THREE HEAVENLY TREATISES, concerning Christ:

  • 1 His Genealogie.
  • 2 His Baptisme.
  • 3 His Combat with Sathan.

TOGETHER VVITH deuout Meditations, for Christian Consolation and Instruction.

By M r. William Cowper, Minister of Gods Word.

LONDON: Printed by T. S. for Iohn Budge, and are to be sold at his shops, at the great South doore of Paules, and at Brittaines Bursse. 1612.

TO THE RIGHT Noble Lord, Iohn, Earle of Montrose, Lord Graeme and Mug­dok, one of his Maiesties most Honourable Priuy Counsell in this Kingdome.

My Lord,

I Haue beene bold to pub­lish these Treatises, vn­der your Honourable name, not for any light, that by them can accresse to that trea­sure of knowledge, which is in your Noble minde, but that (so farre as I can) I might make euident to others, for imitation, that grace which [Page] God hath made so eminent in you.

I may truely say, there is no qua­litie, which in the iudgement either of learned Ancients, or recents, hath beene required, to complete Nobili­tie, lacking in you. Your honour being not [...] onely, Noble by birth; but [...] also, generous by manners, such as retaine, yea, by ver­tue encreases, the honour of your ho­nourable Fathers. It passed among the ancient wise men in a prouerbe, [...]: be­cause commonly it fals out, that chil­dren of worthy men, comming short of their fathers vertue, derogates to their glorie: aequat rara patrem soboles: And therefore in them qui clariores genere cens [...]ntur, it was euer thought an high commendation, maiorum fa­mam sustinere; like as no greater shame can be to them of that ranke, then when by their ignoble life, they quench the light of their noble stock, et generi suo dedecori sunt.

It is now twelue hundreth years [Page] since your honourable name hath beene famous in this kingdome: but which is much more, and wherein, in my iudgement, it is marueilous, the first mention of your Tribe, in the story, doth not record the rising ther­of from a small estate vnto an high­er, as it doth in many Peeres of the land, who for their vertue also were aduanced; but at the first sight, it pre­sents your worthy Predecessor stand­ing in the highest top of Honour, wherein a subiect can be: for not one­ly was he then brother in law to king Fergus the 2. but for his Wisedome, Valour, & Manhood, by consent of the Nobles, both Scots & Picts, then gathered to battell, he was chosen, as meetest Chieftaine, to demolish that diuision-wall of Abircorne, stretching from the East sea, to the West, built first by Victorine, and fortified there­after, more strongly, by Gallio, both of them Romane Lieutenants; but more victoriously, first & last, broken down by the valiant Graeme, in presence [Page] of both the Kings, that so a way might be prepared to their armies, to make irruption vpon the Romans, for which, vnto this day, the remanents of that worke, beares the name of Graeme his ditch, when himselfe is gone. Facta ducis viuunt, Ouid. operosaquè gloria re­rum. Haec manet.

It is true, there are many honour­rable families in this land, who com­municate with you in the same name: but that this is the honour of your house, is euident, not onely by the lands, bordering with that wall, pos­sessed as yet by your L. and was, as the story recordeth, one of the mo­tiues why that waighty charge was committed to your worthy ancestors; but in this also that the remanant fa­milies, who come vnder the commu­nion of the same name, hold lands of your house, from which, as from a most ancient stocke, they as sproutes and branches, haue growne and sprung out.

And of this, as it is euident, that [Page] your honourable house is more anci­ent then the Chronicle can declare, so doth this greatly increase the glo­ry of it, that it hath continued in ho­nour euer since, euen to the daies of your noble Father of famous memo­ry, who for fidelitie to his Prince, loue to his Countrey, equity toward all men, after he had borne many other offices of honour, was in his olde age honored to be his Maiesties high Commissioner, and also great Chan­cellor of this kingdome: his house like the open court of Ahasuerus his palace, wherein hee banquetted his people, euer plenished▪ and patent to such, as pleased to resort.

In a word, no lesse honourable in this Kingdome hath your Familie beene, then the Tribes either of Leontis, or Aeantis, among the Athenians, for their feates of armes, and glorious vi­ctories atchieued in battell; or among the Romanes, these fiue principall fa­milies, Vitellij, Fabij, Antonij, Potitij, Mamilij, who for their most ancient [Page] discent, were called Aborigines.

But howsoeuer these be great things, yet are they not the greatest, which doe commend you, Virtute de­cet, non sanguine niti. It is a miserable pouertie, where a man hath no mat­ter of praise in himselfe, but must bor­row it from others.

Miserum est aliorum incumbere famae.

Yea, the more honourable the pa­rentage is, the greater is the shame of him that degenerates from it, and so becomes indignus genere.

Perit omnis in illo
Gentis hono [...],
Ouid.
cuius laus est in origine sola.

Here then is your greatest praise, that as you are, [...], lineally discended of so Noble, and ancient, a stocke (for no writ, nor memory of man, can re­cord the interruption of your Line) so are you the vndoubted heyre of those vertues, which shined in them, Wise­dome, declared in doubtsome and diffi­cult matters: Manhood, tryed, as we [Page] say, in discrimine: Truth, fit enim quod dicitur, your words are sufficient war­rants to such, as know you. Noble manners: Veram nobilitatem testantur facies & mores: these are Insignia numi­na diuum.

And beside these, beautified with other two rare graces, wherunto they, in regard of their times, could not at­tain, at least, in the like measure, Pietie and Erudition: your honour being learned, not onely in the common languages of the most famous coun­tries of Europe, but in the three most renowned languages, whereby as[?] yee haue attained to the knowledge of li­berall Sciences, so doe ye stil conserue and dayly encrease it, by diligent rea­ding, and conference with the lear­ned: who for learning are loued, and honoured by you:

Nam quae mox imitere legis nec des [...]nit vnquam,
Claudian.
Tecu [...] [...]rataloqui, Tecum Romana vetustas.

That which the wise K. Salomon said of Beauty without discretion, the like may be said of Honour without Eru­dition; [Page] It is as a ring in a swynes snout: and therefore hath the learned, ex­pressed Erudition, Aul. Gal. by the name of hu­manitie, both because the care and stu­dy of Sciences, is committed to man onely, among all the creatures, and for that man without Erudition, is li­ker a beast, then a man. Turpe est vi­ro principi parem dignitatisuae virtutem non afferre.

And these two, Honour, and Eruditi­on, shine so much the more cleerely in you, that they are both crowned with singular and vnsimulate Pietie, both professed, and practised, and that in a time of reu [...]lting, & great defection: yea, in most dangerous places, euen there where Sathan hath his throne: for this is no small argument of true religion, deepely rooted in your heart, that hauing trauelled through Italy, Rome, and other parts of the Popes Dominions, heard, and seene all those allurements, which carrieth away instable minded men, not roo­ted, nor grounded in Christ, after [Page] the loue of that richly busked Babi­lonish Whoore, your Lordship hath returned home vnspotted, neither burnt with their fire, nor blacked with their smoake: not vnlike those three children, who came forth out of Nabuchadnezzars fire, and had not so much as a smell thereof on their garments.

This Pietie, euen in the iudge­ment of them, who had no more but Natures light, was esteemed the high­est matter of a mans praise, maiorem virtutem religione, Plato in Epino. & pietate in Deum, nullam in humano genere inueniri quis­que sibi persuadeat. The reason here­of is giuen by Diuines, illuminate with the light of the word, to be this, that by Pietie, and holinesse of life, we as­cend ad primarium illud bonum vnde originem traximus: Nazian. Orat. 33. in laud. Hiero. and therefore the same father speaking in the praise of Cyprian, affirmes, [...]. And indeede, since we are the genera­tion [Page] of God made, to his image, what greater glory can man haue then to conserue that image, and be like vn­to him, to whose similitude hee was made? Vna itaque nobilitas imitatio dei.

Goe on therfore right Noble Lord, follow the course, which yee haue happily begunne; shew your selfe the kindely sonne of so worthy Fathers: aboue all, the Sonne of God, by the new generation; his worke-manship created in Christ Iesus vnto good workes. Keepe in minde that warning of our Lord, Much will be required of him, to whom much is giuen: as the double portion obliged the first borne to the greater seruice, other­waies, Chrisost. [...]. In all your waies looke vp to the Lord, hee it is, that exalts them of lowe degree, Luke 1. 52. and puts downe the mighty from their seates, Hos. 4. 7. turning their glory into shame, who vse not their glo­ry to honour him.

Pittifull proofes whereof wee haue [Page] in this fearefull earthquake (as I may call it) going through this countrey, by which many Castles, Houses, and Lands, spewes out their inhabitants, shaking off the yoke of their ancient Lords, and rendring themselues to be possessed of their seruants, because they haue also cast off the yoke of the Lord their God, or at least not wel­commed his grace, offred in the Gos­pell, as it became them. The consi­deration whereof, I doubt not, doth affect your Lordship, as it doth others who are become wise through the feare of God, and learnes by the losse of others to gather their thoughts, and make peace with him, whose praise it is, that he buildes houses to men, 2 Sam. 2. and vpholds them: for by him enterprises are established.

And herewithall remember Right Noble Lord, that as trees, on tops of hils, are subiect to the blast of euery winde, so men in the height of ho­nour to great temptations; against which they haue neede to be armed.

[Page] But least I seeme Monere memo­rem, [...], more laborious then neede requires, I end: Humbly praying your Lordship to accept these small, and scarse-ripe fruit of my labours, as a testimony of my affection to your Honour, till it may please God some bet­ter token come into my hand, whereby to declare it.

Your Lordships to command, M. WILLIAM COVVPER Minister of Perth.

The Preface.

IT may iustly be spoken of many in this age, which the Apostle Saint Paul spake of the Hebrewes, Heb. 5. 12. When, as concerning the time, yee ought to be teachers of o­thers, yee haue neede againe that wee teach you the first principles of the word of God, and are be­come such, as haue neede of Milke, and not of strong meate: they professe faith in Christ, but in truth doe not beleeue in him, nei­ther yet can they, because they know him not: they are baptised in his name, but are not bureid with him [Page] through Baptisme, neither raised vp together, through the faith of the operation of God, that raised him from the dead: they carrie his cognisance and badge, but are not militant vnder him in his warre­fare.

As the Athenians sacrificed, Ig­noto Deo, to a strange God, and the Samaritans worshipped that, which they knew not; so our Atheists, profitentur ignotum Christum, professe a strange Christ: they know not what he is in himselfe, nor how hee is become ours, nor what hee hath done for vs: and therefore neither in life, nor death, doe they expresse his vertue. They liue licen­tiously, reprobate vnto euery good worke, dishonouring Christ, as if hee were a Sauiour who had no power to sanctifie those which are in him; and they dye [Page] without comfort, as if Christ by death had not obtained life, and by death did not transport to life, all that are in him; thus while they professe fellowship with him, they declare themselues to be strangers from him.

It is witnessed by the Lord, in Ezechiel, Ezech. 18. 20. the same soule that sin­neth shall die: the sonne shall not beare the inquitie of the father, neither shall the father beare the iniquitie of the sonne, but the righteousnesse of the righteous shalbe vpon him, and the wic­kednesse of the wicked shalbe vp­on himselfe. A question good to waken drousie Christians out of their dead security. If according to this testimonie of the word, it be deman­ded of them, seeing Christ is holy, and righteous, and wee are the sin­ners, how is it that hee is punished and wee are spared? This is but one of the least of Sathans assaults, by [Page] which he impugnes the faith of men, and yet if they be required to an­swere it, they shall soone bewray themselues to be voide of know­ledge and solide faith, confident one­ly in a naked profession, which will not faile in the end to beguile them. For as an house faultie in the foun­dation cannot abide the stormy windes, Math. 7. and raine, no more can a Christian not informed with know­ledge, not rooted, grounded, and builded in Christ Iesus, by faith, endure in the houre of tentation.

That therefore the doctrine of Christianitie may be learned by such as knowes it not, The do­ctrine of Christia­nitie com­prised in three arti­cles, col­lected out of his Ge­nealogie, Baptisme, and Ten­tation. from the very foundation, we haue here proposed three most necessary points to be entreated: The first, is Christs Ge­nealogie: the second, his Baptisme: the third, his Tentation. In the first, wee are taught what manner [Page] of man our Lord is in himselfe. In the second, what manner of way he is become ours. In the third, what manner of way he did begin to worke the worke of our Redemption: all most necessary to be knowne, for the right grounding of our Faith on 1 him. The first is to know that Iesus the sonne of Mary, is that pro­mised Mes­siah. In his Genealogie wee see how Iesus, the sonne of Mary, is that same blessed seede of the woman, whom the Lord promised in Para­dise, to whom the Prophets, of all times, pointed, and for whom the godly fathers of all ages waited, and expected, lineally desended from Adam, by seauentie and foure fa­thers. 2 In his Baptisme wee see how he was consecrated, The se­cond tea­cheth vs what man­ner of way he is be­come ours. and ordained, in most solemne manner, to doe the office of the Mesias, that is, of an anointed King, Preist, and Prophet, for our Saluation, so that he is now no more a priuate man but a pub­like, [Page] by most sure authoritie, and in most solemne manner, become our 3 head and redeemer. The third, how hee hath done the worke of a Redee­mer. And in his temtation we see how immediately after his ordination, he encounters with Sathan in a singular combat, ouercomming him in the wilder­nesse, who before had ouercome our parents in paradise: and so by his first deed after his consecration, makes it manifest that he was come to destroy the workes of the Diuell. These three ioy­ned toge­ther make vp a com­pleat do­ctrine of Christi­anitie.

If these three be ioyned together in one, wee shall finde them making vp vnto vs a compleat doctrine of Christian consolation. The Lord Ie­sus, in regard of his diuine nature, is called by the Prophet Zachary, Gnamith, Zach. 13. 7. Iehoua, that is, the fel­low and companion of Iehoua, ☞ or as Saint Paul expounds it, Iohn 2. 6. [...], equall with God. In regard a­gaine of his humaine nature, Iob 19. 25. Iob [Page] calleth him Goel, my kinsman. In regard of his vnited natures, he is called by Esay, Esa. 8. 8. Emanuel, God with vs. Nomb. 3 5. Now we know that by the law he who was neerest kinsman, How Christ be­ing his fa­thers equal and our kinsman is properly the true auenger and redee­mer of his brethren. had power to reuenge the blood of his brother vpon the Murtherer, if hee had found him without a Citie of re­fuge; and therefore was he stiled by the name of an auenger, and like­wise hee had power to redeeme the inheritance which his brother, through pouertie, had lost: for the word Gaal, from which Goel com­meth, hath in it these two prin­cipall significations, to redeeme, and to reuenge; So that heere wee see how the Lord Iesus, being neerest of kinne vnto vs, as wee may see out of his Genealogie, being likewise clad with the power of a redeemer and reuenger, as wee shall learne out of his Baptisme, commeth im­mediately [Page] after his entrie to the pub­licke Office of the Messias, vpon Sathan that murtherer, and find­ing him out of a Citie of re­fuge, enters into combat with him, to reuenge the blood of his Bre­thren, and to redeeme the inheri­tance which they had foolishly sould for nothing: yea moreouer he doth that which no tipicall Goel vnder the Law, was able to doe; for not onely doth hee ouerthrow the murtherer, but restoreth life againe to his bre­thren that were slaine and mur­thred by him.

Yours in the Lord William Cowper.
THE GENEALOGIE OF CH …

THE GENEALOGIE OF CHRIST:

Declaring how Iehoua becomes Gnimanuel, GOD with vs.

MATTHEVV 1. 23.
Beholde, a Virgin shall be with Childe, and shall beare a Sonne, and they shall call his name Emmanuel, which is by interpretation, GOD with vs.

THE FIRST TREATISE declaring Christ his Genealogie.

THe Genealogie of IESVS CHRIST our LORD, Christs Genealo­gie is regi­st [...]ed to let vs see that Iesus is the Christ. is written for this end, that wee might know him, and beleeue that Iesus, the sonne of Mary, Ioh 20. 31. is the Christ, the sonne of God, that blessed seede of the Woman, Gen. 3. promised to A­dam, that should breake the Ser­pents head; that seede of Abra­ham, in whom all nations were to [Page 2] be blessed; for whom the godly looked in all ages; the same is he whom in the fulnesse of time GOD hath exhibited vnto vs, a branch of righteousnesse; Ezech. 34. 29. a pllant of renowne, sprung of Iuda his tribe, Heb. 7. 14. according to the flesh. Here­in haue wee neede to be confir­med, that wee wander not in vn­certainties, but our faith may be stablished, and grounded aright in him.

There are foure which haue written vnto vs the holy Gospell, Foure E­uangelists agreeing in one, doe greatly confirme the truth. not at one time, nor at one place, nor yet aduising one with ano­ther, for so it might haue beene thought, there had beene some collusion among them, but in that they wrot in seuerall places, and times, and yet doe speake all, as it were with one mouth, no difference at all being among [Page 3] them in these Articles, that con­cerne the substance of saluation, to wit, the Birth, Life, Death, Re­surrection and Ascension of our Lord, it is out of all doubt as Chrisostome calles it, Chris. in Mat. [...], a very great de­monstration of the verity. The diuer­sitie be­tweene Saint Ma­thew, and S. Luke, maks vp the sweeter harmonie. For where Saint Ma­thew re­ckons from the fathers downe­ward, Saint Luke reckons from the children vpward: and why.

Of these foure, there are two onely that records his Genealo­gie vnto vs, Saint Mathew, and Saint Luke, and these write of it diuerso modo, sed non aduerso; di­uersly, but not contrarily; and the diuersitie being well consi­dered, shalbe found to make vp the greater harmony: as shall ap­peare in the particular handling thereof.

For, Saint Mathew reckons from the Fathers downeward to the children, but Saint Luke reckons from the Children vpward to [Page 4] the Fathers: the one lets vs see, how both they and wee come from God, by his eternall Word Christ Iesus; the other, how by that same Word incarnate, wee assend, and returne to God againe. We are of him by Christ, Crea­tor, as his creatures, or sonnes, by our first creation: we goe to him by Christ, Redeemer, as his new creatures, or his sonnes, by rege­neration: the first of these is common to all men, the second proper to those onely who are of Christs spirituall kindred: and the praise of this communion betweene God and man, is to be reserued to CHRIST Iesus onely: for it is no lesse absurditie to say that wee can goe to GOD the Father, by any other then Christ, then if it should be said also, that wee came of God the Father by [Page 5] another then Christ.

But now for orders sake, The whole Ge­nealogie diuided in­to fiue Sections. wee will diuide the whole Genealogie into fiue sections; reckoning as Saint Mathew doth, from the Fa­thers to the Children, for the better help of our memories: the first is from Adam to Noah; the second from Noah to Abraham; the third from Abraham to Da­uid; the fourth from Dauid to Zo­robabel; the fifth from Zorobabel vnto Iesus Christ.

In the first and second, The diffe­rent cour­ses of the two Euan­gelists. from Adam to Abraham, Saint Luke runnes him alone. In the third, from Abraham to Dauid, Saint Mathew and Luke runne toge­ther. In the fourth, from Dauid to Zorobabel, they take different courses: for where Saint Mathew goes downe, from Dauid by Sa­lomon, Saint Luke followes the [Page 6] line from Dauid by Nathan, and both of them meets in Salathiel; where going on two steps toge­ther, they part againe, and the one takes his course from Zoro­babel by Rhesa, to Mary; the other from Zorobabel by Abiud, to Io­seph: and in the end both of them meetes againe in Christ Iesus: the reason of which diuersitie, will ap­peare God willing, in handling the seuerall sections thereof. The first section is of ten fa­thers, from Adam to Noah.

The first then is from Adam to Noah, contayning ten Fathers, A­dam, Seth, Enosh, Kenan, Mahalaleel, Iared, Henoch, Methusalem, Lamech, Noah. Here, as I said, Saint Luke reckons him alone, Why these are recko­ned by Saint Luke, and not by Saint Mathew. where Saint Mathew goes no higher, then A­braham: the reason of this diuer­sitie is, that Saint Mathew, in wri­ting, had a special respect to moue the Iewes to embrace the Gospell, [Page 7] and therefore beginnes it in a manner most plausible to them: Why these are recko­ned by Saint Luke, and not by Saint Ma­thew. The booke of the generation of Ie­sus Christ, the sonne of Dauid, the sonne of Abraham; because it was then most commonly in the mouthes of all men, that the Me­siah should be the sonne of Dauid. But Saint Luke being, as testifies Eusebius, Colos. 4. 14. by birth a Gentile, borne in Antiochia, learned in medicine, and now a proselite conuerted himselfe, Saint Ma­thew tea­cheth that the Saui­our is to be sought in Abra­hams house, Saint Luke shews that he is also a Sauiour of the Gen­tiles. hee writes his Gospell to conuert others: wherein especially, for the com­fort of beleeuing Gentiles, hee drawes the line of Christ, by twen­tie degrees, higher then doth Saint Mathew, the one teaching vs to seeke the SAVIOVR of the world in the linage of Abraham, and DAVID, the other againe teaching, how all beleeuing peo­ple [Page 8] hath their interest in Christ, not they who are of Abrahams po­steritie onely, but they, who are of Adams also.

In this section wee marke no particular, Adam the first sonne of God, among men, and the first fa­ther of Christ ac­cording to the flesh. but this one, that the first father of Christ according to the flesh, reckoned in this Gene­alogie, Adam, is called the sonne of God, to wit, both by creation, and regeneration: for in it, wee haue manifold comforts discoue­red vnto vs, if wee conioyne the end of this Genealogie with the beginning. For in the beginning thereof wee see that the first A­dam is the sonne of God, and the same by diuine dispensation; the the first father of Christ accor­ding to the flesh, and so as Euthy­mius said of Dauid, Euthym. praef. in Psalmos. he is, et deifili­us, & pater dei. In the end of it againe wee see, how Christ the [Page 9] son of God, doth also become the sonne of man. A marueilous di­spensation, that man made by God, What a comfor­table vni­on be­tweene God and man is made by Christ Ie­sus. should become a father to Christ, who being very GOD, would also be made the sonne of man, that by him men might be made the sonnes of GOD. See what a binding corner-stone the Lord Iesus is, knitting together not man with man onely, Gen­tiles with Iewes, but man with God also, and that not by a per­sonall vnion onely, which hee hath perfected in himselfe, but by a spirituall vnion also, by which he vnites all the members of his misticall body in a blessed peace and fellowship with God: and this hath hee now begun, and shall perfect in the end.

O what a comfort is heere! Zach. 13. 7. that Gnamith, Esa. 8. 8. Iehoua, the fellow, [Page 10] or companion of Iehoua; for so the father stiles his sonne Christ Iesus, should now become (Ema­nuel) God with vs, Neuer was there so great a to­ken of Gods fa­uour to man decla­red as in the incar­nation of Christ. yea as Iob calles him (Goel) our kinsman, neerest to vs of flesh and blood, clad with power and might from God, to reuenge our blood, to re­deeme our life, to restore our lost inheritance Where shall we finde such ioyfull tydings as these are? We read that vnder the Law, the Lord came downe to Mount Sinai, Exod. 19. and Moses went vp; a great fauour indeed, that the Maiestie of God should come downe to visite his owne creature, and should honour man, by keeping dyet to speake with him in so homely a manner. But vnder the GOSPELL, in a more fauourable manner the Lord shews himselfe familiar with men, for not onely [Page 11] doe his holy Angels ioyne in company with shepheards, Luke 2. 9. but himselfe becomes the sonne of man, walking among men, to mak men the sonnes of God. How wee should be thankefull for so great a mercy. Let vs meditate vpon this mercy, that howsoeuer wee be not able to conceiue the greatnesse thereof, yet at least wee may grow in thankfulnesse to our God for it: he came to seeke vs, hee found vs imprisoned, bound with the fet­ters of our sinnes, hee hath loosed our bands, gone vp againe be­fore vs, and bidden vs follow him, worthy are wee of double shame, and confusion, and that our se­cond woe should be worse then our first, if wee will not arise to make hast and follow him. The sinnes done against the Law may be cured by the grace of the Gospell, but if the grace offered [Page 12] in the Gospel be despised, re­maines there any other sacrifice for sinne? Heb. 10. 27. None at all, but a fear­full looking for of iudgement, and violent fire. The arti­cle of Christs In­carnation confirmed.

Beside this, we are here confir­med in two other notable points of Christian religion, the one is, of Christs marueilous Incarnati­on, by which hee became the sonne of man, the other is of our supernaturall Adoption, whereby wee become the sonnes of God. Wee beleeue that our first father Adam was a very na­turall man, yet neither gotten of a man, nor borne of a woman, but formed immediatly by the hand of God, and that of the earth, being as yet a virgin (so to call it with Ireneus) for neither had the Lord rayned vpon it, Iren. lib. 3. Cap. 31. neither had the hand of man tilled, or [Page 13] laboured it: And that by a com­parison taken from the creati­on of A­dam and Euah. as likewise wee be­leeue that Euah was a naturall woman, yet neither begotten by a man, nor borne of a woman, but formed of Adams rib, imme­diately by God. Why then will we doubt that Christ was made a very naturall man, ☜ yet not begot­ten by man, but formed of Dauids seede in the virgins wombe, by the immediate operation of the holy Ghost? Indeed if the first A­dam had beene begotten of the seede of man, it might probably haue beene thought that the se­cond Adam was begotten of Io­seph, How the second A­dam hath with the first the same simi­litude of generati­on. but seeing the first Adam was formed of the earth, by the hand of God immediately, it was also conuenient, that the second Adam, who was to bring home man againe to GOD, should be made man by the hand of God, [Page 14] without the operation of man, that so the second Adam, might haue with the first [...], Theodoret. Dialog. 1. Cap. 18. the same simili­tude and likenesse of generation.

The other point, Our spiri­tuall A­doption is here also confirmed. wherein here wee are confirmed, is of our owne supernaturall Adoption: wee see that the sonne of God is become the sonne of man; the sonne of Dauid; of Abraham; of Adam; and why then will wee not (saith Chrisostome) be strengthned in the faith, ☞ to giue glory to God, For seeing we see that God is be­come the sonne of man, why shall wee thinke it impossible that man may be­come the the sonne of God? by beleeuing that the sonnes of Adam and Abraham, following the Adoption, shall also be made the sonnes of God? surely in mans iudgement, it seemes more im­possible that God should become Man, should walke on earth, in the shape of a Seruant, and suf­fer the ignominious death of the [Page 15] Crosse, then that man should be exalted vnto heauen, and crowned with glory; yet the first of these we see done, and wee beleeue it, why then shall wee any more doubt of the second? Chrisost. in Math. Hom. 2. especially seeing it was not in vaine, and for nothing, that the God fo glory humbled himselfe vnto so base an estate: No, no but that from our basenesse he might raise vs vp into his glory.

