so Gods eye vpon vs should make our selues small in our owne eyes, that his glory may be maintained and reserued wholly to himselfe. Moses preferred Gods honour before his owne: for he looked for the re­compence of reward.

The vse hereof belongs to such as are specially set forth to set vp Gods causes. The magistrate is not now a priuate man, Vse. 1. to seeke himselfe, or to set forward his owne designes, or to shew his heat in his owne priuate causes, but to preferre Gods causes before [...]ll mens, his owne or others. Dauid a King, how calme was he in his own case, when Shimei trayterously railed vpon him, and Abishai would haue fetched his head, Oh no (saith hee) God hath bid him raile, &c. But when Gods cause was in hand, Oh then, away from mee yee wicked: and, I will haue no wicked person in my house, [...] will timely destroy the wicked from the house of God. Good Nehemi­ah neglecteth his owne allowance, and departed from his owne right for the peoples sake, c. 5. but c. 13. how zealous is hee for God? hee will not let God loose his right: not one whit of the Sabbath must be allowed to any vse but Sabbath-duties. Such a courage for God and the truth, ought the Magistrate to haue, as neither for feare of men, nor any mans fauour or affection, he neg­lect any thing which God would haue him doe, especially for the house of God, and the offices of it. Alasse, how many Magistrats are of Gallios minde, to thinke religion but a matter of words, as if God made them gouernours of men onely, but not of Christians; keepers of the second table to preserue peace and iustice, and not of the first to preserue piety and religion? and if they be so, why are not blasphemies, and horrible oaths, and innumerable profa­nations of the Sabbath seuerely punished? why are not Popish and profane persons compelled to come into the house of God? Shall a pilferer of a trifle of a mans goods know, that the Magistrate beares not the sword in vaine, and shall not he that robs God of [Page 336] his glory, by cursing, swearing, contemptuous breaking of the Sabbath know the contrary?

The calling of a Minister is more specially to promote the cau­ses of God, which therefore must affect him aboue all his owne respects. How earnest was Christ in his Fathers worke, when his parents came to seeke him at twelue yeares old? he rebuked them for interrupting him; whereas in all priuate conuerse he gaue them reuerence, Luk. 2. When his disciples brought him meat, he neg­lected that also, saying, It is my meat, and drinke, to doe the will of my Father. And if preferring Gods causes will not suffer vs to re­spect our selues, much lesse will we be hindred by others: we can­not tune our songs to mens eares, but must deale faithfully and plainely, though we displease men. How zealous was Christ a­gainst the hypocrisie of the Scribes and Pharises, Matth. 23. though it created him much enuie and malice? When he saw the inuincible hardnes of heart in his hearers, how did he mourne in his spirit, and looked angerly about him? Mar. 3.5. Surely if we goe about to please men, or set vp our selues in the world, Gods causes will affect vs slenderly: Therefore it shall be our happie portion to set the top of our ambition the glory of God, and in our iudgements and practise, preferre the winning of soules be­fore the winning of the world.

Vse. 2.Let euery man learne to consider what businesse God hath put in his hand to doe, and not be hindred in that; for that is Gods worke, Gods cause, vpon which depends some part of Gods glory. And whatsoeuer he may glorifie God in, for which he can warrant his calling, let him set that forward, and let no respect hinder him: let him not suffer God to be dishonoured in his fa­milie, nor where hee can hinder it: let the spirit of patience swallow a number of priuate and personall wrongs; but, when God comes to be wronged, let him stirre vp the spirit of zeale and courage.

Vse. 3.Here many are reprooued, who faile against this doctrine: as, 1. Men that follow nature abandoning religion, hote and fiery in their owne quarrells, not a word can be sooner vttered against them, but they are ready to draw, and to stabbe: Their owne names may not be mentioned without all due respect: But for Gods causes and quarrells, let others looke to that. How hote was Cain in his owne cause? but so much the cooler in Gods causes and seruice. Haman, how busie in his owne priuate quarrell to [Page 337] bring Modecai to death, yea to destroy the whole Church, had not his gallowes caught himselfe? Oh beware by these examples of more zeale in thine owne cause, then in Gods; in thy owne name, then in Gods. 2. Such Ostriches as can digest any high contempt of God, without indignation or reproofe, and can suffer men to sweare and curse by God and Christ, his blood, wounds, and teare him to small peices. It would be thought disloyaltie to heare the Kings Maiesties name or title contumeliously spoken of, and not bring the partie to condigne punishment. It was an olde law a­mong the Romanes, that if any man did sweare by their God Ianus it should be death, vnles the Senate approoued it, or it were made before a Priest: why? that it might be either punished or reproo­ued. It were well if we had such a law amongst vs. 3. When care of our owne houses eate vp the care of Gods house: things shall be neat and conuenient at home, no care how Gods house lies. When base trifles are preferred before Gods word, and the good setling of it; as stage-playes and enterludes. When Gods Sab­baths and time must giue place to our callings, or recreations, or are passed away in Gods worship, more heauily then holy-daies or worke-daies. Here is a man affected more with his owne sinn, then the highest causes of Gods glorie.

III. The reason of our Sauiours deniall: For it is written, Thou shalt worshippe the Lord thy God, and him onely shalt thou serue.

Our Sauiour had sharply reprooued Satans impudence in his bold on set this third time; but yet because it is not sufficient to thrust off an aduersarie with heat of words and sharpe reproaches, vnlesse there be added also a direct answer and satisfaction to the matter in hand: he therefore most fully answereth by the Scrip­tures, euen the deuill himselfe, not contenting himselfe by his power to repell him, which Satan now beginneth to feele, vnles also by the power of the word he conuince him, and thereby a­ward the dart, and breake the temptation into peices.

Which must be our rule in dealing with vaine and iangling ad­uersaries; not to answer them according to their foolish disposi­tion or prouocation, nor to be like them in frowardnes or stifnes, in heat and peruersnes, but to answer them with words of wisdom, with sound matter and moderation, both to conuince them, and beat downe selfe-conceit in them; which is the meaning of those two precepts, Prou. 26.4.5. which seeme contrarie; but are easily [Page 338] reconciled by the due respect of persons, places, times, and other circumstances. Euer remember one rule, that no aduersarie (sup­pose the deuill himselfe) is to be answered by affection or passion, but by iudgement and sound reason: Yea, if we haue no hope to winne our aduersarie, or doe him much good, as Christ had none of the deuill, yet we must testifie to God and his truth for the con­firmation of our selues and others.

The testimonie alleadged is out of Deut. 10.20. Thou shalt feare the Lord thy God: thou shalt serue him: and, Deu. 6.13. An vniuersall and affirmatiue precept, by which euery creature is bound to his Creator, and him alone, to performe diuine worship vnto him. And it is aptly applyed by Christ to this dart of Sathan: For it implyeth, 1. That he himselfe, as now standing in this conflict with Sathan, is a creature of God as he is man, though otherwise as God he be equall to his Father. As man he is subiect to the law, and to this precept among the rest. 2. That Satan is not God, as he pretendeth by his vniust claimes, nor any way equall to God. 3. That therefore neither must he beeing a creature, giue the least diuine worship from God; nor he that thus claimes it, can by any meanes be capable of it. 4. That the Scriptures of God reserue vnto God his due worship, and forbid that any creature shall share with him. Christ stands not to dispute whether the sight presented were a shadow or substance, nor whether he would giue it him or no, but holds him to the Scripture, which vpholds his Fathers right.

Quest. But why doth our Sauiour 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 Sauiour, 1. changeth: Moses saith, Thou shalt feare: Christ saith, Thou shalt worship: 2. addeth: for Moses hath not the word onely, which is of Christs putting to that text.

1 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 2. Our Lord both in great wisedome changeth the word feare into worship, and iust cause: for, 1. Moses vseth feare, which is a ge­nerall word, in which is contained all such diuine duties as godly men ought to performe vnto God: and our Sauiour mentions one speciall, which is included in that generall; which thing Moses [Page 339] speakes as well as hee, in the generall; as he that commaunds a whole, commands euery part, inward and outward. 2. Hereby our Sauiour aptly meetes with Satans temptation, If thou wilt wor­ship me; he vseth the same word, not tying himselfe to Moses his words, but keeping the sense, but to Satans word: and, 3. He no­teth the nearenesse and vndiuidednes of Gods feare and his wor­ship; as where the cause is, there will be the effect, so true feare and worship goe together; where one is, there will be the other: and for this cause one is put for the other, not here onely, but else­where, as Esa. 29.13. their feare toward mee was taught by the pre­cept of men: Christ alleadging it, Matth. 15.9. saith, You worship me in vaine.

As for the word onely added, which is not in the law, it no way addeth any contrary or diuerse sense to Moses, but onely expoun­deth or giueth a fit commentarie to the text, and speaketh that plainely in one word, which Moses doth in more: as Deut. 2.13. Thou shalt feare the Lord thy God, and serue him, and walke after no other gods: which is all one with our Sauiours, Thou shalt serue him onely. As he that saith, The King is the supreame gouer­nour, and none but hee; saith in effect, The King is the onely su­preame gouernour.

3. Christ and his Apostles had a priuiledge in alleadging Scrip­tures without errour, and were infallible expounders as well as 3 alleadgers.

4. This alteration of words is made by Christ, to warrant vs, that Scriptures alleadged by teachers according to their right 4 sense (although with alterations and additions) are to be taken as true expositions and allegations, we beeing not tyed so strictly to words as to sense: For otherwise, all our sermons and expositions, which serue to beat out the true sense of Scriptures, and apply it to seuerall vses, might be condemned as idle additions to Scrip­ture; which is blasphemous.

5. To warrant vs, that principles of religion expounded by warrant of Scripture are truely interpreted, though the Scriptures 5 in so many formall words expresse them not. As for example: In the doctrine of iustification by faith, we say we are iustified by faith onely before God: here the Papists exclaime on vs as accursed heretikes, because we read not the word onely, in all the Scripture. But we read it in effect, and in true sense, Rom. 3.28. and, Eph. 2.8. by faith without workes; which exclusiue is all one as to say, onely [Page 340] by faith, as our Sauiour interprets the exclusion of other gods by the word onely. As if I should say, I did such a thing without help; is it not all one to say, I onely did it? If Christs interpretation be true and warrantable, so must ours in the point of iustification. And if the deuill himselfe had not yeelded to Christs allegation, he might haue said, Thou thrustest in the word onely, and addest to Gods word, and therefore art not the Sonne of God. But the Pa­pists deale more impudently with vs, then the deuill did with Christ, who said no such thing, but yeelded to euidence of truth, which they will not.

In the precept it selfe are three things: 1. the person: 2. the mat­ter: 3. the obiect. 1. The person, thou] the whole man and per­son, which consisteth of a body and soule: thou, any reasonable creature that challengest God to be thy God. 2. The matter shalt worship and serue. Worship is twofold, Ciuill, or Diuine.

I Ciuill, is a prostrating or bowing of the body, or any outward testification of an high and reuerent respect of man. And this is due to men two wayes. 1. Of dutie, when men are to be reuerent­ly acknowledged for somthing wherein God hath preferred them before vs, as for yeares, gifts, graces, authoritie: or such as are set ouer vs, as parents and fathers of bodies and soules, of Church, and country. And this is required by the 5. commandement, and Rom. 13.1.7. neither doth the Gospel and Christianitie take away, but teach ciuility. And performed by the godly, both in speach, as Daniel said, O King; and Paul to Festus, O noble Festus: and also in outward behauiour and gesture, as Iaacob bowed seauen times to Esau; and Ioseph taking his sonnes from the knees of his father Iaacob hauing blessed them, did reuerence to his father downe to the ground, Gen. 48.12. Dauid inclined his face to the earth, and bowed himselfe to Saul, who pursued his life, 1. Sam. 24.9. The like of Ruth to Boaz, chap. 2. and of Abigail to Dauid, 1. Sam. 25.23. she fell on her face, and bowed her selfe to the ground, and fell at his feet. 2. Of curtesie, which is a fruit of humility, when a man to his equalls and inferiours sheweth reuerence and respect; as A­braham to Lot, Gen. 13.8.9. and to the Hittites his inferiours, cap. 23.12. he bowed himselfe before the people of the land: Farre vn­like the surlinesse and stiffenesse of proud and conceited persons, who beeing void 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 curtesie.

[Page 341]Diuine worship is twofold, 1. inward, the summe of the first commandement, standing in feare, loue, and the like: 2. outward II bowing or reuerence, the summe of the second commaundemen [...]. The former bindes the soule, and the will, and affections, and the whole inner man: the latter the outward man, to giue God his worship and seruice, and to giue no part of that to any other: For the word onely, onely mentioned in the latter branch, must be ex­tended and referred to the former too. The latter of these is here meant: for the word properly signifieth to kisse or adore, [...] by some outward gesture to manifest a veneration. 1. Because this was it which Satan required of Christ, namely, to fall downe or bow vn­to him: but Christ aptly refuseth it. 2. This worship proceeds from an inward feare and apprehension of a diuine excellency & power, not communicable to any creature, which Satan well knewe: for euen by this bowing hee would haue Christ to acknowledge in him a power to dispose of all earthly things, which is proper to God.

And him onely shalt thou serue.] By seruice is not meant the in­ward seruice of the heart: for the words in Deut. 6.13. Thou shalt feare the Lord, and serue him, will not beare it: the first thereof be­tokening the inward seruice, the second the outward, following the former as the effect the cause. Neither would our Sauiour in­uert the order, in setting the streame before the fountaine. There­fore this word serue, serueth to expound the former, as an additi­on, signifying nothing els but the outward seruice of God; so that Christ here shewes, that it is not enough to giue God outward re­uerence, but that we must (as seruants) performe duties accor­ding to his will: so the word signifies, being taken from seruants, [...]. who performe seruice to bodily Masters in bodily actions.

3. The person to be worshipped and serued is God only. Him onely] whom we call the Lord our God, according to the speach of Samuel, 1.7.3. Direct your hearts vnto the Lord, and serue him on­ly: for his glorie will he giue to no other. Quest. Must we giue outward worship to none but God? Must we not bow our knee, and vnco­uer our heads, to our King and Rulers? Must we not rise vp to the hoare-head? Leuit. 19.32. Must we not serue one another in loue? How then must we outwardly worship and serue God onely? Ans. Wee must not denie any ciuill worshppe to any man, to whome God hath made it due: but externall religious worship must not be giuen to any creature, man or Angell.

[Page 342] Quest. How may we know one from the other? Answ. They differ greatly: 1. In the kind, one is seruill, the other sociall; the former due to an absolute Lord and commander, the latter due from one fellow-seruant to another. This distinction is grounded in Reu. 19.10. where the Angell refused the worship done him by Iohn, vpon this ground, because he was a fellow-seruant, and one of the brethren: for Iohn beeing ouercome with the greatnesse of the Angels glorie and splendor, out of humane infirmity ascribed to him more then ciuill honour, and mixed some religious worship with it, which onely was due to God.

2. Another difference is in the intention of the mind in worship­ping. Religious bowing is, when a man inwardly apprehends a diuine power proper to God, and incommunicable to the crea­ture; or, when god-head or diuine properties are conceiued in the thing bowed vnto. As for example: in falling downe to an i­mage, vncouering the head, praying, &c. the minde now con­ceiues a diuine power in the image of knowing ones thoughts, hearing, helping, and the like; at least that God hath tied his pre­sence and grace to such a place where such an image is set vp. But the ciuill bowing to the King, or superiour, or to the chaire of e­state, is a meere token of ciuill subiection, without any conceit of deity in the minde, onely because we see in them excellent gifts of God, or in place aboue in the Church, common-wealth, or familie. For the same gesture may be ciuill and spirituall accor­ding to the intention of the minde of the worshipper.

3. The end distinguisheth them: the one is to exercise godli­nes, the other to expresse ciuility: the one [...], the other [...]: one done as a man is a member of Gods kingdome, the other as he is in the ranke of an earthly kingdome. As for ex­ample: Kissing of the Popes feet is a worship done to a man, and so seemes euill; but, beeing tendred to him as to the Vicar of Christ, as one that can pardon sinnes, and cannot erre, this reli­gious end makes it a religious worship, and therefore none of his, beeing not offred to any other Prince or Emperour vpon the earth.

4. Some difference may be taken from the common estimation of the thing worshipped, as if it be generally esteemed or repu­ted diuine, and deity ascribed to that which in it selfe hath it not: The host (as they call it) is generally held to be Christs very selfe: now for a man (suppose a Protestant that knowes it to re­maine [Page 343] very bread, and that no such deity or change is in it) to bow downe before it, to vncouer his head, or vse gestures of a­doration to it, is an externall religious gesture, and is vnlawfull, although his intention be not to worship it, but because in com­mon estimation he ascribes a kind of Godhead to the creature as others doe. And whereas adoration is a signe of subiection to the thing adored, and a note of inferiority in deed, or in will; by this gesture this person makes himselfe inferiour to a creature, and giueth worship and preheminence to that which in his know­ledge hath neither life nor sense; which is senslesse, and against common reason.

5. A plaine difference betweene ciuill worship and diuine, is, that all diuine worship is absolute and immediate; which is plaine in this instance: God in all his commaundements must be abso­lutely and simply obeyed, with full obedience, neuer calling any of them into question, neuer expostulating or reasoning the mat­ter with God, seeme they to vs neuer so vnreasonable. As Abra­ham against the law morall, and euen against the law of nature, without all reasoning, riseth vp early to kill his owne sonne, when God bids him, who will bee simply obeyed for himselfe. But all obedience to men is respectiue, 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 Ma­gistrate not against God, but so farre as his commaundements are agreeable to Gods. Man as man is not to be obeyed, but be­cause God hath set him ouer vs in the Church, Common-wealth, or familie.

Whence we see, that ciuill worship hath his rise and ground in the worship of God; and what is the cause, that so little reuerence is giuen to superiours, whether Magistrats or Ministers, Masters or Parents, in these dissolute and vnmannerly dayes, but because Gods worship decayes, and is not laid in the hearts of inferiours, the force of whose commaundement would force reuerence to su­periours? What other cause is there, that inferior impudent per­sons of both sexes take such liberty (without all respect of con­science, truth, or manners) to chatter against Gods Ministers and the Kings, towards both whom God hath commaunded more then ordinary respect; yea with all bitternes to scoffe, raile, curse, threaten, with horrible, damnable, and incessant oathes, more like furies then men, euen to their faces? but that Gods feare is [Page 344] vtterly shaken out of their hearts: and where Gods feare is ab­sent, how can we expect any feare of men? The heathen Priests were honoured, because heathen gods were feared: which shall condemne Christians, among whome neither Gods Priests and Ministers, nor the Ministers of the King Gods vicegerent, and consequently, not God himselfe is feared and honoured.

All religious worship, whether outward or inward, is due to God onely. Doctr. For inward worship, it is most expresse, Ioh. 4.24. God beeing a Spirit, hee must be worshipped in spirit and truth: And it might be prooued in all the parts of inward worship; as 1. Loue: Thou shalt loue the Lord thy God with all thy heart, and all thy soule. 2. Feare: Isa. 8.13. Let him be thy feare and dread: Feare him that is a­ble to cast body and soule into hell. 3. Trust and confidence: Prou. 3.5. Trust in God with all thy heart. 4. Faithfull prayer: Psal. 50.15. Call vpon mee in the time of trouble: and, How can they call on him in whome they haue not beleeued? But of this there is little question. As for outward worship, if religious, all of it is his due onely. Psal. 95.6. Come, let vs kneele before him, and bow downe to God our maker: Whence it is manifest, that all the gestures and signes of religious worshippe, as bowing of the body, of knees, lifting vp of eyes, or hands, and vncouering the head with religious in­tention, is not to be yeelded to any but the true God.

Reasons. 1.1. A reason hereof is in the text, because he onely is the Lord our God: our Lord, of absolute commaund, and we his seruants, whose our soules are, and our bodies also, to be at his becke in religi­ous vse, and none else: and our God, by the law of creation and daily preseruation, as also by the couenant of grace and redemp­tion: he hath not onely created, but preserueth, yea redeemeth our soules and bodies also, and no creature hath any right vnto vs (as Dauid saith.) Christ refuseth here to bow to the deuill, not onely because he is a deuill, but because he is a creature.

2. In our text we see, that Satan will yeeld God is to be serued, but not onely, 2 he would haue a little seruice too. Nebuchadnez­zar would be contented God should be serued, but he would be serued too: if they would but fall downe and bow to his image, he desires no more. Let Christ be as deuout towards his Father as he can inwardly, Satan desires no more but a little outward reue­rence. But the three fellowes of Daniel tell the King, they will wor­ship their God onely: and Christ tells Satan the cheife idolater of all, that he must serue God onely euen with externall and bodily ser­uice.

[Page 345]3. If outward religious worship were due to any creature, 3 then to the Angells the most glorious of all: but they haue refused it and deuolued it onely to God as his prerogatiue. Iudg. 13.16. Manoah beeing about to worship the Angell that appeared to him, the Angell hindred him, saying, If thou wilt offer any sacrifice, offer it to God. And Paul condemneth an outward humility in wor­shipping of Angells, Col. 2.18. Reu. 19.10. the Angell refused Iohns worship: and chap. 22.8. when he fell downe at his feete to worshippe him, beeing amased, and perhaps not knowing whe­ther he might not be the lambe himselfe, of whose marriage hee was speaking: and the reason in both places, why he refused e­uen that outward reuerence, was, 1. taken from the Angells con­dition, hee was but a fellow-seruant: 2. because it was proper to God, Worshippe God: who is there opposed to all Angells good and bad.

4. Idolatry may be committed onely in the gesture, 4 neither can we set our bodies (which ought to bee presented as liuing and reasonable sacrifices to God) before idoll-worship without the crime of idolatrie: no externall dissembled honour can be giuen to an image with safe conscience: for which cause Ori­gen was excommunicated by the Church, for offering a little in­cense to an idoll, though he were forced thereunto by a suddaine feare.

5. Some things must be had alone, and admit not of a second. 5 No man can serue two Masters. One woman cannot haue two hus­bands at once: her husband is iealous of any partner or corriuall. Now God alone is our Master and Hushand, and therefore he a­lone must haue religious honour.

This serues to confute the Popish doctrine and practise of their image and Saint-worshippe, and of giuing (many other wayes) Gods peculiar worshippe cleane away to the creatures, not one­ly bowing to images of wood, and stone, and mettall, but inuo­cating them, vowing vnto them, offring gifts vnto them, ligh­ting candles before them, offring incense, dedicating dayes, fasts, feasts vnto Saints departed, &c. Wherein they commit most hor­rible idolatry, against this expresse commandement, which com­mandeth the seruice of the true God onely. As we shall see fur­ther in these grounds:

1. No image may be made of God: Groūds against image worship. Thou shalt not make to thy [Page 346] selfe any grauen image of any thing in heauen or earth: for, Thou saw­est no image, onely thou heardest a voice, Deu. 4.12. And what w [...]ll yee liken mee to, saith the Lord? Yet this was a rude people, [...]nd nee­ded all the bookes that might bee. Consequently, God is not to 2 be worshipped in any image. 2. He is dishonoured when any 3 corruptible thing is conceiued to be like him, Rom. 1.23. 3. God is vncircumscriptible and infinite: therefore an image of him is a 4 lie. 4. God is euery where present: therefore euery image is vaine. 5 5. Gods curse is on him that makes a carued image, and puts it in a 6 secret place, Deut. 27.15. 6. God will not be worshipped in any i­mage, but of his Sonne: Ioh. 5.23. All men must honour the Sonne, as they honour the Father. Let image-mungers shew vs what ima­ges God will be worshipped in besides Iesus Christ, the engrauen forme of his person, and we will worship as many images as they 7 can. 7. It is vaine and very inconsiderate to make an image, and worship it; the makers thereof want common sense, and are bloc­kish as the images themselues, as appeares by the Prophets Iro­nicall narration, Isa. 42.19. and 44.19. No man saith in his heart, Halfe haue I burnt, or eaten, or warmed my selfe withall, and shall I wor­ship the other halfe as a god? Are not as good blockes as this euerie where? and as good stones in the pauement? Is not one as worthy to be worshipped as the other? How hath one deserued to be burnt, and the other to be reserued for adoration? The same fol­ly is in the Church of Rome: one peice of the hoast they eate, an­other they set vp to be worshipped, and want consideration to say, Was not the peice that is eaten, as worthy to be worshipped as this? Is this better then that? So that that of the Prophet is ve­rified of these idolaters, They that make them are like vnto them, euen as blockish as the very blocks, which if they could reason, would surely say, Am not I as worthy to be worshipped as my fellow? am I baser then my equall?

Obiect. 1.But they haue gotten a late distinction, by which they put on a cloake to hide the filthinesse of their idolatrie. Worship (say they) is either that high and great worship proper to God, which is cal­led [...] ▪ or lesse and inferiour worship called [...], or seruice: the former they cannot without idolatrie giue to Angells and Saints, the latter they may.

Answ. 1.But, 1. God cannot be deluded by a distinction of words, seeing the thing it selfe is idolatrie: let them call it what they will, to de­lude the world and themselues withall, the thing is as grosse ido­latry [Page 347] as euer was among the heathens, let them lessen it as they can, and call it a lesse worship, consisting in externall reuerence, and inferiour to that which is giuen to the samplar. For so long as they bowe to Saints (which they cannot for shame say is for ciuil reuerence, vnlesse they had eyes to see them:) they goe directly a­gainst the commaundement, which saith, Thou shalt not bow downe to them. And the Lord hereby distinguisheth his true worshippers from idolaters, I haue reserued seuen thousand which neuer bowed the knee to Baal. And so long as they inuocate them, vow vnto them, sweare by them, knocke their breasts before them, creepe vnto them, &c. doe they thinke they haue eares and heare not? nay, do they not ascribe the seeing of their hearts and wants, omnipo­tence, and power to helpe 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 helpe vs? And so long as they imitate the heathen in ere­cting temples, altars, statues; in appointing them religious daies, feasts, fasts, seuerall worships, &c. can they by an idle word put out all mens eies, so as we can see nothing beyond ciuill worship in all this, because they call it douleia? What is there now in all Gods worship, which they cannot doe to them? They say, we may not sacrifice to them, that is due to God onely, but inuocate them we may. Answ. 1. A silly shift, as though all Gods proper worship were in sacrifices. 2. What are prayers but sacrifices of the new Testament? 3. What is it but to offer sacrifice to them, to offer them candles, incense, and the like?

2. The new-found distinction argueth their grosse ignorance, both in the Scriptures, and in other secular learning, 2 if not wilfull blindnesse; the words both of them in both beeing vsed for the same, and promiscuously ascribed both to God and men. I. For the Scriptures. They may (they say) giue douleia to men and An­gels: but then may we giue all the seruice due to the Lord Iesus to them, for vnder this word is it all comprehended: Rom. 16.18. they serue not the Lord Iesus, [...]. And the Apostle con­demnes the giuing of douleia to things which by nature are no gods, Gal. 4.8. [...]. Act. 20.18. seruing the Lord with all modesty and many teares, [...]: here is douleia proper to God, which their distinction makes peculiar to man. 1. Thess. 1.9. hauing turned from idolls, [...], to serue the liuing and true God. Coloss. 3.24. [...], for yee serue the Lord Christ. And might they not in [Page 348] the Scripture obserue how the Angel refused douleia, Reuel. 22.7. because he was [...], a fellow-seruant? 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 workes belonging to men, is plaine by Leuit. 23.7. [...], Thou shalt do no seruile worke. II. For secular learning: Ludouicus Vines a lear­ned man of their religion, in his commentaries vpon Augustine de ciuitat. Dei, hath prooued out of Suida [...], Xenophon, and Valla, that these two words are vsually taken one for another. And yet vpon this confused distinction, stands all the frame of their confused i­dolatry at this day.

33. This distinction fighteth not onely against antiquity, but a­gainst themselues. Ierome against Vigilantius saith, Nos non An­gelos, non Archangelos, non Cherubim, non Seraphim colimus & ado­ramus. And Augustine epist. 44. Scias à Christianis Catholicis nul­lum coli mortuorum, No Christian Catholike worshippeth any of the dead. And some of themselues, as Holcot and Durand, write that no worship at all is to be giuen to an image, neither is it law­full to worship it. And yet Aquinas and others say plainely, that the Crucifix and image of Christ must be adored with the same honour as himselfe is; yea that honour, stayeth in the very image: which I hope is more then douleia that is giuen to the image of Christ.

But enough of this idle distinction. They must, as the Midia­nites, fight against themselues 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 assoone ioine our selues with Pagans and Infidells as with Papists, one of their worshippes beeing euery way as idolatrous, as the other. I know there is difference in the persons whom they represent in the image, be­tweene Peter and Paul, and betweene Iupiter and Mercury: But in the thing there is no difference, diuine worshippe giuen to an image of the one beeing as hatefull to God as that which is giuen to the other.

We worship not the image, but God in the image, nor the Saints themselues, Obiect. 2. but God in the Saints; honour done to Gods friends is done to God himselfe. So the Rhemists say: As the wor­ship of the image of Antichrist is the worship of Antichrist him­selfe, so the worshippe of the image of Christ is the worshippe of Christ himselfe. In Apoc. 12. §. [...].

[Page 349]I answer: 1. After the same manner the Gentiles maintained their idolatry, who instituted idolls, vt admoneamur diuinae naturae, Answ. 1. to put them in minde of God. 2. It is false which they say: for they worship the images and Saints themselues, 2 as appeareth eui­dently in their forenamed seruices. 3. God will be honoured in such signes and meanes as himselfe hath appointed, 3 and not con­demned; neither hath he more condemned image-worship, then his worship in an image. Besides, whatsoeuer the Rhemists say, God hath appointed what honour to giue to his friends, and hath denied to giue this honour to any of the [...], Isa. 42.8. All will-worship is condemned, Col. 2.23. No worship pleaseth him that is not commaunded in his word, Matth. 15.9. 4. Thus might they defend the most grosse idolatry as euer was: as for example: 4 Iehu worshipped God, and was zealous for the Lord of hosts, 2. Kin. 10.16. but he worshipped God in the two calues at Dan and Bethel; for it is said, vers. 31. he departed not from the sinnes of Ieroboam. He might with Papists haue said, Why, I wor­shippe no calues, but God in the calues. Yet hee was an ido­later.

The Samaritans and Assyrians in Samaria feared God, and serued their images, 2. King. 17.28.33.41. that is, serued God in ima­ges: But they were not thereby freed from horrible idolatry, for which God cast them out. Iudg. 17. Micha worshipped the true God in an idoll, and could say as much as the Papists, I wor­ship not the image, but God in the image: for v. 3. the siluer was dedicated to the Lord to make an image: and v. 13. now the Lord will be mercifull vnto me, seeing I haue got a Leuite in my house. And yet he was a grosse idolater▪ Exod. 32. the Israelites wor­shipped not the calfe, but God in the calfe: for 1. they proclai­med holy-day to Iehoua, not to the calfe, v. 5. 2. the thing they desired was onely some visible presence of God to goe before them now in the absence of Moses, v. 1 3. they could not be so senslesse as to thinke that an idoll, which had eyes and did not see, and feete but could not walke, could goe before them, but that God represented thereby and reconciled vnto them should goe before them. 4. when they said, These be thy Gods Oh Is­rael, which brought thee out of Egypt, could they be so blockish as to thinke a dead idoll, made but the day before, could be that God which brought them many weekes before out of Egypt, when it had no being? Therefore by a figure of the signe put for [Page 350] the thing signified it is thus meant, This is in honour of the God that brought thee out of Egypt.

Obiect. They forgate God, Psal. 106.20. Answ. It cannot be meant of all memory of God; but, that they forgate their dutie and obedience to God, together with Gods expresse commaun­dement to the contrary. Yet was this condemned by God, and re­uenged by Moses as an high idolatry.

55. It is false which the Papists say, that they worship not the image, but God in the image; their common practise is to inuo­cate 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 6. The Papists themselues after all their flourishes, are glad to leaue this practise, as which they had rather hold by way of dispute to toile the Protestants, then in sound iudgement to help themselues. Exam Concil. Trid. part. 3. Chemnitius writes of George Cassander, that after long dispute and strife to varnish ouer inuocation of Saints, he conclu­ded thus, Ego in meis precibus non soleo Sanctos inuocare, sed inuocati­onem dirigo ad Deum ipsum, id (que) in nomine Christi: hoc enim tutius esse existimo: I for my part vse not to call vpon the Saints, but direct my prayers to God himselfe, and that in the name of Christ: for I take this to be the safer course. And Hofmeister a great Papist, af­ter he had heaped vp many opinions about inuocation of Saints, concludes in the words of Augustine, (if that booke De visitatio­ne infirmorum was his) Tutiùs & iucundiùs loquor ad meum Iesum, quàm ad aliquem sanctorum spirituum Dei, I speake more safely and with more comfort to my Iesus, then to any of those blessed spi­rits that are with God. And to those that doe not thus, may be applied that in Ier. 2.13. This people hath committed two great euills, they haue left the fountaine of liuing waters, and digged to themselues wells that will hold no water.

I will conclude with the concession of Eccius in his Enchiridion, wherein he shewes that inuocation of Saints was not deliuered by the Spirit of God in the old Testament, neither in doctrine, nor commaundement, nor promise, nor example, for two reasons: 1. Because that people was so prone to idolatry. 2. Because the Fa­thers were in limbo before Christs passion, neither had the bles­sed vision of God. Neither was it deliuered in the new Testament for two reasons more: 1. Because the Gentiles were very prone to returne to their old idolatry. 2. Least the Apostles should seeme [Page 351] to teach their owne honour after their death.

Let vs take this Doctor at his word, and his reasons as they are (though better might be giuen:) and onely hence inferre thus much; If the doctrine of inuocation of Saints, be found neither in the old nor new Testament, with what conscience doe they vrge it on the simple, vnder pretence of Scripture? If it be said, This perhaps is but one Doctors opinion, to him consents Asotus a great and learned Iesuite, who tells vs plainly, Non doceri in scrip­turis, sed insinuari Sanctorum inuocationem, that the inuocation of Saints is onely insinuated in the Scripture.

Marke the force of truth in these two great points, of iustifica­tion granted by Bellarmine, and of inuocation of Saints granted by all these great Papists.

Our doctrine condemnes the presenting of ones body at the externall diuine worship of any thing which is not God: Vse. 2. and con­sequently, a man may not be present at false worship to giue it the least allowance, no not in gesture. Whence they are conui­cted of dealing false with God, who present their body at the Masse, with a conceit that they can keep their hearts to God well enough. For, 1. Might not our Lord for a whole world haue found by all his wisedom such a present help for him, and by such a pollicie haue ouerreached the deuill himselfe, who required onely externall bowing, keeping his heart still vnto God? No: our Lord knew well, 1. that body and soule make but one man, who must haue but one God, one Lord, one faith, one worship. 2. that our bodies are the Lords as well as our soules, 1. Cor. 6.20. created for his seruice as wel as they, redeemed by Christs blood as well as they. 3. that he that requireth the whole heart, requireth also the whole strength which is of the body. 4. that the soule cannot be in heauen, if the body be in hell; neither can he bow the knee of his heart to God, that bowes the knee of his body to Satan. 5. that there can be no agreement betweene light and darknes, God and Belial: the Arke and Dagon cannot stand in the same Temple, and the heart cannot at the same time be the Temple of God and of idolls.

2. This is the difference betweene the Church of God, and the Synagogue of Satan, that the one is a chaste wife and spouse of Christ, and keeps her to her husband alone, and doth not admit others to the vse of her faith: the other playes the harlot with ma­ny louers, and keeps not her faith and confidence to God alone, [Page 352] but permits others to be fellowes with him at the same time. Now no man can take her for a chaste and vndefiled spouse, that will giue the vse of her body to a stranger, though she plead neuer so confidently that she keeps her heart to her husband. The case here is the very same.

3. Here is a number of sinnes infolded in this one action: 1. here is a manifest appearance of euill, 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 we may, a destroying of him for whom Christ hath died, Rom. 14.15. 3. a fight against faith▪ and an al­lowance of that which a man condemneth. Rom. 14.22. Blessed is he that condemneth not himselfe in that he alloweth. His body allowes that which his heart condemnes. 4. here is a denyall of Christ, whose faith hee ought to confesse and professe with his mouth; which he would doe, if it were in soundnes hid in the heart. 5. here is a dastardly ioyning with his Lords enemie: for he that is not with him is against him. 6. here is not onely an approbation, but a com­munication in idolatry; a touching of pitch, & a defiling of a mans selfe; a most present danger of infection, and defection from God. 7. here is an hypocriticall show of that which the heart abhorres; a diuided man, and diuided manner of worship, which God hateth who requireth the whole man. 8. experience shewes, that such as giue vp their bodies to idols. God in iustice for the most part giues vp the heart to horrible delusions.

4. If we must auoid an heretike, then much more an idolater. We must not onely hate the doctrine of the Nicolaitans, but auoid it. Ma­ny say they hate the Masse; but I say, then they would auoid it: for we separate our bodies, not onely our hearts from the things wee hate. And the commaundement is, to get out of Babylon. We read in the Ecclesiasticall historie, how S. Iohn fled from Corinthus the heretike, and Polycarpe from Marcion: And, those whom we may not bid God-speed, or whom we may not inuite to our owne tables, may we ioyne with them in polluting the Lords table?