The second section of this Ge­nealogie is, The se­cond secti­on is of o­ther tenne Fathers, from Noah to Abra­ham. from Noah to Abra­ham by other tenne Fathers, Sem, Arphaxad, Sale, Heber, Peleg, Re­gu, Sarug, Nahor, Terah and Abra­ham. In this, wee obserue no thing, but that of Noah his three sonnes Iaphet, Sem, and Cham, from whom all mankind are des­cended, the Lord makes choise of the second, Sem, to be the fa­ther [Page 16] of Christ, according to the flesh; and where Sem also had many sonnes, hee passes by them all, and makes choise of Arphaxad, and so contracting his promises into narrower bounds, he makes vp the couenant with the He­brews, and is content to be named the God of Sem, Gen. 9. 26. which is the first time, that euer we read God to haue beene called the God of one man more then of another. Comfort against this that Iaphet our father is not in the rolle of Christs fa­thers.

Where, least of our weaknesse, wee should faint, and be discou­raged, when we heare that Iaphet our father, of whom wee are des­cended, is not in the line of Christs parents, let vs remenber that promise which God made to Iaphet, and his posteritie, at the same time that he entred into couenant with the house of Sem, Gen. 9. 27. and wee shalbe comforted: [Page 17] for then the Lord promised that hee should perswade Iaphet to dwell in the tents of Sem, It is suf­ficient that when Sem was chosen to be Christs father, it was also promised to Iaphet that hee should haue his part in Christ. that is, in most louing manner he should allure the posteritie of Iaphet to embrace the couenant made with the house of Sem; like as at this day, praised be God, he hath performed. For now partly obsti­nacie is come to Israel, till the ful­nesse of the gentiles come in. Six­teene hundreth yeares did the Lord dwell in the house of Sem, Rom. 11. 25. and now other 1600 yeares hath he dwelt in the house of Ia­phet; going through the seuerall families thereof: among whom hee hath also visited vs in these ends of the earth, his holy Name againe be blessed therefore for e­uer: for now wee see that vnto vs no lesse then to them appertai­neth the promises of Mercie, and [Page 18] couenant of Grace.

And therefore though our pa­rents be not among the progeni­tors of Christ, Though Christ be not come of vs according to the flesh, yet if wee be come of him by grace, we haue com­fort inough. according to the flesh, for that is the priuiledge of our elder brethren the Iewes, that theirs are the fathers of whom Christ is come, according to the flesh, yet let vs endeuour to make sure this comfort to our selues that we are come of him, Rom. 9. 5. according to the spirit, & grace of regeneration. When that woman in the gospell cried out after our Lord, Luk 11. 27. Blessed is the wombe that bare thee, and the papps which gaue thee sucke, she re­ceiued this answere from him, Math. 12. 47. yea, rather blessed are they that heare the word of God and keepe it. For the Lord Iesus hath al­wayes e­steemed▪ most of the spiritu­al kindred. And when againe one told him, behold thy Mother, and thy Brethren stand without, desiring to speake with thee, he answered, who is my Mother, and [Page 19] who are my Brethren? & he stretch­ed out his hand, toward his Disciples, and said, behold my Mother, and my Brethren. Now it is knowne that many of his Disciples were not his kinsmen, according to the flesh, but to remoue all scruple, and to shew how much hee esteemes of the spirituall kindred, he sub­ioynes, For who soeuer shall doe my fathers will, who is in heauen, the same is my Brother, and Sister, and Mother.

It is true indeede all Christs progenitors were blessed, Wherein did the greatest happinesse of our Lords pro­genitors consist? See the Rhemists marginall Notes on Luk. 11. 28. out of Bedatract. 19. in Ioan. being honoured by him, and endued with faith by his grace (teaching by the way) all children to com­municate the best things they haue vnto their parents, yet is it true of them all, which Beda cited, by the Rhemists themselues, said, of the Virgin Mary, She was bles­sed [Page 20] indeede in that she was the tem­por all meane and minister of the Incarnation, but much more bles­sed in that she continued the perpe­tuall keeper of his word: that is, blessed indeede in that she was the mother of our Lord, and conceaued him in her wombe, but much more blessed for con­ceauing him in her heart by faith.

Then our instruction is, that though neither our names, nor our Fathers, ☞ be in the catalogue of Christs progenitors, yet if we be in the roll of his children and brethren wee shall haue comfort sufficient: though hee be not come of vs according to the flesh, if wee be come from him, according to the spirit, as his sonnes, and daughters by rege­neration, wee shalbe blessed in [Page 21] him, euen as they were.

The third section containes the roll of Fathers, The third section is of foure­teene Fa­thers, from Abraham to Dauid. from Abra­ham to Dauid; fourteene in num­ber: Abraham, Isaac, Iacob, Iuda, Phares, Esrom, Aram, Aminadab, Naasson, Salmon, Booz, Obed, Iese, and Dauid. Where first, it comes to be considered, how is menti­on made that Iacob begat Iuda and his brethren, more then that Abraham begat Isaac and his bre­thren, That all Iacobs sonnes are within the couenant, not so all Abrahams what doth it teach vs? or that Isaac begat Iacob and his brother: the reason is, that all the sonnes of Abraham did not belong to the couenant, howsoeuer circumcised; neither did the Lord choose their posteri­ties to be his Church and pecu­liar people, as hee did choose the sonnes of Iacob, and their children. Rom. 9. 4. for vnto them all per­tained the Adoption, and the [Page 22] Glory, and the Couenants, and the giuing of the Law and the seruice of God, and promises. What a dispensation is this, all the sonnes of Iacob are pertakers of the ex­ternall Adoption, not so the sonnes of Abraham? What cause of thankes giuing is this that so many families of Iaphet pre­termitted, we are brought within the couenant? But so it is, the calling of the Lord is freely: he is debtor to none, and therefore they to whom his calling is come, should so much the more ac­knowledge themselues obliged to his mercy, as this day wee are bound to doe; considering that he hath passed by so many of the sonnes of Adam, so many of the families of Iaphet, more famous and honourable, then wee are, and hath beene pleased to make his couenant with vs; but let vs be wise, euer remembring that there are many within the couenant externally Adop­ted, [Page 23] who doe not for all that be­long to the election of grace, A warning to such as are within the coue­nant. and therefore giuing thankes to God for the one, that wee are in the couenant, and haue receiued the seales thereof, let vs prease further to be pertaker of the o­ther, that is, the grace of the Co­uenant.

Next, Three rea­sons giuen why in this Gene­alogie, Thamar and Rahab are menti­oned a­mong Christs mothers, not Sara, nor Re­becca. it is to be considered heere, why in this Genealogie Thamar, Rahab, and Bethsabe, are mentioned among the mothers of our Lord, and not Sara, nor, Rebecca, women famous for god­linesse; whereas this Thamar, how­soeuer shee had an earnest desire of seede, and thereby declared her faith in the promises of God, yet shee sought it by an vnlawfull incestuous copulation with her owne father in law; and Rahab by Nation was a Cananite, by [Page 24] conuersation a harlot, and Beth­shabe the wife of Vriah was shee with whom Dauid committed double adultrie. The reasons of this are many, but wee content vs with three: the first is to hum­ble the Iewes: the second is to comfort sinners: the third to shew the great glory of Christ.

As for the first, The first is to represse the arro­gancie of the Iewes, glorying of their progeni­tors. it is knowne how insolently the Iewes gloried that they were the posteritie of Abraham, neglecting the vertues of their fathers, they boasted that they were their children, estee­ming their fathers vertue a suffi­cient Apologie and defence of all their vices: and therefore to humble them, the blemishes of their parents are purposly shewed in this Genealogie. And to teach all men that true Nobilitie is not in the priuiledges of flesh, [Page 25] but in the graces of the minde, nei­ther to be sought without vs in the prerogatiues of our parents, but within our owne proper ver­tues, An answer for such as vainely glory of their pa­rentage. whereby we are rectified. But at this day it may be spoken to ma­ny, which, as Nazianzen records, was sometime answered to a Noble man, despising another that was come of meane parentage, & boa­sting of his owne nobilitie, Nazan▪ in nobilem ma­le moratum. mihi, in­quit, probro genus meum est, tu au­tem generituo: My parentage is a reproach to me, The se­cond is, for the com­fort of poore pe­nitent sin­ners, he a­sumed that nature which once was sinnefull and did se­parate it from sinne. but thou art a re­proach to they parentage.

The second reason is to com­fort poore penitent sinners. The Lord Iesus came into the world non vt iudex, sed vt medicus, not as a iudge, but as a Phisitian, non vt nostra fugeret opprobria, sed ex­tingueret potius: that hee might not shunne our reproches, but [Page 26] rather that hee might blot them out, and heale them. If it had pleased him hee might haue cre­ated mans nature anew, such as had neuer sinned, as was A­dams nature before the fall, such a one, I say, might hee haue cre­ated, and ioyned it in a personall vnion with his diuine, but if so hee had done, where then should haue bene the comfort of sinners, wee had still remained vnder des­peration, without any hope that this nature of ours, See wat a comfort is here. should euer haue beene deliuered from the corruption thereof, but that now hee assumed our nature, ☞ which once was sinfull, and hath fully seperated it from all sinne, it giues vnto vs liuely hope, that hee will also sunder vs from our sinnes, so that they shall not be able to hinder our spirituall fellowship, [Page 27] and communion with him.

The third reason is, The third is to mani­fest Christ his glory, in that hee tooke no holinesse from his parents. to mani­fest Christ his greater glory, by declaring to the world, that hee tooke no holinesse of his fathers. If all his parents mentioned in this Genealogie had bene famous for godlinesse onely, it might haue beene thought a small mat­ter for Christ to be holy, that was come of so holy progenitors; but in that he descended of sinne­full parents, and yet was borne a holy one, and without sinne, it declared him to be that great high Preist, holy, harmeles, vnde­filed, Heb. 7. 27 separate from sinners, who giueth holinesse to all that are in communion with him, but takes not holinesse from any. This is his peculiar glory belonging to himselfe alonely, and to none o­ther.

[Page 28]And therefore the Papists, It is erro­nious do­ctrine to affirme that the Virgin Mary was conceiued and borne without sinne. while as they goe about to ho­nour Christ, by affirming that his mother the blessed Virgin was conceiued and borne without sinne, doe in very deede rather dishonour him: as if from her, he had taken the holinesse of his na­ture, or that hee could not haue beene conceiued and borne with­out sinne, vnlesse his mother had beene conceiued and borne without sinne before him. They might consider that the holy Ghost, by whom our Lord was conceiued, could very well dis­cerne the seede of Dauid in the Virgins wombe, from the sinne­full corruption thereof; he tooke that seede; hee sanctined it, and separated it from sinne, and of it framed the humane body of our Lord, and this is the true do­ctrine, [Page 29] reseruing to Iesus Christ his proper glory, and to poore sinners their necessary comfort.

But the contrary doctrine of the Aduersaries, How this errore was condem­ned long since by Barnard. long before vs, was condemned by Bernard as a presumptuous noueltie, the mother of Temeritie, the sister of of Superstition, the daughter of Leuitie; so hee termed that vn­aduised attempt of the Channons of Lyons, who first did institute a feast of the conception of Mary, to be obserued in the Church, in the honourable remembrance of her conception without sinne: for it is, saith he, the onely pre­rogatiue of Christ, who was to sanctifie all: hee came without sinne, to take away the sinnes of others, Ber. Epist. 147. in Ca­nonicos Lugdun. quo excepto, de caetero vni­uersos respicit ex Adamo natos, quod vnus humiliter, de seipso, & [Page 30] veraciter consitetur: In iniquitati­bus conceptus sum, et in peccato fo­uit me mater mea. What then wilbe the reason of this festiuall conception? how shall that con­ception be esteemed holy, which is not of the holy Ghost, but of sinne? or how shall it be honoured with a feast, which is not holy? Lubenter gloriosa virgo tali honore carebit, quo vel peccatum honorari, vel falsa induci videtur sanctitas: willingly, saies hee, will the glori­ous Virgin want such honour, by which either sinne seemes to be honoured, Among Christs mothers in the Gene­alogie, some are Gentiles, foretelling how Gen­tiles also should haue their pa [...] in Christ. or a false holinesse brought into the Church.

In the rest of this section no other particular is to be touched, but that Salomon begets Booz of Rahab, who was a Cananitish wo­man; and Booz begets Obed of Ruth, a Moabitish woman; both [Page 31] of them Gentiles, yet reckoned in by name among Christs mothers, according to the flesh, and that for the comfort of the Gentiles also, to let vs see that God is no accepter of persons, but that whosoeuer calles vpon the name of the Lord shalbe saued: Galat. 5. 6. for, in Christ Iesus neither Circumcision auailes any thing, nor vncircumci­sion, but saith which workes by loue. Both Iew and Grecian, bond and free, male and female, are now all one in Christ Iesus. Gal. 3. 28. And if we be Christs then are wee A­brahams seede, and heires by pro­mise.

The fourth section containes the roll of Fathers, The fourth se­ction hath a roll of Fathers from Da­uid to Zoro­babel. from Dauid vnto Zorobabel; where againe Saint Mathew, and Saint Luke takes diuerse courses; for where Saint Mathew diduces the line [Page 32] from Dauid by Salomon, Saint Luke brings it downe from Dauid by Nathan, not Nathan the Pro­phet, but another of that name, Dauids sonne by Bethshabe, 1 Chor. 3. 5. and so Salomons brother germaine. Where if the doubt be moued how our Sauiour could discend of them both, they being two brethren, it is answered that by the Law established among the Iewes, Deut. 25. 5. it was prouided that if a man had died without issue, his brother, or neerest kinsman, was bound to marrie his wife, and raise vp seede vnto him: now Sa­lomons race, Salomons race ends in Ieconiah. we may see, ended in Ieconiah, the eighteenth man after him, according to that word of the Lord, Ierem. 22. 26. by Ieremie. O Earth, Earth, Earth, heare the word of the Lord, thus saith the Lord, write this man childelesse, for there [Page 33] shalbe no man of his seede that shall prosper, and sit vpon the throne of Dauid, or beare rule any more in Iuda.

It is true that to this same Ieco­niah children are ascribed, Where Ie­coniah is said to haue chil­dren, vn­derstand them to be by successi­on, not ge­neration. 1 Chro. 3. but these are children by suc­cession, not by generation. And therefore Ieconiah, as I haue said, dying without issue, Salathiel the sonne of Neri, in the line of the other brother Nathan, comes in, as neerest Heyre, and is reckon­ed by Saint Mathew the sonne of Ieconiah, to wit, Legall.

For wee must vnderstand, A double discent vsually re­ckoned a­mong the Iewes. that there was a double discent vsual­ly reckoned among the Iewes, the one Legall, the other Natu­rall: the Naturall discent was, when as one by Naturall generati­on discended of another, the Le­gall when one not naturally dis­cended [Page 34] of another, yet succeded as neerest of kinne to the inheri­tance, now to let vs see the a­greement of the Euangelists, Saint Luke diduces the Naturall line of Christ from Dauid, Saint Luke diduces the Natu­rall line of Christ, Saint Ma­thew the Legall. making it knowne how Christ, by Nathan, is the Naturall sonne of Dauid, according to the flesh, but Saint Mathew diduces the Legall line of Christ from Dauid, making it knowne how Christ, as Salomons heire and lawfull King of the Iewes, succeeded, as neerest of kinne, to sit vpon the throne of Dauid his father? For the which also Saint Mathew calles him, borne King of the Iewes, and the Iewes themselues could not name any of there nation neerer then he, and therefore hauing no law­full exception against him, cryed out in their wilfulness: Wee will [Page 35] haue no King, but Caesar.

This is necessary for vs to ob­serue, Christ Ie­sus is neuer called the sonne of Salomon, Naturall. that Christ our Lord is not the Naturall sonne of Salomon, neither read we, that at any time it was promised that so he should be, but hee is the Naturall sonne of Dauid by Nathan, Christ as man, was borne a noble man of the most ho­nourable and anci­ent stocke that euer was in the world. and yet Sa­lomons lawfull heire, whereof it is euident that our Lord, euen in respect of his manhood was a Noble man, yea, a borne King, discended of the most honou­rable and ancient stocke that e­uer was in the world, and there­fore we haue no cause to be asha­med, ☜ neither of him nor of his testimony, but so much the more to loue him, who being euery way so honourable a person, yet for loue of vs was content to be dishonoured, yea, to suffer the shamefull death of the Crosse.

[Page 36]And in this suddaine decay of Salomon his temporall kingdome, The sud­den decay of Salomons kingdome in his sonne, and of his po­steritie, in the eigh­tenth man after him. & posteritie, the one whereof was weakned by the folly of his sonne Rehoboam, whereby hee procured the abstraction of tenne parts of the kingdome from him; the other ends in the eighteenth man after him: all men may learne what dan­gerous sinnes, the sinnes of spiri­tuall and corporall whooredome are. Salomon to stablish and en­crease his posteritie, hee multipli­ed Wiues, contrary to the com­maundement of God (who did make one woman, for one man, though he had aboundance of spirit, Malach. 2. 15. and might haue made many, yet he would not, Was pro­cured by the sinnes of harlotry and idola­try. because he sought a godly seede:) and by this euill hee was carried to a greater, for the pleasure of outlandishwomen, he tollerated their abhominable [Page 37] idols in a holy land, and was himselfe at length polluted with their Idolatrie. And therefore re­ceiued hee this fearefull recom­pence of his errour, that the Lord diuided his kingdome, and cut off his posteritie, so that of all his seede, which hee had multiplied, there was not one to sit vpon his throne.

In the last section the difference is, The last section: the Euan­gelists are shewed to agree wher they seeme most dis­cordant. that from Zorobabel, the sonne of Pedaiah and nephew of Sala­thiel, Saint Mathew reckons by Abiud, otherwise named Hana­niah, 1 Chro. 3. the fore fathers of Ioseph, nine in number: Saint Luke againe reckons the fore­fathers of Mary, eighteene in num­ber from Rhesa: Adricho. Chronologia. this Rhesa was the second gouernour of Israell after the captiuitie, called by Phi­lo, Rhesa Mesciola, or as 1 Chro. 3. [Page 38] Meshullam. Now in the end of these lines all the difficultie is, that Io­seph by Saint Mathew is called the sonne of Iacob, but by Saint Luke the sonne of Eli, for resolu­tion of it we must vnderstand that hee is called the sonne of Iacob, Lucidus de emendati­one tempo­rum ex Magdeburg. Cent. 1. l. 1. Ca. 10. because Iacob was his Naturall father, but the sonne of Eli, be­cause Eli, the Naturall father of Mary, was Iosephs father in law.

And therefore is it to be ob­serued, In the Na­turall line diduced by Saint Luke, Ioseph is the only man who is not Christ his Naturall father. that in Christ his Natu­rall line, diduced by Saint Luke, Ioseph is the onely man who is not Christs Naturall father, but supposed onely of man so to haue beene, where all the rest are Christs Naturall fathers, accor­ding to the flesh, and Eli the Na­turall father of Mary, Heb. 7. 14. the mother of our Lord, for it is euident that our Lord sprang out of Iuda.

[Page 39]Of all this then, Great comfort a­rises of the considera­tion of Christs person. as was said be­fore, if we take a short view, of the person of Christ Iesus, vnspeak­able is the comfort that shall a­rise vnto vs: for wee shall see how meete and conuenient a person he is to doe the worke, He is the compani­on of Ieho­ua. whereun­to he is consecrated. He is called by Zacharie, Zach. 13. 7. Gnamith, Iehouae, the fellow, or companion of the Lord: which the Apostle to the Philip­pians☜ expounds, when hee saith, that he was equall with God; and this is in regard of his diuine na­ture: for these stiles doe clearly point out in him a nature aboue the nature of any creature, Iob 19. 25. Angel, And yet our kins­man. or man, hee is called againe by patient Iob, Goel, my kinsman: for by the eyes of faith hee saw his incarnation long or euer it was accomplished, and this is in respect of his humaine nature, [Page 40] for which also Iacob calles him in his Prophesie, Gen. 49. Shiloh, which signifieth that little skin, Why Ia­cob called him the Shiloh. or tu­nicle of flesh, wherein infants are wrapped, when they come into the world: thereby pointing out also his humane nature: hee is al­so by Es [...]y called, Esa. 8. 8. Gnimmanuel, God with vs, and this is in respect of his vnited nature.

Heere wee must vnderstand the word, The true redeemer and auen­ger of his brethren. Goel, vsed by Iob, pro­perly signifieth a redeemer or reuenger; from the word Gaal, re­demit, vindicauit. Now, by the Law, Leuit. 25. 25. the power to redeeme the inheritance belonged to the nee­rest kinsman, Num. 35. 12 as likewise the pow­er to reuenge blood, for which it is vsed, to signifie a kinsman, so then our inheritance being lost by reason of our sinne, and the posteritie of Adam▪ cruelly slaine [Page 41] and murthered by Sathan, here comes in our kinsman of our owne flesh and blood, the sonne of A­dam, to redeeme againe our in­heritance, and to reuenge our blood. Yea, to doe that which ne­uer was done by any tipicall re­deemer, or reuenger: for they might haue slaine him that flew their brethren, if they had found them out of the Citie of refuge, but could not giue life againe to their brethren: but the Lord Ie­sus, hath not onely slaine the murtherer Sathan, finding him without a Citie of refuge, but hath like a mightie conqueror, restored life to his brethren. In this Genealogie wee haue seene how hee is our kinsman, and in the next Treatises wee shall see how among all the sonnes of Adam neuer any, but hee was con­secrated [Page 42] and endued with power and calling from aboue, to be an Auenger, a Redeemer, and a Saui­our of his brethren.

REVEL. 7. 12.
Praise, and Glory, and Wisedome, and Thankes, and Honour, and Power, and Might, be to our God for euermore.
1 TIM. 1. 17.
Vnto the King euerlasting, Immor­tall, Inuisible, vnto God, onely wise, be honour and glory for euer, Amen.

A TABLE SHEVVING the Harmony of S. Mathew, and S. Luke, in the diduction of Christs GENEALOGIE.

Heere S. Luke rec­koneth alone, step­ping vp by twenty de­grees high­er in the GENEA­LOGIE of our LORD then Saint Mathew doth.

  • GOD.
  • Adam.
  • 3 Seth.
  • 4 Enosh.
  • 5 Kenan.
  • 6 Mahalaleel.
  • 7 Iared.
  • 8 Henoch.
  • 9 Methusalē.
  • 10 Lamech.
  • 11 Noah.
  • 12 Sem.
  • 13 Arphaxad.
  • 14 Sa [...]e.
  • 15 Heber.
  • 16 Peleg.
  • 17 Regu.
  • 18 Sarug.
  • 19 Nahor.
  • 20 Terah.

[Page]Heere the two Euangelists re­ckon on toge­ther the Na­turall line of our Lord, from Abraham vnto Dauid.

Abraham
  • 21 Abraham.
  • 22 Issac.
  • 23 Iacob.
  • 24 Iuda.
  • 25 Pharez.
  • 26 Ezrom.
  • 27 Aram.
  • 8 Aminadab.
  • 29 Naasson.
  • 30 Salmon.
  • 31 Booz.
  • 32 Obed.
  • 33 Iesse.

[Page]From Da­uid Saint Mathew reckons the legall line of Christ, to let vs see that christ was law­full King of the Iewes, & succeeded by the law as neerest of kinne to sit vp­on the throne of his father Dauid.

  • 34 David
    • Salomon.
    • Roboam.
    • Abia.
    • Asa.
    • Iosophat.
    • Ioram.
    • Ozia.
    • Ioatham.
    • Achaz.
    • Ezechia.
    • Manasse.
    • Amon.
    • Iosias.
    • Ieconias.

Here ends the race of Salomon.

From Da­uid Saint Luke rec­kons the naturall line of Christ, to let vs see that Christ is the sonne of Dauid, naturally discended of him by Nathan according to the flesh, for the Messi­ah was promised to be the sonne of Dauid.

  • 35 Nathan.
  • 36 Mattatha
  • 37 Mainan.
  • 38 Melea.
  • 39 Eliakim.
  • 40 Ionan.
  • 41 Ioseph.
  • 42 Iuda.
  • 43 Simeon.
  • 44 Leui.
  • 45 Matthat.
  • 46 Iorim.
  • 47 Eliezer.
  • 48 Iose.
  • 49 Er.
  • 50 Elmodam.
  • 51 Cosam.
  • 52 Addi.
  • 53 Melchi.
  • 54 Neri.

Where S. Mathew cals Salathiel the sonne of Ieconias, vnderstand his legall sonne succe­ding as neerest of kin.

  • Salathiel.
  • Pedaiah.
  • Zorobabel.

Where S. Luke cals Salathiel the sonne of Neri▪ vnderstand the naturall sonne of Neri.

[Page]S. Ma­thew re­ckoneth in this line the forefa­thers of Ioseph.

  • Abiud.
  • Eliakim.
  • Azor.
  • Sadoc.
  • Achim.
  • Eliud.
  • Eleazer.
  • Nathan.
  • Iacob.
  • Ioseph.

Ioseph is called by Saint Luke, the sonne of Eli, because he was his sonne in law.

S▪ Luke a­gaine re­ckoneth in this line the forefa­thers of Mary.

  • 58 Rhesa.
  • 59 Ioanna.
  • 60 Iuda.
  • 61 Ioseph.
  • 62 Semei.
  • 63 Mattathia.
  • 64 Maath.
  • 65 Naggi.
  • 66 Esli▪
  • 67 Naum.
  • 68 Amos.
  • 69 Mattathias.
  • 70 Ioseph.
  • 71 Ianna.
  • 72 Melchi.
  • 73 Leui.
  • 74 Matthat.
  • 75 Eli.
  • 76 Marie.

IESVS CHRIST that blessed seede, promised to Adam, Noah, Sem, A­braham, Isaac, Iacob, Iuda, Dauid, Zo­robabel, and Mary.