5. Such persons keep not their hearts to God, that present their bodies at idolatrie, neither present they their bodies onely: for the soule gouernes the bodie, the will leads the action, the vn­derstanding the will, and the affections attend the vnderstanding. Now where there is vnderstanding, iudgement, will, and affecti­ons, giuen to the idoll-worship, is not more then the bodie giuen, euen the cheife and highest faculties of the soule? Of which we [Page 353] can reckon no better then plowing with an oxe and an asse, or sowing the same field with diuerse seeds, which the Lord in the law forbiddeth, and therein refuseth the mixture of warrantable and vnwarrantable rites in his worship. God is a spirit and truth, and will not be worshipped in spirit and falsehood. A dissembled worship is a marke of a true neutrall, of a plaine Laodicean, nei­ther hot nor cold, a cake halfe baked on the hearth.

Quest. But is it not lawfull on some occasion to bee present at Masse.

Answ. In some cases a man may be present, and not sinne: as, 1. When he is there by violent compulsion, beeing bound and cast in as into a prison, so as he cannot resist: this is not his sinne, but theirs; and it may be said as of Lucretia, Two in the sinne, but one adulterer; she resisted and was forced, so was he. 2. If in trauell a man be in a fit place to see and obserue their folly, so as he shewe no reuerence at all, or approbation by bending his knee, vncoue­ring his head, or otherwise. Thus the Apostle Paul went into the idol-temple at Athens, as he passed by, not to approoue, but to take occasion to confute their idolatrie, Act. 17.23. 3. A man may be amongst idolaters to reprooue and reprehend them, as 1▪ King. 13.1. a Prophet came to the altar where Ieroboam was, to cry out against it. And Elias stood by Baals Priests mocking them, while they daunced and launced themselues, 1. King. 18. And the three fellowes of Daniel stood by Nebuchadnezzars image, Aderant, sed non adorârunt. Pet. Martyr. to protest that they would neuer worship it, Dan. 3.1. 4. Some hold that in politike imployment, a mans calling necessarily requiring it, he may present his bodie at idoll-worship: as a Protestant may carry a sword before a Prince into the temple of an idoll, with two ca­ueats; 1. that neither by word nor gesture he giue any approbati­on of the idolatrie: 2. that publike protestation be made by word, or writing, that he presents not himselfe for religions sake, but ciuill obedience. I will say nothing against this last case: for my part, I like a great deale better that practise of the Protestant Princes at Augusta, who brought Charles the fifth their Emperour along as he was going to the Masse, but left him at the Church-doore, and euery man by his departure shewed what he thought of that seruice. Also when Valentinian brought Iulian to the temple of his idolls, he that kept the doore, sprinkled his gowne with the idols water, as the heathens vsed: whereat Valentinian gaue him a boxe on the eare. If we should thus present our selues, what tu­mults [Page 354] and stratagems should we make? Obiect. That was heathenish seruice; but the Masse is more Christian, and hath good things in it. Answ. 1. That was the Masse from which the Protestant Prin­ces departed. 2. The Masse is as grosse idolatry as euer any was among the Gentiles, being made vp of Iudaisme, Gentilisme, and shreds of Christianity, 3. Let them tell vs a difference betweene the bodily adulterie of heathens and Christians, and we will ob­serue the same in the spirituall whoredome which is idolatrie.

Obiect. 1. But what say you of Namaan the Syrian, who reque­sted leaue to goe into the house of Rimmon with the King his Ma­ster, and the Prophet bade him goe in peace? 2. King. 5.18. Answ. 1. Some thinke he spake only of ciuill and politike presence, that his Master the King might leane vpon him before his idoll; hee in the meane time protesting that he would neuer worship other god but the true God: to which the Prophet condescendeth. Which is the answer of M. Perkins vpon the second commaunde­ment; and M. Zanchius on Eph. 5. But, howsoeuer the gesture it selfe is indifferent, to stand when the King stands, and bowe when the King boweth, &c. yet this gesture beeing cloathed with such circumstances, seemeth to me not approoued by the Prophet, to doe this, 1. in the Church: 2. before an idoll: 3. in the time of pub­like seruice: 4. by one professing the true God: this seemes not so warrantable. And indeed both those famous Diuines departed from this answer, and gaue a sounder in their latter works, as ap­peares both in M. Perkins his Cases of Conscience, and M. Zanchius his booke De redemptione.

2. Some thinke he speakes in the time past; as if he should say, Herein that I haue bowed, &c. the Lord be mercifull 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 Namaan professeth it a sinne to goe in to bow with his Master in the house of Rimmon, and therefore prayeth twice for mercie for it, professing he will neuer now wor­ship any but the true God: neither doth he onely pray against sinn past, nor for leaue for sinne to come; but in sense of his own weak­nes and infirmity desireth mercie, that he may not be drawne from his purpose, and withall stirreth vp the Prophet to pray for him for grace & strength, and for pardon if at any time he should against his purpose be drawne into his former sinne: and in this sence the Prophet bids him goe in peace: as if he should say, I will pray that God would keep thee in thy godly resolution, and for strength [Page 355] and mercy if thou shouldest be drawne aside, and so farwell.

Now out of this example, how can they defend that not to be a sinne, which himselfe confesseth a sinne, and desireth grace and mercie for, and strength against? Besides, Naaman might seeme to plead his calling for his warrantize, if it were not: but what cal­ling can they plead, but onely newfanglednes, and rash running out of their way and calling?

Obiect. 2. But Daniel worshipped the image which Nebuchad­nezzar set vp: else he should haue been punished as his three fel­lowes were. Ans. A silly argument of desperate men, blasphe­ming the holy Prophet who before had been cast into the denne of lyons, for sticking vnto God. But if they fall to coniectures, we may easily refell them in their owne kind, thus: 1. Perhaps the image was not neare Daniel. 2. If it were, he might not be obser­ued. 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 heare them, nor draw him to death for the great loue he bare him, or the great seruice he did in his kingdom.

Oh therefore let not vs that are Iewes, that is, the Israel of God, Ioh 4.9. meddle with these Romish Samaritans; let vs not enter into their cities, nor turne into the way of the Gentiles: let them be vnto vs as Publicans and heathens. Oh that our young Gentlemen would not goe into this way, to performe euen the basest seruices of the Masse, but heare the voice of Christ, Matth. 10.5.

In all our seruice of God this precept requireth that we giue him religious reuerence, Vse. 3. and expresse it in reuerent and seemely gestures, especially in prayer and praise to bow our bodies, and compose the parts thereof to seemely behauiours. True it is, that religion stands not in gestures, neither doth the Scripture expresly tie vs to this or that in particular, but onely in generall to such as beseeme holinesse and humilitie.

See it in the example of the Saints. 1. King. 8.54. when Salomon had made an end of all his prayer, be arose from kneeling on his knees, and stretching his hands towards heauen. Good Iaacob beeing not a­ble to bend and turne his bodie for age, yet in worshipping God, he would leane on the ende of his staffe, beeing in his bed, and bow as well as he could, Heb. 11.21. He might haue thought the age of his body and weakenesse, might exempt him from outward ado­ration, yet he makes a supply of his weakenesse by the helpe of a staffe. 1. Chron. 29.20. the whole Congregation of Israel, in [Page 356] blessing the Lord, bowed downe their heads, and worshipped the Lord. And our Lord Iesus himselfe before his passion, fell on his face, and prayed, Matth. 26.39. All to teach vs, how reuerently to demeane our selues in our Lords seruice; yea if we can conueniently, with Ezra, (chap. 9. v. 5.) to fall on our knees, and spread our hands to the Lord. 1. To testifie our humilitie, and that our soules are cast downe with our bodies. 2. This is a profession of the high Maie­stie of God before whom we are: the greater the person is among men, the more reuerence is to be vsed in speaking to him, or in being spoken vnto by him: but God is the greatest of all, the Lord our maker, therefore let vs kneele before him, Psal. 95.6, 7. 3. Our re­uerent and humble gestures greatly helpe vs against our owne weaknesses: the lifting vp of our eyes and hands, helpe vs to get our hearts lifted vp to God. 4. It manifesteth our care, to glorifie God in our soules and bodies, as we are commanded, 1. Cor. 6.20. and that we acknowledge them both to be his, and both to de­pend vpon him. 5. That we set not light by his ordinances, in which he giueth vs leaue to approach vnto his throne of grace; before whome the very Angells are said to couer their faces. 6. Hereby we giue good example to others, and prouoke them also to reuerence.

All which much condemneth the profanenesse of many, whome when Satan cannot hinder from Church, he preuailes against them there; and in hearing the word, receiuing the Sacraments, and prayer, they manifest their contempt of those holy ordinances, ca­sting and rolling their eies here and there, gazing idlely, or laying themselues to sleepe and take a nappe some part of the Sermon, or sitting vnmannerly in prayer-time without all reuerence, that should they come so and behaue themselues towards their Prince, they should be taught a lesson for their rudenesse. Is this to con­fesse a mans owne basenesse, and the humble conceit hee hath of himselfe? Is this the fruit of acknowledging Gods infinite maie­stie? Surely that soule which feelingly sees it selfe to deale with God, will make the body either kneele as a petitioner, or stand as a seruant readie to heare, and knowe, and doe the will of his Lord.

Doctr.God must not onely be worshipped, but also serued. The distin­ction is easily obserued. For a man may in heart and gesture ho­nour another, to whom he owes but little seruice. And this word [Page 357] in the Hebrew, is taken from seruants, who besides inward reue­rence, and outward worship, owe to their Masters their strength, labour, and seruice, yea franke and chearefull obedience. And suppose any man haue a seruant, who will be very complemental, and giue his master cappe and knee, and very good words, yet when his Master commands him any thing, he will not doe it, here is honour, but no seruice; and denying seruice, he plainely shew­eth that his honour is but dissembled and hypocriticall. So as this seruice to God (as to earthly Masters) stands, 1. in feare, and re­uerent inward affection: 2. in dutifull and readie obedience, in all holy and ciuill actions. For,

1. These two God in the Scriptures hath euery where ioyned together, and therefore no man may separate them. Deut. 5.29. Reasons. 1. Oh that there were in them such an heart to feare mee, and to keep my commandements. Iosh. 24.14, 15. Now therefore feare the Lord, and serue him in vprightnesse; else chuse you: for I and my house will serue the Lord. Eccles. 12. vlt. Let vs heare the end of all, Feare God, and keepe his commandements: which is all one with Feare God, and serue him.

2. This seruice is a fruite of feare, and a true testimonie of it: 2 for feare of God is expressed in seruice: and if a man would make true triall of his feare, he may doe it by his seruice. It is a note and branch also of our loue vnto God: all which the holy Prophet Moses declareth, Deut. 10.12. when he expresseth, that walking in all Gods waies, is a consequent of feare, and the seruice of the Lord a fruite of loue: And now Israel, what doth the Lord thy God require of thee, but to feare the Lord thy God, and to walke in his wayes, and to loue him, and to serue the Lord thy God.

3. He iustly calleth for our seruice, in regard of the relation that is betweene him and vs, 3 as he is the Lord our God and Ma­ster, and hath authoritie ouer vs, to whom we owe simple obe­dience, and we are his seruants, to whome we owe of right our whole strength and seruice. Now he becomes our Lord, and we his seruants, not onely by right of creation and preseruation, but by expresse couenant, that as the Iewes seruants were said to be their masters money, so we are not our owne, but bought with a price, 1. Cor. 6.20. Our wages are set, and our promise passed, our earnest-penny receiued, and no other Lord can lay claime vnto vs.

[Page 358] 44. There is no creature exempted from the seruice of God: all creatures in their kind serue him, and much more ought man, to whom he hath appointed all creatures to serue him, and hath ex­empted him from the seruice of them all to serue himselfe alone. All the Saints euer gloried that they were the seruants of God. The honourable mention of Moses is, that he was faithfull in all the house of God as a seruant. And Dauid saith often, Lord, I am thy seruant, keepe thy seruant, &c. Paul, Peter, Iude, the seruants of God. The Angels professe themselues our fellow-seruants, and are called ministring spirits sent forth for the heires of saluation. Adam in innocencie was not exempted from this seruice, but must serue God in dressing the garden, as a seruant his Lord and Master. Nay, Christ himselfe the second Adam, was not one­ly styled the beloued Sonne, but the righteous seruant of God, Isa. 53.11.

55. Our talents, our gifts, our strength, our worke, our wa­ges, all are his, receiued from him, and for him, and therefore must be returned againe vnto him in his seruice.

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

Answ. The seruice of God is either Legall, or Euangelicall. The former stands in a perfect conformity with the whole law of God, when the creature can present vnto God a personall and to­tall righteousnesse. Of this kind is the seruice of the blessed An­gells. Of the same kinde was Adams in innocency. Of the same was Christs seruice, when he was made obedient to the death, that by the obedience of one, many might bee made righteous. This is that by which we shall serue God in heauen, when wee shall once againe recouer perfect sanctification, and the whole image of God, which we haue now lost. This now we cannot attaine vnto; yet wee must euer carrie it in our eye as our scope and ayme.

Euangelicall seruice is, when the heart beeing regenerate by Gods Spirit, and purified by faith, hath Christs obedience impu­ted vnto it, which is accepted as it owne perfect obedience, and now endeauours to obey God sincerly in all things. In a word, that is euangelicall seruice, which is perfect in Christ, begun and inchoate in vs; in him complete, in vs sincere, and vpright, which is Christian perfection.

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

[Page 359]I. It must be willing and free, a free-will offring: for hereby it is distinguished from the seruice of deuills, and wicked men, who are all subiect vnto the power of God, and doe him seruice in ex­ecuting his will whether they will or no: but one thing it is to be subiected, another to subiect one selfe: the one is from an in­ward principle, euen the Spirit of God, which reneweth the will, and makes it of vnwilling willing and pliable: the other is only by some outward force. The seruice of the godly resembles the An­gells in heauen, who are said to haue wings, by which their will and readines is figured in doing the heasts of God. Dauid had not such wings to flie swiftly, yet he would runne in the way of Gods commaundements so fast as the burden of flesh would suffer him. This condition our Lord and Sauiour commends vnto vs in his owne example, when he professeth it is his m [...]ate and drinke to doe the will of his Father.

2. It must be hearty and sincere. Rom. 1.9. whom I serue in my spirit: not in body and ostentation, but in soule and sincerity; not in hypocrisie and coldnes, but in soundnes and feruencie; not co­acted or compelled, but chearefully and without dispute. The A­postle requires loue out of a pure heart, and a good conscience, 1. Tim. 1.5. and faith vnfeigned. And when the Lord bids Dauid seeke his face, Da­uids heart answereth, I will seeke thy face, Psal. 27.8. Those that serue bodily Masters, must not serue with eye-seruice, but as the seruants of Christ, Eph. 5.6. how? doing the will of God from the heart: and v. 5. [...], in simplicity of heart. What man can abide a seruant that deales deceitfully with him, if he know that he outwardly pretends seruice, but his heart is not with him, but he dissembles loue, truth, faith, and reuerence? No more can God. Men cannot see into the hearts of their seruants, but the Lord doth, and cannot be deceiued. The fountaine of all our obedience must be a pure and sincere heart, or else, if the well-head bee corrupt, so are all the waters that issue thence.

3. It must be ruled and squared by God himselfe: for God must be serued as he will be serued, and not as we thinke good: for God knowes what is best, and what pleaseth him best. Hin [...] obe [...]re ab audir [...]. All obedi­ence is to goe by rule, not our owne, or others, but Gods. As the eyes of the handmaid is vpon the hand of her Mistresse, so in our ser­uice must our eyes be vpon Gods direction, Psal. 123.2. which is implied in that phrase Luk. 1.75. that we should serue him in righte­ousnesse and holinesse before him all the dayes of our life. An earth­ly [Page 360] seruant must not take vp his owne worke, nor doe other mens businesse, but depend vpon his owne Masters mouth and di­rection.

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

I. For the matter. Whatsoeuer I commaund, that doe onely, saith the Lord. Thou shalt not doe that which is good in thine owne eyes, but what I commaund thee. And so we are taught to pray, Thy will be done.

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

I. Absolute, without all condition on our part; whereas all seruice to men must be conditionall. The reason hereof is, because God beeing holines it selfe, can commaund nothing but what is most iust and holy, but men may.

II. Totall, both obiectiuè and subiectiuè. 1. It must be totall in respect of the obiect; all Gods commaundements, all which call for our obedience. Partiall and delicate seruice, when we list, or at leasure, as the retainers of great men on feasts dayes, is not that which liketh him, but a constant diligence in all his comman­dements, and a conscionable endeauour in all. Generall seruice was holy Dauids aime, Psal. 119.6. Then shall I not be confounded, when I haue respect to all thy commaundements. Not that we can per­fectly serue him, vnlesse we were perfectly sanctified, but, that we must make conscience of all Gods commaundements, euen the least. 2. It must bee totall in respect of our selues: we must be wholly employed in his seruice, in all our parts and powers, the whole heart and all the strength is here challenged. Wherein there is a notable difference betweene the seruice we owe to God, and that to men: We are to be seruiceable to men onely in part, not wholly; for the soule and conscience are not subiect to men, which God especially taketh vp and lookes for: Gods priuiledge it is, to be the father of spirits: for although we take our bodies from our parents, yet our soules are immediately from God: Men therefore haue no power and authority ouer our soules, but God hath power both ouer soule and body, and is the Lord of our conscience and spirit: and therefore of due must we subiect our selues wholly in his seruice.

III. God ruleth his seruice in respect of the ende, which is twofold, intentionis & termini. 1. The proper aime and end of our seruice must be, 1. Gods glory directly. If all our seruice of [Page 361] men must be for God (as we saw it must) much more must Gods immediate seruice. 2. The good of our brethren and of Gods Church, which we must not scandalize, but build vp: for God will be serued in our seruice of men. 2. We must serue our God without end: he requires such an heart in his people, as to feare him alwayes, Deut. 5.29. and 6.13. Thou shalt serue the Lord, and cleaue vnto him. We allow not our seruants to cast vp our worke, and make holyday at their pleasure: much lesse must Gods ser­uants thinke it lawfull at any time to giue any seruice to Satan, sinne, lusts, the world, or any creature against the will of the Lord.

This should prouoke vs to tender vnto God this seruice with heart and good will, thus squared by God for the matter, manner, Vse. and ends of it. The Apostle (Eph. 6.5, 6, 7, 8.) perswadeth ser­uants to obey their Masters according to the flesh, by three argu­ments, all which are much more strong to perswade our seruice to our Master in heauen: First (saith hee) it is the will of God; Gods institution, and the ordinance of Christ. It is enough for a ser­uant to know that such a thing is the ordinate will of his owne Master. The second reason of the Apostle, is taken from the ho­nour of their seruice, that in seruing men they serued the Lord Christ, which was an honourable thing. Now we serue a great Lord, & as good as great. If a seruant were bound to a wicked and froward Master, he must obey him in all lawfull things: How much more are we to yeeld seruice to so good a Lord, who can commaund nothing but that which is most iust, holy, and ho­nourable? He sets vs not about any base or ignoble seruice, to worke in bricke or clay, as Pharaoh commaunded the Israelites, but our worke is the practise of piety and righteousnesse, of pray­er and praise. And besides, it is most beneficiall to our selues: for, what gaineth he by our seruice? our goodnes reacheth not to him, to adde a graine to his perfection. Psal. 50.9.10. I will take no bullocke out of thy house: for all the beasts of the forrest are mine, and the sheep on a thousand mountaines: If I were hungry, I would not tell thee. But it is our honour & profit; as when a noble man takes a poore snake neere him to serue him, such a meane man is more honoured and pleasured, then the noble man to whom he retaines. The third rea­son of the Apostle, is drawne from the expectation of reward or wages, which, if their Masters should faile, God would not faile to repend vnto thē: knowing, that whatsoeuer good thing any man doth, [Page 362] that same hee shall receiue of the Lord. Now if the Lord so liberally reward faithfull seruice done to meane, and euen wicked men, how rich and royall a reward giues he to the faithfull seruice of himselfe? If gifts then may mooue vs to serue God, the Lord tru­ly saith, All these doe I giue thee, and more also, my Christ, my Spirit, my selfe, and life eternall. No man giues such wages, no seruant euer had such a pay-master.

To these might be added sundry other motiues: as, 1. To serue God, is to raigne, and to be a king ouer the world, fleshly lusts, &c. and to suite with Saints and Angels. 2. God hereby becomes our protector, maintainer, and reuenger, as Dauid often prayeth, Lord, saue thy seruant, teach thy seruant, reuenge the cause of thy ser­uant, &c. 3. Seruants of vnrighteousnesse meet with the wages of vnrighteousnesse. 4. All our comfort in crosses and afflictions stands in our seruice of God, and a good conscience, or else wee haue none. 5. To feare and keepe his commaundements, is the whole dutie of a man, and that which makes him fully happy.

Notes of a good seruant of God.

1. Labour to know the will of the Lord, which he hath reuea­led in his word, as Dauid prayed, Psal. 119.125. For in the Scrip­ture he hath laid out our worke for vs: and let vs expect our cal­ling to euery businesse there: let vs be ready to heare, not lightly absent, nor present for custome, but conscience. 2. Let vs serue him in affection, and be glad to doe any thing to please him, and grieue when we faile either in doing that we should not, or in not doing that we ought, or not in that manner that may please the Lord. 3. Be euer imployed in his worke: How know I a mans ser­uant, but by his labouring in his masters businesse? Yee are his ser­uants, to whom ye obey, Rom. 6.16. and Ioh. 15. Yee are my disciples, if yee doe whatsoeuer I command you. If I see a man spend his time in the seruice of sinne, of lusts, of games, pleasure, the world, &c. I know whose seruant he is; certenly he is not in the seruice of God, he is not in Gods worke. 4. Intend thy Lords profit and glorie. A good seruant knowes his time and strength is his Masters, and he must be profitable to him, and seeke his credit. It will be with euery seruant of Christ as with Onesimus, Philem. 11. beeing con­uerted: howsoeuer before grace he were so vnprofitable and pilfe­ring, as he was vnfit for any honest mans house, and much more the house of God, yet now he profits the Lord, and credites him, and takes not his meat, and drinke, and wages for nothing. 5. A [Page 363] good seruant sets forward his masters work in others, he will pro­uoke his fellow-seruants, and not smite and hinder them as the euill seruant did; he will defend his Lord, hee will venture his life for him, he will stand also for his fellow-seruants while they are in their Masters busines; he will be a law to himselfe, if there were no law, no discipline; he will not idle out his time; his eye is vp­on the eye of his Master, his minde vpon his account, his endea­uour to please him in all things.

HAuing by the assistance of God now finished the two former generall parts of this whole historie, which stood in the 1. preparation, and 2. the combate it selfe: we proceede to the third and last, which is the issue and euent of all, which affordeth vs the sweete fruite and comfort of all our Sauiours former sufferings from Sathan, and of our labours and endeauours in opening the same.

In this issue two parts are to be considered: 1. Christs victorie: 2. His triumph.

His victorie and conquest, in that the deuill left him.

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

In both which shine out notably the markes of his diuine pow­er, which euen in all his lowest abasements did discouer it selfe to such eies as could see it, and gaue shew of a person farre aboue all that his outward presence seemed to promise: as for example: His conception was by the holy Ghost: His birth as meane and base as might be, but graced with a starre, and the testimony of Angells: and his circumcision with Simeons. His baptisme performed by Iohn in Iordan, but graced by his Fathers testimony, and the Spi­rits descent in a visible shape of a doue. H [...]s ciuill obedience cau­seth him to pay tribute, but he sends for it to a fish. His person was called Beelzebub, but Beelzebub confesseth him to be the Son of God. At his passion, what greater infamie then to be hanged betweene two theeues? what greater glorie then to conuert and saue one of them? At his apprehension, they that tooke him fell backward to the ground, Ioh. 18.6. In death he trode vpon deaths necke: and being shut vp in the graue, he opened it. So here he is [Page 364] carried and recarried in the hands of the deuil, but as one weary of his burden, he is forced to leaue him on the plaine field, and to giue vp the bucklers, because a stronger then he is come. This is the great mysterie of God manifest in the flesh, 1. Tim. 3.16.

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

Then] this particle may haue reference to three things: 1. When the temptations were ended, saith Luke, namely all those which his Father had appointed him to endure at this time in the wildernes. For as the Son of God knew how much to suffer, so Satan would not giue ouer till he had spent all his powder, and had exercised all his malice in these most hellish temptations, wherein he vsed all his skill, strength, and malice, if he might possibly in this seed of the woman ouerthrow all the sonnes of men, and in the head kill all the members. Whence we may

Doctr.Obserue the obedience of the Sonne 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 haue confounded Satan in the beginning of the temptations, and so haue freed himselfe from further molestation: but he continues, and abides all the triall to the end. And why?

Reasons. 1.1. His loue to his Father made him submit himselfe to the low­est abasement, euen to the death of the crosse, and refuse no dif­ficult seruice for which his Father sent him into the world, of which this was a principall. The speech of Dauid was most pro­per to this sonne of Dauid, Behold, here am I, let the Lord doe with mee euen as he will. In his greatest agonie he said, Not my will, but thy will be done. For, he that loueth God, his commaundements are not grieuous to him. 2 2. His loue to his Church made him stand out the vttermost perill in this dangerous combate. Eph. 5.25. Christ loued his Church, [...], and expo­sed himselfe for it, and made himselfe liable to all wrongs and dangers for it, as a louing husband steps betweene his wife and danger. 3 3. Hee persisted in the combate to teach vs to hold out after his example in temptation, and to expect freedome from temptation when we haue endured all, but not before. It is absurd to expect the victory before the field be wonne. 4 4. To comfort vs his members, in that he hath broken asunder all Satans forces, and blunted for vs the edge and points of his most fierce tempta­tions: [Page 365] For if this serpent had had more poison and venome in him, if he had had a sharper and more deadly sting, no doubt our Lord should haue beene assayled therewith, and out of doubt he set all his seuen heads on work how to cast him down: But Christ out-stands all, and the Prince of the world found nothing in him.

Learne from Christs example willingly and chearefully to o­bey God in the greatest temptations and trialls, Vse. 1. euen to the ende of them. For, 1. We professe we are followers of Christ, and here­in he hath gone before vs in example, which is of more force then many precepts. 2. Wee pray that there may be but one will be­tweene God and vs, Thy will be done. These tryalls shall not be alwayes: yet a little while, and hee that shall come will come: they bee not so long as the deuill will, but as God hath appointed. 4. The temptations of the godly are best at the end: We haue heard of the patience of Iob (saith the Apostle) and what end God gaue him. Blessed is the man that endureth temptation, Iam. 1.12.

This also reprooues such as make more hast for their peace then good speed. Vse. 2. They would haue Canaan before the Canaanites be subdued, nay before they step into the wildernesse: whereas the crowne is not giuen before the strife, but to those that striue lawfully. Who be they to whom Christ promiseth a Kingdome, to eate and drinke at his table, and sit on seates with him, but to those that continue with him in temptation? Luk. 22.28. and, Reu. 2. all is promised to him that ouercommeth: and, Bee faithfull vnto the death, and I will giue thee a crowne of life.

We are in the Church militant, beset with our enemie [...] so long as we liue, and can we expect victorie without blowes? or thinke we our selues safe and free, when we haue stood out one skirmish, or two, seeing our enemies are aliue, & euer renewing the assault? No: let vs resolue to the contrary with the Apostle, and say, I haue fought a good fight, I haue finished my course, I haue kept the faith, from henceforth is laid vp for me a crowne of glorie, which the righteous iudge shall giue me at that day. Wages are giuen at the end of a work, and an earnest onely in the beginning.

Let vs hence comfort our selues: Vse. 3. for so soone as the temptation is ended, we shall be deliuered. When Abraham had a bloodie knife in his hand, and was stretching it out to kill his sonne, Gen. 22.10. God bids him stay, he had been tempted enough, now his comfort returnes, his Isaac, his ioy is preserued. There is but an [Page 366] houre for the power of darkenesse, and after that comes light. Be content when God ecclipseth thy light, and thou seest thy selfe beset with darkenesse, waite a while, make not haste, though the Lord tarrie, he hath not forgotten thee, nor his promise: the pa­tient abiding of the iust, shall not alwaies be forgotten. Matth. 8.26. when the disciples had been long tossed with waues, and the shippe was full of water, and they expected present death, then Christ awakes, and rebukes the storme, and there was a great calme: but he had no sooner rebuked the winds, but he rebuked their dif­fidence.

Vse. 4.Lastly, as Christs temptation shewes what condition we are subiect to, so his victorie assures vs of ours, and shewes what shall be the end of our temptations. In mens battels the victorie is doubtfull, here it is certaine; in them the stronger for the most part ouercomes, here the weaker, because they are armed with the same power as Christ was. Here is a difference between the godly and the wickeds temptations: God leads the wicked into temptations, and then leaues them; he leads the godly in, but he leads them out also.

II. Then the deuill left him,] namely, when he had been euerie way resisted, when he could fasten nothing vpon the Son of God, when neither penurie and want, nor temptation to vaine-glorie, nor to couetousnes could mooue him, then he giues ouer. Whence obserue, that

Doctr.The way to make Satan flie, is strongly and stoutly to resist him. Iam. 4.7. Resist the deuill, and he will flie from you: 1. Pet. 5.8.9. Your aduersarie the deuill goeth about as a roaring lyon, seeking whom he may deuoure, whom resist stedfast in the faith: Eph. 4.27. Giue no place to the deuill.

Reasons. 1.1. That which hath been in the head perfectly fulfilled, shall be also fulfilled in the members, seeing the resistance of Christ was not onely for himselfe, but for his members. Let no man say, It is true, the deuill is that strong man, but Christ is stronger then hee, that bindes him and makes him flie; but alas! what is that to me a weakling, who dare not looke my enemy in the face? For as our Sauiour comforted his disciples against the malice of the world, so also may we be comforted against the malice of the deuill: Ioh. 16. vlt. Be of good comfort, I haue ouercome the world; which had been but a cold comfort to them, had not they shared with him in his owne victorie. Which is also infinite in power, and in time.

[Page 367]2. The promise of God is, that if we resist Satan, he shall flie: 2 by vertue of which promise the deuill is ouercome and put to flight, by the weakest member of Christ, manfully resisting him: for it is not the strength or worthines of our resistance that can daunt the deuill, but because God hath promised to tread downe Satan vn­der our feet, Rom. 16.19. therefore by resisting we must tread vp­on him, not that our resistance is a cause, but onely a meanes, in which God giues victorie. God promised Israel the land of Ca­naan, and power to subdue all those nations then possessors of it; by vertue of which promise, if fiue Kings at once rise vp against Ioshua, he must tread vpon all their neckes: it was not their power that did this, though they must vse means, and raise all their pow­er against them, but Gods promise: Say not in thine heart, By my owne hand, or strength, or wisdome, haue I taken this good land: no, it was because God loued thee: It was the land of promise. So here.

3. Satan cannot but flie if he be resisted, 3 because he is a con­quered enemie, spoyled of his weapons which were most mortall: and not onely conquered in Christ our head, but in vs his mem­bers: for to whom was that promise made, but to the Church, that the seede of the woman should bruise the serpents head? so as his head is broken to mysticall Christ, whole Christ both the head and the members; let him now nibble at the heele, and hiffe, and gape, and flie vpon them, he cannot hurt them, because his sting is taken a­way. Now what can conquered enemies doe if they be still resi­sted, but flie.

4. The battell which we fight is the Lords, 4 wherein he will not bee ouercome: the strength is the Lords, who is mighty in bat­tell. What was the strength of Dauid to Goliah? but when hee comes against him in the Name of the Lord, a small and weake re­sistance ouerthrowes him. Our armour is the Lords: Put on the armour of God. And it is armour of proofe: It were a disgrace to his workemanship if it should euer be found slight or insufficient. Our cause is the Lords, a contention for the faith: Fight the good fight of faith, which shall preuaile against all the gates of hell. Our captaine was neuer ouercome, nor can be, nor any one of his fel­lowes: for they are all members of that body, whereof he is the head; and can a head able to saue the body, suffer it selfe to be dismembred of any one member? Our aidars and assistants that come in to help vs while we resist, are the Angells who haue a charge to keep vs in our wayes, and giue vs strength and victory: [Page 368] they bee too strong for Satan and all his powers, and they be more that be with vs then they against vs.

Obeict. But are not many of Gods children not onely sore thrust at, but euen ouercome in temptation? Nay, and doth not experience shew, that the more the child of God resisteth, the more Satan assaulteth him? And doth not another experience teach vs, that the lesse he is resisted, the sooner he flies, and is lesse troublesome?

Answ. God in great wisedome suffers Satan to molest his deare children, and infest them with long and strong temptations, and many times to foile them, and to renew his temptations, and the battell 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 battell, least they should grow secure, Iudg. 3.1. and to teach them battell: And Paul must be buffeted by Satan, least he should be exalted by the multitude of reuelations. 2. To make them more watchfull of their graces, and keep close their faith, hope, loue, patience, &c. as when robbers and pilferers are abroad, men shut vp and locke their goods within; so here. 3. To magni­fie his owne glory, who manifests such power in such weaknesse, and seasonably sets in for their safety and victory, when in their sense they are vtterly lost.

Nemo hic non vinc [...]t, nisi qui vincere noluit. Erasmus.But, 1. Satan neuer ouercomes him that resisteth; he may foile him and beate his weapon to his head, yea he may send him hal­ting away with Iaacob so long as he liues; yet at length he shall o­uercome, if he hold on his resistance.

2. Satan indeed often assaulteth where he is much resisted: for he will still renew the battell: Sometimes in strong Christians, whom the Lord presseth forth as the leaders in his battell, for, strength is for the warre. Iob resisted, but was still assaulted, because his measure of strength was such as was to be a patterne to all or­dinary men. Our Lord had resisted Satan once and againe, but till now he flies not, because he was to be the Generall of the field, on whom all must looke as an example, and for direction. But the is­sue is, that Satan shall flie at length, and the longer and stronger his temptations are, the more God glorifieth himselfe both in the victory of his seruants, and confusion of the deuill, as we see in both the former examples.

Sometimes he fiercely assayleth weaker Christians, who are easi­lier pulled from their holds for want of knowledge, iudgement, [Page 369] or resolution: these he thinkes will be tyred out with importu­nity, and he hopes to force them to yeeld at length. And surely many weaker ones inuite Satans temptations vnawares, which toile them worse then death, because they are so flexible; Satan sometimes heares them speake in his owne language, Thou art an hypocrite, a great sinner aboue all men; sometimes he sees them vse his weapons against themselues, and so giue way to the ad­uersary in stead of resisting, whereas stout and manfull resistance would speedily procure their peace: sometimes for want of iudge­ment they are not able to distinguish of Satans sinnes from their owne, but carrie themselues as they would take vpon themselues the deuills reckoning. Alasse! all this inuites him, and makes him wellcome. But here let the weakest beleeuer know, that if he resist lawfully, he shall carry away the victory, let his resi­stance be neuer so weake, and this shall make for Gods greater glory, and Satans greater confusion, that he is not able to stand out the field against the weakest of them, whom he may seeme to scorne. It was a great confusion, that Satan was not able to stand against Christ himselfe: but that he shall not be able to stand a­gainst a sinner, a worme, which turnes againe in the name of Christ, is greater confusion then the former.

3. Whereas Satan seemes quiet where he is least resisted, it is no maruell, his kingdome is not diuided against himselfe. What need a captaine bend his forces against a towne, which hath deli­uered vp it selfe into his hand: What need he set bulwarkes and cannon-shot against those walls and gates which are willingly set open? When the strong man keepes the hold, all things are at peace. But a miserable peace it is, to runne from vnder the colour of the Prince of peace, to goe so peaceably and gently to the dungeon of eternall darkenesse.

This may comfort the child of God, Vse. 1. that he shall outstand all his temptations: it is not onely possible for him to ouercome the deuill, and put him to flight, but also certaine. For, the iust man falleth seuen times a day, but riseth againe, Prou. 24.16. And why? 1. Because Gods election is eternall, and vnchangeable, and his foundation sure. 2. Because of Christs prayer, that our faith might not faile. 3. Because the godly man hath built his house on a rocke, against which the windes may blowe, and the floods beat, but it shall stand: and he is set into that head, who ouercame the temp­ter that he might ouercome him also. 4. Because of the promise, [Page 370] that God will not forsake his child ouerlong, but supply strength for the combate, and giue a gracious issue. And temptation pre­uailes onely when God addes not a second grace, but standeth a farre off.

Obiect. But was not Dauid ouercome with temptation?

Answ. Yes iustly when he remitted of his watch and resi­stance; but this was neither totally nor finally. The reason is, be­cause God puts a man into the hands of the deuill two wayes: 1. absolutely: 2. with limitation. Absolutely, as when his iustice giues vp a wicked man to be wholly ruled at his will, 1. Tim. 2.16. and caried headlong to destruction. With limitation, when a man is put into his hand to preuaile ouer him to a certaine measure, as Iob, and our Sauiour to be in these temptations carried and molested, to a certaine measure of time and vexation. Thus the Lord sometimes for a time leaueth his owne children into the hand of Satan, so as he may tempt them, and preuaile ouer them to the committing of fearefull sinnes, as we see in Dauid and Peter, which sinnes often blinde and harden them, and damp their conscience, that for a time they see no displeasure of God, but lie secure and impenitent, as Dauid well nigh a yeare.

But all this desertion of God was to a certaine measure: at length the cloud was gone, the mist dispersed, the light returnd, Satan resisted, and forced to flie away. And this is the ground of that prayer of Dauid, and the Saints, Lord, forsake me not ouerlong: not fearing that the Lord would quite take away his grace from him (as the violent Lutherans teach) but that he should not with­draw his second grace ouer farre, or ouermuch: Which prayer is grounded on a promise of God, by vertue whereof we may con­clude, that the battel of beleeuers is not for the ouerthrow, but the exercise of their faith.