[Page 47]THus you haue the golden line reaching from ADAM to CHRIST: it beginnes at the first Adam, and is absolued in the se­cond: it containes a roll of the Fathers, who through the priue­ledge of the first borne, were or­dinary Doctors, and cheife lights of the Church, till the comming of Christ. Vpon this golden line runnes the whole booke of God: he that would read it with profit, must remember the course of the spirit of God in the diducti­on of this line. If at any time he diuert from it, it is onely to in­terlace some purpose, which may cleare the storie of the line. So with the description of the linage of Seth, hee adioynes also a de­scription of the house and off­spring of Cham, who are not in [Page 48] the line. Likewise when he draws the Genealogie of Sem, hee en­treates of the posteritie of Iaphet, and Cham, and as hee handles the Historie of Abraham, Isaac and Iacob, so likewise the historie and posteritie of Nahor, Ismaell, and Esau. But as we may easily per­ceiue, he insists not in the historie of them who are beside the line, but hauing spoken so much of them as may cleare the storie of the line, he lets them alone, and returnes to his purpose, alway fol­lowing forth the line, till he come to the promised Shiloh.

THE SECOND TREAtise, …

THE SECOND TREA­tise, of Christ his Baptisme.

THe second ground of doctrine we proposed to be entreted of, The time of Christ his pub­licke mini­stration was from his Bap­tisme to his ascension. is the Baptisme of CHRIST, wherein we haue as I said before his most solemne consecration to the publicke office of the Mesi­ah. Hitherto hee had liued a priuate life, for the space of twentie nine yeares, and now be­ginning [Page 50] to be thirtie years of age, hee is manifested vnto the world, by doing the great worke of a redeemer, for which he came: for so Saint Peter reckons all the time of his publicke charge, and ministration, Act. 1. 22. to haue ben from the Baptisme of Iohn, to the day of his ascension.

Many Kings, There was neuer a King, Preist, nor Prophet, consecra­ted in so so­lemne a manner as Christ Iesus here is. Preists, and Pro­phets, hath God sent vnto his Church since the beginning of the world, but neuer one like Ie­sus, the great King, high Preist, and Prophet of the Church, and therefore it is not without cause, that exordium tanti officii tot est mistriis consecratum. Neuer one was sent to doe such a worke as he, and therefore neuer one had such a calling, and confirmation as hee, for now the heauens are opened, the holy Ghost in a visi­ble [Page 51] shape discends vpon him, and God the father by an audi­ble voice from heauen, doth au­thorise him. The principall end of this Treatise will be to teach vs how Iesus is become ours, which is a speciall and necessary point for vs to learne.

The parts of his Consecrati­on are two; Two things considered in this con­secration of Christ to the of­fice of a Redeemer. In the first wee see, how the Lord Iesus by receiuing the Sacrament of Baptisme, doth come in our place and roome, as our kinsman, as the first borne of his brethren, as the head of 1 his misticall body; in a word, That Christ wil­lingly maketh himselfe debtor for vs. as our cautioner, acting, and obli­gating himselfe to pay our debt, and to fulfill those points of righ­teousnesse which we were bound to fulfill, but could not doe by our selues, and so, to releiue, and redeeme his brethren.

[Page 52] 2 In the second wee see how the father not onely accepts him as debtor for vs, That the father not onely ac­cepts him, but or­daines him to this worke. but also designes and ordaines him to this great worke, by annointing him with his holy spirit. And thereafter in a publicke assembly of the people at Iorden, in most solemne man­ner, by an audible voice from heauen, proclames him, to be that great high Preist, by whom onely attonement must be made betweene him and vs.

These two ioyned together make vp vnto vs a most sure ground of Christian comfort. What sweet comfort arises to vs of these two conioyned together. If first we consider that the Lord Ie­sus, for the loue hee bare to the glory of his father, and saluati­on of his brethren, voluntarily steppes into our roome, and in our name becomes obliged to his father, according to that no­table [Page 53] Prophesie. Psal. 40. 6. 7. which yet were a small thing were it not that the second followes, to wit, that the Father of his infi­nit wisedome finding out in Christ a way to preserue both the glory of his mercy, and iustice, doth of his speciall loue toward vs, not onely accept him, but ordaine him to doe the worke of a medi­ator, imponing to him, that sin­gular law of a redeemer, which was neuer imposed to man nor Angell, as we shall here hereafter.

And here wee learne how by most sure right the Lord Iesus becomes ours, How Christ Ie­sus is be­come ours in most sure man­ner. to wit, by the surest right that can be, namely, the free gift of God, hee is giuen for a Prince of saluation to vs, ac­cording to these testimonies, both of Angels and men, speak­ing by inspiration of the holy [Page 54] Ghost. Luke 2. 11. Vnto you this day is borne in the Citie of Dauid a Sauiour, which is Christ the Lord. Ioh. 3 16. Againe, God so loued the world, that hee hath giuen his onely begotten sonne, that whosoeuer beleeues in him should not perish. 1 Cor. 1. 30. And againe, Christ Iesus is made vnto vs, of God, wisedome, righteousnesse, san­ctification and redemption. Looke then what way any other thing is ours, which most properly wee may call ours, that same way Christ is ours; Namely by the free gift of God the Father. namely by the free and sure gift of God. If we know, and beleeue this, we shall finde it a most sure ground of comfort to vphold vs in the houre of tenta­tion. It is true, Gloriatio Ecclesiae, est omnis Christi actio: Euery action of Christ is the Churches reioy­cing and comfort, but what re­ioycing shall wee haue in any of [Page 55] his actions, Except we know this we can haue no comfort in any of Christ his actions. if this ground be not first laid, that he is ours, and what he did hee did it for vs, and vn­to vs? If he had not died for our sinnes, and risen for our righteous­nesse, what could his death and re­surrection haue profited vs? But here is the ground of all, that he is giuen vnto vs of the Father for a Sauiour, whereunto most wil­lingly hee condescends, and for which worke the spirit annoints him, so that now hee is not ano­ther, nor a stranger to vs, but our owne, by diuine ordination,☜ and all that hee does, is for vs. These being premitted, we come now to the particular historie of his Baptisme, as it is set downe by Saint Luke, Chap. 3. Ver. 21.

LVKE 3. 21.
Now it came to passe, as all the people were baptised.

VVHat these people were, We read not in the Gospell of any Phari­se conuer­ted but one. you may vnderstand out of the 7. Chap. ver. 29. 30. for there it is said, that the Pharises and ex­pounders of the Law, despised the counsell of GOD, and would not come to be baptised of S. Iohn. Here then comes poore Publi­canes, and sinners, and goes be­fore them into the kingdome of God. There are many of euery sort of people (as we may read) saued in the Gospell, but of Pharises wee finde none but one, namely, Nicodemus: no sort of men are further from the kingdome of God then proud iusticiars. For a soule filled with a conceit of the owne righteousnesse is not ca­pable of grace. For as a vessell full of one liquor is not [Page 57] capable of another: so the soule which is filled with a vaine con­ceit of her owne righteousnes, is not capable of the grace of Christ. Huiusmodi animum gratia non in­trat, Ber. in Can. Ser. 67. &c. Grace entreth not into such a soule, because it is full, nei­ther doth grace finde any place to dwell therein And againe, Non est quo intret gratia vbi, &c. There is no place for grace to enter in, where merit hath possession: what thou attributest to merits is wanting to grace. I will none of that merit which excludes grace.

But that the Lord Iesus comes in among these poore people, That Christ comes to be baptised among sin­ners, shews his great loue and rare humi­litie. it shewes his wonderfull loue, and rare humilitie: his loue, for to the end that hee might help vs, hee would be like vs, he assumed our nature, and in it abhorred not the company of poore sinners. [Page 58] Tu cum homo esses, deus esse vo­luisti, vt perires, ille cum esset deus, homo esse voluit: vt quod perierat, inueniret. Thou being a man didst presume to be as God, and so diddest perish, but hee being God, would become man, that he might saue man who was lost. Wee see by experience, that if a man fall another cannot raise him, vnlesse hee bow himselfe downe vnto him, hee that will stand in his statelinesse can neuer raise vp him who hath fallen be­fore him, the Lord Iesus that hee might raise vs, was content to bow downe vnto vs, and like a Phisitian among patients, The se­cond A­dam takes a course flat con­trary to the course of the first Adam. so hath he his conuersation among poore and miserable sinners.

Thus by a course plaine con­trary to Adams course doth the LORD IESVS remedie that euill, [Page 59] which Adam brought on him­selfe, and his posteritie: for Adam being in honour aspired foolish­ly to be like vnto God, but he not onely came short of that where­unto hee reached, but lost that good also, which he had before. Then he was clad with the glori­ous Image of God, now hath hee for a garment the skinnes of beasts, and being so busked, the folly of his presumption is check­ed and sore rebuked by the bles­sed Trinitie, Ecce, Adam, factus est quasi vnus ex nobis. But what the first Adam lost by his proud trans­gression, to himselfe and his chil­dren, the second Adam hath re­couered, Marke what com­fort by a contrarie effect hath he brought vnto vs. by his humble obedi­ence: being equall with God, hee is found in shape as a seruant. Now man may reioyce and say, Ecce deus quasi vnus ex nobis, be­hold [Page 60] God is as one of vs. Now Iesus is among sinners, Gnimma­nuel, Iohn 1. God with vs now the word is made flesh: now the taberna­cle of GOD is with men: now God is come downe, not in the likenesse of men onely, as they of Listra thought of Paul and Bar­nabas, Act. 14. but clad with the very na­ture of man. Let vs reioyce in this goodnesse of our God, for this cause is hee among men, that he might raise vs vp, and set vs among Angels in the heauenly places.

Againe it is said by Saint Ma­thew, How hee that bap­tises with the spirit, seekes the Baptisme of water from his owne ser­uant. that Iesus came to Iohn, to be baptised of him; hee might haue sent for Iohn, but he comes vnto him: hee who hath the Bap­tisme of the holy Ghost to giue vnto all his brethren, doth now come, and seeke the Baptisme [Page 61] of water from one of his owne seruants. Why is this done? surely to recommend vnto men the re­uerence of that ministrie, This hee did to re­commend a reuerence of that mi­nistrie or­deined by him in his Church. which GOD hath appointed in his Church: no conceit of thy great­nesse should make thee disdaine it, since the sonne of God by his example before thee, hath ho­noured it. Hee would not teach and baptise the Eunuch by his spi­rit, hee sent Philip to doe it: hee would not teach, and baptise Cornelius by an Angell, hee sent Peter to doe it: hee would not baptise Paul by himselfe, suppose hee conuerted him by himselfe, he sent Ananias to doe it. It is an order stablished in his Church, by the foolishnesse of preaching to saue them who beleeue: 1 Cor. 1. 21. now none can beleeue vnlesse they heare, they cannot heare but by preach­ing, [Page 62] and none can preach, ex­cept they be sent: let it therefore content men to goe to the base seruants of CHRIST, in world­ly things far inferiour to them­selues, and seeke saluation by such meanes as God in his wisedome hath thought good to giue it, or else be sure they shall neuer come neere it.

But now let vs come and see why Iesus is baptised, For three reasons was Christ our Lord baptised, when as he needed no washing, being the Lambe vn­spotted. seeing hee had neither sinne to be forgiuen, nor nature to be renewed. The reasons are many, but wee will e­specially speake of three, the first is giuen by himselfe: for when Iohn refused to baptise him, a­ledging hee had more neede to be baptised of him, hee receiued this answere, let alone now, for it becomes vs to fulfill all righteous­nesse.

[Page 63]As for the righteousnesse of the 1 Law morall, First that he might fulfill a point of righteous­nesse ne­uer requi­red of any but of him. hee had fulfilled it perfectly from his youth: for hee was the innocent Lambe of God, without spot or blemish, neuer guile was found in his mouth: But now he will say, there is more required of me then the perfor­mance of that common Law, gi­uen vnto all men, there is the singular law of a redeemer, which yet I haue to fulfill: a law neuer imposed to Angell nor man, The miste­rie of our redempti­on expla­ned for our greater comfort. but onely to the sonne of God, Christ Iesus; by which he was bound so to loue his father, that hee be­houed to vindicate the glory both of his iustice and mercy, and so to loue his brethren, that he behoued to take the debt of their sinnes vpon him, and satis­fie his fathers iustice for them: this is it will our Sauiour say, that [Page 64] high point of righteousnes, which yet I haue to fulfill, and for which I must be baptised, that by recei­uing of Baptisme, I may become obliged to doe that for my bre­thren, which they could not doe for themselues: for as he that re­ceiued circumcision, by that same very deede, Gal. 5. 3. became bound to ful­fill the whole law: so hee who re­ceiues Baptisme, becomes obli­ged to euery condition of that couenant, whereof Baptisme is a seale.

That wee may the better vn­derstand this, Two parts of the co­uenant of grace, both of them sealed by Baptisme. wee are to know, that the couenant of grace, where­of BAPTISME is a seale, hath two parts in it, to wit, GODS part, and mans: GODS part of the couenant containes promises made to vs of the remission of our sinnes, and renouation of our [Page 65] nature, comprised in this one word, I will be your God. Our part againe containes promises made to God by vs, of faith and obedi­ence, comprised in this one word, we shalbe his people. Now as Bap­tisme is a seale of God his part, As Bap­tisme is a seale on Gods part, pro­mising vs remission, Christ did not re­ceiue it. confirming the promise of the re­mission of our sinnes, and reno­uation of our nature, vnder which two all other good things are comprehended, that way Christ our Sauiour did not receiue it for himselfe, seeing as I haue said, hee had neither sinne to be for­giuen, But as it is a seale of our part, promising to God o­bedience, that way he recei­ued it, that he might be bound in our name. nor nature to be renewed: but as it is a sacrament of the re­signation of our selues to God, and a band, whereby we become obliged to be his, by acceptati­on of his badge, and marke vp­on vs, that way Christ receiued it, that by accepting the seale of [Page 66] the promise, hee might become obliged in our name, as our head, to fulfill that which wee promi­sed, but first behoued to be perfor­med for vs by himselfe, and at last shall in vs all, by his grace, al­so be perfected. And so we see that sicut nobis natus est, ita etiam no­bis baptisatus est, as hee was not borne for himselfe, but for vs, so was hee not baptised for himselfe, but for vs.

2 Secondly he was baptised that he might sanctifie Baptisme to vs, Christ Ie­sus was baptised, to sancti­fie Bap­tisme. and giue it authority to become a seale of grace vnto vs, vt nobis secundae natiuitatis consecraret la­uacrum, Beda. and a lauer of regenera­tion, as the Apostle calles it. He was washed saith Ambrose in the water of Iorden, Ambros. in Lu. Cap. 3. non mundari vo­lens, sed mundare, not to be made cleane by water, but to make the [Page 67] water (wheresoeuer vsed to this purpose) cleane, for so holy and heauenly a worke, that Baptisme being consecrated by him, might be an holy meane to consecrat vs.

It is true indeede that Con­stantine the great deferred his Baptisme, till hee might be bap­tised in Iorden, where our Lord was baptised, though by reason of sicknesse hee was forced to re­ceiue Baptisme else-where: but e­uen as the Lord Iesus by conse­crating bread and wine which grew in Canaan, did thereby san­ctifie all bread, and wine, in any part of the world, to be a Sacra­ment of his bodie, and blood, it being vsed according to his insti­tution, so by washing in the water of Iorden he hath sanctified water in any part of the world, to be a Sacrament of regeneration, and [Page 68] remission of our sinnes, if so be it be vsed according to his insti­tution.

3 And thirdly, Christ was baptised to seale vp his fellowship with vs. he was baptised, to seale his fellowship and com­munion with vs: that cognisance and badge▪ whereby he will haue his souldiers and seruants discer­ned from professed infidels, hee first taketh it on himselfe, vt in nullo dissimilis esse [...] fratribus, ni [...]i solo peccato: That in no thing he should be vnlike his brethren, ex­cept in sinne alonelie. And in­deede it should be no small en­couragement to vs to fight vn­der this badge in the spirituall warrefare if wee doe consider how vnder this same badge, the Prince of our saluation did encounter with Sathan and ouercome him, as after shall be shewed

And prayed: Our Saui­our recei­ued his baptisme with Prayer.] The Euangelist [Page 69] saith, that when our Sauiour was baptised, he praied, but what hee prayed, he expresses not. Neuer­thelesse, we may gather it out of other places of holy Scripture: wherein we shall finde, that he praied for himself, for his church, and for his enemies. Where if it be demanded, what needed our Sauiour to pray for himselfe, see­ing hee is very God; the answere is ready, that he is also very Man: and as man had his owne feares, dolours, and griefes, proceeding from the sense of the heauy bur­den of sinne, How is it that our Sauiour did pray for him­selfe? not his owne sinne, I say, for hee knew no sinne, but of our sinne, which was laid vpon him. As also from the sense of that fearefull wrath due to sinne; for strength, and comfort against these he prayed to his Father, as witnesseth the Apostle, that in the [Page 70] daies of his flesh, Heb. 5. 7. he offered vp pray­ers, and supplications, crying, and teares, to his Father, and was heard also in that which hee feared. Which, as we see in the Gospel he did before his Passion, so now be­fore his entrie to the worke of our redemption; a worke greater then the worke of our first Creation; for now he hath to satisfie the iu­stice of his Father; to worke the confusion of Sathan; and to effe­ctuate the saluation of his bre­thren. And therefore in the en­trie of this great worke he prayes, no doubt, for an happy successe thereof, and as it is euident by the answere he receiues from heauen, hee was heard in that which hee prayed for.

And in this also our Sauiour learnes vs by his example to san­ctifie all our actions with prayer. Our Lord by his ex­ample tea­cheth vs to sanctifie all our actions by Prayer. [Page 71] When he was baptised, he praied: when he was tempted he prayed: when he brake bread, he prayed: when he wrought miracles, he prayed: when he was troubled in the garden, he praied: when he suf­fred on the Crosse, he prayed. As Isaacs mariage could not but pros­per, because it was begunne with the prayer of Abraham his Father, prosecuted with the praier of Elie­zar his Seruant, and finished with his owne prayer: so can it not faile, but a blessing must be vpon those honest actions which are begunne, Actions, suppose they be good with­out pray­er, are like bodies without spirits. continued, and accom­plished with prayer: where other­wise, euen those actions which in themselues are good to the doer, can not be good, where they are done without prayer. Vere nouit recte viuere, qui recte nouit or are: Hee knoweth truely how to liue [Page 72] wel, who knoweth how to pray wel. But best actions without prayer, which obtaines grace to them, are like bodies without spirits: yea, as the body without breath­ing cannot liue to doe any worke competent to a Naturall life: so the soule without prayer, can doe no worke, that truely is Spirituall. Therefore said Macarius, that con­tinuance in prayer was, [...], Macar. hom. 40. the head of euery good purpose, & the crown of euery right, and honest action.

But here we are to be warned, Continu­ance requi­red in Prayer. that wee content not our selues, with the shadow of prayer, in steed of the substance thereof; where we are to take heede of these two things: First, that our prayer be not by starts, without making of conscience whether it be or not, [Page 73] but we must continue & perseuere in prayer, remembring, he that sowes sparingly, shal reape sparing­ly: Feruencie and atten­tion in Prayer. Secondly, that our praier be not outward, but inward, made with feruencie of spirit, and attention of the minde, remembring hee is the God of the spirits of all flesh, with whom thou hast to speake in praier. It is a godly Meditation of Chrisostomes, Chris. in Math. hom. 25. that as a man who seekes a thing which hee hath lost in his house, seekes it with such affection, that he forgets all other things; yea, hee seeth not those things that are afore him, so faine is he to see that which hee is see­king, euen such should be the dis­position of a Christian, so earnest­ly desiring mercy, and grace from God, that till hee finde it, no other thing be in his minde to distract him from seeking it.

[Page 74]And vnto this continuance and feruencie in prayer, it should greatly encourage vs, that now we see after our Sauiours prayer the heauens are opened, shewing vs the great vertue of prayer: if wee pray in his name, if we send it vp like incense, perfumed with his merit, flowing from faith in him, it opens heauen vnto vs, & brings vs backe a fauourable answere. Oratio iusti clauis est coeli, Aug. ascendit precatio, & descendit dei miseratio. VVhen our Sauiour prayed on Mount Tabor, then was he trans­figurated, and his countenance changed: when Peter prayed in the top, or platforme, of Simon the Tanners house, in Ioppe, then did he receiue in a trance the hea­uenly vision: The com­fortable effects of prayer. when Daniel pray­ed, then the Angell appeared to him: when the Disciples prayed, [Page 75] then the holy Ghost descended vpon them: such is the vertue of prayer, Prayer is the first step of our ascension to God with Iesus Christ. that by it, not onely doe the heauens open vnto men, and out of their treasure send downe necessarie blessings and consola­tions to them; but men are also transported and carried vp into heauen, and so begin to practise the first degree of their ascensi­on with Christ, for as by new­nesse of life they rise with Christ, partakers of the first resurrecti­on: Reu. 20. 6 so by prayer they ascend with Christ, partakers of the first as­cension; which is vnto them an vndoubted pledge of the ascensi­on both of their soules and bo­dies hereafter. For, if while they are in the bodie, they get accesse to the throne of grace many a time, and finde heauen opened vnto them, how much more when [Page 76] they are separate from the bodie, shall they finde the same. And therefore let vs take great delight in this heauenly, and most profi­table exercise of Prayer.

That the heauens were opened.

HItherto wee haue heard the first point of Christ his con­secration to the office of the Me­diator: Followes how the Father not onely ac­cepts his Sonne in our roome, but or­daines him to doe the worke of a Redeemer vnto vs. Wherein wee haue seene how by receiuing the Sacrament of baptisme, he did willingly take our debt vpon him, and binde himselfe to make satisfaction to his fathers iustice for it. Now fol­lowes the second, how the Father not onely accepts the Sonne, be­comming debtor for vs: but also ordaines him to doe the worke of a Redeemer vnto vs, and to this same effect annoints him, and [Page 77] publikely proclaimes and declares him in this great assembly at Ior­daine, to be that only high Priest, and peace-maker, by whom at­tonement is made betweene God, and Man. Let vs ioyne these grounds of comfort togither, and we shall see what a strong fortresse of faith, they make vp vnto vs. Since the Father hath giuen vs Christ for a Redeemer: See what a strong bul­warke of consolati­on is here. Since the Sonne hath voluntarily aboliged himselfe, to doe the worke of our Redemption. ☜ Since the holie Ghost hath annointed him to this same effect: may wee not now say GOD is with vs, who can be against vs? Let Sathan calumni­ate; let infidelitie, call in questi­on: we see whom we haue belee­ued. Our saluation is more sure, then that the powers of hell are able to disanull it.

[Page 78]But here wee haue to consider, Three waies doth the father beare wit­nesse to his Sonne. how by three sundry strong testi­monies, God the father witnesseth the willing acceptation of his Son, to this great office of the Messiah, which now is committed vnto him. First, by the opening of the heauens: Secondly, by the sending downe of the holy Ghost, in a visi­ble shape vpon him: Thirdly, by an audible voice from heauen, proclaiming him to be that belo­ued Sonne of God, in whom the Father is well pleased.

The first then is the opening of the heauens, First, by the ope­ning of the hea­uens. by which visible signe is plainely declared, that Ie­sus Christ is hee, by whom man hath accesse to the Throne of grace: the first Adam for his trans­gression, was cast out of earthly paradice, but by the humble obe­dience of the second Adam, the [Page 79] heauens are opened vnto vs, & we are aduanced to an estate, as far exceeding Adams best estate in para­dise, as the second Adam is more excellent then the first: what was figured by the Ladder of Iacob, Ephe. 1. 10. is now performed by Iesus: for by him, things which are in heauen and in earth, are now gathered to­gither into one: by him, Angels come down and doe seruice vnto men; by him, men goe vp to the Father, to worship him. Whereof God willing, we shal speake more at large hereafter.

And the holy Ghost came down in a bodily shape like a Doue vpon him.

THe second way wherby the Fa­ther beares witnesse vnto him, Secondly, by sending the holy Ghost, on him in the similitude of a Doue. is as you see, by sending down the holy Ghost vpon him, in the simi­litude [Page 80] of a Doue; vvhereby his vnction, which in it selfe is spiri­tuall, and could not be perceiued, was represented & notified vnto al the people: for he was not annoin­ted vvith any materiall oyle, but with the oyle of gladnes, accor­ding to that Prophesie: The spirit of the Lord is vpon mee, Esa. 61. 1. therefore hath the Lord annointed me, he hath sent me to preach good tidings vnto the poore, &c.

Where for remouing of all doubts that may here arise, we must vnderstand that Christs vnction, Two things con­sidered in the vncti­on of Christ. hath in it these two things: the 1 first is, a separating and designing of him to the worke of a Mediator; The sepa­rating or designing of him to the worke of a Re­deemer. & this part extends to the whole person of Christ Iesus, God, and Man. Now in this action of desig­nation, albeit, the three persons of the blessed Trinitie concurre, [Page 81] and so Iesus be both the designer, and the person designed: yet be­cause the father is first in order, this action is ascribed to him, for him hath the father sealed. Ioh. 6. 1.

The other part of this vnction, 2 is the communicating of the gra­ces of the Spirit vnto him: The com­municati­on of grace sufficient for that worke vn­to him. and this is extended onely to his hu­mane nature, so that albeit it be true, that our Sauiour was annoin­ted in both his Natures, because he is our Mediator not in any one of them, but in both: yet we must remember the difference, that his annointing in respect of the di­uine Nature imports onely the separating, Christs vnction, in regard of his diuine Nature. and designing of the second Person of the Trinitie, to worke the vvorke of mans Re­demption. Athanas. de Incar. verbi. Illius enim opus erat nos restituere, qui ab initio, cum n [...]n essemus, nos condidit. Nec poterat [Page 82] alius renouare in nobis abolitam dei imaginem, nisi patris imago: For it was his worke to restore and re­deeme vs, vvho from the begin­ning created vs, when wee were not, and had no being. Neither could any other restore the image of God blotted out in vs, but the image of the Father, that is to say, his Sonne Christ.

But his annointing in respect of his humane Nature, Christs vnction in regard of his hu­mane Na­ture. imports also the communication of the graces of the holy Spirit vnto him, not in measure, as his bre­thren receiues them, but aboue all measure: for in number he had all graces of the spirit, he wanted none; and next he had euery one of them in the full degree: in which respects the Spirit was ne­uer communicated vnto any, but to Iesus Christ alonely.

[Page 83]Thus we vnderstand how Iesus was annointed; Here we haue the manifesta­tion of Christs vnction. which vnction is not here first made, as if before this hee had not beene endewed with the holy Ghost: for wee be­leeue that he was conceiued of the holy Ghost; but here is the first declaration, and publike manife­station to the world, by a visible signe of the fulnesse of grace com­municated to him, for the doing of this great worke, whereunto he is now ordained: and this is done partly for the confirmation of Iohn, who albeit hee knew that Christ was come, yet he knew not who hee was, till by this token gi­uen of God, Christ was poin­ted out vnto him, for so hee wit­nesses himselfe. And I knew him not, Iohn 1. 33. but he that sent mee to baptise with water said vnto mee, vpon whom thou shalt see the spirit come [Page 84] downe, and tarry still on him, that is he, which baptiseth with the holy Ghost: and partly also for in­struction of the people, that by this signes seene of them all, they might know who hee was, whom shortly after the audible voice from heauen, proclaimed to be the Sonne of God.

And that the holy Ghost di­scends vpon him at this time in the similitude of a Doue, and not in the similitude of fire, Why the Spirit dis­cends in the simili­tude of a Doue, and not of fire. as there­after he descended vpon the Apo­stles, it is to declare vnto vs, both what he is in himselfe, as also what sort of creatures true Christians are made by his grace.

As for himselfe, To shew his loue and meek­nes toward poore pe­nitent sin­ners. he is a meeke Sauiour: not terrible to penitent sinners, but louing and comforta­ble, ye shall finde that of all those who in the Gospell came to seeke [Page 85] mercy, and grace, from him, ne­uer one was reiected, but all of them louingly receiued, and sent away with a comfortable answere: for it was prophesied of him, that hee should not breake the bruised Reede, Mat. 12. 20. nor quench the smoaking Flaxe; and no maruell that hee was kinde to his owne, for he was meeke toward his very enemies: He prayed for them on the crosse, when they were persecuting him to the death, and when his Disci­ples vvould haue had him bring fire from heauen, to burne the Sa­maritans, because they held him at the Ports of their citie: he gaue them this answere: Luk. 9. 52. 53. yee know not of what spirit yee are, the Sonne of man is not come to destroy, but to saue.

The Law was giuen with fire, The law was pro­claimed with ter­rour, not so the Gos­pell. and thunder, with tempest, black­nes, [Page 86] and darknes, in so terrible a manner, that Moses himselfe did quake for feare: but Iesus the Me­diatour of the new Testament, when he comes to proclaime the Gospell (a doctrine of the ioyfull tidings of mans saluation) hee comes not in a terrible manner: Neither to accuse nor conuict of sinne, nor to trouble and torment the conscience for sinne, for that is the operation of the Law; but as the Lambe of God that takes away the sinnes of the world, Iohn 1. 29 hee cryes peace to the conscience within, of euery poore penitent sinner, Christ cures his patients by annoin­ting them. that beleeues in him: he is such a Phy­sitian as being himselfe annoin­ted of the Lord, he cures his pati­ents, not by burning, or cutting, or by any such hard medicine, but onely by annointing them, then the which no gentler kinde [Page 87] cure can be. Whatsoeuer bitter­nes was in that potion that heales the deadly disease of sin, he dranke it himselfe, and wonderfull it is; the Phisitian drinkes the potion, and the Patient is healed. ☜ And therefore let not penitent and be­leeuing sinners feare to goe neere him.

And as he is in himselfe, With this same meek­nes he en­dues all that are his. such makes he those who are his, hee endues them with the properties of the Doue, he learnes them sim­plicitie, lowlinesse and meekenes. As the elect of God, they put on tender mercie, Col. 3. 12. kindnes, humblenes of minde, meekenes, and long suffe­ring: but where there is yet bit­ternes, Ephe. 4. 31. anger, wrath, euill spea­king, and maliciousnes, by which, after the manner of rauening birds, men deuoure one another: it is an euident argument that [Page 88] such were neuer as yet renued by by the grace of Christ Iesus.

And there was a voice from hea­uen, saying: Thou art my beloued Sonne, in thee I am well pleased.

3 THe third way, by vvhich the Father beareth witnes vnto Christ, By an au­dible voice from hea­uen. is by an audible voice from heauen: where wee haue to consi­der not onely the testimonie it selfe, but the circumstances that goe before it: as, namely vvho giues the testimonie, Three things considered in this te­stimonie. God the Father: in vvhat manner it is gi­uen, by an audible voice: and from what place, from heauen.

1 As for the first, the author of this testimonie may be collected out of the words, The au­thor of it, to wit, God the Father. to be God the Father: the Sonne comes to make the Father known vnto the world, [Page 89] for no man knowes the Father but the Sonne. Ioh. 1. 18. No man hath seene God at any time, the onely begotten Sonne, who is in the bosome of the Father, he hath declared him: and the Father againe makes the Son knowne vnto the world, by the holy Ghost: for euen Iohn Bap­tist, though the greatest Prophet among the children of women, knew not this Sonne of God, till the Father, as we said, pointed him out vnto him.

Here then for our further com­fort wee haue to consider, How the three per­sons of the blessed Trinitie, concurre to the worke of our Re­demption. how the three persons of the blessed Trinitie concurre together, to worke the great worke of our re­demption: for here is the father designing, ordaining, proclai­ming: here is the Sonne accept­ing, and the holy Ghost annoin­ting: these three wrought con­iunctly [Page 90] the worke of our first cre­ation: in the beginning of Gene­sis, mention, suppose obscure, is made of them, by a name Plurall, Elohim, expressing the Trinitie of persons, and a verbe singular, Ba­ra, expressing the vnitie of their Nature, and coniunct operation. But here a more cleare and di­stinct mention is made of the three persons, This com­forts vs against the feare of Sathans power, and our weake­nes. yet all working one worke, and that for our comfort, that we considering who it is, hath taken in hand to worke the worke of our saluation, should neither be discouraged, for the power and malice of our spiritual aduer­sarie, that withstands it; neither yet for our owne manifold wants, and infirmities, for that grace which Iesus hath receiued, is not for himselfe, but for vs; that, as saith the Euangelist, of his fulnesse [Page 91] we might all receiue grace for grace: Iohn 1. 16. which was figured in that oint­ment, Psal. 133. 2 poured on the head of Aaron, it rested not there, but went downe to the borders of his garments: euen so the grace communicated to Christ, flowes from him to the smallest member of his mysticall body, in such measure, as shall be sufficient, to prepare and perfect them vnto eternall life.

The next circumstance con­taines 2 the manner, The man­ner, to wit, by an au­dible voice from hea­uen. by which this testimonie is giuen, to wit, by an audible voice, such as all the peo­ple there present might heare, & vnderstand. How this voice was sounded, is needlesse for vs to en­quire, the Lord who made the tongue, can speake without the tongue, and frame Organes of voice at his pleasure, by which he can proclaime his will, euen to [Page 92] the eares of men, who without a voice cannot heare him. Thus the Lord both by his practise and precept hath declared, The Gos­pell should be preach­ed in such a language as people may vnder­stand it. that hee will haue his Gospell, which is a doctrine of Christ, preached to the whole world, clearely, distinctly, and in such a manner, as all may heare it: the practise wee haue here, the precept we haue hereafter: for our Sauiour commanded his Disci­ples, that what hee told them in the eare, they should proclaime it on the tops of houses; & for this cause, Therefore Christ en­dued the Apostles with the gift of lan­guages. did the holy Ghost endue them with the gifts of tongs, that vnto euery people they might speake in their owne language, otherwise one language had been sufficient for all people. Whereof it is euident, that they who deli­uer this doctrine, either by whis­pering, or muttering in the eare, [Page 93] or else in such a language as peo­ple doe not vnderstand, declare themselues not to be the Ambas­sadours of the God of heauen, neither following his practise, nor obaying his precept; but Locusts, proceeding from the smoake that comes out of the bottomlesse pit, by which Antechrist, that fallen Star, endeauours to obscure both the Sunne, and the Ayre, know­ing that the vantage of his king­dome stands in darknesse.

The third circumstance is of 3 the place, The place from which the testi­monie is giuen. from which this testi­monie is giuen, to wit, from hea­uen: whereof first wee learne that the doctrine of the Gospell is hea­uenly doctrine, not written by na­ture in the heart of man, as is the law, but heauenly and supernatu­rall, bred in the bosome of God; proceeding from the deep of God [Page 94] his infinite wisedome, This lets vs see first, that the Gospel is a heauenly doctrine. which no creature, neither Angell, nor man, by the light of Nature could euer haue imagined, if the Lord from heauen had not reuealed it; and therefore euen the Angels not­withstanding they be secundaria lumina, Nazian. next vnto God, Spirits of greatest light, and vnderstanding, are said to admire this mysterie of the Gospell, 1. Pet. 1. 12 desirous to behold those things, which are taught in the Church concerning it.

Secondly, Secondly, the maie­stie and dignitie of the Gos­pell. the maiestie & dig­nitie of the Gospell, is here re­commended vnto vs; the Law was giuen on earth, proclaimed from the top of Mount Sinai: yet, euery transgression, and disobedi­ence thereof receiued a iust recom­pence of reward, Heb. 2. 2. how then shall wee escape, if we neglect so great a salua­tion, which at the first began to be [Page 95] preached by the Lord, and after­ward was confirmed to vs by them that heard him?

And againe we are warned, See yee despise him not that speakes, Heb. 12. 25 for if they escaped not, who refused him that spake on earth, much more shal not wee escape, if wee turne away from him, that speakes from hea­uen.

And thirdly, Thirdly, no way to bring a man to heauen, but by the faith of the Gospell. the proclaiming of this doctrine from heauen, as likewise the opening of the hea­uens, at the first proclamation of it, is to teach vs that there is no way, whereby man may learne a ready way to heauen, but by this doctrine of the Gospell, which is come from heauen. Pitifull then is the blindnes of worldlings, to whom heauen is opened, and of­fered by the Gospell: but they will not so much as looke vpon it, [Page 96] but like those vncleane beasts in the Law, do creepe, with all foure, vpon earth, seeking the fatnesse of the earth for their portion, more miserable then those Iewes to whom regresse was offred to Cana­an, Miserable world­lings who haue hea­uen ope­ned, but they loue the earth better. but they would not come out of Caldee: for loue of earth, they little esteemed heauen, and there­fore iustly shall they be depriued of both; the heauens shall not be opened to them to receiue them, and their place on earth shall shortly deny them; yea, the earth shall open her mouth, and swal­low them; as vnworthy to liue vpon earth, vvho reioyced not at this grace of the Gospell, by which the heauens were opened vnto them.

Thou art my beloued Sonne.

THe circumstances being per­mitted; A short summe of the Gos­pell. now followes the te­stimonie; which may be called, Contractum Euangelium: for it containes the summe of the Gos­pell; first concerning his Person, and next his Office.

The first, How Iesus Christ in a singular manner is the Sonne of God. vvee haue in these words: Thou art that Son of mine, that beloued, for so the Article im­ports: Thus the Father speakes of him, to distinguish him from o­ther sonnes, and other beloued; the Father hath many beloued sonnes, but none like Christ; he is not the Sonne of God by creati­on, as Adam and the Angels; nor by Adoption, as regenerate men are; but hee is the Sonne of God by essentiall generation, as [Page 98] also by the grace of personall v­nion, that is, as hee is the second person of the blessed Trinitie; he is the Sonne of God, by essentiall generation; And that in regard both of his diuine Nature. for the Father begat him from all eternitie, by a full and whole communication of his essence vnto him, in a manner most maruellous, and vnspeake­able: and therefore rather to be adored by vs, then enquired, and searched out. Againe, as man is the Sonne of God in a most speci­all manner; As also in regard of his hu­mane. for hee had no man for his Father, but his humane Nature was made and formed by the holy Ghost, and this Nature thus formed, he hath ioyned, and vnited vnto the diuine Nature of Christ, that so in his person it might haue the being, and subsi­stence: And thus the Lord Iesus being one Person, in whom are [Page 99] two Natures, in respect of them both, and of their vnion, in most maruellous manner, is the Sonne of God.

Now, This do­ctrine of Christ confirmed vnto vs by most nota­ble testi­monies. because Sathan who durst call it in doubt to the Son of God himselfe, whether, or not he were the Sonne of God; will farre lesse spare to call it in doubt vnto vs: let vs oppose against all his blas­phemies, this notable testimo­nie of God, proclaimed by an au­dible voice from heauen, at the baptisme of Christ, and repeated againe on Mount Tabor, at his transfiguration, as they haue re­ported vnto vs, who heard it with their eares, for so witnesses not onely S. Iohn, in the first Chapter of his first Epistle, but most cleere­ly, S. Peter, in his second Epistle, and first Chapter. By Apo­stles. We followed not deceiueable fables, when wee opened [Page 100] vnto you the power, and comming of our Lord Iesus, but with our eies we saw his Maiestie, for hee recei­ued of God the Father, honour, and glorie, when there came such a voice to him from the excellent glorie: This is my beloued Sonne, in whom I am well pleased. And this voice wee heard, when it came from hea­uen, being with him on the holy Mount. By Angels. The Angels in like man­ner bare witnesse vnto him, and many thousands of his Saints hath sealed the truth of this testi­monie with their bloud. By the state of the Iewes. The mi­serable estate of the Iewes, who since the day that they reiected him, and tooke his bloud vpon them, and their children, haue euer beene as vagabonds, and ab­iects in the world, proues the truth of this Gospell, which de­clares him the Sonne of God: [Page 101] yea, Sathan himselfe, hath beene forced to confesse it as a truth, Iesus thou Sonne of God, Mat. 8. 29. why art thou come to torment vs before the time?

But beside all those, By the Prophets. wee haue as saith S. Peter, a most sure word of the Prophets, 1. Pet. 9. to which we shall doe well to take heede: for if we well consider, how all those things which the Prophets of old pro­phesied, were to be done by the Messia, are all accomplished in the person of Christ Iesus, we shall finde the word like a light shining in darknesse, clearely declaring vnto vs, that Iesus the Sonne of Mary, is the promised Messia.

It was promised in Paradise, Gen. 3. 15. that he who should trample down the head of the Serpent, By consent of the old testament with the new, de­claring That he should be the Sonne of a Virgin was to be the seede of the Woman: this was made clearer by Esay, that a Virgin [Page 102] should conceiue a Sonne, whose name should be Emmanuel: how this was fulfilled, S. Mathew re­cords, Esay 7. 14. shewing how that when Ma­ry was betrothed to Ioseph, Mat. 1. 18. before they came together, she was found with childe of the holy Ghost. Micah Mich. 5. 2. foretold that out of Beth­leem, should come that ruler in Is­rael: That he should be borne in Bethleem. whose goings forth hath beene from the beginning, and euerlasting. Now that Christ was borne in Bethleem, Math. 2. 1. is euident out of the Euangelists. Hos. 11. 1. Hosea fore-pro­phesied, Called out of Egypt. that he should be called out of Egypt. And S. Mathew wit­nesses, Mat. 2. 17. that when Herode sought Iesus to destroy him, the Angell of the Lord appearing to him in a dreame, commanded him to flee vnto Egypt, that it might be fulfil­led, saith hee, which was spoken of the Lord, by the Prophet: Out [Page 103] of Egypt haue I called my Sonne. Mal. 3. 1. & 4. 5. Malachy foretold, that a messenger should be sent before the Messia, to prepare his way, whom after that, he calles Eliah the Prophet: Who should be, Esay 40. 3. said Esay, a cry­ing voice in the wildernesse; Pre­pare ye the way of the Lord, make straight, in the desart, a path for our God: euery valley shall be ex­alted, and euery mountaine made lowe. How this was fulfilled, S. Luke witnesses: Luke 1. 17. & 3. 3. for Iohn Baptist came before the Lord Iesus, in the spirit and power of Eliah, and hee cried in the wildernesse, Prepare the way of the Lord, and make straight his pathes. Againe, it was foretold by Esay, that hee should beginne his preaching in Galile: He began his preach­ing in Ga­lile. And so indeede witnesses S. Ma­thew, Esay 9. 1. that when Iesus heard that Iohn was deliuered to prison, Mat. 4. 12. hee [Page 104] returned into Galile, and leauing Nazareth, hee went and dwelt in Capern [...]um, which is nere the sea, in the borders of Zabulon, and Nephtalim, Specially in the sea borders of Zabulon and Neph­talim. that it might be fulfil­led, which was spoken by Esay: The land of Zabulon, and the land of Nephtalim, by the way of the sea, beyond Iorden, Galile of the Gentiles, the people which sate in darknes, saw great light, and to them that sate in the region and shadow of death, light is risen vp. In like manner it was spoken by Esay, Esay 55. 5. that he should confirme his preaching with many miracles, He confir­med his preaching by mira­cles, as was prophesied. as that the blind should see, and the deafe should heare, all which the Euangelists records, was perfor­med by the Lord Iesus. Zach. 9. 9. Zacharie fore-prophesied, Mat. 21. 4. that hee should come riding to Ierusalem on an Asse, He came riding to Ierusalem on an Asse. Betrayed by his fa­miliar friend. which the Euangelists testi­testifies [Page 105] was done. It was also fore-shadowed in Dauid his type and fi­gure, that his own familiar friend, whom he trusted, Zach. 11. 13. and did eate of his bread, He was sold for 30. peeces of Siluer. should lift vp the heele against him▪ and that hee should be sold for thirtie peeces of siluer, said Zacharie, with the which thereafter a potters field should be bought; and so indeede was our Lord betrayed by his owne Disci­ple Iudas, Math. 26. & 27. and sold for thirty pee­ces of siluer; With the which when it was cast again were bought a Potters field. which when he had cast againe, to them that gaue it to him, they bought with it a pot­ters field, to be a buriall for stran­gers: and of his suffering Esay fore-prophefied, Esay 53. 12. & 53 5. as if he had seene it, that hee was counted among transgressors; that hee was woun­ded for our transgressions, Counted among transgres­sors. the cha­stisement of our peace laid vpon him, & that with his stripes we are [Page 106] healed. Psal. 22. 17. Ioyne with this the pre­diction of Dauid, that they should peirce him hand, Psal. 22. 18. and foote; and when they had crucified him, Psal. 69. 22. they should scorne him, and nod their heads at him, saying, hee trusted in the Lord, let him de­liuer him: He was peirced hand and foote, they cast lots on his garments, and gaue him Vine­gar to drinke. and againe, that they should part his garments among them, and cast lots about his vesture, and should giue him gall in his meate, and in his thirst vinegar to drinke: all which the Euangelists record, most clearely to haue beene ac­complished, in the Passion of Ie­sus Christ: for they executed him betweene two theeues, scourged him, He was buried in the graue of a rich man. scorned him, and crucified him. Yea, more particularly also haue they foretold, that he should lye in the graue of a rich man, Esay. 53. 9. that he should rise the third day, He rose the third day. as was [Page 107] shadowed in his figure Ionas, Psal 68. 18. that hee should ascend on high, and leade captiuitie captiue: He ascen­ded on high. all these with many moe prophesies, fore-spoken of the Messias, con­cerning his person, his actions, his sufferings, his triumphant re­surrection and ascension, as more particularly they are collected by Athanasius. Athanas de Incarna. verbi. Since wee see them so clearely fulfilled, in the per­son of Iesus Christ, what re­maines, All these prophesies cleerely accompli­shed in Christ proues him to be the promised Messia. but that wee close the mouth of Sathan, and of our owne infidelitie, receiuing this for an vndoubted truth, which the Lord in this heauenly Oracle deliuereth vnto vs: that this Christ Iesus, the Sonne of Mary, is the Sonne of God, and that promised Mes­sias, on whom all the Fathers since, the first beginning, fastened their hope, and of whom all the [Page 108] Prophets hath spoken, pointing him out, as it were with the fin­ger, how hee was to come to worke the worke of our saluati­on, which in all circumstances wee see performed by him, as was prophesied by them, to our euerlasting comfort.

Wee might hereunto adde some testimonies of the Gentiles, as of Mercurius Trismegistus, Lactan. Iustit. lib. 1. cap. 6. lit­tle posterior in time to Moses: whose testimonie Lactantius cals Diuino simile, Diuine-like, as like­wise out of the Oracles of Sibillae, which were tenne in number; so called, because they declared the counsels of God, quasi [...], and were by some of the Fathers accounted prophetesses of the Gentiles: for seeing the Lord Ie­sus was to be sent into the world for saluation both of Iewes and [Page 109] Gentiles, it pleased the Lord long before his comming, to make signification thereof, not to the Iewes onely, by Prophets raised vp among themselues, but to the Gentiles also, who because they could not easily embrace the te­stimonie of the Iewes, in a mat­ter of religion, it pleased him, by their own Prophets, to make pre­dictions, and descriptions of Iesus Christ, that when they should come to passe, they might haue no exception against them. And therefore is it that the heathen persecuting Emperours, stirred vp with hatred by Sathan, against the very name of Christians, the mysterie whereof they no man­ner of way vnderstood, nor yet would receiue any light, that might bring them to the know­ledge therof, forbade the reading [Page 110] of their owne Sibilline Oracles, Iustin. Mart. Orat. ad Anton. Pium. and that because euen their owne prophesies, bare witnes to the ve­ritie of Christian religion. But for the present, we content vs with that most sure word of the Pro­phets, as S. Peter calles it, and rests in this heauenly Oracle, which the Father from heauen proclaimed, concerning his Son: Blessing the Lord our God, who hath opened vnto vs the mysterie of his will, according to his good pleasure, which hee had purposed in Christ. By whom wee haue redemp­tion through his bloud, the forgiue­nes of sinnes, according to his rich grace. To him be praise and glory, for euer.

Amen.

THE COMBAT OF CHRIST …

THE COMBAT OF CHRIST VVITH SATHAN.

Declaring a working power in our Redeemer, answerable to his vocation.

MATHEVV 4. 1. 2.
Then Iesus was led aside of the Spirit, into the wildernes, to be tempted of the diuell. And when he had fasted forty dayes, and forty nights, he was afterward an hungry.

LONDON, Printed for Iohn Budge. 1612.

A TREATISE OF Christ his Temptation.

WE are now come to the historie of Christ his tentation, which being ioined with the former two, whereof wee haue spoken, makes vp vnto vs a complete do­ctrine of Christian comfort: for in his Genealogie, we haue seene what manner a man Christ Iesus is. In his Baptisme wee haue lear­ned, how he is become ours, and now in his temptation we see, how hee beginnes to worke the worke [Page 114] of Sathans confusion, and our Re­demption.

Great ioy was there in the campe of Israel, when they saw that Dauid ouercame Goliah, cast him to the ground, and cut off his head, for he was a dread­full enemie, hee had reuiled the host of the liuing God, and none of Saul his warriours durst en­counter with him. But greater ioy should be in our hearts, when we see how our Dauid in this singu­lar combate, fights with spiritu­all Goliah hand to hand, and ouercomes him; who euer since the creation hath beene a shame­lesse blasphemer of the euerliuing God, and an spitefull enemie of all true Israelites. In this first com­bat the Sonne of God casts him downe: In the last combat which he fights with him, on the crosse, [Page 115] he bursts his head. Sathan temp­ting the first Adam in Paradise, ouercame him, and so caried him away and his posteritie, in a feare­full captiuitie, and bondage: but the second Adam suffering temp­tation by Sathan in the wilder­nes, ouercomes him, and by a more glorious victory then Abraham had ouer Chedarlao­mer, doth hee recouer his owne Lots, from the power of this enemie.

In all we haue three points here to be treated of: Three things to be consi­dered in it. first, the circum­stances premitted: Secondly the combat it selfe, consisting of a three-fold assault, made by Sa­than, with their seuerall repulses, giuen by our Lord: Thirdly, the euent, and issue thereof.

The circumstances premitted 1 are sixe: Circum­stances going be­foreit, sixe in number. First, the time, which is [Page 116] declared to haue beene immedi­ately after his Baptisme: Second­ly, the place, expressed to be the wildernes: Thirdly, the motion, by which hee is caried thither, to wit, by the spirit: Fourthly, the person who is tempted; namely, Iesus, full of the holy Ghost: Fift­ly, the tempter, named here the Diuell: Last of all, the occasion of the temptation, which is said to be CHRIST his hunger, after that hee had fasted fotty dayes. As for the time it is noted to haue beene immediately after his baptisme: The time of Christ his temp­tation is first noted. hee had liued twenty nine yeares a priuate man, and all that time wee reade not that Sathan tempted him; but now when hee comes out in publike to doe the worke of a Redeemer, for the glorie of God, and good of his brethren, hee is assaulted [Page 117] of Sathan with all his might.

Whereof it is euident, Persons in high cal­lings sub­iect to greatest temptati­ons, if they be faithfull in them. how Sa­than intends his greatest malice against them, who are set vp into those high callings, in the which greatest good may be done, to the glorie of God, and saluation of others: So was it with Moses, so long as he liued a priuate life, he liued a peaceable life: but when hee came forth to be a deliuerer of his brethren, from their bon­dage in Egypt, then was he perse­cuted by Pharao: So also with Da­uid, in his priuate calling hee had quietnes; but from the time that hee had once begunne to worke the deliuerance of Israel, by the slaughter of Goliah, and was an­nointed King by Samuel, for the greater benefit of that people: then did Sathan stirre vp Saul a­gainst him, who hunted him like a [Page 118] Partrich, through the fieldes and mountaines of Israel. The like al­so may be seene in the Apostle S. Paul, in Sosthenes, and many o­thers. As trees on the toppes of hilles are obiect to euery winde; so persons in a high calling, if in a good conscience they labour to discharge it, shall finde themselues on euery side compassed with temptations.

Neither is it so onely with those that are set vp in more eminent callings, Such as giues their names to Christ, let them looke to be temp­ted of Sa­than. but with euery Christi­an also: what malice Sathan pra­ctised against the head, that same will he practise against the mem­bers. So soone as our Lord was borne, so soone was he persecuted by Herod: so soone as he was bap­tised, so soone was he tempted by Sathan; thus as saith Chrysostome, In Math. hom. 7. ab ipfis vitae initiis ad tentationes [Page 119] praeparam [...]r: Macar. hom. 47. then we see that euen in the cradle our Lord began to beare the crosse, and no sooner we are borne by regeneration to be his, but so soone without fur­ther delay, doth Sathan set vpon vs with all his might, like a new Pharao, pursuing Israel, to see if hee can reduce vs to his former seruitude, and bondage.

And this I marke for the com­fort of weake and young Christi­ans, A comfort for yong Christians who after their con­uersion are exercised with vnac­customed temptati­ons. who after their conuersion finde themselues troubled with great temptations, wherewith be­fore they were not acquainted, let them know that it is a cursed peace, to be at peace with Sa­than, and giue thankes to God, who now hath put them in an ini­mitie with him: for thereby they may know they are none of his; but are called to a fellowship and [Page 120] communion with Christ, Diabolus enim non persequitur nisi bonos, Aug. de Temp. Iust. 58. Sathan pursues none but good men, such as hathcast off his yoke: as for the wicked what needes hee to pursue them, seeing hee possesses them? yea, so farre is he from tempting them, that he vses them as his instruments, to tempt others: and therefore let vs not be discouraged, but rather con­firmed, when wee finde our selues tempted by Sathan.