Vse. 2.This should stirre vp the Christian to chearefull resistance, which is the condition of Satans flight. Obiect. Alasse, he is a spi­rit, I am flesh: which is great aduantage. He is a legion, I am but one man, he can oppresse me with number. He is a principallity, as strong as a roaring lyon, I am a weake worme. He is subtile as a serpent, I am foolish and vnwise. He is cruell and fierce, how can I haue any heart to resist him?

Answ. 1. There is in euery Christian a Spirit stronger then he, Ioh. 4.4.

2. There be more with vs then with him, 2. Chron. 32.7. feare [Page 371] him not.

3. Hee is mighty, Satan potens, omnipotens Christus. Callidia serpens & sapiens, Chri­stus sapientia. but what can a strong man beeing disarmed doe?

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

5. He is cruell, but what hurt can a lyon doe beeing in chaines, or a grate?

Secondly, in thy resistance striue lawfully: How? Two wayes, 1. By good meanes. 2. In a good manner.

First, the meanes of resisting the deuill must not be such as are of the deuills owne deuising, as crosses, reliques, holy-water, ex­orcismes, nor seeking to witches and sorcerers, which is to cast out the deuill by Beel-zebub: but by meanes appointed by our captaine who was best acquainted with this warre; as,

1. The word of God, the holy Scriptures, by which Christ made the deuill flie, and so must we: 1. Ioh. 2.14. I write vnto you young men, because ye are strong, and the word of God abideth in you, and ye haue ouercome the deuill: which plainely sheweth, that not by spells and charmes of Scriptures, but by the abiding of it in the heart, to rule and order the life, Satan is ouercome. Satan is subtile, but the word giueth wisedome to the simple, which ouer­comes his subtilty.

2. Faith in Gods promises, 1. Pet. 5.9.—whom resist stedfast in the faith; Christ here sets himselfe stedfastly in the word of his Father, and so conquers the deuill. The victory that ouercomes the world, is by faith to leane on the promises of God. Faith keeps in sight Christ our victorious captaine, and sets the crowne of life in our eye, which is laid vp for them that are faithfull to the death.

3. Prayer ioyned with fasting and watching. Christ entring this combate armed himselfe with fasting, watching, and prayer, for many dayes together. Dauid when Goliah drew neere, tooke a stone out of his scrip, and smote him in the forehead that he fell downe: This stone that ouerthrowes the hellish Goliah, is prayer. While Moses hands are lifted vp, all the armies of the Amale­kites flie before Israel. And S. Iames in his Epistle tells vs, that if we would resist the deuill, we must draw neere God, c. 4. v. 8. and neuer do we draw nearer God, then in effectuall and feruent prai­er. Let the disciples vse any meanes without this, the deuill will not flie; whereof if they aske the reason, Christ tells them, the de­uill is not cast out but by fasting and prayer.

[Page 372]4. The practise of true godlines, and resolution against all vn­righteousnesse. Righteousnesse is called a brestplate, Eph. 6.14. which is not onely that imputed righteousnesse of Christ, but that inherent righteousnesse of our selues, which is the studie and en­deauour in a godly life: and the Apostle Iames among other dire­ctions in resisting the deuill, c. 4. v. 8. giueth this for one, Cleanse your hearts yee sinners, and purge your hearts yee wauering minded: and the reason is good, seeing by euery sinne and lust being nourished Satan is let in, and the yeelding to any corruption is to giue him so much ground, in stead of beating him out of our borders. He that is in a fight, abstaineth from whatsoeuer would hinder him, 1. Cor. 9. and therefore from sinne, which presseth downe, and hangeth fast on. Let vs meditate on that law, Deut. 23.9. When thou goest out against thine enemies to fight, abstaine from euery euill thing. For this weakens vs, and turnes God against vs, and driues his good Angels from vs.

5. Gods Spirit: Bee strong in the Lord, and in the power of his might: our owne strength will easily be turned against vs, our own counsells cannot but cast vs downe. God resisteth the proud, and assisteth the humble. As therefore Moses said to Israel at the redde sea, beeing naked and weake, not knowing what to doe, so may we in this case, Stand still, feare not, behold the saluation of the Lord: Greiue not the Spirit, nor quench his motions, who is the spirit of power, of wisedome, of fortitude and counsell, of strength and direction: and goe forth in the boldnesse of that Spirit, as Ier. 20.11. The Lord is with me like a mighty gyant, therefore mine enemies shall be ouerthrowne, and shall not preuaile, but shall be mighti­ly confounded.

Secondly, the good manner of resisting the deuill that he may flie, is this:

1. Resist the first temptation, and breake the serpents head, dash the heads of Babylons brood against the stones. Wise men will not let the enemie come neere the walls, or the gates, much lesse into the market place. It is a great aduantage to giue the foyle at the first onset. Giue no place to the deuill, giue sinne no roome in thy heart, or if Satan inwardly suggest any, there close it vp, let it die and neuer come out, as a man that hath a serpent in a vessell, stops it vp and there it dies.

2. Resist the least euill motion, contemne not the least temp­tation, for Sathan can tell how by one graine of poyson to [Page 373] kill the soule, and by one dead flie to corrupt a whole boxe of oyntment. The weakest man, yea or woman is strong enough to kill a sleepy Sisera. The weakest temptation is too strong for a carelesse and secure aduersarie. Eue should haue resisted Satan in an apple, and Lots wife in a looke. No sinne is so light and venial, that is not worth resistance. For Satan can vse small sinnes as the fisher vseth small haires to hold the fish as fast, or faster then greater tackling, and secret sinnes to doe more harme in the soule then 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 humilitie. If he mooue thee to reuenge, prouoke thy selfe to meeknesse and patience. If he tempt thee to earthlinesse, bend thou thy selfe so much the more to heauenly-mindednesse: and thus thou shalt beat him with his owne wea­pons, and take off Goliahs head with his owne sword, and all his gaine in tempting thee, shall be to set thee faster and nearer vnto God.

4. Resist constantly to the last: though thou be sore assailed, and ready to forsake the field, yet resist stil though neuer so weak­ly. Consider that Christ promiseth a place on his throne onely to him that ouercommeth, Reu. 3.21. & that there is no safetie in flying, no peice of armour appointed for the backe. If thou beest great­ly straightned, send Satan to the crosse of Christ, there he shall re­ceiue an answer: but rather die manfully then flie cowardly. By fly­ing thou loosest the victory, by dying thou canst not.

5. Resist after victorie, when Satan seeemes not to resist; hold on thy harnesse, and expect the enemie when he seemes absent; per­haps he faines himselfe foyled, when he is but renewing his assalt, or as a pyrate hangs out a flag of truce to board vs, or dissembles a flight to drawe vs out of our holds, and then hath an ambush­ment against vs; and this is his sorest fight: or he will seeme to yeeld the victorie to them, whom he knowes cannot tell how to vse it, but either they will growe proud of it, or secure and lay off their watch, and then, whom he could not in warre ouercome while he was resisted, in their peace he spoyles them, when they thinke he needs no resistance.

This reprooues the idle conceit of men, Vse. 3. who thinke to be safe from the deuill without resistance; as, 1. Many ignorant men, who will spit at the mention of the deuill, and blesse themselues from [Page 374] the fowle fiend, and yet are sure enough in his power: these neuer knew what it meant to resist the deuill; they want knowledge in the word, and are willingly and wilfully ignorant; they want faith, and neuer inquire after it; they liue according to nature, and the fashion and custome of the times, are ordinary swearers, and Sabbath-breakers, and worldlings, and they thinke it was neuer wel since there was so much preaching. And for the Spirit of God, if he were not present to restraine them with common grace, it were no liuing neare them; but for the renewing of the Spirit, to set them out of Satans power, and the corruption of their owne sinnes, he is so farre from them, as they may say truely with Iohns disciples, Act. 19.2. We know not whether there bee an holy Ghost or no. Alas, how pitifull is the state of these men, who thinke Satan is fled from them, when he is their onely counsellour and familiar, ruling them at his pleasure?

2. Many that thinke to resist the deuill, but they are loath yet to disease either him or themselues: yet a little while they wil hold their sinnes, they would faine prouide for their wiues & children, and rise to such an estate, before they giue vp their couetousnesse, vsurie, deceitfull and iniurious courses: they will leaue their vo­luptuous and adulterous courses, when they are old, that is, when these sinnes must needs leaue them; they will repent of their sinnes when they die, they would be loath to carrie them to Gods iudg­ment with them; but so long as they liue, their sinne shall liue with them. Fie vpon such madnesse: Are old decrepit men fit for the field? Is a man vpon his death-bed a fit man to master a gyant? Shall a man so be-foole himselfe, as to thinke that then he can ea­siest resist the deuill, when his power is least? No, no: Satan will now triumph and trample vpon his spoile; hee knowes well, that not one of ten thousand lets his sinne liue so long with him, but his repentance dies with him also.

3. Others dreame of a victorie ouer the deuil, and they are safe, but they are not so strict as not to yeeld some equall conditions to their aduersary, they care not to giue a little place vnto him. They are no great swearers by great oathes, but now and then they may forget themselues, and say by God, or faith, or [...]oth, &c. Nor great gamesters that liue by gaming, but now and then sit out a number of houres together, to spend and passe away their times. Nor great drinkers, but onely giue Satan aduantages by running into such companie and houses as they be prouoked to drinke a little more [Page 375] then they need. Nor open contemners of the word and prayer, to speake against it, and make their minds knowne; but they cannot abide this strictnesse at home. Is not the Church the house of prai­er? Nor knowne adulterers, they are honest of their bodies, but their eies are full of adultery, and their mouthes ful of obscene fil­thy speeches, yet they say they thinke no hurt. This is to dally with the deuill, as friends at foyles, that haue capps on the points of their rapiers, for feare of hurting one another. Here is no spi­rit ruling, but he that rules in the world. The deuill flyes not for such a resistance.

Namely, when Christ bade him be gone. Whence we may note; Doctr. that,

The power of Christ is such, as all the deuills in hell are not a­ble to resist. If Christ bid the deuill auoide, euen then at his word he must be packing. Mark. 9.25. he charged the vncleane spirit to come out, and enter no more into the man, so as the deuils cryed for griefe and anger: Mark. 1.34. a whole legion of diuells submissiuely entreat him not to torment them. And this was not onely so in it selfe, but in the knowledge of all the Iewes, who brought all that were possessed with diuels, and he healed them: Matth. 15.28. the Canaanitish woman seeking to Christ for her daughter that was possessed, ac­knowledged thereby that his power was aboue all the deuills: and our Lord most notably in that storie manifesteth his power ouer them, who beeing absent from the maid, and did not so much as speake to the deuills, yet they obeyed his will, and could as little withstand his power being absent as present.

Now more distinctly to know this power of Christ, we must vnderstand that it is either twofold, 1. of his essence, called [...]: or 2. of his office, called [...]. The former, is the omnipo­tencie of Christ, as he is God equall with the Father, and the holy Ghost: for as his essence (as the Sonne) is the same, so is his pow­er, an absolute, creating, sustaining, and commanding power, ru­ling all creatures, and ouerruling in all things. The latter, is the power of his office, as he is Mediatour and King of his Church: and this power differeth from the former: 1. In that it is a power re­ceiued, Matth. 28.18. All power is giuen me in heauen and in earth: Phil. 2.9. God hath giuen him a Name aboue all Names: whereas Christs power, as God, is not receiued, but his owne proper pow­er beeing God.

[Page 376]2. That power is essentiall, infinite, and incommunicable to a­ny creature: this is personall, communicated by dispensation of grace, after a singular manner vnto Christ, as God-Man, and our Mediatour.

3. That power is immutable, vnchangeable, euerlasting; this power shall after a sort be determined: for he must giue vp his king­dome to his Father, 1. Cor. 15.24. not that Christ shall euer cease to be a powerfull head of his Church, nor that he shall cease to raigne with his Father for all eternitie: but look as the Father now doth not rule the Church, namely as Mediatour, but the Sonne; so the Sonne shall not then rule his Church in the manner, as he now doth, as Mediator, but in the same manner as his Father shall. Now he rules and puts forth his power in fighting against his enemies, but then all his enemies shall be [...]roden vnder his feete, and made his footstoole. Now he manifesteth his power in gathering a Church by the word and Sacraments, but then all the elect shall be gathered. Now at his Fathers right hand he puts forth his power in making intercession for vs, but then he shall intercede no more for vs. At the ende of the world, he shall declare his mighty power, in raising all the dead, and sitting on iudgement on them; but then there shall be no more need of this power, when death shall be swallowed vp into victorie, and a finall sentence is giuen on all flesh. So as Christ shall not raigne as now he doth, but as his Father.

Whence it followeth, that the power by which Christ subdueth the deuills, is not onely that essentiall power of his diuine nature, but the power of his office, whereby euen in our nature and flesh, he subdueth them. And this power may be distinguished accor­ding to the subiects into two kinds: first, that power by which he sweetly ruleth the Church as the head the member [...], or a King his subiects: and this is either directiue or coerciue. Secondly, that coercitiue and iudiciarie power which he exerciseth against his e­nemies, wicked and vngodly men, as a king against rebells and foes to his state and person. And this power is properly raised a­gainst the deuills and his instruments, against which they cannot stand.

Reasons. 1.1. Christ was prophecied to be the seed of the woman that must bruise the serpents head: which prophecie plainly shewes, that Christ as Mediatour in our flesh, must disperse all Satans forces planted against vs; and for this end the Sonne of God appeared, to de­stroy [Page 377] the workes of the deuill: and the worke doth properly and sin­gularly belong vnto Christ, although the fruit and benefit of it by communication of grace flow vnto the Church, as the body of Christ. Obiect. But did not others beside Christ command the de­uills? Act. 8.7. when Philip preached in Samaria, vncleane spirits crying came out of many: and Act. 16.18. Paul turned about, and commanded the vncleane spirit to come out of the maide. Answ. 1. Christ did it by his owne 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 fowle spirit, In the name of the Lord Iesus Christ to come out. 3. Common men were able to discerne a difference betweene Christs power and others in casting out deuills: Mark. 1. and Luk. 4.36. feare came on them, and they said among themselues, With authoritie he commaunds fowle spirits, and they come out; that is, by his power and diuine authoritie, and not as other Exorcists did. 4. He did worke his as a person that was God, other his disciples as per­sons with whom God was, working and confirming the doctrine with signes and wonders that followed, Mar. 16. vlt.

2. All things are giuen him, and put vnder his feete. Ioh. 3.35. 2 The Father loueth the Sonne, and hath giuen all things into his hand. Hebr. 2.8. Thou hast put all things in subiection vnder his feete. And as if that were not plaine enough, he setteth in the next words a large comment vpon it. And in that he hath put all things in subiection vnder him, he left nothing that should not be subiect, onely except him which did put all things vnder him, as it is, 1. Cor. 15.27. So as it is plain, that excepting God himselfe, no­thing is not subiect to Christ as Mediatour.

Now this may be enlarged by a speciall induction of all things. Angels are subiected to his word: 1. Pet. 3.22. — to whom Angells, and powers, and might, are subiect: with a reason, For he is the Lord of the holy Angells, and set farre aboue all principalities and powers, Eph. 1.21. Vnreasonable creatures heare his word, and obey him: Luk. 8.25. Who is this that commands the winds and the seas, and they obey him? Diseases obey him: to the leper he saith, I will, be thou cleane: and he is cleane immediately, Matth. 8. to the lame man he saith, Take vp thy bed, and walke, and he doth so, Matth. 9.6. He meetes a blind man, Ioh. 9.7. and bids him goe wash in Siloam, and hee comes againe seeing. Yea, death it selfe heareth, and departeth at his word, Ioh. 11.44. At that word Lazarus came forth, bound hand [Page 378] and foote: and the time commeth, when they that are in the graues, shall heare the voice of the Sonne of God, and come forth. In one word, the Apostle ascribeth to Christ, that he is able to subdue all things to him­selfe, Phil. 3.21. all creatures, all enemies, sinne, Sathan, the graue, hell, death, damnation, and whatsoeuer resisteth his glory in him­selfe or any of his members.

33. Christs kingdome must be set vp against, and aboue all the kingdomes of the world. Dan. 2.45. the little stone cut out of the mountaine without hands, breakes in peices the clay, the iron, brasse, siluer, and gold: that is, the kingdome of Christ shall breake all those great kingdomes; and the God of heauen raiseth a kingdom to his Sonne, which shall neuer be destroyed: And therefore for the vpholding of this kingdome, he must be inuested with power, which neither the tyrants of the world, nor the god of the world can euer preuaile against. For neuer were all the kingdomes of the world so opposed by the world and the deuill, as the poore king­dome of Iesus Christ: but this power of Christ is as an hooke in Nebuchadnezzars iaws, and a chaine in which he holdeth Leuia­than, limiting him how farre he shall exercise malice against the Church, and no further.

44. Christ as Mediator was to performe those workes, which no other creature could euer doe, and therefore was to be endued with such power as no other creature could be capable of. Hence he prooueth himselfe to be from God, Ioh. 15.24. If I doe not such workes as no other man euer did, beleeue mee not. Where he speakes of his miracles, which, in respect of the manner and multitude neuer man did the like in his owne name, nor so many. To which adde those great workes, of raising himselfe by his own power from the dead, Rom. 1.4. Of satisfying Gods iustice for mans sinne, a worke aboue the reach of men and Angells. Of me­riting eternall life for all the elect, which must be an action of him that is more then a creature. Of applying his merit, to which end he must rise from death, ascend and make intercession. Of sending his Spirit. Of begetting faith, and preseruing his people in grace receiued. Of leading them through death and the dust into his owne glory. These are such things as all power of meere crea­tures is too weake for. All the Angells in heauen cannot doe the least of them. All the deuills in hell cannot hinder them. And hence Christ is stiled the lion of the tribe of Iudah, Michael, the migh­ty God King of glory▪ &c.

[Page 379]This may be a terror to Christs enemies: Vse. 1. for such is his power as shall make them all his foot-stoole. Doe we prouoke him? are we stronger then he? 1. Cor. 10.21. Psal. 2.9. those that will not be subiect to the rod of his mouth, shall be crushed with a rod of i­ron. Therefore take heed of beeing an enemie to Christ, or his word, or seruants: else thou shalt be reuenged euen in that where­in thou sinnest; with the breath of his lippes he shall slay the wic­ked; one word of Christ, one ite shall turne them all into hell. Is the power of Iesus Christ such in his base and low estate, as all the deuills in hell are not able to resist it, but if he speake the word they giue place? how desperately doe wicked men goe on in sinne as if they were able to make their part good against him? Ioh. 18.6. when Christ but said I am he, presently his apprehenders fell to the ground. Reu. 17.14. they shall fight against the lambe, but the lambe shall ouercome.