The second circumstance is of the place, The place of the com­bat is next set downe. noted here to be the wildernes: Wherin two things we obserue, one in the person of the Aduersarie; letting vs see how he is a restlesse tempter, sparing no place, not Paradise, nor the wil­dernes, in the Temple, Vbique in­sidiatur homini, Aug. de Temp. 77. euery where hee lyes in waite for vs: neither can [Page 121] wee goe our way. Wherein hee hath not his snares laid before vs: Ambros. multi laquei quacunque progre­dimur, there be many snares wheresoeuer we goe, In euery piece Sa­than hath his snare spred out for temp­tation. our way on earth, being like the way of Isra­el, wherein lurkes many fiery Ser­pents to sting vs, that hurts vs many time before wee can per­ceiue them: none of all the chil­dren of God, but they haue mar­ked this in their own experience, for where is the place, wherein we haue not beene tempted; yea, wounded by this subtle serpent, and almost slaine to the death; if mercy and grace had not come in from God to succour vs? The remedie is that we suspect this ad­uersarie in euery place wherein we come, walking as the Apostle commands vs circumspectly, and with feare and trembling: euer [Page 122] looking vp for grace, to keepe vs wee fall not into his snare, at least we perish not in it.

The other thing to be obser­ued here, In this combat our Lord giues the Aduersarie vantage of the place, and why? is the person of our Lord, who ouerthrowes Sathan in so victorious a manner, that no exception can be made a­gainst it; for in that Nature which Sathan once had ouercome doth he encounter with him, and giues him also the vantage of place. Sathan tempted the first Adam in Paradise, which was the place in all the world, wherein he should haue been strongest to re­sist the Diuell, considering that in it he had very many tokens of Gods great goodnes toward him, euer before his eyes; yet in it Sathan ouercame him: But the second Adam to recouer this losse, encounters with Sathan in [Page 123] the wildernes, a place of all other in the world, meetest for Sathan to tempt a man in; spe­cially to desperation. Thus we see, quemadmodum suis nodis praeiudi­ [...]ia resoluantur, Ambros in Luke 4. Nazian. Orat. 21. Apologel. & suis diuina be­neficia vestigiis reformentur: for the first Adam tempted by Sa­than, was driuen from Paradise to the wildernes, but the second Adam by suffering himselfe to be tempted of Sathan, brings home the first againe from the wilder­nes into Paradise: thus doth hee follow the Aduersarie, as it were, foote by foote, confounding him in all those meanes, by which before ouer man hee made his conquest.

The third circumstance is, The third circum­stance, he is led into the wilder­ness by motion of the spirit. that our Lord was ledde into the wil­dernes by the motion of the spi­rit, to wit, that same spirit which [Page 124] before descended on him at Ior­den; and wherewith here hee is said to haue beene filled, and re­plenished. Of this we learne that temptations comes not by acci­dent, Temptati­ons are or­dered by uine dis­pensation. or chance, but are ordered by diuine dispensation: In our weakenes ofttimes wee conceit of our temptations, as if they came to vs by the will of Sathan: but in very truth it is not so, he is in­deede a roaring Lyon, but the Lord haue bound him in chaines, and without the bounds of his chaine hee cannot goe, roare as hee will, hee is not able to ap­proach vnto vs, nor moue any temptation against vs, but as he is a licenced of the Lord, Ber. in Psal. qui habit at Ser. 13.. est quidem leo rugiens, sed gratias ago magno illi leoni de tribu Iuda, ru­gire iste potest, ferire non potest: hee is indeede a roaring Lyon, [Page 125] but I giue thankes vnto the great Lyon of the Tribe of Iudah, hee may roare, but he cannot strike me.

It is therefore good to remem­ber in our temptations, Three no­table com­forts in tempta­tion. these three things: First, that it is the Lord who takes vs by the hand, and enters vs within the listes to fight in his name, hand to hand with Sathan, as here our Lord is ledde by the spirit to be temp­ted: Secondly, that the Lord measures our temptations, and will not suffer vs to be tempted aboue our power: And thirdly, that wheresoeuer he leade vs, he goes with vs, not as a spectator onely to behold vs, which should also greatly encourage vs, that wee fight vnder the eye of our King, but as an actor also fighting in vs; helping our infirmities, [Page 126] and strengthening our weakenes, by his grace: and therefore how euer our Aduersarie be like a mighty terrible Goliah, yet should wee not be afraide to goe forth against him in the name of the Lord our God.

In the fourth circumstance we haue to consider the Person, The fourth circum­stance is of the person tempted. who is tempted, to wit, Iesus, full of the holy Ghost. In regard of his nature, he is very man, and so he behoued to be, that hee might ouercome the Aduersarie of man, alioqui iuste victus non fuisset: Theodoret. dial. 2. cap. 26. otherwise, he had not been whol­ly conquered, but in regard of the qualitie of his Nature, per­fectly holy, and fully sanctified: so full of the holy Ghost, that not so much as a contrarie motion of euill could enter into him, no more then liquor can be conuaied [Page 127] into a vessel, which is full already: and this is it, which our Sauiour testifies in another place; The prince of this world commeth, Ioh. 14. 30. and hath nothing in me.

It is true that Iohn the Baptist, Neuer any full of the holy Ghost as Christ Ie­sus was. and Stephen the first Martir, are also said to haue beene full of the holy Ghost; but that is spo­ken either in comparison of them­selues, who at sometime were more filled with grace, then at another: for in all the godly the Spirit hath his own intention and remission; or else in comparison of themselues, with other men. But as for Christ Iesus, it is his singular priuiledge, that hee re­ceiued the spirit aboue, and be­yond all measure, that of his ful­nesse all his Saints and seruants might receiue grace for grace, euery one a portion in their [Page 128] owne measure: whereof it comes to passe, that there being in most holy men, a great vacuitie and emptinesse; roome is made for Sathan to enter in, and worke vpon the corruption hee findes there, but in the Lord Iesus it is not so.

But here two things further are to be considered: first, how could Christ be tempted, there being, as I haue said, no corrupti­on in him, Sundry sorts of temptati­ons. whereupon any temp­tation could worke: and second­ly, for what causes was he temp­ted. For resolution of the first, we are to consider the sundry sorts of temptations, there is one wher­by man tempts God: this is ex­pressely forbidden, God temp­teth man, and is tempted of man. as we will shew hereafter; one whereby GOD tempts man, so the Lord temp­ted Abraham, and he is said also to [Page 129] haue tempted the Israelites; as, for that which S. Iames saith, Deut. 13. that God tempts no man; wee must know that there is, Aug. in Ioan. tract. 43. tentatio quae probat, & tentatio quae decipit: a temptation which proueth, and a temptation which deceiueth. One man tempts an other: these sinne after the simili­tude of Sa­than. By the first of these only the Lord tempts, but neuer by the second. There is also a temptation, where­by one man tempts another to snare him, or manifest some weakenes in him; so the Herodi­ans and Pharises tempted Christ: and this is common to all the wic­ked men of the world, that not content to doe euill themselues, they delight also to tempt others to euill. Let such remember that this is to sinne after the similitude of Sathan, who not content to rebell against GOD himselfe, tempted man also to the same [Page 130] rebellion with him: and there­fore may they looke to be punish­ed, after the similitude of his con­demnation: and last of all, there is a temptation, Sathan tempteth man. by which Sathan tempts man, plaine contrarie to that which is ascribed to the Lord; for it is not to make man bet­ter, nor to manifest any goodnes that by grace is in him, but euer to snare him: for which cause the temptations of God are compa­red to fanning, that driues away the chaffe and dust, and so fines the corne: but Sathans temptati­ons are compared to sifting, that letts away the good, but keepes still the worst. The temp­tations of Christ were ex­ternall on­ly, and could not enter into him.

Now to returne to the questi­on; we must know that the temp­tations of Christ, in this doe differ from the temptations of Adam, and all other men in the world; [Page 131] that his were onely externall, that is, such as Sathan presented by externall voices and obiects to his eare and eye; but could ne­uer carry any further, for incon­tinent the Lord Iesus discerned the vanitie of them, by the per­fect light of his minde, and in­stantly repelled them, by the vn­changeable holines of his will; so that he was not so much as affect­ed or moued with them; farre lesse infected, by consenting vnto them, and in this, as I said, hee farre excels, the first Adam, and all his posteritie.

For as for our first Parents A­dam and Euah, It was far otherwise with Adam and Euah. in that first onset Sathan made vpon them, by pre­senting externall obiects to their eyes, and voices to their eares, he incontinent fastned his sting into them, by reason that they how­soeuer [Page 132] made holy; yet being mu­table, were easily affected with his allurements, and so wounded by him: but the second Adam, be­ing perfect, and vnchangeable in holines, was in such sort tempted, that he was not, nor could not be peruerted, no more then the most stable rockes of the Sea are moued, or remoued by the raging waues thereof.

Whereof great comfort re­dounds vnto vs, The salua­tion con­quest, by the second Adam, can­not be lost to any of his mem­bers. who now by grace are the generation of the second Adam, and beares his image; as by Nature we were the sonnes of the first Adam, and did carry also his image. What the first Adam had by creation, hee receiued it not for himselfe one­ly, but for his posteritie also: if he had kept it for himselfe, hee had kept it to them also; and [Page 133] when he lost it to himselfe, he lost it to his posteritie: And the se­cond Adam, the Lord Iesus, in like maner, that stock of life in whom, by grace we are grafted, and of whom onely, wee as Christians haue our beginning and being; what hee hath receiued as Me­diator from his Father, Comfort. he recei­ued it not for himselfe, but for his brethren, that he might con­quer, communicate, and con­serue vnto vs a most sure saluati­on: for so long as hee who haue obtained it, cannot loose it, so long wee are sure it cannot be lost vnto vs, seeing of him, and in him we possesse it.

And as for Adams posteritie, Our temp­tations are not exter­nall onely, but chiefly internall. now since the fall, our estate is so much by Nature the more mi­serable, that our greatest temp­tation comes from our inward [Page 134] corruption, so that albeit there were no externall tempter to tempt vs with obiects of sinne, presented to our eyes and eares: yet wee are tempted of our owne concupiscence within vs. Tale quippe est vitium malignitatis, Chris. in Math. hom. 7. vt a nullo impulsa plerunque sese ipsa praecipitet: for such is the corrup­tion of our wicked Nature, saith Chrysostome, that although it be not moued or enforced by any other; yet it runneth headlong into sinne; thus wee are like vnto a besieged citie, that not onely hath strong enemies without pur­suing it, but in like manner false Traytors within, to betray it. Now haue wee seene how the temptations of Christ Iesus doe differ from Adams, and ours.

The other thing in this cir­cumstance that comes to be con­sidered, The endes why Christ was temp. [Page 135] is the endes for which our Lord humbles himselfe to be tempted of Sathan: and those we shall see doe most of all respect vs; as for our cause he was in car­nate, so for our cause hee was tempted: all that hee suffered in our Nature, are medicines to cure the infirmities of our na­ture.

First, First that he might ouercome our enemy in a iust and lawful manner. then hee was content to be tempted by our enemie, that hee might ouercome our enemie, and that in so iust, and lawfull a manner, as against which the ene­mie could haue no exception, for in mans nature hee encountred with him, in a place conuenient for Sathanin a state and condition most subiect to temptation, wan­ting all necessaries for refresh­ment of his body, and hauing none to comfort him; and no [Page 136] doubt it did wonderfully astonish, and confound, that euill one, that hauing ouercome so many since the beginning of the world, now hee encounters with a man, ouer whom hee hath so many appa­rant vantages, and against whom he assayed all his temptations, yet can hee not any way fasten his sting in him.

Secondly, Secondly, to let vs see how Sathan is a spitefull enemy of mans sal­uation. to let vs see what a spitefull enemie of mans salua­tion Sathan is, for the hatred he beares to the glory of God, hee hates man, made to the image of God, and doth all that hee can to hinder his saluation. Non enim vult vt ibi simus, Aug. hom. 38. vnde ipse deie­ctus est: for hee can not abide that man should be exalted to that place, from which for his sinne hee was deiected. If wee could apprehend this, and take [Page 137] it to heart; what a deadly enemie Sathan is vnto vs, and for what cause, it would encourage vs to make stronger resistance to him then we doe.

Thirdly, Thirdly, that hee might teach vs how to fight with Sathan. hee vndergoeth this temptation to teach vs, his Ser­uants and Souldiours, how to en­counter with him, Pugnat Impe­rator, vt discant Milites: and there­withall to assure vs, that if wee wil fight against him in the might of our Lord, it is possible, that we (clothed with this same nature) shall ouercome him. Since the dayes of Adam Sathan, by sinne, hath wonderfully preuailed ouer men: none haue escaped him without a wound; and many hath he slaine vnto the death: but now in the same nature, the Lord Iesus wrastles with him, and ouercomes him; Theodoret. dial. 1. cap. 28. that so, radicitus euelleret de­sperationem [Page 138] ex natura a nostra; that hee might plucke vp desperation by the roote, out of our nature.

And fourthly, Fourthly, that hee might comfort vs in our tempta­tions. hee humbled himselfe to suffer temptation, that by experience hee might learne wherein the strength of Sathan lyeth; and so might be the more able to succour vs in all tempta­tions: Heb. 9. 11. For, wee haue not an High Priest, that cannot be touched with the feeling of our infirmities; but was in all things tempted in like sort, yet without sinne, and there­fore is able sufficiently to haue com­passion on vs.

And, Lastly, that wee should not appre­hend our tempta­tions to come from an angry God. last of all, that we should not apprehend our tentations to come from an angry God, as commonly of our weakenesse we doe: wee see here, that the Lord Iesus, who a little before, was proclaimed to be the Sonne of [Page 139] GOD, in whom the Father was well pleased, is now led by the Spirit of God, to be tempted of Sathan.

The fift Circumstance is of him that tempteth, The fift circum­stance is of the person that temp­teth. called by S. Luke, the Diuell; and, by S. Ma­thew, the Tempter: stiles, both of them properly belonging to Sa­than: for, before him there was no tempter vnto euill, nor yet af­ter him, except such as are temp­ted by him: wherefore Augustine doth thus prettily describe him: Quid est diabolus? Aug. in Vi­gil. natiuit. Dom. Ser. 4. Angelus per su­perbiam à Deo separatus, à semetipso ceptus, alios decipiens, author men­dacij, radix malitiae, caput scele­rum, princeps omnium vitiorum: What is the Diuell? Sathan properly called a Tempter, and why. Hee is an Angell, through his pride, separa­ted from God, deceiued by him­selfe, deceiuing others, the Father [Page 140] of lyes, the roote of malice, the chiefe head of all wickednesses, the Prince of all sinnes and vices. In tempting hee is restlesse, spa­ring no time, no place, no person. It may truely be said of him, which without a reason Esau said of Iacob; was he not iustly called Ia­cob? that is, a supplanter: for first hee stole my Birth-right, and now hee would steale my blessing. Is not Sathan iustly called a Tempter? By our first Creation, wee were made to the Image of God, and that Sathan by temp­ting our parents, subtlely stole from vs; and now the blessing of God, in Christ the Redeemer, whereby he offers to aduance vs to a better estate then that where­in wee were created, hee laboreth by crafty temptations, to steale from vs also. The Lord giue vs [Page 141] eyes to see his enmitie against vs, and hearts to resist him.

But let vs marke that hee is called a Tempter, Sathan a Comman­der of the wicked, a Tempter of the godly. chiefly in re­spect of the godly: for in regard of the wicked, he is not so much a tempter, as a commander and possessour of them; Ephes. 2. 2. he is the Prince of the aire, that rules in the chil­dren of disobedience: They are al­ready in the snare of the Diuell, 2 Tim. 2. 26 taken of him at his will. World­lings count it strange to heare that any of Gods children should be tempted by Sathan, and think all well enough, if in word they can say, Carnall men in word de­spise Sa­than, but in deede doe serue him. I defie the Diuell and all his workes; but Sathan cares not how thou despight him in words, if so be thou pleasure him in thy workes, as those miserable men doe, who in word defie him and his workes, but in deed are ready [Page 142] to serue and pleasure him in any sinfull worke, whereunto he em­ployes them: they can abhorre to heare others are tempted who yet resist him, but cannot lament that themselues, in most misera­ble manner, are possessed and captiued by him. Two sorts of Sathans operations For, there are two of Sathans operations, one is called, [...], and this expres­seth his restlesse assaulting of the godly, to tempt them: the other is called [...], expres­sing his effectuall power, where­by at his will hee worketh in the children of disobedience.

We are not therefore to faint, Why wee should not faint at Sa­thans ten­tations. because we finde our selues temp­ted by Sathan; but rather, as S. Iames commands vs, to count it exceeding great ioy when we fall in­to tentation: for, first of all, it proues wee are none of his. As [Page 143] a dogge doth not barke at those that are of the houshold, but at strangers; so, Sathan keepes a close mouth to such as are his, and suffers them to brooke a false peace; but such as by grace are deliuered from his bondage, those he compasseth like a roring Lion, seeking to deuoure them.

And next, there is great profit, and vtilitie, redounding to vs by the tentations of Sathan: they humble vs, chase vs to God, and make vs more feruent in prayer. That which Luther marked in himselfe by experience (that Ten­tation, Meditation, and Prayer, were the three maisters, vnder whom hee profited most) all the rest of Gods children also finde true in themselues: It is a great tempta­tion not to be temp­ted. maxima ten­tatio est non tentari; not to be tempted is the greatest tempta­tion. [Page 144] And herein doth the maruel­lous power and wisedome of our God appeare, in ouer-ruling Sa­than so farre, that his tentations to euill, whereby hee assaults vs, the Lord turnes them to good: Fit enim mira diuinae bonitatis dispensatione, Gregor. mo­ral. lib. 2. vt vnde malignus hostis, [...]or tentat, vt interimat; inde misericors Deus hoc erudiat, vt viuat; For it commeth to passe, by the wonderfull dispensation of Gods goodnes, that from whence the malicious enemie tempteth the heart, to kill it; from thence doth the mercifull God instruct it, that it may liue.

But as the one Euangelist cal­leth him a Tempter, Sathan ex­pressed by many names, for the great wickednes of his na­ture. so the other calleth him a Diuell. There is not one name sufficient to expresse the wickednesse of Sathan; neyther any creature so euill as is able to [Page 145] shadow it: and therefore Gods spirit expresses it by many names, calling him, a Dragon, a Lyon, a Serpent, a Sathan, a Tempter, a Diuell, a Circumuenter, a Decei­uer, 2. Cor. 2. 11. beside many giuen him in holy scripture.

All which may be reduced vnto these three; They all may be reduced to three, for he is in all his actions either a Tempter, or an Ac­cuser, or a Tormen­ter. wherein he is conti­nually exercised: for first, he is a Tempter, entising man vnto sinne, and there hee behaues himselfe like a subtle warbling serpent, full of wiles to beguile: Secondly, hee is an Accuser, accusing man to God for sinne, and there hee shewes himselfe a Sathan, a hate­full Aduersarie, and a Diuell. Thirdly, hee is a Tormenter of man for sinne, and there hee imitates a fierie Dragon, and a roring Lyon: there are the points of his occupation, there is the [Page 146] labour, whereinto night and day he is exercised; he likes no other, he can doe no other: A singula Preserua­tiue against Sathan his temptati­ons. If we could remember this, it might serue to vs as a singular preseruatiue, to keepe vs from his subtle snares: for why doth hee tempt vs? is it not that hee may haue matter whereupon to accuse vs to our GOD, and why accuseth he vs? but that if he can, he may receiue power and commission, to torment vs. O faithlesse traytor, that first tempts a man to sinne, and then for those same sinnes done, by his instigation, the first accuser of him vnto God: and therefore if wee be wise, let vs resist him in the first, giue no place to him, when he is a temp­ter, so shall we not feare him, when he is an accuser, nor feele him as a tormenter.

[Page 147]The last circumstance premit­ted here by the Euangelist, The last circum­stance is the occasi­on of the temptati­on, to wit, his fasting. is the occasion of the temptation, to wit, our Sauiours hunger, after that he had fasted forty dayes: this fasting our Sauiour also vn­dertooke, partly for our instructi­on, and partly, for confirmation of his calling vnto vs; first, for our instruction, to teach vs, that a spirituall life, wherein God may be honoured, A spirituall life is greatly helped by fasting and prayer. our owne saluati­on, and the saluation of others procured, can neither be begun nor continued, without absti­nence and prayer, by these the godly haue obtained at the hand of God, the knowledge of great mysteries, as yee may see in Da­niel: by these haue they confoun­ded the conspiracies of their ene­mies, as yee may see in Esther: these haue beene alway the most [Page 148] effectuall armour of the Church, to diuert euill, to draw downe good, to confound their enemies, to confirme themselues, and the one of these strengthens the other. Oratio virtutem impetrat ieiunan­di, & ieiunium gratiam promere­tur orandi, ieiunium orationem roborat, oratio ieiunium sanctificat. Prayer obtained strength to fast: Fasting obtaineth grace to pray: Fasting strengtheneth prayer, Prayer sanctifieth Fasting.

And therefore it is, By the contrarie, carnall lusts are nourished by intem­perance. that Sa­than, where hee will entise any to a carnall conuersation, doth com­monly beginne at the contrarie, surfetting, and drunkennes; by it hee drew Lot to incest: Nabal to railing against Dauid: Beltasar to blasphemous abusing those ves­sels, which were sacred to the Lord; and many a man to that shame, [Page 149] wherein he thought neuer to haue fallen; for drunkennes is Sathans Dalilah, wherby he takes away the strength from the strongest Sam­son, and so he makes a play-foole of him. Experience hath alway pro­ued, that where this sinne is wel­come, it is easy for sathan to bring in any other sinne, whereunto the Nature of that man is inclined.

But this fasting of our Lord, Christs miracu­lous fast­ing was al­so to con­firme his doctrine. be­ing miraculous, let vs see, that hee vndertooke it for this ende also, for which hee wrought all the rest of his myracles: namely, to confirme his calling and do­ctrine to vs: so then as Moses at the giuing of the Law, fasted forty dayes: and Elias at the re­storing of the Law, fasted forty dayes: the Lord Iesus also com­ming to preach the Gospel, fastes forty dayes: partly, that he might [Page 150] answere the former types, in them figuring what hee was to doe, and partly as I said, to confirme vnto vs, the certaintie of his cal­ling.

Whereof it is euident, Christs fast super­stitiously abused by Papists. how this fact of Christ is vainely, and superstitiously abused by the Pa­pists, for confirmation of their Lenton fastings, they lay this for a ground, that Instructio ecclesiae est omnis Christi actio: euery acti­on of Christ, is the churches in­struction: which helpes them no­thing, it is true, all his actions are for our instruction, but not all for our imitation.

The workes of Christ our Lord, The acti­ons of Christ re­duced. are of three rankes: the first are workes of redemption, as that he 1 was conceiued of the holy Ghost, Workes of redempti­on, to fol­low these were blas­phemie. borne of the Virgin Mary, cru­cified on the crosse for our sinnes, [Page 151] dead, descended to hell, and rose againe the third day: these are so proper to the Sonne of God, the Lord Iesus; that if any man would presume to counterfet him in them, he were to be abhorred, as a most wicked blasphemer.

In the second ranke, Workes of miraeles: to follow him in these is im­possibility. are his 2 workes of miracles, as, that he clensed the Leper, healed the pa­ralitique, gaue sight to the blinde, raised the dead, and such like, but no man is so foolish, as to say these stands to vs for rules of imitation: for how euer he hath giuen power to many of his ser­uants to doe the like of these, for confirmation of his Gospell: yet haue others also receiued power, to doe such miraculous workes; who for all that shall neuer enter into his kingdome.

In the third ranke, Morall workes: to follow him in these is pietie. are his [Page 152] workes morall of a godly life and conuersation: such as his humi­litie in washing his Disciples feete: his meekenes, patience, and loue, in praying for his enemies; his subiection to his Parents: and these indeede stand vnto vs for rules of imitation. Learne of me saith our Sauiour, that I am low­ly and meeke; hee bade vs not, said Augustine, learne of him how to make the world, or how to raise the dead; but learne of him that hee is lowly and meeke. To striue to follow him in the first ranke of these, is blasphemie: In the second is impossibilitie: In the third, is true pietie.

Now we are to know that fast­ing is either supernaturall, Fasting is of sundry sorts, ac­cording to the endes thereof. and so miraculous, as the fasting of Mo­ses, Elias, and our Lord; or na­turall: the naturall againe is pre­scribed [Page 153] and vndertaken, either for physicke, for ciuill affaires, or for religion: Of the first I speake no­thing, saue only that it is a shame that men for bodily health can take them to a dyet, A warning for careles Christians. vse mode­ration, & abstinence from meate, who for spirituall health will no way regard it: As for the second, that worldlings to redeeme the time of their market, or otherwise to ouertake their ciuill affaires, can fast from morne to euening, condemnes in like manner care­lesse Christians, who to make vn­to themselues encrease in the gaine of godlinesse, will not de­dicate any time to the exercises of fasting and praying: As for the third, fasting for religion, it is ei­ther publike, such as by publike authoritie is enioyned for vrgent causes: as that of Hester and Io­saphat: [Page 154] or else priuate; such as priuate Christians, either by themselues, or with their families, doe willingly vndertake.

Now in both these, The right end of re­ligious fast­ing is, to subdue the body by discipline. we are al­waies to take heed, that fasting be vsed for the right end, and in the right manner. Then it is vsed to the right end, when we fast for this cause, that the flesh being subdued to the Spirit, may be the more able to pray. As a naturall man delights in the subduing of his enemie, so a Christian in the subduing of his flesh. In the bat­tell be­tweene the flesh and spirit, vve should helpe that partie which we would haue victo­rious. In a battell betweene two parties, if the third come in to help any one of them, it is easily coniectured, that the party helped will preuaile: there is a continuall battell in vs, be­tweene the flesh and the spirit: for these two lust one against the other: why then doe we not helpe [Page 155] that party which fainest we would haue victorious? If wee desire the spirit should preuaile, then let vs helpe it with fasting, and prayer; for Ieiunium est animae auxilium: Nazian. Orat. 25. in laudem Gorgorij. Fasting is an helpe & furtherance to the soule; if otherwise wee bring in surfetting and gluttony, we strengthen corrupt flesh, we quench the spirit, and so makes our selues a pray to our ene­mie.

This being the ende, Rules in fasting: first that it be without opinion of merit. which in fasting should be proposed vnto vs, let vs beware of those euils, that may corrupt it, and we shall finde it a most wholesome medi­cine for a diseased soule And first let vs beware of the opinion of merit before God: for this con­ceit makes euen good workes an abhomination to the Lord; as it is euident in that Pharisie, [Page 156] who boasting of his almes, and fasting, went home without mer­cy and grace. Ber. in Cant. Ser. 67. Non enim habet quo intret gratia, vbi meritum occupa­uit. There is no place for Grace to enter in, where merite hath possession.

Secondly, Next that it be with­out super­stition. we are to take heede that our fasting be without super­stition, which then is done, quan­do neque propter aliquorum imita­tionem fit, Epiph haeres. 33. nec propter consuetudi­nem, nec propter diem, velut dies hoc praescrib at: when it is done nei­ther for imitation of any other, nor for custome, nor for the day, as if the day should prescribe the same: such is the fasting of many, vndertaken for such a day, or such a custome, and not for cause of conscience: such fast­ing is plaine superstition.

Thirdly, Thirdly that it be not with­out prayer: to fast, and not to pray is to offer a dead thing to the Lord. that it be not without [Page 157] prayer. Fasting is good, but such a good as in religion is not to be vsed for it selfe, but for ano­ther good; namely for prayer: therefore the spirit of God ioynes these together, fasting and prayer: for fasting without prayer is like a dead body without a spirit, and to offer such a fasting vnto the Lord is no lesse abhomination, then if vnder the Law, any man should haue offered a dead thing vnto him: and this is also for them who make not the dayes of fast­ing, dayes of prayer, I meane who are no more instant in pray­er that day wherein they fast, then other dayes wherin they fast not; vainely conceiting, that fast­ing by it selfe, should commend them to God. Fourthly, that it be without ostenta­tion.

Fourthly, let fasting be without ostentation before men: Our Sa­uiour [Page 158] fasted in secret, in the wil­dernesse, where none saw him. In cities, and in the company of men, he did eate and drinke, and this commandement hath he gi­uen vs, when ye fast looke not sowre, as hypocrites doe, who disfigure their faces, that they may be seene of men to fast: but when thou fastest an­noint thine head, and wash thy feet, that thou seeme not vnto men to fast, but vnto thy father, who is in secret, and thy father who sees thee secretly, will reward thee openly. But, this condemned hypocrisie is now counted good deuotion▪ both among Papists, and carnall pro­fessors; for if they haue a day of fasting, it is such, as is knowne to all those who knowes them. Fiftly, that amend­ment of life, be ioy­ned with it.

Last of all, let it alwayes be se­conded with amendment of life: this is Magnum & deo acceptum [Page 159] ieiunium, August. a great and acceptable fast vnto God, when the eye, the tongue, the hand, the foote, and all fasts from the workes of vn­righteousnes: Chris hom. 3. ad pop. Antioch. honor ieiunii non ci­borum abstinentia, sed peccatorum fuga: not the abstinence of meats, but the flying of sinnes, is the ho­nour of fasting: and indeede fast­ing this way, beautified with ab­stinence from sinne, is not onely as Augustine highly commends it, futuri seeuli forma, Ad frat. in Erem. ser. 23 a resem­blance of the world to come: but as Ambrose also calles it a most forcible and present helpe of a godly life here. Inde incipio in Christo vi [...]ere, vnde in Adamo vi­ctus sum: fi tamen Christus imago patris mihi virtutis sit exemplum, by eating where God forbad me, began my fall in the first Adam, and by abstaining, as Christ the [Page 160] image of the Father, hath taught me, I beginne againe to liue.

Then the Diuell said vnto him.

THe circumstances thus being premitted, Sathan restlesse in temptati­ons. now followes the temptations, which are three in number: for three sundry times doth Sathan renew his assaults against the Lord Iesus: letting vs see how the wicked nature of him is restlesse in tempting: It is said of his wretched members; they cannot rest vnlesse they haue done euill: Prou. 1. After one, let vs looke for another. but it is true in him, that when hee hath done euill: yet can hee not rest. If hee durst tempt our Lord oftner then once, notwithstanding that he strongly resisted him: what maruell if he be restlesse in tempting vs, ouer [Page 161] whom hee hath so many times preuailed? Let vs be assured that where once he hath been harbo­red, there hee thinkes to lodge againe: and therefore euen they who haue cast off this yoke, are to prepare themselues for new temptations, and to put on the whole armour of God, that they may resist him.

The temptations, How these temptati­ons are di­stingui­shed. by sundry, are sundry waies distinguished. Elias Cretensis commenting on Nazianzen, thinkes that the first of them is, Nazian. Orat. 4. de filio [...], siue gu­lae, gluttony: the second, [...], siue ambitionis, ambition: the third, [...], siue auaritia, couetousnesse. Ambrose againe so distinguishes them, vt gulae sit v­num; Iactantia, alterum; ambitionis tertium. These are I confesse cu­stomable to Sathan, and dartes [Page 162] dangerous enough, but these which here he shootes against our Lord, if wee looke more narrow­ly to them, wee shall finde them more deadly; for here hee opens all his treasures of wickednes, and comes out with his strongest ar­mour to impugne our Lord.

The battell as yee see, The order of Sathans threefold battell. is three­fold: in the right wing stands Pre­sumption: in the left wing Despe­ration: in the maine battel, comes in the loue of the World, the ho­nour and glory thereof: these are Sathans three generals, and grand-captaines, vnder whom are militant all the forces of spi­rituall wickednes. As the Phili­stimes sought earnestly to know wherein the strength of Sampson lay, that so they might ouercome him: so euery good Christian should heare learne wherein the [Page 163] strength of Sathan lyes, that so he may ouercome him. How a Christian should or­der the battell against him. Arme thee against these three; Desperation, Presumption, and the loue of the world, and Sathan shall not be able to hurt thee: for against Pre­sumption, set thou the feare of God: presume not to sinne, be­cause God is mercifull, but by the contrarie conclude, that because mercy is with him, therefore thou wilt feare him. Againe, against Desperation, set faith in Christ Iesus: count not bodily wants, or spirituall desertions, arguments of reprobation; but cleaue thou to the Lord, resoluing with pati­ent Iob, albeit the Lord would slay mee, yet will I trust in him. And thirdly, against the loue of the world, s [...]t thou the loue of GOD, and of eternall life. And this haue we spoken in ge­nerall, [Page 164] concerning the nature and order of these temptations.

Then.

SAthans first temptation is to Desperation: The time, and occa­sion of temptati­on well obserued by Sathan. wherein taking vantage of Christs bodily wants, hee labours to perswade him to doubt and distrust that hee was the Sonne of God; the time of it is first noted, Then: namely, when he was hungry. Sathan can very well obserue the time, and occa­sion of temptations; hee temp­ted not Euah, when she was with Adam; hee tempted not Dauid, when hee was in trouble; hee tempted not Peter in the com­pany of Christ; thus is he a craf­tie obseruer of times, places, and conditions, fittest for his purpose; [Page 165] and wee should looke the more narrowly vnto him.

The Diuell said vnto him;

SAthan is called the Diuell, What a false and crafty Ca­lumniator Sathan is. be­cause hee is a great Calumnia­tor, and false accuser, a lying re­porter: hee neuer reports good of God to any of his Saints, ney­ther can hee commend to God the good of any of his Saints. If hee know any good in them, hee extenuates it, or speakes euill of it; if hee know any euill, he enlarges it: and so desirous is he to speake euill of vs, that rather then want, hee will faine. Whereby we may gather how glad hee is when wee giue him any iust matter where­vpon to accuse vs. Cum magno calumniatore habemus negotium, si [Page 166] quaerit fingere quod non est, August. de Temp. serm. 234. vt in Iob, quanto magis obijcere quod est, Wee haue much to doe with a great accuser, if he seeke to faine that which is not, as he did in Iob, how much more to obiect against vs that which is? By the smallest circumstances hee euer seekes, if he can make vs odious to God, at least infamous among men: And therefore seeing wee haue to doe with so crafty a calumniator, we should alway take heede that wee giue him no aduantage against vs.

If thou be the Sonne of God.

HIs purpose here, In the left wing of Sathans battell fights de­speration. is to im­pugne that notable Oracle sounded from heauen at Christs Baptisme: This is my beloued Son, in whom I am well pleased: so said the Father, but this cannot be, now, saith Sathan; that voice hath beene but a delusion: for, the Sonne of God is the heire of all things, and hath the Angels for his ministers and Seruants; but it is not so with thee; for, here thou art among wilde beasts, in great necessitie, like to perish for hun­ger.

The temptation, Two branches of the first re [...]ration. if wee marke it narrowly, hath two branches, and in them both Sathan shootes at one end, which is, to driue Christ to distrust, or else to doubt [Page 168] whether he be the Sonne of God or no; or else to remedie his pre­sent hunger by conuerting stones into bread; and so to limit the Lord, and bound his prouidence; as if by no other means the Lord could sustaine him, but by bread onely; or as if hee could make bread no other way but of stones onely: and therefore, neyther will our Sauiour graunt the first, nor yet doe the second, though other­wise hee could haue done it, be­cause both of them were propo­ned to vrge him to diffidence,

If thou be the Sonne of God.

SAthan knew that Iesus was the Sonne of God, Sathan of his great malice fights a­gainst his knowne light. and afterwards hee confesseth it; yet such is the malice of his nature, that hee fighteth against his knowne light. Hee knew that God had forbid­den Adam and Euah to eate of the Tree: hee knew that if they did eate they should die; yet was hee bold to perswade them the con­trary. And that which by an Hi­storicall Faith he beleeueth him­selfe, hee perswadeth his wretch­ed captiues, eyther to deny it, as a false thing; or to doubt of it, as an vncertaine thing. Hee be­leeueth there is a God, and trem­bleth; but how many Fooles are there in the world, blinded by him, who haue said in their harts, [Page 170] There is no God. And his Schollers professe points of Atheisme, which himselfe dares not auouch. Hee beleeueth there is a Iudgement to come, wherein greater torment abideth him, then yet is laid vpon him; and yet he perswadeth his Infidels to scorne and mocke at it, as a thing which neuer will be. Thus as the Pharisies made their Pro­selytes tenne times more the chil­dren of the Diuell then them­selues; so, Sathan makes his schol­lers professe points of Atheisme which himselfe durst neuer a­uouch, and to misbeleeue some points of Religion, which hee himselfe beleeueth to be true.

Now if Sathan durst call this in doubt to Christ, Our Ele­ction [...] Sathan. whether or no hee was the Sonne of God, what maruell if he dare call the like in doubt vnto vs? His princi­pall care is to impugne our Ele­ction: for this cause tempts hee [Page 171] man to sinne, that man may fur­nish him arguments to proue that man is not the Son of God. He could not be content that the first Adam should liue in Paradise, and farre lesse that Adams poste­ritie should be exalted to inherit those heauenly places which hee lost by pride: and therefore ey­ther by tempting him to sinne, doth he prease to hold him backe from the dignitie of the Sonne of God: or, if so hee cannot, then troubles hee him with doubting of his Calling and Election, ma­king him to mis-conceiue, that such a miserable man as hee can­not be the Sonne of God.

And the reasons, The argu­ment in those ten­tations that Sa­than vseth, is taken from our wants. which in this tentation commonly he vseth are taken from our wants, spirituall, or corporall: for, concerning spiri­tuall desertions; wherein wee are [Page 172] troubled with the sight of our sins, and want, for the present, the sense of mercy, then his reasoning is, It cannot be that thou art one of Gods Elect; for, they are not or­dained to wrath, but to mercy; if thou wert so, then should the fauo­rable face of God be toward thee, and thou shouldest not be vexed as thou art, with the sense of his wrath.

In all this he is but a false de­ceiuer: First, from want of spirituall grace in time of desertion. for, was not the Lord Ie­sus troubled with the same tem­porall desertion, when hee cryed; My God, my God, why hast thou for­saken me? Mat. 27. 46 and yet notwithstand­ing he was the beloued Sonne of God: and that this many times is the manner of his working with his owne children, hee declares himselfe; For a little time in mine anger haue I forsaken thee, but with [Page 173] euerlasting compassion will I imbrace thee.

Again, Next, from the vvant of worldly necessaries out of the want of worldly necessaries, so he reasons with ma­ny; thou hast beene so long in sick­nes, daily crying for deliuerance, yet the Lord hath not heard thee; thou art vexed with pouertie, and prayest euery day for daily bread, but it is not giuen vnto thee; sure­ly this is because thou art none of his, hee is not thy Father, ney­ther hath he any fauour towards thee, nor cares hee for thee: but herein also hee is a deceiuer.

For, The dig­nitie of Gods sons stands not in aboun­dance of worldly things. the dignitie of Gods Sons, stands not in the aboundance of these worldly things, neyther is his fauour or anger to be mea­sured by them: for, so he might haue proued the rich Glutton to haue beene the Sonne of God, and Lazarus an abiect: and therefore [Page 174] let vs beware vpon our wants to inferre any such Conclusion, as this Sophist would enforce; that wee are not beloued of God, if wee be hungry, and haue not to eare; remember so was it with Christ: Comfort against the want of worldly things. if we haue no earthly pos­session wherein to rest vs, no more had Christ: if our friends be tur­ned into foes, so did Christs fa­miliar betray him: if our kindred despise vs for our pouertie, so was it with our Lord; Hee came among his owne, and his owne receiued him not. It is enough for vs that the Lord is become our portion, what euer he doe with his moueables, which hee dispenseth to his Chil­dren, more or lesse, as he sees may doe them good; let vs giue him glory, and rest in him: what can we want, that enioyes him, as our Father, in Christ Iesus?

[Page 175]Now seeing this is the point wherein Sathan labours chiefly to impugne vs; How wee shold con­firme our selues in the assu­rance of our Electi­on and A­doption. to wit, that wee are not the sonnes of God; we should by the contrary la [...]or most care­fully to confirme our selues in it, which wee shall doe, if wee finde in our selues these two things: first, the Seale; next, the testimo­nie of the Spirit: for, if wee be the Sonnes of God, wee are sea­led by the holy spirit of promise, vn­to the day of redemption; and as a Signet leaues such an impression in the Waxe as is in it selfe; so the Spirit of God imprints in vs the Image and similitude of GOD. Naturally we beare the Image of the first Adam, but being by grace made the Sonne of God, then do wee beare the Image of the se­cond, another minde, another heart, other affections, words and [Page 176] actions are giuen vnto vs, then those which wee had by Nature: whereupon will follow the other, to wit, the testimonie of the Spi­rit, not onely witnessing, but al­so perswading our Consciences that wee are the sonnes of God.

Command.

THis which Sathan requireth, We should do nothing for sathans command, though it seeme ne­uer so rea­sonable. was such a thing as our Saui­our might haue done, but he will not; learning vs neuer to doe any thing for Sathans command, no, though in appearance it seeme neuer so tollerable: for, Sathan can transforme himselfe into an Angell of light, and sometime speake a truth, or giue a plausible counsell, or a reasonable com­mand; yea, doe some good in­deede [Page 177] as it seemes to men, but hee neuer doth any of these, but for a greater euill.

And lastly, Sathan in his temp­tations, ay­meth at this, to make vs earthly minded. how Sathan in his temptations, aymes at this, to make the Sonnes of God earthly minded, caring for things of this earth with distrust of God; If thou be the Sonne of God, command that these stones may be made bread, Mat. 4. 3. as if no more were to be sought for by the Sonne of God but bread, bread; to haue the things of this World in abun­dance. And alas how many are so snared with the loue of things pertaining to this life, that they forget all care of the life to come; no thought, no speech, no labour, but all for bread. A lamentable thing, wee professe the hope of an eternall life, and wee affirme that this is a perishing life, and [Page 178] yet wee care for life eternall, Many care for this life as if it wer eternall, & for eternall life, as if in a moment it might be obtained. as if it would last but for one yeere; but wee care for this life, as if it would neuer come to an end. Will wee looke to Dauid, and others of the Children of GOD; what moued him may we thinke to pray seauen times in the day; to water his Couch with teares, when hee lay downe, and to preuent the morning watch to prayer, but that hee knew it was a difficult thing to get through the snares of this life, and attaine vnto eternall life? But the pro­fessors of this age, liue as if it were nothing to come to heauen, and they were sure at length to get it for a wish: and therefore they doe liue busie about many things with Martha, pertaining to the body, but carelesse of that one thing, needfull, commended in [Page 179] Mary. From this blindnesse of minde the Lord deliuer vs.

VERSE 4. ‘And Iesus answered, and said.’

HEre the Lord Iesus repelleth this first temptation of Sa­than by a testimonie of holy Scripture, Christs re­ply to Sa­thans first tentation. which conueniently he alledges out of the eight of Deu­tronomie; there Moses sheweth the Israelites how that when ordina­rie food failed them in the Wil­dernesse, God fed them with Man­na from heauen, to declare vnto them and all others, that it is not by bread man liueth onely, but by the word of God: and there­fore will our Sauiour say to Sa­than; thou dost wrong to restraine the prouidence of God to this [Page 180] particular meanes of Bread, see­ing both the written Word testi­fieth, and GOD by his Word, hath declared, that any meanes is good enough to preserue the life of man, if God by his Word grant his blessing vnto it; yea, his word without all meanes is able to doe it.

It is written.

OF this first we learne, The word is the sword of the spirit by which we should fight a­gainst Sa­than. how in our spirituall warfare, wee should vse the written word, as being the sword of that spirit, by which Sathan is confounded. Of this first, Papists are conuinced, who debarre the poore people from the comfort of the word: alledging it pertaines to church­men, and not to simple people to reade the Scriptures: where­as by the contrary, as Chrysostome witnesseth, it is much more ne­cessarie for them, then for the other. Christin Math. hom. 2. Qui enim versantur in me­dio, & vulnera quotidie accipiunt magis indigent medicamine: Papists conuinced who take the vse of the word from the people. for they who comes out in publike, and are euery day wounded, hath most neede of medicine: yea, [Page 182] how can they fight as the good soulders of Christ, seeing the armour of GOD is taken from them, by such as pretends to be their gouernors: so that in effect, as if they were in couenant with Sathan, they deliuer the poore people of God armourlesse vnto him, handling them as the Phi­listimes did the Israelites, who left not a Smith among them, to make them a weapon, that so they being armourlesse, might more easily be kept in sub­iection.

And next, [...] vpon themselues a famine of the word. carelesse professors are also reproued, who being com­manded to search the scripture, that in them they may finde eternall life; and hauing now in the reformed church, libertie granted them to doe so, yet will not vse it, but willingly interdite [Page 183] themselues from the comfort of the word of the Lord, Amos 8. 11. threatens the famine of the word as a great plague. Chris. ibid. Quid igitur infoelicius, quam vt, quod deus in panam mi­natur, hoc tu iam sponte in caput tuum attrahas: what more mise­rable thing can be then this, to draw that willingly vpon thine owne head, which GOD hath threatned as a curse?

Man liues not by bread onely.

THis answere hath two parts; Two parts of Christs answere. Whereof the first is Nega­tiue, denying that necessity which Sathan alleadged: the other is af­firmatiue. The first is here: where­in our Lord doth not deny, that man liues by bread, if the Lord vse it as a meane to nourish him, [Page 184] but that man liues not by bread onely.

Of this first we learne, Of the first we learne that second meanes or­dained by God, should not be despi­sed. that the second meanes, appointed by God, are not to be despised: for we see our Sauiour in this disputa­tion with Sathan, excludes them not: for in the right vse of them, the power, wisedome, prouidence, and goodnes of God are praised, who hath prouided so many good things, for the good of man, and hath giuen power vnto things without life, to helpe the life of man. And this I marke, first, for weake Christians, who are so farre abused by Sathan sometime, that they thinke it not lawfull for them to eate and drinke, and to nou­rish that body, This serues first for weake Christi­ans who through errour of conscience defraud their bo­dies of necessary foode. wherein sinne is harboured against the Lord: it is true indeede euery christian ought to haue a care, that the nourish­ment [Page 185] of the body, become not a nourishment of sinne in the bo­dy, but so that thou runne not to the other extremitie, to ac­count that euill, which God hath ordained for thy good. Certaine­ly as Sathan enuies that thou should enioy the fauour of thy GOD; so enuies hee that thou shouldst enioy the comfortable vse of any creature that euer God made: yea, euen of meate and drinke. Where he cannot tempt thee to the abuse of it by intem­perancie, hee doth what he can to defraude thee of it, working vpon thy weake conscience, makes thee to conceiue a scrupple, where there is none, and bindes thee there, where God hath made thee free. Next for idle men who neg­lect the ordinarie meanes by which they should liue. And next the vse of the meanes is marked, for idle men, who are desirous to liue, wanting [Page 186] nothing necessary for their life, but they wil not work: these, as af­terward followes, are tempters of God, despising the meanes, they will eyther be fed miraculously by the hand of God, as Israel was in the wildernes, or else impiou­sly will seeke their foode by vn­lawfull shifts, out of the hands of Sathan.

Next wee learne that howeuer the second meanes are to be vsed, And yet we should not trust in the second meanes, but in God. yet are wee not to trust in them: as if it were they, and not Gods blessing, that did helpe our life. Physicke is good, but because Asa trusted in it, it could not profit him. And flesh is good for nourishment, but because Israel thought that their life was in it, GOD slew them by the same meane by which they thought to liue: and therefore the Lord to [Page 187] teach men that the vertue is not in the meanes, Who sometime workes without meanes, sometime by small meanes, and some­time makes the meanes of life in­struments of death. but in his blessing. Sometime hee workes without meanes, as when hee made light without the Sun, fertilitie of the earth without raine; when hee kept the life of Moses without meate, and made cornes grow vn­to Ezechia without sowing: and sometimes to small meanes hee giues great vertue; as when hee made one paire of shooes, and one sute of raiment, last Israel for­ty yeares. There were many in the daies of Elisha, who had more oyle and meale then the widdow of Sarepta had, but wanted the blessing; shee had, and therefore was theirs spent, when her portion, being lesse, remained to the ende.

Beside this, The na­ture of the second meanes proues that our life is not by them. the very nature of the meanes which wee vse, may [Page 188] teach vs, it is not they that pre­serues our life; for they being things without life themselues, and such as by time putrifies and rots, what life can they giue or keep vnto vs? Or if they be things endued with life, we see that they must first loose their life, before they become helpes of our life, to teach vs that howeuer by them we liue; yet in them is not that vertue, that conserues our life.

Last of all, Experience also con­firmes the same. experience con­firmes it; if bread preserued the life, then they who are best fed would be most liuely, but we see the contrary: more lusty was Da­niel vpon his potage, then the other children were on the kings delicates. Dauid in his old daies wanted no couerings nor gar­ments, but none of them could get heate to his body. We see by [Page 189] experience, some consuming more then may content other three, yet in the midst of wealth they dwyne away; and poore la­bourers feeding on the refuse of bread and water, more strong and liuely then they: all these doe de­clare, it is not the meanes which preserue the life, but how it is preserued he declares in the affir­matiue part that followeth.

But by euery word that comes out, &c.

THat is, This is made more cleare out of the se­cond part of Christs answere. by euery decree and ordinance of God: any meane which hee appoints is sufficient to nourish thee. If hee decree that thou liue without bread, it shall be so with thee as with Moses, and Elias: or if he say the word, that [Page 190] a handfull of meale shall serue thee for a long time, so it shall be. And hereof first wee learne, how that the life of man hangs on the word of God, to continue, or to cut it short, at his pleasure: Thou turnest man to destruction: Psal. 90. 3. againe thou saiest, returne ye sonnes of Adam. But alas, how few con­siders this, to giue vnto the Lord the praise of the continuance of their life, The great stupiditie of men, who rebell against God, of whom they hold their life. by liuing to him: but by the contrary, in the blindnes and stupiditie of their mindes, re­bels against him, by whom alone­ly they liue. A fearefull ingrati­tude: man can giue seruice to man, of whom he holds his land, and can not giue seruice to God, of whom hee holds his life. The Sidoneans would not make warre with Herod, because they were nourished by his lands, yet man [Page 191] feares not offend the Lord, from whose hand euery day hee re­ceiues nourishment, without which he could not liue.

And next wee learne here how to remedie our faithlesse cares, Comfort when or­dinarie meanes failes. when either ordinarie meanes failes vs, or can not profit vs: as when in sicknes, medicine helpes not: in pouerty, ordinary meanes relieues not our want: in trouble no appearance of deliuerance, shal we therefore despaire? No, farre be it from vs, but remember it is not by bread, that is, by the ordi­narie meanes that man liues (one­ly) but by the word of God, and therefore let vs rest in God, and trust in him, who raises the dead; and many timesmakes the second meanes to faile vs, that so we may be chased to runne vnto himselfe.

MATH. 4. VER. 5. ‘Then the Diuell tooke.’

FOllowes, the second Tempta­tion. Wherein Sathan keepes a course plaine contrarie to the first: In the right wing of Sathans battell stands Pre­sumption. in the former he tempted to Desperation, thy poor & indigent estate proues thou canst not be the Sonne of God: in this hee tempts to presumption. If thou be sure that thou art the Son of God, then doe what thou wilt, nothing can harme thee. Thus Sathan assaults not the godly alwayes with one tempta­tion, but can craftily change them for his owne aduantage: such as hee cannot draw to one extremi­tie, Sathan changes tentations for his owne ad­uantage. he labours to draw to another: and albeit by this craft hee pre­uailed nothing with the Sonne of GOD: yet doth hee many time by it speede among men. [Page 193] There are some whom he can not moue to be carelesse in religion, and them he tempts to the other extremitie, to be superstitious in religion: some whom he cannot induce to shake off conscience, yet hee makes scrupulous in consci­ence, doubting where they neede not; and so of other temptations: for the which wee haue neede to be armed with the armour of God on the right hand and on the left.

This temptation Saint Luke makes the third: S. Mathew the second: but the difference is no­thing, for in the Euangelists descri­bing this History of Christ, doe not so much stand vpon the pre­cise order of the times, as vpon the substance, & matter of things which were done.

In the first assault we haue seene how our Lord did ouerthrow Sa­thans [Page 194] first Captaine, Sathans second captaine ouer­throwne also by our Lord. Desperation, with his followers. Now we shall see how in the other wing of Sa­thans armie, hee ouercomes his second Captaine, Presumption, with his followers.

Wherein the time first is no­ted, After vi­ctory in any temp­tation let vs stand ready for a new battel. Then: that this temptation ensued vpon the end of the for­mer; learning vs after victorie gotten in any battell against Sa­than, not to fall into securitie, but to stand still in our armour, ex­pecting another assault: In bodi­ly conflicts, securitie after victorie hath many times brought destru­ction to mighty armies: the A­malekites (sitting downe to eate and drinke, after the burning of Ziklag, suddenly in their securi­tie, ouerthrowne by the sword of Dauid) may stand for a proofe of it: but in the spirituall battell [Page 195] it is much more dangerous.