This is comfort also to the godly, Vse. 2. in that Christ as Mediator in our flesh is armed with power aboue all our enemies, so as no­thing shall hinder our saluation: Not Satan; for the prince of this world is cast out; he may haue vs in the mountaine, or on the pinacle, but he cannot cast vs downe. Not sinne: Christ hath powerfully triumphed against it on the crosse, hath fully satisfied for it, and perfectly applied that satisfaction to the forgiuenesse of sinnes. Not death: Christ hath powerfully foyled him in his owne denne, and trampled on him, saying, O death I will be thy death. Not temptation: Christ sits in heauen as a mercifull high Priest, tempted once as we are, that he might be able to succour them that are tempted. Not corporall enemies: He by his pow­er ruleth in the midst of his enemies. Laban shall not speake a rough word, nor Esau hurt Iaacob, nor Saul hit Dauid; for he or­ders the thing otherwise. Not the graue: for we haue the assurance of a glorious resurrection by the working of his mighty power, whereby he is able to subdue all things, Phil. 3.21. Not hell it selfe: Reu. 1.18. I haue the keyes of hell and of death. In one word, not any thing present nor to come, nothing shall separate between Christ and vs: none shall plucke vs out of his hands: for he hath purchased for vs, and maintaineth a mighty saluation, 1. Pet. 1.5.

This teacheth vs to submit our selues to this power of Christ, Vse. 3. or else we are worse then senslesse creatures who all obey him, yea then the deuills themselues who did obey him. And then is [Page 380] a man submitted to it, when his eyes are opened to see what is the exceeding greatnes of his power in himselfe, beleeuing as the A­postle prayeth, Eph. 1.19. Therefore labour to finde Christs sa­uing power in thy soule. Quest. How may I find it in my selfe? Answ. 1. If thou canst finde the worke of faith in thee, a worke of great power, a supernaturall worke, beyond, yea against the strength of nature. What a worke of omnipotence is it to raise the dead? yet a greater power is here, to bring in this life of God into him that is dead in trespasses and sinnes, resisting his owne raising: for so the Apostle implyeth in that place, Col. 2.12. 2. If thou canst finde in thee the worke of sanctification, which is a worke of great power: 2. Pet. 1.3. according to his diuine power he worketh grace and glory. This second creation of a man goes farre beyond his first in power: there was nothing to beginne 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 priuation, here is a resistance and rebellion, stiffe neckes, and hearts of adamant. Hence regeneration is called a creation, and the regenerate new creatures: But a difficult worke, which God workes not alone, but God and man made one person, and not of nothing for no­thing, as the former, but of worse then nothing, and for a price, euen the precious blood of the Sonne of God. Labour to finde this change in thy selfe by faith and holines. Christ did neuer more manifest his power, then by raising himselfe from the dead: and thou canst not haue a surer argument of Christs power preuailing in thy soule, then by getting daily out of the graue of sinne, and moouing according to the life of God. So soone as Christ had called Lazarus out of his graue, he bade loose him and let him goe; and if thou findest the bands of death, thine owne sinnes loosed, forsaking thy owne euill wayes, it is a signe that Christ by a powerfull word hath quickned 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 worke of power in Christ is, to gather his Church out of all peoples and nations, and to bring them within one roofe, though they were neuer so dispersed and alienated one from another, and to knit them by faith to himselfe the head, by loue one to another, and by his own discipline to conforme them to his owne gouernment. It neuer cost all the Monarchs in the world so much strength and power to settle their kingdomes and [Page 381] people in peace vnder them. Doest thou then finde thy selfe brought into the number of Gods people? Doest thou loue them entirely for Gods image and goodnes? Art thou seruiceable to euery member, and that in the head? Here is a power put forth that hath reconciled the woolfe and the lambe, Isa. 1 [...].6▪ 7. the child and the cockatrice. But if thou carest not for Christs ordinances and dis­cipline, his lawes are too strict, thou must haue more liberty then he affoards, if thy affections be rough and stirring against Gods children, thou hast not yet subiected thy selfe to Christ.

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

5. A mighty worke of Christs power is, to enrich his children with all necessarie graces tending to saluation, and to lead them into the fruition of their eternall inheritance. It cost Ioshua some labour before he could bring Israel into the good land that a­bounded with good things: it cost our IOSHVA more. Find­est thou this fruite of Christs power, that thy face is set towards heauen? and is it with thee as with those that entred into that good land, who tasted of the fruits aforehand? hast thou receiued the first fruits of the Spirit? doest thou grow in grace? doest thou with patience expect the promises, and beginne the heauenly life already? hast thou hope, ioy, loue of God, zeale for God, con­stancie 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 worke by the same pow­er, the which shall preserue thee to saluation.

6. A mighty worke of Christs power was, the perfect fulfilling of the law. Whether doest thou partake in this power? art thou perfect in the way, sincerely obeying God in all his commaunde­ments? doest thou subiect thy selfe to the law as the rule of thy [Page 382] law? doest thou aime at the perfection thereof? Christ loued his Father with all his heart, and his neighbour as himselfe, yea aboue himselfe: and if this power of Christ preuaile with thee, this will bee the scope and aime of all thy actions. For though the obedi­ence of the law be not necessary to iustification, yet it is requisite to sanctification.

7. Another worke of Christs power was, that it set him free from all corruption and infirmities, which he vndertooke for vs without sinne. Labour to finde this power of Christ in thy soule, daily freeing thee from the corruption of thy sinne, and daily in­firmities. If the Sonne set you free, ye are free indeed: not onely the raigne of sinne is thrust downe, but the corruption of sinne is lessned. Dauid desired the Lord to giue him againe his free Spirit, Psal. 51.10, 11. he well knew, that where the Spirit of the Lord is, there is libertie, that is, not onely a redemption from damnation by our iustification, but from corruption and vaine conuersation by our sanctification.

8. Christs power was mighty in ruling and ordering his owne powers and faculties; his vnderstanding was able to see God per­fectly, his will onely iust, right, and wise, neuer bowing from the will of his Father, Not my will, but thy will be done. His memory could neuer forget any good thing, but he retained his whole du­ty euer before him. His affections were ordered according to right iudgement. His appetite neuer exceeded the bounds of so­briety and moderation. His speach 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 mindes of beleeuers, formerly blinde, to see God in part, and perswadeth the will, and boweth it to obey Gods will, which before was captiuated to the will of the deuill: it in­spireth godly desires and gracious resolutions, and strengthens the memory to retaine good things, beeing before as rimy as a siue: it guideth and altreth the affections, making the beleeuer to loue good things, and good men, and whatsoeuer sets forward Gods glory, and to hate zealously the contrary. Christs power in the soule, orders the appetite to sobriety in the seasonable and thankefull vse of outward mercies, makes a man speake the language of Canaan, and his whole course sauour of Christ.

Whence it is plainely concluded, that ignorant persons, ma­licious persons, libertines, intemperate drunkards, gluttons, filthy [Page 383] talkers, swearers, loose in their behauiour, open enemies to this power of Iesus Christ, not submitting themselues to the rod of his mouth, shall be laid vnder his rod of iron.

This teacheth vs to goe on fearelesly in good duties, Vse. 4. seeing this power of Christ is with vs, and for vs. He is of power to pro­tect vs against enemies and dangers. Of power to strengthen, vs in our duties; when we are weake and feeble he will perfect his power in our weaknesse, 2. Cor. 12.8. Of power to make vs in­uincible in our suffrings, Phil. 4.13. I can doe all things through him that inableth mee. Of power to reward our least labour of loue vn­dertaken for him. Of power to answer our prayers, and to doe a­boundantly aboue all we aske or think. Of power to performe all his gracious promises, which shal be made good to vs in due time. Of power to supply vs with all good meanes in his seruice; he can giue wealth, and make the latter ende better, as he did to Iob: the diuine power giueth all things pertaining to life & godlines, 2. Pet. 1.3. Of power in death it selfe to keep that which wee commit vnto him till the last day. Of power to rebuke diseases, and command death, and after death to raise our bodies to eternall life, beeing cloathed with corruption, and wrapped with deaths garments: 1. Cor. 6.14. God hath raised vp the Lord Iesus, and shall raise vs also by his power.

Lastly, Vse. 7. this doctrine assureth vs of our perseuerance in grace begun, Christ by his power layes such fast hold on vs: no seducer is able to deceiue the elect, nor plucke them out of his hands: for the weaknesse of God is stronger then men, 1. Cor. 1.25. and when we cannot comprehend him so fast as we would, he comprehends vs, and preserues vs by his power to saluation, 1. Pet. 1.5. Neither doth this doctrine maintain any security but the security of faith, which is euer attended with the feare of God, and feare to sinne.

The SECOND thing in the victory of our Sauiour is the II manner of Satans leauing him: [...], saith S. Matthew; Saint Luke more plainely, [...], which implyes a bo­dily departure and sensible, as we haue formerly shewed his pre­sence to be.

Quest. What kinde of departure was this? it seemes to bee a willing and voluntary subiection to Christ: he bids him depart, and he is gone. Answ. Indeed it seemes obedience, but it is no­thing lesse then true obedience: for, 1. He came of his owne moti­on, but went away by Christs, who spake a powerfull word, which [Page 384] he could not, nor durst resist. 2. He goes when he can stay no lon­ger, his commission for this time was now expired, his liberty was restrained, the temptations were ended, God permits him now no further, and now he leaues the Sonne of God: and so lest he Iob in the same reason, when he had vexed him as much as hee could obtaine leaue to doe. 3. Satan could not change his wicked nature, in leauing Christ he leaues not his malice against him, on­ly he leaueth the exercise of it for the present. 4. He returnes againe afterward, and sets vpon our Sauiour with new assaults, which is a plaine argument he went now against his will.

Doctr.To doe that which God commaundeth, and to leaue vndone that which he forbiddeth, is not alwaies a signe of true grace. The deuill is commaunded to giue ouer tempting of Christ, and he gi­ueth ouer; is commaunded to be gone, and he goeth; yet this is no argument of true grace; and that which is incident vnto the deuil, cannot be a signe of grace in any man, but as there is a forced and fained obedience in Satan himselfe, so in all his instruments, which proceeds not from any true grace, let them flatter themselues in it neuer so much. Cain offers sacrifice as well as Abell, and brings a show of obedience, but his heart beeing filled with murderous thoughts, was void of all grace. Balaam was commaunded not to curse the people of God, and he professed, that if Balaac would giue his house full of siluer he would not doe it; as if he had made great conscience of Gods commandement, but it was much against his will: for hauing receiued an answer from God, not to curse them, he would not be answered, but went againe and againe to know the minde of God, not content to rest in that answer, with which he was not pleased. And after that, he giueth Balaac wicked coun­sell, to send his people to Sittim to offer to their idolls, where Isra­el was likely to fall in loue 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. Iannes and Iambres and the rest of the enchanters of Egypt, stood out in resisting Moses and Aaron so long as they could, and then gaue ouer; but not of any conscience, but because in the plague of the lice they saw the finger of God, against which they could not preuaile. The like was the obedience of the Iewes, when they desisted from persecuting the Apostles, Act. 5.35. be­cause Gamaliel a doctor of the Law perceiued, that they did fight [Page 385] against God. Adde hereunto the example of Iudas, who after his sinne of betraying his Lord, made a faire shew of repentance, con­fessed his sinne, restored the mony, bewayled and iustified his Ma­ster; but all this without all grace in his heart; for he went away and hanged himselfe.

1. A man onely by repressing and restraining grace, Reasons. 1. may both doe many things which God hath commanded, and leaue vndone what God hath forbidden; as Haman refrained himselfe from Mordecai, Est. 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 Sanctu­arie, the Kings gate, that he was the Kings seruant, that it was bet­ter to reserue him to a shamefull death, and effect it by a kind of forme of law, then to embrue his owne hands in the blood of the Kings seruant, and so endanger himselfe. But the cheife cause is Gods restraint of wicked mens furie, that they cannot execute what they can determine against his Church, though he vse sun­drie meanes to restraine them. Nay further, a wicked man may be restrained from some euills, which the child of God may fall into: he affects an outward forme and credit, and glorie of an outward profession sometimes, and to attaine this ende in which he nota­bly deceiues himselfe, he cannot enioy the pleasures of sinne with greedinesse; not because he conscionably hateth these sinnes, but he is bridled with the credit of his profession.

2. Obedience proceeding from true grace is so qualified, Reason. 2. as neither Satan nor any wicked man is capable of it: For, Conditions of sound obedi­ence, [...]. 1. It is an effect of the loue of God, and of goodnesse. Deut. 30.20. Choose life by louing the Lord, and obeying his voice, and cleauing vnto him: Ios. 1 22.5. Take heed to the commandement and law, which Moses the ser­uant of the Lord commaunded you, that is, that yee loue the Lord your God, and walke in all his wayes, and keepe his commaundements, and cleaue vnto him. Loue excludes all coaction and constraint. Now wicked men resembling their father the deuill, cannot loue God nor goodnesse, but notwithstanding all their pretences, are haters of God, and enemies of righteousnes; they care not for his fauour aboue life, they loue not his presence, nor to be with him, nor his image in his child, nor his will in his word, nor his house, nor his holinesse to resemble him, nor his glory, but are more troubled at the losse of a graine of their honour, then all his.

2. This obedience is a daughter of faith: for without faith it is 2 [Page 386] impossible to please God: whereas wicked men haue nothing aboue corrupt nature, much lesse such a supernaturall endowment as faith is, which so vniteth vnto Christ, as it makes him more preci­ous then all the world.

3 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 vnderstanding is enlightened to dis­cerne betweene good and euill, according to Gods word. 2. The will is sanctified and made willing. 3. The heart is purified by faith, and made a good treasurie, to send out good speaches and actions. 4. The conscience is purged, and being perswaded of the loue of God in Christ, it seekes to preserue it selfe good and pure, and in all his waies out of conscience indeauours in the good that God requires, and auoides the euill which he forbids. 5. The af­fections are renewed, and are sweetly perswaded by Gods Spirit to hate all euill, and cleaue to that which is good, to greiue they can do no more glory to God, but are at their best very vnprofita­ble. But wicked men are neuer a whit changed, but are all im­pure, euen their minds and consciences, and out of the abundance of the heart the tongue speaketh, the hand worketh, neither can a bit­ter fountaine send out sweet waters.

4 4. Sound grace within sendeth forth an obedience which is chearefull; 1. in the vndertaking: loue 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 then ouerruled by pow­er; it layes by all dialogue, dispute, murmuring, and desire of dis­pensation. 3. in the measure of doing, it will endeauour in all the commandements, and all duties: no man so wicked, but he can doe many things, as Herod, but he cannot yeeld to all. 4. in continu­ance and conclusion of that he doth, it holdeth on in doing things purely for a good end, for Gods glory, and not by fits and starts, but perseueres to the ende, and the crowne of the worke. In all which a wicked man comes short, for whatsoeuer is forced or fai­ned must be heauily entred on, and more heauily ended: besides, whatsoeuer is from such an one, is ioyned with raigning sinne, which hales and tugges him backward, and toyles him out before he be halfe way in any good worke.

Reason. 3.How oftē doth the Lord reiect the sacrifices of the wicked, their oblations, their fasts, their prayers, their temporary, yea miracu­lous faith, their almes and charitie, yea their confessing and prea­ching [Page 387] of Christ, as in the last iudgement? all which had they bin fruites of sound grace, they had been acceptable. But God lookes not so much to the matter of the worke as the person working, the manner of working, and the end of the action.

Well, as Sathan goes away when he can stay no longer, and so his obedience is forced, Vse. 1. so doth sinne from most men when they can keepe it no longer; and so that which seemeth obedience in them, is no better then the deuills obedience in this place. 1. Many refraine many sinnes for feare of hell, and the curse of God, they dare not hold their sinne any longer, whereas they are as much in loue with it as before: as Moses his parents kept him so long as they durst, before they exposed him to the waters: so dearely loue men the children of their owne corruption. What thanke is it for a robber or fellon, to leaue robbing and stealing for feare of hang­ing? if there were no law, nor Magistrate, he would to his owne calling againe, because he is no changeling. So what thanke is it for a man to auoid sinne, because of damnation? here is no feare of God, but feare of euill; no loue of God, but selfe-loue. And yet this is the restraint of most men, whom conscience no whit brid­leth. Why do men abstaine 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 sinnes also, as swearing, drinking, dicing, carding, gaming, pride, wantonnesse, 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 vncleane whoremungers and harlots haue left their sinne, but it is because it hath left them, they haue broken their strength, and ei­ther age or diseases in their bodies hinder them; oh now they will pretend conscience. But they can as filthily speake, and as merri­ly remember their madde prankes, as euer they acted them; they want onely a bodie, no mind, will, or affection, to commit ouer the same things againe. Many prodigals haue left their sinne, be­cause their wealth hath left them, and pouertie feeds vpon them. Many quarrellers & swaggerers haue left off such furious courses: why? perhaps they haue got some maime, or mischeife, or perhaps they feare whether they doe so againe 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 [Page 388] to forbeare play (or rather, as it is, his theeuing) when he wants money to stake?

3. In Gods seruice, what makes men come to Church, to heare, and pray? Euery man saith, Conscience. Yea, but good consci­ence workes powerfully vpon the will: what then meanes the vn­willingnesse of men, and heauinesse, who are so farre from appre­hending their weeke-occasions, as if they aske their owne hearts, they must tell them, that on the Sabbaths of God, were it not for feare of law and shame of men, (both which are often forgotten) they would not come at all. Here is obedience much like the de­uills, because they are of the deuills teaching. The like of many seruants and childrens obedience, whose comming to Church to heare their dutie, is meerely forced by the compulsion of Masters and Parents, and hath as little comfort in it as the deuills obedi­ence.

4. The like is to be said of late repentance at the time of death: when the sinner hath held his sinne so long as he can, then he would be rid of it. Indeed his sinne leaues him, but not the curse of it: but he is so farre from leauing it, as were he to liue ouer his daies againe, he would put as much life into his sinne as euer be­fore. Late repentance is sieldome true, euer suspicious. Why doe many rich men neuer doe good while they liue, but liue as vnpro­fitable and hurtfull, as swine till they come to the knife; but then when death is binding them, they will giue somewhat to good v­ses, to the poore, for a sermon, &c. Why, what mooues them? Conscience, they say. But it is an accusing conscience, crying out against their oppression, vsury, wrong, crueltie, and deceit; and now this wicked conscience would stop it owne mouth, by offe­ring to God some trifle of that hee hath robbed. For were it a good conscience, why doth he not leaue some part of his wealth for God, before it wholly leaue him? Were it a free-will-offe­ring, why comes it so late? why doth he not good, while hee hath time, Galat. 6.10? Surely God likes a liuing Christian: for any man will bee a Christian dying. Neither is it thanke-worthy to giue that which a man cannot keepe. And commonly such gifts doe more good to others then the giuer himselfe. Which is not spoken to hinder men from doing good at their deaths, but to prouoke them to doe good before that time. And yet better late, then neuer.