Secondly, Christs transporta­tion whe­ther men­tall or cor­porall. the place is descri­bed; the holy Citie, Ierusalem: where first wee haue to consider, how it is that Sathan carryes him vnto it, whether was this transporta­tion mentall or corporall? The first I denie; for, it could not be, that our Sauiours imagination could be so farre abused, as that he should thinke he was carried, when he was not caryed; nothing in him could be deceiued. All his tentations (as I said) were exter­nall onely, and proceeded not to the mouing or affecting any of his internall faculties; and therefore I agree vnto the second, that this transportation was corporall.

Where, Offences that may arise of Christs corporall if it be offensiue to any of Gods Children to heare that our Sauiours blessed body should be handled and carried from [Page 196] place to place by that vncleane Spirit, transporta­tion remo­ued. let them consider that this was done, not against his will, but with his owne will: as afterward willingly hee was lead, by Sa­thans members, like a sheepe to the slaughter, so now willingly is he carried by Sathans selfe, to be tempted of him; and that for the greater glory of his owne name, greater confusion of Sa­than, and greater comfort of his children.

The Lord Iesus permits the ad­uersarie to handle his holy body, In it the inuincible power of our Lord is made manifest. to carry it, for a time, to such pla­ces, as might yeeld him greatest vantage to tempt it; hee permits him to speake what hee pleased, and to shew what obiects he could for his allurement; yea, he is con­tent to be deliuered into the hands of wicked men, Sathans [Page 197] instruments, and giues them li­bertie to abuse his blessed body, to spit vpon it, to buffet it, to scourge it, to crucifie it, and yet for all that hee could doe, either by himselfe, or by his members, he can neuer preuaile against the Lord Iesus. Certainely the more liberty Sathan had granted to him, in all this, the greater was his owne shame and confusion; and the more manifest the glory of our inuincible captaine, who can­not be ouercome, nay not when he is in the hands of his very ene­mies.

Againe, Comfort for Gods children, whose bo­dies are afflicted by Sathan for a time. this is for the comfort of Gods children, for sometime power is giuen to Sathan ouer their bodies, to afflict them, as we see for a time in Iob, or for a time to possesse them, as hee did the body of Magdalen (for albeit [Page 198] then shee was not called: yet euen then was shee an elect wo­man) least therefore the children of God should at any time be dis­couraged with the like of this, to take it for an argument of repro­bation, or finall deliuery of them vnto Sathan, that the Lord for a time permits him to haue pow­er our their bodies, the Lord Ie­sus who would in all things be tempted as we are, except sinne, did taste of this temptation also for our comfort.

This being spoken concerning the manner of his carrying: The place of this temptati­on is Ieru­salem, the holy City. now we come to the place, which is the holy City Ierusalem; & more particularly, the very Temple, which stood in the sight of all Ierusalem, Sathan sets him on the platforme of it, wherein were turrets with pinacles on their tops, [Page 199] & this place he takes as most con­uenient for his purpose, thou hast lurked too long as a priuate man, among this people: if thou be the Sonne of GOD, that promised Messiah, the king of Israel, here is the time and place to shew thy selfe in the sight of Ierusalem, all the people shall admire thee, and acknowledge thee for to be the Sonne of God, if thou cast thy selfe downe among them: which easily thou maist doe, without all perill or harme, seeing the Lord hath giuen his Angels charge ouer thee, to keepe thee.

Concerning the place, No place on earth free from the temp­tations of Sathan. beside that which we marked in the first temptation, how that there is no place so holy on earth, wherin we can be free from the temptations of this vnholy spirit: In Paradise he tempted Adam; at Christs table [Page 200] he tempted Iudas; and in the very Temple, dedicated to the seruice of God, how often finde wee by experience, that hee dare tempt vs? Yea, in most holy places, he is a most busie temp­ter. making vs eyther to turne the house of God into an house of marchandise, while hee drawes away our mindes to thinke vpon worldly affaires: or else into a den of theeues, whilst he carryeth our Eyes to wander after vanitie, that so hee may infect the heart: or else, at least, he casts vpon vs the spirit of slumbring, that wee can­not with reuerence heare the word of the Lord. Sathan is an enemie to euery good action, standing alwayes at Iosuahs right hand to hinder him; but specially doth hee resist vs in the Exerc [...]ses of the Word and Prayer, and see­keth to pollu [...]e vs most in those places, wherein wee should be [Page 201] most sanctified, and therefore as the Iewes in the building of Ie­rusalem, had their weapon in the one hand, and their worke-toole in the other; so wee, when wee come to edifie our selues in the most holy Faith, haue neede to haue an eye continually vpon our aduersarie, and our weapon ready to resist him.

And set him on a pinnacle of the Temple.

FOr what end Sathan set our Lord there, The Lord casts down that hee may raise vp: Sathan by the con­trary raises vp, that he may cast downe. is euident out of that which followes, that he might from thence cast him downe. Sa­than in his working is contrary vnto the Lord; for, the Lord casts downe, to the end hee may raise vp; so did hee with S. Paul, first, he cast him to the ground, and then raised him vp to the honour of an Apostle: but Sathan if he raise vp any man, it is for this end, that he may cast him downe. It is true, preferment comes nei­ther from the East, nor from the West, but from the Lord, yet such as come to high places by euill meanes are said to be raised vp by Sathan. It were good for [Page 203] men to abhorre such preferments with those famous Martyrs, who when offers of honourable Offices were made to them, answered; Nolumus honorem vnde nobis nas­cetur ignominia; wee will none of that honour which breedes vs ig­nominie: for, that honour where­vnto men come with an euill con­science, shall assuredly end in shame.

If thou be.

THis tentation (as wee said) is to Presumption and Vaine-glory. The pith of this se­cond ten­tation. Before men thou shalt haue great honour, if by this Miracle thou manifest thy selfe the Sonne of God: and at Gods hand thou needest feare none euill; for since thou art his Son, thou maist doe what thou wilt, hee will not let thee perish.

This temptation to presump­tion in this age preuailes mighti­ly ouer many, The temp­tation of presumpti­on preuai­leth great­ly in this age. who abuse Gods mercy, and turne the grace of God into wantonnesse, conceit­ing with themselues, that because God is mercifull, and Christ hath dyed for sinners, and they haue receiued the seales of the Coue­nant, and are now by adoption [Page 205] the Sonnes of God, therefore they may doe what they list. And though they cast not their bodies from on high to the ground, be­ing loath to endanger their natu­rall liues, yet they spare not to make daily shipwracke of their Soules and Consciences, by cast­ing themselues downe head-long into euery snare of the Diuell. A lamentable thing that the death of Christ should be abused to en­tertaine the life of sinne: Christs death abu­sed to nou­rish the life of sinne. he died to abolish sinne, and destroy the workes of the Diuell, and misera­ble man will take boldnesse to sin the more freely because Christ dyed for him. Where despera­tion enters all men see and ab­horre it, but though this pre­sumption possesse the greatest multitude in this generation, yet are they few who perceiue it.

[Page 206]The other branch of this temp­tation (as I noted) tends to a see­king of vaine-glory before men, Sathans tentations to vaine-glory, cu­stomable among men. while hee would prouoke our Sa­uiour to manifest by vnlawfull meanes, that hee was the Sonne of God. And this is Sathans or­dinarie temptation, whereby hee assaults such as are endued with graces aboue others. If the Apo­stle S. Paul had neede of coun­terpoyse against pride, alas what haue wee? Many doth Sathan so bewitch with a loue of their owne glory, that rather then it shall not be manifested, they will blaze it abroad themselues in most vaine-glorious manner, and so vn­awares they cast downe them­selues before Sathan; Pro. 25. 27 for, to seeke thine owne glory is not glory.

But this is strange that Sathan Sathan can not hurt vs except wee helpe him. hauing power to set our Lord on [Page 207] the toppe of the Temple, puts not to his owne hand to cast him downe, but tempts him to cast himselfe downe: thus we see how in the greatest libertie Sathan hath, hee is alwayes bound and brideled that he cannot doe what he would: if hee get a commis­sion or power, it is euer with limi­tation, as wee see in Iob: loe he is in thine hand, but saue his life. And except wee our selues giue him armour, he cannot hurt: for, it is by man himselfe that hee gets at any time vantage ouer man. Let vs praise the power of God that restraines him: let vs marke the impotence of Sathan: let vs con­firme our harts by grace to resist him, so shall hee neuer be able to hurt vs. Sathans proper voice is, Cast downe thy selfe.

Last of all, as here his voyce is, Cast thy selfe downe; so is it in the [Page 208] next assault, Fall downe, and wor­ship mee. This is the proper voyce of Sathan: Cast thy selfe downe. Neuer hath he any word for him­selfe or others, to bid them mount vp to the Lord, but alwayes to draw them downe. Hee cast him­selfe downe from heauen to hell, and if he might would cast downe all Gods Children from the state of grace, into the state of condem­nation. Oh, if we could remember that in effect, this is the summe of all Sathans temptations, Cast thy selfe downe, seeking no other thing, Still seek­ing mans disgrace & destructi­on. but our downe-fall, dis­grace, and vtter destruction. And yet alas, how many are bewitch­ed by him, to cast downe them­selues, and wallow in euery pud­dle of iniquitie, doing those works of vncleannesse, which are base, and most vnseemely for a Chri­stian, [Page 209] who in regard both of his first and second creation, is an ho­nourable creature.

For it is written

VVEe haue heard what Sa­than craued in this temp­tation: The rea­son vsed by Sathan to streng­then his most vn­reasona­ble desire. now followeth the reason whereby he would allure our Lord to yeeld vnto him. The end of all is, to take out of Christs heart the feare of any inconuenience that might befall him by this pre­cipitation of himselfe.

And this is Sathans customa­ble policie also to steale out of the heart, the feare of iudgement, which hee knowes God worketh in his owne, as a curbe to keepe them from sinne. If you eate of the Tree, whereof I haue forbid­den [Page 210] you, He seekes to remoue godly fear, that hee may bring men to a remediles, most feare­full estate. (saith the Lord) yee shall dye. No (saith Sathan) though yee eate of it, yee shall not dye. Blessed is hee that teacheth his heart continually to feare: Let vs there­fore keepe this feare, that it may keepe vs from sinne. It was Iosephs argument to his Brethren, I feare God, and therefore dare doe you no wrong. Feare is called by Grego­rie, Greg. mo­ral. lib. 6. Anchora cordis, the Anchor of the heart, which holds fast, that it be not driuen away by the rest­lesse waues of temptations.

Now in this testimonie we haue first to see how Sathan abuseth it: This testi­mony of Scripture is falsely vsed by Sa­than in three re­spects. and next how were should vse it for our comfort. His abusing of it I gather in three things: first, this is a great abuse, to draw any part of Gods Word to serue him in tempting a man vnto sinne, seeing it is true of it all, which S. [Page 211] Iohn speakes of one part of it; 1 Ioh. 2. 1. My Babes, these things I write vnto you, that yee sinne not.

And in this his miserable cap­tiues 1 are become his learned dis­ciples, That hee makes any place of Scripture to con­firme a sin. when they vse any sen­tence of holy Scripture of streng­then themselues, or others, in a sinne: so the Drunkard abuseth that saying of the Apostle to cheare vp his heart to intempe­rance: Drinke no longer water, but vse a little wine for thy stomackes sake, and thine often infirmities: whereas if the Apostle were now aliue, How A­theists, Sa­thans dis­ciples, doe learne at him. hee would change that pre­cept to our belly-gods, and giue them the contrary: Drinke no longer wine, but vse more water, not onely for conscience sake, but euen for the stomackes sake: for Intemperance destroyes euen the naturall life. The idle man againe, [Page 212] to confirme himselfe in his sinne, abuseth that saying of our Saui­our; Care not for the morrow: and many thinke the lesse of adultery and murther, because Dauid was guiltie of them, and yet a man commended of God: not remem­bring that the vertues of good men are registred for our imita­tion, but their sinnes are recor­ded for our humiliation Vt casus maiorum, Greg. mo­ral. lib. 2. sit tremor minorum; that meaner men should tremble at great mens fals. This is a piece of Sathans diuellish diuinitie, to con­firme thy selfe in a sinne, by any thing that euer thou heardst or readst in the Word of God.

2 Secondly, That reci­ting such a place of Scripture as repro­ueth his sinne, he is touched with no remorse. his abusing of holy Scripture, is euident in this, that rehearsing such a place of holy Scripture as describes the office of Elect Angels, and the blessed [Page 213] estate of Elect men, who are pro­tected of God, by the ministerie of Angels, and so might very well haue remembred him of that first happy estate, and of his present vnhappy condition whereinto he had fallen by pride, yet he makes no profit by it at all: hee is not touched with any remorse for his sin, nor once moued so much as to lament, according as hee had cause. Alas, that euer I fell from the fellowship of those holy Angels. Alas, that I should abide in this desperate estate, as to im­pugne the glory of God, which cannot be oppugned, and to fight against his Saints, ouer whom I shall neuer preuaile. Nay, no such thought or motion enters into his heart.

This proceedes from his great obstinacie in euill, This pro­ceedeth from his obstinacie, which lets him not repent. which lockes [Page 214] him vp in finall impenitencie, in that sinne which is against the holy Ghost, that neyther can he, nor will he repent, but contrary his light, wilfully, and of malice hee sets himselfe alwayes a con­tradicter of the Lord. These are Viae Daemonum praesumptio, & ob­stinatio, the wayes of damned Di­uels, Presumption and Obstina­cie: Propter praesumptionem stare non potuit, propter obstinationem resurgere non potest; By pre­sumption he fell, by obstinacie he cannot rise. for presump­tion hee could not stand, for ob­stinacie hee cannot rise: the one casts him into the sinne of shame­full Apostasie; the other holds him vnder the sinne of fearefull impenitencie: and these are the sins into the which Sathan labors most to draw men, finding by his owne experience, they are most forcible to bring men to the fel­lowship [Page 215] of his condemnation. Wee cannot deny we are guiltie of the first, which is Apostasie; the Lord preserue vs from the se­cond, which is impenitencie.

And herewithall let vs acknow­ledge the great loue of GOD to­wards vs; Gods great mer­cy to vs worthy to be marked. that whereas Apostate Angels haue fallen, and shall ne­uer rise againe; and reprobate men haue sinned, but cannot re­pent, the Lord hath reserued mercy for vs, renuing and raising vs vp daily by the grace of repen­tance.

O what a mercy is it! His Grace hath put a difference betweene vs and o­thers, wher there was no dif­ference by Nature. we were once plunged with them, into the same deepe, but the Lord stret­cheth out his hand vnto vs, to pull vs out from among them, and to bring vs to an happy fel­lowship with himselfe and his ho­ly Angels. Let vs reioyce in this [Page 216] kindnesse of our God: let vs be thankfull for it: let vs daily de­light in this grace of Repentance, lamenting our apostasies, recoun­ting our fore-passed sinnes, in the bitternesse of our hearts, that so the sense of peace and reconcili­ation with God; in Christ Iesus, may be encreased in vs.

And againe, Such as heare their sins con­demned by the word, and are not moued, are here con­uinced. here is a warning to all senselesse and stupid hea­rers of the Word of God, who when they heare their sinnes con­demned, are eyther not moued at all, or else if they be moued, are not mended. So Pharaoh had some motion, and prayed Moses to pray for him, but it was with­out continuance, being choked by the hardnesse of his hart. Achab rent his cloaths, and put on Sack­cloath at the threatning of Elias, but his humiliation continued [Page 217] not. Foelix trembled when Paul preached, but hee proceeded no further. Yet euen these may con­demne the senselesse hearers of this age; who, after so long hea­ring, haue beene so little moued. And those come ouer-neare vnto the nature of Sathan, who is so confirmed in his sinne, that no conuiction, made by the cleare light of the Word of God can moue him to repent.

It is farre otherwise with the godly: How the children of God tremble at the rebukes of his word. if the Lord speake they tremble: if his Word condemne any sinne in them, they fall downe and mourne before him, till hee forgiue it. So were the Publicanes moued, at the preaching of Iohn the Baptist, to cry, What shall we doe? So were the Iewes pricked in their hearts at the preaching of Peter, Acts 2. 37. saying; What shall we doe? [Page 218] So cryed the Iaylor to Paul and Silas; Act. 16. 30. What must I doe to be saued? And good I [...]fias his heart melted at the hearing of the Law. Fruits which are vnripe will not easily fall, though the tree be shaken by the hand of a strong man, but those which are ripe may be pul­led by the hand of a Childe: Ita in cordibus electorum sine magna difficultate, Chrisost. in Mat. hom. 6 efficax est verbum gra­tiae, à quocun (que) tandem annuntie­tur; The word of Grace is power­full in the hearts of the Elect, without any great difficultie, by whosoeuer it be preached. When Augustines hearers with great ap­plause commended his preach­ing, but mourned not for their sinnes; it was a notable answere hee gaue them: Folia haec sunt, nos fructus quaerimus; these are the leaues, we seeke for fruit. And [Page 219] the like hath Chrysostome; Si haec audientes, doletis, maximas me de­bere vobis gratias confiteor; quis est enim, qui me laetificat, nisi qui contristatur ex me? If yee, hearing these things, are grieued, I con­fesse that I am greatly endebted vnto you: for, who is hee that maketh mee chearefull, but hee who is made heauy and sorrow­full by me? Both of them teach­ing vs, that then onely is Gods word profitable vnto vs; when it worketh in vs that godly sorrow that causeth repentance to salua­tion, neuer to be repented of.

And thirdly, Thirdly, he abuseth Scripture, in mutila­ting of it. his abuse of the Scripture appeareth in his muti­lation of it: for, hee leaueth out these words, In all thy wayes; be­cause they made against him: for, it is not the way of a godly man to precipitate himselfe from [Page 220] a height, but to come downe some ordinary way. And this is also a piece of Sathans skill, in tempting men, to hide from them that which may restraine them from sinne, and onely to let them see that which may embol­den them vnto it.

And herein also we learne how wee should vse the promises of Gods protection to our comfort, The pro­mises of God can be no com­forts to vs, if we neg­lect the condition wherupon they are made. and not abuse them to the offence of our God. It is true, God hath promised protection to his Chil­dren; but all his promises are euer with a condition, that wee keepe ourselues within the wayes of God: The Lord is with you while yee be with him. Sathan knoweth this very well, that so long, as men walke in the way of God, the Lord is a hedge vnto them, and his Angels are as a [Page 221] guard to keepe them, and there­fore his first care is to draw them out of the way of God, that so spoiling them of their protector, they may become a pray vnto him: this is cleare in that poli­cie which Balaam taught Balak, and wee may see by experience, it is the daily practise of Sathan.

Now, In the right vse of this testi­monie, we consider two things: First, the great glory and maie­stie of God. hauing seene how Sa­than abuseth this testimonie, it remaineth that wee consider the right vse of it. Where, first of all, wee haue to consider the great maiestie, and glorious power of the Lord our God, who hath vn­der his charge these armies of in­numerable Angels: for, thousand thousands stand before him, Dan. 7. 10. and tenne thousand thousands mini­ster vnto him. Psal. 68. 17 The Chariots of God are twentie thousand thou­sands of Angels, and the Lord is [Page 222] among them, as in the Sanctuarie of Sinai. How farre inferiour the most glorious Courts of Kings is to the Lords Court. Wee admire the glory of worldly Princes, when wee see them come forth, backed with their strong Guards and pom­pous traine: for, Salomon saith, The glory of a King is in the mul­titude of his Subiects. But if wee did see this hoast of the liuing God, wherein are two millions of strong warriours, any one where­of is able to ouerthrow the army of the most puissant King of the earth, as was declared on Senna­cheribs armie, then would we say hee must be a great and glorious God, who hath so great and wor­thy warriours, and all of them of his owne making, vnder his charge.

Againe, Secondly, the father­ly care and prouidence of God: to­ward his Children. the fatherly care and goodnesse of the Lord to his chil­dren comes here to be consi­dered: [Page 223] his prouidence it selfe is sufficient enough to preserue and protect vs, and yet for helpe of our weakenesse, hee hath giuen vs his Angels, as ministring Spirits, to attend vpon vs; and that in such sort, that as Nurses carry young Children in their armes, or otherwise holds them by both their hands, till they may goe forward at their owne leasure, vp­holding them when they are rea­dy to fall; euen so hath the Lord giuen charge to his Angels, with their hands to lift his Children, least at any time they dash their foot against a stone; otherwise it were not possible for vs to step one step forward, without some great inconuenience befalling vs, by Sa­thans malice, if the protection of the Lord our God, by the ministry of his Angels made vs not sure.

And Iesus answered, and said vnto him.

HEre followeth our Sauiours reply to this Temptation: Sathan should al­wayes be refused, & resisted. wherein (first) wee see that as oft as Sathan impugnes, so oft our Lord defends; euer contradicting and refusing him: teaching vs al­so to doe the like. Resist the Diuel, and hee will flye from you: such as resist not when they are tempted, declare themselues not to be Christs Souldiours, but Sathans Captiues, 2 Tim. 2. 26 snared of the Diuell, and taken of him at his will.

Secondly, The best weapon whereby wee can fight a­gainst him is the sword of the Spirit. our Sauiour here, by his example, recommends vnto vs the sword of the Spirit, which is the Word, as a most necessary weapon in our spirituall warre­fare against Sathan. As it were a [Page 225] great ouer-sight in a Souldiour, who knowes hee can at no time goe forth but hee must fight, to goe forth without his armour; so is it much more in a Christian. Where wilfully men neglect to get knowledge by the Word, what maruell Sathan easily snare them both in Religion and man­ners? They haue reiected (saith Ie­remie) the word of the Lord, and what wisdome then can be in them? But of this wee spake in his reply to the first temptation.

Thirdly, Scripture should be expoun­ded by Scripture. he answeres by Scrip­ture; not to oppose Scripture vn-Scripture, for it cannot be con­trary vnto it selfe: but to proue that to be the wrong sense of Scripture, which Sathan would haue enforced vpon it: and out of this also wee learne how the best way to attaine vnto the true [Page 226] sense of Scripture, is to conferre Scripture with Scripture.

Thou shalt not tempt.

THe summe of our Lords an­swere is; The summe of our Saui­ours an­swere to this temp­tation. As for the truth of that oracle alledged by thee, I doubt nothing of it, so long as his Children keepe his wayes they are sure of his Fatherly pro­tection: now that this is not the way of God, to neglect the ordi­nary meanes appointed by God, that is but a tempting of God, expressely forbidden in the word of God.

As for the forbidden tempting of God, How men tempt God. men fall into it many manner of wayes; sometime they 1 tempt him in his prouidence, In his pro­uidence. as Israel did in the Wildernesse, [Page 227] limiting the holy one. Sometime 2 they tempt him in his mercy, In his mer­cie. as they who cast themselues into vn­necessary dangers, vnder hope that God will deliuer them. In his Iu­stice. And 3 somtime they tempt him in his Iu­stice, walking without repentance in their sinnes, and yet thinke God will not punish them. By neg­lecting the ordinarie meanes. But most 4 commonly they tempt him by neglecting the ordinarie meanes which God hath appointed to do good eyther to their bodies or soules, as at this day many carnall professors doe, who contemning the Exercises of the Word and Prayer, do notwithstanding vainly conceit, that they shall be saued: as if now the Lord saued men by miracles, as hee did that male­factor on the Crosse, and not by the ordinarie meanes appointed by himselfe.

MATH. 4 VER. 8. ‘Againe, the Diuell tooke him vp.’

SAthan now perceiuing both the wings of his armie discom­fited by the armour of righteous­nesse on the right hand, Both the wing [...] of Sathans army be­ing dis­comfited, he now comes for­ward with his maine battell. and on the left, wherewith our Lord re­sisted, comes now forward with his maine battell: wherein stands the loue of the world, with the pleasures and preferments there­of; but this he doth with no bet­ter successe then he had in the for­mer: for, this Captaine also, with his Fiftie, or rather with his Le­gion, is consumed by the fire of our true Elijah, the onely Sonne of God, hauing in most singular manner, Iehouah, for his strong God and Father. In him I say▪ did the fiery graces of the holy Ghost [Page 229] burne so feruently, that all his powers were enflamed with a loue of the glory of God, and salua­tion of his brethren, and no place for the loue of the world was left in him.

In this temptation, Sathan againe see­keth van­tage by the place. as in the former, the Aduersary takes van­tage of the place: for, now hee carries him from the Temple, to the top of a mountaine, Num. 23. as Balak King of Moab changed his place three times, thinking to get Israel cursed in one place, when hee could not in another, but all in vaine: so here doth Sathan, but in vaine also.

And here we haue first the on­set made by Sathan, Christ tempted here at the eye with a faire shew: at the eare with faire offers. to be consi­dered: Secondly, the repulse gi­uen by our Lord. In the onset we haue first to see, how hee tempts our Sauiours eye with a shew [Page 230] of the glory of worldly king­domes: Secondly, how he tempts his eare, with an offer of them all vnto him: And thirdly, vpon what condition; If thou wilt fall downe and worship me. By this tempta­tion of worldly things▪ pleasant to the eye, did he entangle our first Parents; by this, since then, hath he snared and wounded all their posteritie; and by it now, as his strongest temptation, doth hee hope to preuaile against the Lord Iesus, but (as wee haue said) the successe is not according to his expectation.

And he shewed him.

HOw it is that Sathan could shew our Lord all the king­domes of the world, How it is that Sa­than pre­sented to the eye of our Lord al the king­domes of the world. wee are not curiously to enquire, seeing by the subtiltie of his wit, and knowledge gotten by long experience; hee being now almost sixe thousand yeares olde, hee can doe many things, which wee cannot vnder­stand: for if a man by the quick­nes of his wit, hath found out the way to present a view of the whole world in a Mappe; or to let a man see himselfe represented in a glasse, if this I say man can doe by the helpe of nature, who for knowledge, is but a childe, if he be compared with Angels, and for experience but of yesterday; why shall wee thinke it strange to [Page 232] heare that Sathan could make a real representation in the Aire, of all the glorious kingdomes of the world, which we thinke he did.