Let vs examine all our obedience by this ground, and be sure [Page 389] that it differ from the obedience of deuills and wicked men. And that by these rules: 1. God loues truth in the inward parts, and refu­seth all that obedience which followes not sanctification of the Spirit: duties without must flow from graces within. Examine now thy inward change: we are his new creatures, created to good workes: ioyne that in thy actions which the deuill diuorced, the inner man with the outward, the subiection of the soule with the obedience of the bodie. 2. Examine thy loue in thy obedience, that because the loue of God constraines thee, thou doest what he commands, and whether thou preferrest the commandement of God, which is euer ioyned with his glory, aboue all the world, and thy obedience aboue thy profit, credit, ease, pleasure, mens fauour or disfauour, whether thou canst obey God against all these. This was Abrahams loue to God in so difficult a commaun­dement, as the killing of his sonne. But Satan here went away, not for loue of God, but for feare, and beeing forced. 3. Examine thy manner of obeying, whether it be a willing and readie obedi­ence. If I doe it willingly, (saith the Apostle) I haue a reward: and, Rom. 6.17. Ye haue obeyed from the heart, or heartily. And such obe­dience, 1. repineth not as giuing God any thing too much, though the dearest things of all. 2. deuiseth no excuses, as Saul when hee did but halfe the commaundement, pretended sacrifice, and the peoples instance. 3. seeketh no delayes: I made haste, and delayed not to keepe thy righteous iudgements, Psal. 119.

4. Doest thou obey in all thy commandements? 1. the com­maundement of faith in the Gospell, aswell as the actuall obe­dience of the Law? for one is as acceptable as the other. 2. obey­est thou the commaundement aswell of doing good, as of abstai­ning from euill? for, the deuill here abstaines from this euill of tempting Christ, but can neuer doe any good: he ioynes not these commaundements in his practise, as Gods spirit doth in his pre­cept, Isa. 1.16.17. 3. makest thou conscience of the least com­maundement aswell as of the greatest? for, all of them haue a stamp of God vpon them: makest thou conscience of small oaths, vaine words, rouing thoughts? 4. doest thou obey constantly? for, loue is strong as death, and much water cannot quench it. But alasse! much obedience is like that of Dauids false friends, Psalm. 18.44.45. strangers shall be in subiection to me, but they shall shrinke away.

[Page 390] III The THIRD point followeth to be considered, namely, how long Satan left our Lord; not for euer after, but for a while: and surely he stayed away but a little while. For if we looke into the holy story, we shall see the whole life of Christ almost to be a continuall temptation, and how Satan from time to time partly by himselfe, and partly by his ministers assayled him. This we shall see how sundry wayes Satan molested him and tempted him, 1. in his ministery. 2. his life. 3. his death.

1. In his ministery, he was tempted both in his doctrine and miracles. For his doctrine: the Scribes and Pharises often sought to catch aduantages against him, as in the case of the bill of di­uorce, Mat. 19.1. and of the woman taken in adultery, Ioh. 8. which by Moses his law should be stoned; but Master what sayest thou? The Sadduces also tempted him in the case of the woman that had seuen husbands, whose she should be in the resurrection, Mat. 22.23. And the Lawyer concerning the great commaunde­ment of the law, vers. 35. As for his miracles the seale of that do­ctrine, they tell him to his face that he cast out deuills by Beelzebub, Mat. 9.34. and 12.24.

2. In his life and ciuill obedience. The Pharises take counsell together how they might entangle him in his talke about paying tribute to Caesar, Matth. 22.15. And when he ate meate in Mat­thews house, Ma [...]. 9.11. they asked why he did eate meate with Publicans and sinners, and therefore he was one of them. Simon the Pharise seeing Mary Magdalen annoynting Iesus his feet with precious ointment, and wash [...]ng them with teares, and wiping them with her haires, 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 lie in waite for him, and take vp stones to stone him, and raile vpon him, with most de­spightfull words, calling him Beelzebub, a Samaritan, a glutton, a loose companion, running vp and downe with noted sinners: In all which Satan was the cheife agent.

3. But aboue all other temptations those were most fierce and furious, with which he was afflicted, torne, and tormented about the time of his passion, and on the crosse. For then, as himselfe witnesseth, the prince of the world came vpon him with all his traine, Ioh. 14.30. he came in himselfe, and whole legions of wicked An­gells with him, as the Apostle plainely implyeth, Coloss. 2.15. he spoyled principalities, and powers, and triumphed ouer them in the crosse. [Page 391] Now or neuer Satan must win the field, this is the last act, Christ was neuer so beset with miserie, Satan neuer had him at such an aduantage before; now Gods whole wrath is vpon him, and now the deuill and his Angells set vpon him so sore, that in his a­gonie in the garden he sweates drops of water and blood, and on the crosse he cryes out, My God, my God, why hast thou forsaken mee?

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

1. They hang him between two theeues as an arch-rebell, and of all sinners the greatest, and dart against him the same tempta­tion with that in all this history, that he was not the Son of God, If thou be the Sonne of God, come downe from the crosse, certainly God would not let his Sonne hang there, but thou art a deluder, and arch-seducer of the people.

2. They tempted him with feare of death, Matth. 27.42. hee saued others, himselfe he cannot saue; this is a wise Sauiour in­deede, hee cannot escape death in whose hands he is sure enough, and euen ouercome alreadie of death, and yet he will bee a Saui­our.

3. They tempted him with vtter reiection from God, as the most damned reprobate that euer was, He trusted in God, now let him deliuer him if he will haue him: but he can neither deliuer him­selfe, nor God will haue none of him, he abhorres him, and will cast him presently to hell. These and a number of the like was our Sauiour molested and tempted withall, secretly and openly, euen then when the wrath of his Father seased vpon him. So as truely the Euangelist might say, that Satan left him but for a sea­son.

Christian life is but an entercourse of quiet and trouble: some­time Satan leaues Christ, Doctr. but he comes againe and renewes his temptation: so it is with the members, who haue much warre, but some peace, many troubles, but some breathing time. This truth we will a while discouer 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 oppresse the Church in the cradle, [Page 392] when wicked Cain slew righteous Abel, so as all religion and true worship seemed to be destroyed in all Adams posterity, hauing onely Cain left? But shortly after God gaue Adam a Seth, in whom the Church was restored and preserued, and pure religion propagated. In Henochs time how was the worship of God pro­faned, when the sonnes of God married the daughters of men, which was the cause of the flood? but afterward it was restored by Noah and Sam, and by him continued to Abraham. Now the Church, as it was in the Arke, so was it like the Arke of Noah, against which the waters had a time to increase, and a time also of decrea­sing. What a night of trouble was the Church in, all the while it was in Egypt a stranger for 400. yeares, especially when they were oppressed with burdens, and had their infants drownd in the riuer? but a change came, God sent and saued a Moses, by whom he will deliuer his people, but so as they must be acquain­ted with this continuall enterchange in their estate: they must be no sooner deliuered out of Egypt, but bee chased into the bot­tome of the sea; but there God makes them a way: and no sooner out of the sea, but into the wildernesse, and from thence the good land takes them: and in that good land they neuer rested in one estate, but sometimes had the better of their enemies, and some­time for sinne their enemies had the better of them, as all the hi­story of the Iudges witnesseth. In the time of the Kings, how was the Church troubled and wasted in the time of Ahab and Iezabel, when all Gods Prophets were slaine, and true religion was quite troden downe? But what a sudden change was there? euen when things were at the worst, did the Lord bring a strange alteration by Elijah, who slew all the Prophets of Baal, and restored true religion. How great misery suffred the Church in the time of Ma­nassah and Ammon? but how happily was it changed by the piety of good Iosiah, in whom God made his people more happie then formerly miserable? But who would haue thought but that the Church had been vtterly wasted in the seuentie yeares captiuity, wherein it sate in the shadow of death? Yet it was happily resto­red by Cyrus. But when his godly decrees concerning the buil­ding of the Temple were hindred by Cambyses his sonne, God stir­red vp Darius who fauoured the Church, and commaunded the continuance and perfection of the worke; but not without many vicissitudes of stormes and calmes, euen after their returne, as ap­peareth in the bookes of Ezra and Nehemiah.

[Page 393]What a raging storme 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 dayes, how was the Church wasted when Saul had letters from the high Priests to carrie bound to Ierusalem whosoeuer called on the Lord? but when he that breathed out nothing but slaughter and threatning, was once conuerted, then the Church had for a while rest and peace, Act. 9.31. After the Apostles, what a continuall storme arose against Christians, which lasted 300. yeares vnder the ten monsters of men, those bloody men, Nero, Domitian, Traian, Antoninus, Se­uerus, Maximinus, Decius, Valerianus, Aurelianus, Dioclesianus, whose rage was such as a man could not set his foot in Rome, but tread vpon the graues of Martyrs? But after this night a faire sunne rose vp in the East, Constantine the Great, who chased be­fore him that horrible darknesse, and brought a blessed calme. But this lasted not long, but his second sonne Constantius (farre short of his Fathers piety) with all his strength set vp and main­tained that Arrian-heresie, which his good father had condemned in the Nicen Councell: by which as bloody persecution sprung vp in the Church as euer was before, which lasted almost 80. years, vntill Constance the youngest sonne of Constantine set vp againe the Nicen faith in the Westerne part of the world, as Italie, Greece, Africke, Illiricum, and banished the former poyson. After this, what a blacke darkenesse of Mahometisme possessed the Easterne part of the world, vnder which it lies sunck at this day? And as pitchy and palpable darkenesse of Antichrist and Poperie occupi­eth the Westerne part of the world. But what a light did the Lord raise vp in the midst of Poperie, his zealous seruant Luther, since whome the light hath mightily preuailed to the blasting of Anti­christ, and the consuming of him vpon his nest? Yet not this with­out a cloud [...] for,

To speake of our owne Church: After the long darkenesse, like that of Egypt, had preuailed and couered for many hundred years the face of our countrey, it pleased God that the light of the Go­spell should peepe into our land in the dayes of King Henrie the eight, but yet much clouded, and opposed almost all his dayes. In his sonne Edward the sixt, Englands Iosiah, it began to shine more brightly, and a more thorough reformation was vnder­taken. But this sunne-shine lasted not long, but in Queene [Page 394] Maries dayes the truth was againe cast into the fire, and the bo­dies of Gods Saints pitilesly destroyed. God in mercy for his e­lects sake shortened those dayes, and raised vp our late Queene E­lizabeth, of blessed memorie in all posterities▪ who was semper ea­dem in the maintenāce of the faith, & left Christ sitting in his king­dome, and the truth triumphing ouer Poperie and Antichristian falshood, which by Gods mercy we enioy vnder our gracious King. This hath been the changeable estate of the Church from the beginning, and, eadem est ratio totius ac partium, the same truth discouers it selfe in the particular members.

As for example. Abraham now a poore man in Egypt, present­ly enriched and made heire of the land of promise; now reioycing in his Isaac, and a while after stretching out his hand to kill his on­ly sonne; who also herein was a notable type of the Church, now bound, and presently loosed, and raised vp after a sort from the dead. Iacob was now afraid of Esau, when he came in warlike man­ner to meet him, with 400. men at his heeles; but in a little season God lets him see a sudden change, who had enclined his brothers heart to doe him no harme, against his often former purposes to slay him. Ioseph is now hated of his brethren, after a season ho­noured of them: now sold as a slaue to the Ismaelites, afterward made a gouernour of Potiphar a Princes house: now accused by his Mistresse, and cast into prison, but after fetched out by Pharaoh, and made ruler of all his Princes, and the whole land of Egypt. Dauid sometimes cast downe, and, God hath forgotten him, a while after so confident in God, that he will not feare to walke in the vale of the shadow of death: sometimes pursued by Saul as a traytor and re­bell, sometimes by Saul acknowledged his good sonne, and more righteous then himselfe: and when Saul is dead and ceaseth his perse­cution, his owne sonne Absalom shall rise against him, to depose him from his Kingdome. And Iobs messengers of euill tydings stil ouertooke one another. And to spare further examples, our own experience can teach vs, that for the most part, we haue not ridde our selues out of one temptation, but another ensueth; such are our changes in this present estate. And why?

Reasons. 1.1. Satan goeth for a while from Christ himselfe, his holy flesh in the time of his infirmity needing a breathing time, & a refresh­ing; by which he knowes what we weaklings haue need of, and is become a mercifull high Priest, to giue vs some rest in the midst of our conflicts, which else would bruise and breake vs.

[Page 395]2. He goeth but for a season, because of his inuincible malice, 2 who cannot affoard vs a good houres rest, if he may haue leaue to disturbe vs, because he maliceth our Lord and Sauiour with an in­ueterate and deadly malice; so that although he be in himselfe out of his reach, yet he still continues to tempt him (beeing in heauen) in his members vpon earth. This deadly malice in his nature our Sauiour noteth, in Matth. 12.44. The vncleane spirit when hee is cast out, seekes to re-enter, and returnes againe, and where hee findes a fit house, he brings in seuen deuills worse then himselfe. He is diligent to watch our mischeife, and if he cannot preuaile at one time, he wil assay another.

3. God sees it good to stirre vs out of our security, who are readie to expose our selues to temptation, 3 especially after we haue out-stood a temptation, and neuer are we easier made a prey for Satan, then when the pride of heart tickles vs, and so we growe secure, because we haue out-growne some temptation. If our e­state of corruption did not necessarily require changes and armies of sorrowes, we should find the Lord not delighted in afflicting the sonnes of men: but he sees how prone we are to surfet of ful­nesse; and as a field of corne, the rancker it is, the easier it is laid downe with euery storme, and violent wind of temptation: and therfore he changeth hurtfull prosperitie with wholsome (though bitter) potions of afflictions, and like a good Physitian prescribes vs a thinne diet, and abstinence after our surfet and excesse. 2. God sees these changes good for vs, to season and stirre vp our prayers: In affliction we can seeke the Lord diligently: Isa. 26.16. Oh Lord, in trouble they haue visited thee, they powred out a prayer when thy chastening was vpon them. He knowes his Church is neuer so fitly disposed to feruencie and efficacie in prayer, as when the crosse is on her shoulders; whereas in her peace she is sleepie, cold, negli­gent, rouing and remisse in her seeking after Christ, Psal. 55.19. 3. God sees these changes good for vs, to lift vs vp from this euill world: for were our prosperity not interrupted, we would doate too much vpon the world, and would wish no other heauen then this vpon earth: for, if we be so hardly and heauily gotten out of so miserable a world, as is full of sorrowes and heart-griefes, how hardly or rather impossibly should we get out of an vnchangeable earthly happinesse, though to enioy our heauenly inheritance? 4. God sees it good for vs to bring these changes into our estate, & to entermixe with afflictions, comforts and breathings, to helpe [Page 396] our patience & perseuerance; for els all our sorrows would exceed our strength, if they were without intermission. The Lord wil not haue vs swallowed vp of sorrow, & therfore doth so temper and blend our estate, as we be not quite tyred out with the instance of our skirmishes and conflicts, but after our skirmishes retyres vs for a while, where we may breath & refresh our selues, and recouer our strength and fitnes for further seruice, whensoeuer our great com­mander shal imploy vs. 5. God sees these changes good for vs, that by them we might prize his mercies, to praise the giuer: doth not the night make the day more delightfull? would we so prize and praise God for health, if it were not sweetned with sickenes? Plen­ty is endeared by want, and an hony combe hath no sweete­nesse to a full stomacke; whereas he that hath beene pinched with penurie and need, knowes what a benefit abundance is.

44. God for his owne great glory brings these changes into our estate, thereby manifesting, 1. his wisedome in vpholding his Church by contraries, which fight one against another, as the frame of the world standing on foure contrary elements. 2. his power, that bringeth to the graue, and backe againe, 1. Sam. 2.6. that supporteth his children to stand vnder so great burdens without fainting, thereby magnifying his omnipotent power in such weaknesse. 3. his goodnes, in suffring his children to be af­flicted on euery side, but not drowned in the waues of them; to be persecuted, but not forsaken; to be cast downe, but not to perish; yea to be killed, but not ouercome, 2. Cor. 12.9. and, 4.7. Nay, his goodnes is such as turneth all these changes to good, bringing good out of euill, sweet out of soure, life out of death, and his owne order out of earthly confusions. 4. his glory, in the strange and miraculous deliuerance of his Church in it most desperate e­state, and in the powerfull ouerthrow of his enemies. And of all the persecutions of his Church it may bee said as of Lazarus his sickenesse, It is not to death, but that God may be glorified.

Vse. 1.Then let vs not dreame of so stable a peace in our Church and land, as mens security euery where hath seemed to lay hold of, looking at the peaceable disposition of our gracious King, at his hopefull successor, at our vnion among our selues, at our league with all other nations, at the continuance and vndisturbed estate and liberty of the Gospell for these 60. yeares. For, 1. God seeth not good to giue any Church on earth an vnchangeable estate: that is the Churches expectation in heauen.

[Page 397]2. Our peace hath brought in a generall securitie, profanenes, intolerable pride of all fashions and colours, beside modest and white, a deluge of drunkennes daily drowning the braines and soules of thousands, a wearines of this Mannah, a dangerous A­postasie from the first beginnings of the Gospell, 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 formall pro­fession that denies the power and life of godlinesse. Adde to these exe­crable swearing vnpunished, foule adulteries vnreuenged, or slightly punished, the Sabbaths of God horribly and generally violated and profaned, by games and practises vnlawfull vpon a­ny day. And now will God continue a peace to so vnthankefull a people, that doe put it to no other vse then to arme themselues a­gainst God, and fight against his grace and glory?

3. Consider how God dealt with his owne people: they had as long peace vnder Dauid and Salomon as we, as wise and excel­lent a King as euer was, beeing an eminent type of Christ; yet we see what long ease and peace brought him to, which was the o­uerthrowe of his kingdome, and the renting of ten parts of twelue from him to his seruant: he was a King of peace as his name im­ported, had posterity, had made a league with all neighbour-nati­ons; yet God beeing prouoked, brings a woefull change on him, and his land. So may it be to vs.

4. Consider how God hath threatntd vs of late years to bring in wofull changes, to remooue the Gospell, and giue away our kingdome, liberties, free-holds, and liues to strangers. Remem­ber that admirable yeare of 88. and that no lesse admirable threat­ning and deliuerance in 1605. Forget not the raging and deuou­ring plague, in which there was no peace or safety to him that went in and out. Remember the furious fire in many great places of the land, burning vp whole townes and villages: the generall diseases and distempers in mens bodies, which haue beene as vni­uersall as our prouocation hath beene: the change of our seasons, the breaking out of waters drowning the earth, the infection of the aire, many barbarous conspiracies against the life of so inno­cent and mercifull a King, and the hote conte [...]tions of many bre­thren in our owne Church. All which are remarke [...]ble signes of Gods displeasure, if not f [...]erūners of a lamentable cha [...]e. But he that considereth how all these things are forgo [...]en & worne away vnprofitably, without all wholesome vse o [...] reformation, canno [...] [Page 398] but thinke that the Lord (if timely repentance hinder not) will take some other course, and so speake as he will be heard: for the truth neuer fayles, which you haue heard at large; One iudge­ment is euer a forerunner of another, vnlesse repentance cuts them off. Oh that God would put it in the hearts of high and low to seeke the continuance of our happie peace, in our seasonable see­king of God by repentance, and not seeking still to prouoke him by wilfull impenitencie.

Vse. 2.Let vs not expect an end of temptation and triall, 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 returne: yea although he cannot preuaile, he will not cease to be an enemy: and the longer our peace hath beene, let vs thinke our change the nearer. None of Gods children, but the deuill is sometimes de­parted from them: but the experience of them all shewes, that hee neuer staied long away from any of them: and therefore let vs bee wise, although Gods goodnesse haue kept him a great while from vs, not thereby to grow secure, but as forecasting his comming a­gaine, arme our selues for him. 1. Not mistaking our present e­state, which is a pilgrimage, and not a paradise of ease and plea­sure. 2. Considering, that euills foreseene loose a great part of their bitternes; and they are so much the weaker against vs, as we are stronger by our prouidence and foresight of them. 3. Neither may we thinke much, that after one, or two, or three assaults, Sa­tan hath not done with vs, but comes againe, as he did against our Lord: for we seruants are not better then our Master, nor better then our fellow-seruants, who haue been often assaulted; as Da­uid, first to adulterie, and after that to murder, and after that to pride in numbring the people, and after that Satan came againe and againe. And Paul was often buffeted by Satan, yea after hee [...]ad prayed thrice, he got no release, but a promise of sufficient grace. 4. Neither may we conceiue it strange, that after some sleighter temptations, we should be vrged with fouler: for Sathan commonly keepes his strongest till the last, as he did to our Lord. Many say, neuer were any so fowly tempted, nor so often as they: their flesh trembles, and their haire stands an ende, to thinke what foule temptations Satan suggesteth with great instance: But, can there be a fowler temptation then to worship the deuill himselfe? yet the Son of God was tēpted to it. Therfore resist as he did, and the sinne is not thine, but Satans, who shall be damned, but thou [Page 399] shalt be saued in the day of the Lord. Satan still commeth with more malice, and worst at last, contrarie vnto God who is best at last.

In that Christian life is mixed with peace and trouble, Vse. 3. learne we not to fixe both our eies vpon any present prosperitie, nor vse it as a perpetuity, but hold it as a mooueable, which passeth and mooueth from one to another. Wee haue now a sweet sense of God, but this may be ouercast, he may hide himselfe and we be trou­bled: we may now haue the ioy of our faith, and presently our soules be clouded with vnbeleefe, distrust, and dregs of infidelity. All Gods graces are still in fight, often foyled by their contraries. And for temporall things, our health is conflicted with sickenesse, our good name wounded with disgraces and defamations, our friends mortall, and were they not so, yet mutable, often becom­ming our greatest enemies; our wealth winged, and leaues vs when we haue most need of comfort, our life it selfe commutable with death, which is the turning of vs out of all that we loued dea­rest, excepting God himselfe. Let vs therefore fixe our eyes vpon those eternall good things, and that eternall peace, and that king­dome which cannot be shaken: For the things which are seene, are temporall, but the things not seene are eternall. And then, whatsoeuer I loose, it is but a mooueable, my inheritance is safe and sure.

Hence we may see how like wicked men are vnto their father the deuill in their courses: Satan seemes to goe from them, Vse. 4. but it is but for a season, and so doe their sinnes, but for a season, by a counterfeit repentance: As we may see in two or three instan­ces.

1. Some vpon some good motions and exhortations by Gods word and Spirit, are strucke with some sense of their estate, their conscience is checked, and they resolue to take a new course, and perhaps enter vpon it, as the deuill were quite gone: But hee comes againe, he went but for a season, and sets them as deep in their vsurie, deceit, gaming, and wicked fellowship as euer be­fore: the dogge returnes to his vomit, and the sow to her wallowing in the mire: the euill spirit that seemed to be gone, is returned, and hath brought with him 7. worse deuills, because he found his house fit for him.

2. Some about the time of receiuing the communion are very deuout, will make a shew of religion, of prayer, of repentance, of charity, and loue; they will not sweare much that day, perhaps not [Page 400] play, but read, and (it may be) sing Psalmes: A man would thinke (for so doe they) that the deuill is quite gone. But is is but for a season, their righteousnesse is but as a morning dew, their vnrighteous­nesse returnes, and they become as disordered in their courses, as malicious in their liues, the next day, as euer they were before. A fearefull case, that with Iudas they receiue the sop and the deuill withall.

3. Others in the time of sicknesse are very penitent, will con­fesse all, promise amendement, plead for pardon, craue good prai­ers, and vow to God, if he restore them, to become new men and women; and now the deuill (they hope) is quite gone. But no sooner their sicknesse breakes, but the deuill comes againe, and brings all their former sinnes backe againe, and they are well con­tented against all their vowes, promises, and resolutions, to admit them into firmer fauour and league then euer before; and, beeing of neere kindred with Satan, will then goe away when they can stay no longer. The most hard-hearted Pharaoh can doe all this, to get out of Gods hands; but he must not so car­rie it at length.

Vse. 5.Lastly, let vs comfort our selues in our trouble: for this also is changeable: our Lord knowes we haue need of a refreshing, and we shall be refreshed: The rod of the wicked (yea of the wicked one) shall not alwaies rest on the lot of the righteous, least they put forth their hand to vanity. And although it may seeme 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 vnto vs, yet to come and goe away foyled, is a farre grea­ter, as he doth from all the members of Christ, who in expecta­tion of this ioyfull and seasonable euent, may encourage them­selues to hold out with patience vnto the end.

In these words is laid the triumph of our Lord Iesus Christ after his victory, which is set downe not without a starre or note of speciall obseruation, Behold, beeing held ouer this point follow­ing for speciall purpose. For this particle noteth, 1. sometimes a strange thing, as, Behold, a virgin shall conceiue and beare a sonne. 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 Ioh. 1.29. Behold the lambe of God that taketh away [Page 401] the sinnes of the world: and so it is a note of admiration. 4. a true and certaine thing: so it is set before many promises and threats. 5. it is euer a note of attention, and argues intention and weight in that matter where God [...] spirit hath prefixed it. It hath all these vses in this place, noting a strange triumph, such as neuer was met withall in all the monuments in all the world besides. It was but shadowed in that strange triumph sung to Dauid, 1. Sam. 18.7. when Dauid had returned from the slaughter of the Philistim, the women came out and sang by course, Saul hath slaine his thou­sand, but Dauid his tenne thousand: why? he slew but one man. True, but in that one enemie he did as much as if he had slaine ten thou­sand others. But here in one enemie, this sonne of Dauid, hath slaine his legions and millions, not of men but of deuills, not Phi­listims but hellish powers, which had defied the host of Israel. This note also calls vs to behold as expetible, certaine and excel­lent a triumph, as all the notes of attention, which are in the Scripture, all the Selahs in the world are too little to gaine suffici­ent attention, or set out the greatnes of this diuine mysterie. It calleth vs as the parenthesis of our Sauiour, Matth. 24.15. speak­ing of the certaine strange signes of Ierusalems ouerthrow, Let him that readeth consider; so, Let him that reads behold, that is, consider, meditate, remember, prize this great and most glori­ous worke of the Sonne of God. And it checketh and rebuketh our heauines, dulnesse, and want of affection, in the beholding and due regard of so materiall and comfortable a point of heauenly doctrine, so neerly concerning our selues.

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

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

I. When, in the first word, namely, when the deuill had left him, and not before. For, 1. The good Angells haue little ioy to be where wicked Angells and deuills are, especially whiles their commission stands in force to molest the children of God. 2. They were ready enough to attend vpon their Lord, but Christ permit­ted them not for the time of temptation: 1. least their presence should haue driuen Satan away before the temptations had beene ended: 2. he had no assistance of man or Angell, but alone in the wildernes sustaines all the brunt of the temptation: hee must tread the wine-presse alone, as none must share with him in his con­quest [Page 402] and victory. 3. Satans mouth must be stopt, who would haue said he had ouercome by their aide, if they had beene pre­sent. 4. the text saith not, the Angells came in to help him in the time of temptation; but, when the deuill had left him, they came to minister to him.

II. The person to whom they came, to him, now plainely ma­nifest to be God and man; man tempted by the deuill like vs in all things except sinne: God who had ouercome the deuill, and now riding in a chariot of glorious triumph: man in the hands of Sa­tan carried and recarried at hi [...] pleasure; God to whom the An­gells as ministers and the squires of his holy body, do homage and attendance.

III. The manner of their comming, [...], they now came in vnto him, standing before a farre off, as in warre when the e­nemies are scattered, the friends come in with ioy: for so it was when Dauid had foyled and slaine Goliah, the men of Israel and Iudah arose, and shouted, and applauded that noble victory. Quest. But how did they come in? Answ. 1. By moouing them­selues from the place where they were, to that place where Christ was, and they were not before: for the same Angell cannot be in two places at once, because 1. his essence is finite, and therefore limited: 2. they are definitiuely in place, although not repletiue­ly: for the Angell is in a place onely by applying his vertue to the place, by which vertue he rather containes the place, then the place him, as it doth bodies. But when a legion of wicked Angells are said to be in one man, it is necessary that spirits defined to be in one place cannot at the same time be without that place, till they be mooued thence into another. Good Angells are not in heauen and earth at once, much lesse euery where.

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

I answer: I doubt not (and yet I will not contend about it) but that they came in bodily shapes. Quest. Haue Angels bodily shapes to appeare in? Answ. No, not proper to their nature, beeing meere spirituall substances, without corporall matter, or physicall com­position: But yet they haue bodily shapes, 1. ascribed to them by way of description, for our capacity: 2. assumed by way of dispen­sation, [Page 403] for our consolation.

I. For our comprehension; the Angells with two wings couer their face and feet: Isa. 6.2. this signifieth that their nature is hid and remoo­ued from the knowledge of man. And with twain [...] their bodies are couered, Ezek. 1.11. to signifie the same. And their hands are vnder their wings, by which is meant that their powerfull and secret o­peration also cannot be discerned with bodily eyes. Therefore hath the Scripture expressed their nature vnder diuerse shapes, and ascribed vnto them many parts both of men and other crea­tures, in which we may see and vnderstand their worke and office: as Ezek. 1. Angells are described by foure beasts; not because they are no more in number (for, thousand thousands sit at his right hand) but because they doe the commandements of God in all the foure quarters of the world. These beasts haue foure seuerall faces: 1. the face of a man, to note that all of them are reasonable and vnder­standing creatures, as man is. 2. The face of lyon, to signifie that e­uery Angell is strong, and powerfull, and couragious, as the ly­on among the beasts. Psal. 103.20. Praise the Lord ye Angells strong in power. One of them is stronger then a number of men, yea then a number of deuills. 3. The face of an oxe, to note their pati­ence, assiduity, and vnweariablenesse in their seruice and ministe­ry, as the oxe is a beast most patient, and constant, and profita­ble in his paines. 4. The face of an Eagle, to note their swiftnes and alacrity, seeing a farre off many hidden things, as the eagle; flying strongly and swiftly, that is, vnresistably as the eagle; holding out, not fainting, but renewing their strength as the Ea­gle.

By the same Prophet they are described, chap. 10.22. by the shape of Cherubs; which were the faces of little faire boyes with wings, noting vnto vs vnder that resemblance their nature, to be void of deceit as a child, simple, innocent, not proud, or arrogant, not enuious or malicious. Hauing wings, to note their readines and expedition in their ministery: and these wings in their foure sides, to shew that their ministery extended to all the foure sides of the world.

II. By way of dispensation they haue often assumed bodies that were true, immediately created of God, not imaginary or phantasticall, as Marcion thought, whom Tertullian refuted, nei­ther generated nor borne as mans body is, nor hypostatically v­nited to the Angells as constitutiue parts, as our body is a con­stituting [Page 404] part of vs; but taken vpon them for the time of some spe­ciall seruice, and laid downe againe, euen as we doe our apparell, to the end they might familiarly conferre and conuerse with men, till that speciall seruice were performed.

Thus did they visibly appeare vnto Abraham, and Lot: thus was the Angell of God seene 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 Sonne of God in this place. My reasons are these: 1. If the Angells came often in bodily shape to the seruants and adopted children of God, why should they not much more to the naturall sonne of God, beeing cloathed with the same flesh? 2. We haue formerly prooued, that the deuill came in assumed bodily shape, the more to molest and terrifie the Sonne of God, and therefore the Angells came to him also in bodily shape, the more to comfort him. 3. The present estate of Christ required it, who was man, & subiect to many infirmities and therefore the Angells came corporally to comfort him. 4. The phrase of the text implies a more sensible and peculiar mani­festation of them then before: as in his agonie an Angell ap­peared to him, [...], Luk. 22. vers. 43.

In this comming of the Angells, note an happie change in the estate of our Lord and Sauiour: for in stead of the deuill his dead­ly enemie, come the Angels his friends and houshold seruants: in stead of one deuill many Angels; for all are his to attend him: in stead of sharpe hunger for forty dayes together, now he hath bo­dily food and comfort in a moment.

God may hide his comforts for a time, but at length they shall shine out vpon his seruants, Doctr. as the Sunne from vnder a cloud. All the time of the temptation Christ was without food, without an­gels, nay he endured sharpenesse of hunger in his bodie, and of Satanicall vexation in his soule: now the Lord comforts him, not onely in remoouing euill from him, but restoring to him his whole former peace, besides the glorie of a most victorious conquest. And the fame is his dealing with his seruants: Psalm. 73.1. Dauid beeing plunged exceedingly with a greiuous temptation of A­theisme; not whether there was a God or no, but whether this God were iust and mercifull, seeing things fell out so crosse to good men, and so prosperously to the wicked; at last breakes out into a setled resolution, Yet God is good to Israel. Hee was in the [Page 405] temptation as a man cast into the sea, souzed in one billow after another, at length he descries a shore, and with extreame toyle and perill he gets thither, and crawles vp, and saith, Yet I haue e­scaped drowning. Or as a man in a pitcht field, that in the thicke of his enemies had escaped many blowes and deadly thrusts, being set beyond the danger saith, Yet I am aliue. So the Lord, though in temptation he seeme to stand farre off, yet at last appeares with strength and comfort. The same Dauid beeing in great distresse a long time, hunted as a partrich by Saul, but strangely deliuered from him and Achish, concludes, Psalm. 34.19. that how great soeuer the troubles of the righteous bee, yet the Lord will at length de­liuer them out of all. To this purpose Salomon saith, that though the iust man fall seauen times a day, namely, into affliction, yet hee riseth againe.

Abraham in his great triall saw nothing but sorrow and vexa­tion for the losse of his Isaac: yet in the third day, when the case seemed desperate, God was seene in the mountaine; as if he had not seene God till he came into the mountaine. Whence his posteri­ty vsed it as a prouerbiall speach, In the mount God will be seene: at the farthest he will be seen there, if not before. Iob assured him­selfe, that after darkenesse hee should see light; and according to his faith, we see howsoeuer Satan set vpon him, with all his might to blaspheme God, and his friends would needs prooue him an hy­pocrite; and which was worst of all, God not onely stood a farre off from him, but came vpon him and against him, a [...] one that stroue against the Almightie, and one that reprooued his Maker, chap. 39. vers. 35. Yet at length he steppes out for him, acquites him, and rebukes his friends, and accepts his seruant, and tur­neth his captiuitie, and giues him twice as much as before hee had, chap. 42.

1. Herein the wisdome of God ioyned with his power shineth forth: hereby the Lord knowes how to bring light into darkenes▪ Reasons. [...] Psal. 112.4. To the righteous ariseth light in darkenesse. No darkenes or misery can keep God and the comforts and strength of his spi­rir from his children. Yea hereby the Lord knowes how to bring light out of darkenesse, as once he did in the creation. Rom. 8.28. We know that all things are turned to the best, to them that loue God. His wisedome and power turnes things, not onely good into good, nor onely afflictions and trialls, but euen their sinnes and infir­mities, like a good Physitian that tempers poyson to a remedie, [Page 406] and of the vipers skinne makes a remedie to heale the vipers sting.

22. This is the godly mans priuiledge aboue wicked ones, to find God sweet to their soules, either in afflictions, or in the en­ding of them: 1. Because their persons (whatsoeuer their estate is) are accepted with God, whereas the other are reiected. 2. They are sealed with the earnest of Gods Spirit, and can goe vnto God in feruent prayer, whereas the other want the Spirit, and cannot pray to be heard, Psal. 18.41. They cried, but there was none to saue them, euen to the Lord, but he answered them not. 3. They haue the grace of repentance, which remooueth sinne the cause of afflicti­on, and are come out of Babylon though they liue in Babylon, beeing as so many Lots in Sodome. Whereas the other are impeni­tent, and neuer remoouing the cause, the effect lyes euer vpon them, and growes euery day heauier then other. 4. They haue peace of conscience, and can sing the new song to God and the Lambe, hauing a set of sweet musicke in their soules; and with peace they haue patience, supporting them vnto Gods seasonable deliuerance. Whereas the wicked are as the raging sea, and hath no peace nor patience, but a senslesse vnfeelingnes of his estate; their hearts beeing either ignorant, ascribing all their smart to fortune, or constellations, or fatall necessitie, or secundarie causes, beeing not able to ascend so high as God the author, or descend so lowe as their owne sinnes, the iust meritorious causes of their euills; or hardened and feared, or senslesse, as Nabals, whose heart was as a stone dead within him.

3. It is one ende of Gods extreame humbling and afflicting his children, 3 not to sinke or forsake them, but at the last the powerfull worke of God may be shewed on them, both for his glorie, and for theirs. The poore blind man (Ioh. 9.3.) carried his miserie a great while, from his birth to his mans estate, and yet our Sauiour witnesseth, that it was neither for his sinne, nor his parents, but that the worke of God might be shewed vpon him, in the miraculous cure of him, when all the power of nature and art could do him no good. Lazarus was extreamely humbled, dead, buried, lying in the graue stinking: who would haue thought beyond Marie, that he should euer haue been raised till the last day? and yet our Sauiour saith, that euen that death of his was not vnto death, but for the glorie of God. Yea, the Lord neuer bringeth any euill vpon his children, wherein he intendeth not in the ende to shew them some great [Page 407] good: as, Deut. 8.16. The Lord tryed, humbled, and prooued his peo­ple in the wildernesse, that he might doe them good at the latter end: Iob. 23.10. Hee knoweth my way, and trieth mee: and what was the issue? I shall come forth like the gold. And the Apostle affirmeth, that the triall of our faith, which is much more precious then gold, shall bee found to our praise, and honour, and glorie, at the appearing of Iesus Christ, 1. Pet. 1.7.