But howeuer he did it, One of Sathans customa­ble poli­cies, is to infect the heart by the eye. certaine it is he presents to our Lord a glo­rious worldly sight; for wee will neuer thinke that hee made him beleeue, he saw that which he saw not: and his end in presenting this pleasant obiect to the eye was, out of all question, to assay if hee could allure his heart with the loue thereof: for this is one of his customable temptations, whereby he hath greatly preuai­led among the sonnes of men, by the eye to encroach vpon the heart. He deceiued Euah, by loo­king on the Apple, pleasant to the eye: he deceiued the Sonnes of God, who were of the line of Seth, by looking on the daughters [Page 233] of men, who were of the house of Cain: he deceiued Achan, by loo­king on a wedge of Gold, and a goodly Babilonish garment: hee deceiued Dauid, by looking on the beauty of Bathsheba: but so could hee not preuaile ouer our Lord: for neither was his nature mutable from good, as was Euah, in her best estate, farre lesse infe­cted with a corrupt inclination to euill, by exterior obiects, as was Dauids; and therefore could not this temptation worke vpon him.

But as for vs, And ther­fore if we would keepe the heart, we should first haue a care to keepe the eye. we haue great neede to arme our selues against it, by reason of our inhabitant corruption which is easily wake­ned by exterior obiects, vnlesse by holy discipline wee keepe and obserue our senses, with no lesse holy care then Lot kept his in So­dome, [Page 234] whose righteous soule was vexed, but not delighted by hea­ring and seeing the vnrighteous words and deeds of the Sodo­mites. Potiphars wife first cast her eyes vpon Ioseph, Augu. Prima adulterii tela oculorum sunt, the senses, espe­cially the eye, saith Gregory, sunt quasi quaedam viae mentis, per quas for as veniat, by which it comes af­ter a sort out of the body to view things which are without: by them, Gregor. lib. 21. Moral. quasi per fenestras exteriora animus respicit respiciens concupis­cit: and then doth death come in at our windowes, when by our eyes, concupiscence of things vn­lawfull is wakened in our soules; and therefore did Nazian, in his lamentations wish that his eyes and eares should neuer open, Nazian in deploratio. calam. animae sua. but vnto that which is good, Malis au­tem vtrunque sua sponte claudere­tur; [Page 235] and Iob protested, that hee suffered not his heart to walke af­ter his eye: but this will require both circumspection, and earnest prayer with Dauid, Lord turne away my eyes from regarding vanitie.

Secondly, Sathan speakes of earthly kingdomes but not of the hea­uenly, which he hath lost. Sathan shewes our Lord the glorie of worldly king­domes, but he can speak nothing to the commendation of the heauenly kingdome: once he was a partaker of it, but hee lost it through his pride, hee knowes it will neuer be his againe, and therefore hee hath no delight to speake of it. This I marke for worldlings, that they may know of what spirit they are, World­lings by their talke declares that they are of the same spirit. who when the heauen is offered to them in the Gospel, & hath no delight nei­ther to heare nor speake of it: all their talke is of the earth; surely [Page 236] euen their speech bewrayes them; for hee that is of the earth, Gregor. Moral. lib. 7. sanctis viris insolens est & intolerabile, quicquid illud non sanat, quod in­tus amant: but vnto men who are truely holy, euery word which sounds not of that, which inward­ly they loue, is not onely vnac­customed, but also intolerable.

And thirdly, Sathans great sub­tiltie in shewing the glory of world­ly king­domes, but not their misery. here is Sathans craft discouered; hee shewes him the glory of worldly king­domes, but not the vanity, and misery, that followes them: In appearance it seemes to be Pa­radisus bonorum: but in very deede it is, as Chrysostome called it Euripus malorum: but Sathan like a craftie fisher, makes a shew of the baite, but hides the hooke: so he in all his temptations makes a vaine shew of the apparant plea­sure or profit a man may haue by [Page 237] sinne, but lets him not feele the terrour, or paine, comes by it, till he be snared in it.

Fourthly, Earthly kingdomes may be re­presented not so the heauenly. wee marke here a difference betweene the king­domes of this world and the king­dome of heauen: the kingdomes of this world may be shadowed, and represented, they are seene, and perceiued by our senses: yea, the glancing shew of their glorie, doth farre exceede the substance, which in effect any man hath euer found in them; All the glo­rie of flesh, is but like the flower of the field, and but a phantasie: so S. Paul speaking of the great pompe of Agrippa, and Bernice, saith, they came downe, [...], but what figure can represent the glory of that heauenly kingdome as it is? None at all, 1 Cor. 29. the eye saw neuer, the eare [Page 238] heard neuer, neither is the heart of man able to vnderstand, those things which God hath prepared for them that loue him. Here hee comforts men by things which hee hath made, there he shall satisfie them with himselfe. Aug. de ciuit. Dei lib. 10. cap. 18. Deus est vita beatae, non de his quae condidit, sed de seipso verissimus largitor. So it is indeed, Sed nemo dormiens solem intuetur: but as no man while he sleepes can behold the sunne, & quae pu­tat se videre figmenta sunt, and those things which in his sleepe hee thinkes hee sees, are but plaine fictions: so cannot a man in whom is no more but the spirit of the world, taste of that glorie which is to come. Relin­quamus itaque vmbram, qui solem quaerimus, deseramus fumum, qui lumen sequimur: let vs therefore forsake this shadow, if wee be see­king [Page 239] the bright shining sunne: let vs goe forth from this smoke, and darknes, if wee be following the cleare light. In a word, as we are taught by the Apostle, Ephes. 5. 14 let vs a­wake from our sleepe, and stand vp from the dead, and Christ shall giue light vnto vs.

And this is yet further confir­med, Vanitie of earthly pleasures, proued by their bre­uitie. when it is said, he shewed them in the twinckling of an eye. It was a glorious shew, but it lasted not; a short time tryes the vanity of al earthly pleasures, they quick­ly vanish, and which is worthy the marking, if they did continue, of pleasures they would turne into paines, and sore displeasures: let vs not therefore iudge of them by the present shew, wherein Sathan may deceiue vs, but by their continuance, which Sathan is not able to giue. Heb. 11. 25. The pleasures of sinne [Page 240] endure but for a season, like the calmenesse of the sea; like the ful­nesse of the Moone, like the faire­nesse of winter, so is all the pro­speritie and pleasure of this life: apparet ad momentum disparet in perpetuum, Gregor. Moral. lib. 15. for a moment it ap­peares, and for euer againe it va­nishes.

All this power will I giue thee.

HAuing seene the obiect which Sathan presented to our Sa­uiours eye: Sathan ha­uing assaul­ted the eye of our Lord, now goes about and assaults his eare. now followes the of­fer hee makes in his eare; both tending to this end, to assay if by them hee could infect his heart. In his offer wee see two notable lyes: first, saith he all these are mine, al this power is deliuered in­to my hands. The Psalmist saith; The earth is the Lords, Psal. 24. 1. and the fulnesse thereof: and wee reade in Daniel, In this he makes two notable lyes, first in affirming that the kingdomes of the world were his. that honour, glory and dominion are the Lords, he chan­ges kingdomes, &c. and this shamelesse Beare, saies all is his: when in very deede not so much as any beast in the world is his, farre lesse any kingdome thereof: [Page 242] for hee could not doe so much, for all his pretended power, as enter into a Sow, vntill the Lord gaue him power.

Where if ye obiect vnto mee, How Sa­than is cal­led, The God of the world. how is it then, that Sathan is cal­led by the Apostle, the God of this world? I answere, that is one­ly in regard of the reprobate, whom the Lord in iustice hath gi­uen ouer vnto Sathan, and in whom hee commands and workes at his pleasure; no otherwise then an executioner, to whom the iudge giues power to punish a male­factor, sometime in his goods, sometime in his person, and sometime by taking away of his life: if this executioner should vaunt that he were Lord of life and death, or had power of health and sicknes, riches and pouertie, such as knew him, would not re­gard [Page 243] him. It is euen so with Sa­than, he is but a false deceiuer: for hee being the executioner of God, imployed by the Lord, to punish the wicked in their bo­dies, in their mindes, or in their goods, will notwithstanding beare his blinded wretches in hand, as if all this power were his owne.

The other lye hee makes, Next he lies in pre­tending that hee would giue them to Christ, which he neuer would al­beit he might. is that he pretends hee would giue all these vnto Christ, which as it was not in his power to doe, so was it farre from his minde: for he enuies that man should enioy any creature, that euer the Lord made; so the ende will declare, when he shall bring his miserable captiues to such a scarsitie, and fa­mine of all good things, that if a drop of water might comfort them, they shall not get it.

We must therefore put a diffe­rence [Page 244] betweene Sathans promi­ses, Sathans promises are alwaies to be di­stinguished from his performan­ces. and his performance: liberall in the one, poore in the other: faire in promises, but false in deeds. He promised to make Euah like vnto God, but hee made her like vnto himselfe: with Laban hee can name a Rachel, and giue a Leah. Like Ioab hee can kisse with the mouth, and slay with the hand: he can promise victory to Achah, that so he may chase him to confusion: name what he will, what can he giue, but a part of his owne portion? that is, to make mi­serable man a partaker with him in his most fearefull condemnati­on.

And yet alas, Yet blinde worldlings follow Sa­than as if the world were at his donation. how many are dayly bewitched by him, to fol­low him: as if the world were at his Donation: for where as men doe seeke the things of this world, [Page 245] by stealing, lying, deceiuing, op­pressing, thinking to be rich and honourable by iniquitie: Is not this to take out of the hand of Sathan? Such as multiplyes chil­dren by harlotrie, and encreases their rents by impietie, can they reioyce with Iacob, saying with my staffe and bagge came I ouer Ior­dan, and now God hath giuen me these bands: or can they glory with Abraham, I will not haue so much as the latchet of a shooe from the King of Sodome, least it should be said, hee it is that made Abraham rich. Good were it for such men, that the Lord in time of his mercy, and not in his wrath, would giue a purgation to cause them vomit by restitution, all that substance which wickedly they haue deuoured: for euen re­probate Iudas, at length shall cast [Page 246] back againe the wages of iniqui­tie: but happy is he, who repents in time, that euer hee tooke any thing out of the hand of Sathan, that so hee may get mercy, while it is to be found. Sathan frames his temptati­ons accor­ding to the estimation he hath of men.

But marke here yet further, in that he offers to giue vnto Christ, all the kingdomes of the world, how he can frame his temptati­ons to men, according to that e­stimation, which he hath of them, great things offers he for them, whom hee sees cannot easily be conquered, but smaller for those, of whom he accounts lesser: euen as an experienced Marchant bids but a small price for that which is little in his estimation; He bids but a small price for such as hee knowes may be easily con­quered. but spareth neither gold nor siluer, to giue for that which he esteemes more precious, or may make him most gaine: there are some whom hee [Page 247] sees to be so base creatures, that hee bids but a small price for them; so bought hee Achan, for a wedge of Gold; and Esau, ☜ for a messe of pottage; and many an intemperate man, like him, for a belly-full of drinke; so bought hee Iudas to doe him seruice for thir­tie pieces of siluer, and many a couetous man at this day, doth hee hire to lye, to sweare, to for­sweare, and deceiue, as wee see in buying and selling daily practi­sed, for one very small piece of mony: whereas againe, of others hee esteemes so much, that hee offers them greater things to be­come his, as high honours, and rich rents; This is their shame, who doe Sathan seruice for small re­wards. but to none did hee euer make so liberall an offer, as here vnto our Lord: All the king­domes of the world will I giue vn­to thee, &c. And this I marke to [Page 248] make the men of the world asha­med, who for smallest trifles make ship-wracke of their consciences, and bowe downe to Sathan to serue him. If there were no more but a sparke of true man-hoode and courage in them, this were sufficient to beget in their hearts a disdaine of the Diuell, that they see in his estimation, they are but base creatures, and therefore hee thinkes by smallest trifles to make conquest of them.

If thou wilt fall downe, and wor­ship me.

HItherto wee haue heard Sa­thans offer; Hee seekes more from men then he is able to giue vn­to them. now followeth his petition: wherein wee haue to see, what it is hee craues for his offer: For, will hee, thinke wee, at any time, giue any thing, ex­cept it be for the better? if hee giue any thing, it is to get thy selfe for it. Hee gaue Adam an Apple, and thereby made him his owne slaue, if mercifully the Lord had not recouered him: hee offered Esau a messe of Pot­tage, conditionally hee would loose his Birth-right; If he offer earth it is vpon this condition, that wee forsake heauen. and it is his daily practise, to offer vnto men, the things of this World, but with such an hard condition, as of necessitie bindes them to [Page 250] for-goe their part of that heauen­ly Kingdome, and so, like blin­ded fooles, they lose them both. Alas, that men would alwaies re­member that warning of our Sa­uiour, If a man should gaine the whole world, and lose his owne soule, what recompence can it be vnto him? The blind folly of men be­witched with Sa­thans of­fers. What can Sathan giue vnto a man worthy of that which he would haue from him? Shall a reasonable soule, made to the Image of God, and redeemed by the bloud of God, come vn­der the bondage and seruitude of Sathan, for the vaine shew of any perishing pleasure that Sa­than can offer vnto it? The Lord open our eyes to discerne the deceit of this craftie Iugler, that wee may beware of him, that so oft as hee makes any offer vnto vs, wee may giue him that wise [Page 251] and couragious answere, which the fourtie Martyrs gaue the De­putie: Putas ne tantum te datu­rum nobis, quantum eripere con­tendis? Dost thou thinke that thou canst giue vs so much, as thou striuest to take from vs?

But here the men of the world (I know) will obiect and say; Many ab­horre to be called Sathans worship­pers, who abhor not to be so in­deede. Is there any man so beastly, as to fall downe and worship the Di­uell? that is an impietie which all men abhorre to heare; but would to God, they thought it also an abhomination to doe it. Wee are commanded to haue no God but one, that is, to trust in him onely, to feare him, to loue, and obey him. Wee are also commanded to worship him not after our owne will, for that wil worship, [...], is plain­ly condemned: in which of these [Page 252] soeuer wee faile, we fall in among them who are charged in Scrip­ture, to be worshippers of Sa­than: As namely they who worship the Lord otherwise then accor­ding to his owne will. for, there the worshippers of Idols of gold and siluer, tim­ber and stone, which haue eyes and see not, &c. and the worship­pers of Deuils, are put in one ranke: and though there be ma­ny, who by corrupt iudgement, faile not this way in the matter of Gods worship, yet by reason of their peruerse affection, and heart not rightly set to the loue and obedience of their God, are charged also among those who haue gone after a strange GOD. Thus is the couetous man called an Idolater; And they in like manner, who serue their own beastly af­fections. and the intemperate man, said to haue his belly for his God. And more generally, euery man is declared to be a ser­uant vnto that, Rom. 6. 16. whereunto hee [Page 253] giues obedience, as hee that will not obey the Lord by sanctifica­tion of the Saboth, nor by sancti­fication of his owne body in that holy manner which GOD hath commanded him: or hee that in the pride and impenitencie of his spirit, careth not to deliuer all that hee hath; yea, himselfe both soule and body to Sathan: If these and such as they be, be exami­ned according to the rule of the Word, it will be found, they are worshippers of Sathan in deede, how euer in their words, they say, it is an abhominable thing to doe it.

And Iesus answered, and said.

THis last answere, Why Christs last an­swere is sharper then any of the for­mer. which our Lord giueth to Sathans last temptation, is sharper then any of the former: teaching vs, by his example, that wee should not so much as here it required of vs without anger, that we should giue the glory of God to any o­ther then himselfe, & especially to his aduersary. It is true that Sa­than in all his temptations should be resisted: but sometime hee is to be repelled rather with a dis­dainefull reiecting of him, then with reasoning; as namely, when hee dare be so bold as to deny those grounds of Religion, which most iustly are to be holden for vndoubted truths, then is this an­swere meete for him; Hence from me Sathan.

For it is written.

THe testimonie our Sauiour alledgeth against him, In worship the Lord can suffer no compa­nion. is out of Deut. 10. ver. 20. Out of which it is cleare, that in the matter of Worship, the Lord will suffer no Companion. 1 Sam. 7. 3. If yee come (said Sa­muel) to the Lord, with all your heart, then put away the strange Gods from among you; for yee can­not keepe both. If God be the Lord, (said Elijah) then follow him; if Baal be hee, then follow him; the Lord can suffer no halting be­tweene two. Papists worship­ping o­thers with God, guil­tie of Ido­latry. Out of which it is euident, that the Aduersaries, while they part the worke of our saluation, ascribing part of it to Christs satisfaction, and part to humane satisfactions: while a­gaine they part the worke of me­diation, [Page 256] ioyning others with Christ in it. Making some pray­ers to God, and some to creatures; making some religious bowing of the body to the Lord, and some religious bowing of the bo­dy, which they thinke lawfull to giue, vnto Saints; not reseruing falling downe for worship to God onely, doe faile against this Com­mandement, and how euer they please themselues with distincti­ons, thinking to hide their sinne vnder a couering of words, yet this most cleare word of the Lord doth conuince them of the crime of Idolatry.

They say that the worship of [...] they giue vnto God onely, How the distinction of [...] and [...], doth not excuse them. as due vnto him. To Creatures, they giue no more but the wor­ship of [...]: But against their owne distinction, sometime they [Page 257] teach, that [...] may be giuen to others than vnto God. And if we take these words according to the vse of Scriptures, it is cleare that these two are indifferently vsed for one: the whole seruice men owe to Christ is comprised vn­der the word [...], Rom. 16. 18. And the Apostle condemnes the Galathians of Idolatrie, because they gaue the worship of [...], to those things which by Na­ture are no Gods; [...]: which manner of reasoning were not forcible, if this distinction of the Papists were true, that the worship of [...] may be giuen to those which are no Gods, Religious bowing of the knee to crea­tures a note of I­dolaters. according to the vse thereof in Scriptures.

But what euer they meane by these words of Worship, why do they bowe the knee to things of [Page 258] Gold, siluer, and stone? they can­not say, it is for ciuill reuerence; for, their Images haue not eyes to see them, nor tongues to an­swere them. If it be (as it is) for religious Worship; why doe they not remember, that by this, the Lord distinguisheth true Wor­shippers from false; I haue seauen thousand that neuer bowed their knee to Baall? and that the three Children are commended, for that they would not bowe the knee to fall downe and worship Nabuchadnezars Golden Image? Or how can they excuse their of­fering of Incense to their Ima­ges, seeing it is commanded to be offered vnto God himselfe: Leuit. 2. 1. and the Iewes are condemned for offering Incense to the brasen Serpent, 2 King. 18. 4. and to Baal? 2 King. 23. 5.

Where, if they obiect vnto vs [Page 259] that we doe great wrong, An obie­ction of the Aduer­saries an­swered. in com­paring their Images, which are of Saints now glorified in heauen, with the Images of Nebuchad­nezzar, of Baal, &c. I answere, wee acknowledge a great diffe­rence betweene the Saints of God, and those falsely reputed Gods of the Heathen; but, in this point, wee affirme, it is no lesse Idola­try to giue religious worship to the Saints, or their Images, then it was for the Iewes to giue it vn­to Baal. It is true, Paul and Bar­nabas are more excellent Crea­tures, being the chosen vessels of the liuing God, then Iupiter and Mercurius, yet to giue religious Worship to them, is no lesse I­dolatry, then to giue it to Iupiter and Mercurius: for, if they be compared in this point, Paul and Barnabas, are no more Gods, [Page 260] then Baal, Iupiter, or Mercurius.

But to returne: let vs for our owne instruction take diligent heede, to those things which the Lord hath reserued to him­selfe onely, and be content with those things which hee hath of­fered vnto vs. Where hee saith; Thou shalt worship the Lord thy God onely, Worship and the glory of saluation should be reserued to the Lord onely. farre be it from vs to breake that limitation, by giuing any part of his worhip vnto an­other: I will not (saith the Lord) giue my glory to another; that which the Lord will not giue, how dare man be so bold as to giue that vnto another? what greater glory hath the Lord, then the glory of a Sauiour, and Redeemer? hee made vs, wee made not our selues. What grea­ter glory hath hee, then that hee is the Father of lights, from whom [Page 261] euery good gift doth descend? shall wee take this glory, and giue it vnto another? shall wee seeke from another the fulfilling of our necessities then from him, is there any eyther more willing to help seeing hee is our father? or more able, seeing hee is almightie? Shall I goe to him by another Mediator, then by his Sonne, seeing the Father hath proclai­med; This is my Sonne, in whom I am well pleased? Or, shall we ioyne other Mediators with him, seeing the Apostle saith; Hee is able to saue perfectly all those that come to God by him. From such impieties the Lord deliuer vs for his great names sake; to whom be all praise, honour, and glory for euer.

Amen.

FINIS.
MEDITATIONS for Inst …

MEDITATIONS for Instruction and Consolation.

Very profitable, and right necessary, for euery Chri­stian to read.

PSAL. 119. 15.
I will meditate in thy precepts, and consider thy wayes.

LONDON: Printed for Iohn Budge. 1612.

MEDITATIONS for Instruction, and Consolation.

The glory of Britaines Ile.

EVery Kingdome glori­eth of their priuiled­ges; we haue our owne also, wherein wee are nothing inferiour to them, but let this be the greatest glory of our Ile, that 2600. yeeres agoe, the Lord promised to giue the ends of the earth for a possession to Christ, which in our time (blessed be his holy name for it, is abun­dantly performed.

[Page 266]The Law came forth of Sion, the Word of the Lord from Ieru­salem, and with a speedy course ouer-shadowed this Ile with the brightnesse thereof: whether it was by S. Paul, as Theodoret af­firmes, or by Simon Zelotes, as Dorotheus and Nicephorus wit­nesseth, or by Ioseph of Arima­thea, as many testifie: sure it is, by some, either Apostle, or Aposte­lique man; soone after the death of our Lord, from Gentilisme we were conuerted to Christianitie: long before that Papistry, or pa­pall power was knowne in the world: for which, by the testimo­nie of the aduersaries themselues, euen they who dwell in the North­most part of the Ile, are honoured with the stile of ancient Christi­ans; Scoti antiquiores Christiani.

A warning to the Ile of great Britaine.

AS the going forth of the Sun is from the one end of hea­uen vnto the other; rising in the East, Psal. 19. and running on (like a migh­tie man) in his course, toward the West; so hath the light of the Gospell, from them in the East, shined towards vs in the West: where now it stands more mar­ueilously then the Sunne did in Gibeon, Ios. 10. in the dayes of Ioshua, till the fulnesse of Gentiles in these parts, be brought into the Tents of Sem. And sure we are, it shall stand like a cleare light in the Firmament of his Church, till all his Saints be gathered to­gether.

Now the Candlesticke is re­moued [Page 268] from them in the East, the Sun is gone downe ouer their Prophets, & darknes is vnto them in stead of diuination. While we haue the light, let vs walke in the light: for woe shall be to vs also, if the Lord depart from vs.

Time of Grace how dispensed by the Lord.

THe time of grace is called by the Lord, 2. Cor. 6. an acceptable yeere, or day of saluation, to tell vs it is but short, and therefore wee should redeeme the time. Some dayes are longer, some shorter: but all of them are limited, and come to their end. The Iewes had a faire long Summer day of Grace, sixteene hundred yeeres dwelt the Lord with them, as [Page 269] with his owne peculiar people: and their Father, Sem, was the first, vpon whom God vouchsa­fed this happinesse and honour, as to call himselfe his God, bles­sed be the God of Sem: from them hath the Lord remoued to the house of Iaphet, and other six­teene hundred yeeres hath hee beene alluring Iaphet to dwell in the tents of Sem, offering mer­cy and grace to their seuerall fa­milies, according to his wise and gratious dispensation, and among the rest, he hath also vouchsafed to visit vs. Oh that we knew those things which belong to our peace.

The course of the Gospell.

OTher Trees when they grow, doe fasten their rootes in the earth, and send their branches toward heauen, but the Gospell is such a Tree of the Paradise of God, as hath the roote of it in heauen: for, it bred in the bosome of the Father, but the branches grow downward, to the earth, that we may eate of the three-fold fruit which grow vpon it, Righteous­nesse, Peace, and Ioy. Wee neede not now to say, Who shall ascend into heauen? Rom. 10. The Word is neare thee. If wee be not refreshed with the fruit of that heauenly Paradise, the fault must be in the want of good will in our selues, not the want of a good occasion, seing the Lord hath turned the branches [Page 271] of this tree of life downeward to­ward vs, that the more commo­diously we might eate of the fruit thereof.

The triall of a true Gospeller:

IN the Gospell there is a truth, and a power: the truth is em­braced by many professors, the power is knowne to few. Now it is thought religion good enough, if a man receiue the truth (so great is our corruption) not re­membring that truth knowne, shall, but conuince them who by the power thereof are not conuer­ted to walke after it.

A golden Rule for the vse of things indifferent.

ALl things which are lawfull, are not alwayes expedient: where the lawfulnes is certainely knowne, aduise on the expedien­cie; and when thou art resolued of both, yet remember it is not good to come vnder the power of any thing: custome drawes a car­nall man to necessitie, that hee cannot want that which he hath beene vsed to haue: but so to vse the creature that thou keepe thine heart free, vnthralled with the seruitude thereof, and ready at all occasions to want it, is the perfection of him, who hath lear­ned, while he walkes vpon earth, to haue his conuersation in heuen.

Three helps to a godly life.

THere are three things which helpe a man to liue godly. as Dauid records, who found it by his owne experience: Psal. 119. 57. Determina­tion, Supplication, Consideration. Determination is first, by it we re­solue and conclude to liue a god­ly life: Supplication is second, for without helpe obtained of God, our determinations soone vanish: Consideration is the third, where­by we examine our selues, whe­ther or not, we haue done as we determined. Determination helps vs to beginne to doe well, and this purpose would be renewed euery morning Supplication holds vs forward continuing in well do­ing: and consideration brings vs home, when we haue gone astray. [Page 274] I may say, happy is that man in whose life one of these three is al­wayes an actor.

A spurre to Repentance.

HEe that goes downe to the graue, saith Iob, shall come vp no more; namely, to liue here on earth, as he was wont to doe: he that goes to a farre countrey, goes from his friends, in hope to come backe againe; it is not so with him that goes to the graue: and therefore it is a point of great wisedome, in time to doe what thou hast to doe. What wee learne not one day, we may learne another, and so long as wee haue time, what wee haue left vndone at one time, wee may doe at an­other: but if we dye not well, wee [Page 275] shall not returne to dye better; where the tree falles, there it lyes: and such as a man is when hee dies, such abides he for euer: let vs therefore so liue, as learning to die; happy is the man who wil not liue in that state, wherein he dare not die.

The gaine of Godlines.

THe Apostle saith, that Godli­nes is great gaine, and the Psalmist, that there is fruit for the righteous, but what we gaine by godlines, and what fruit growes on the tree of righteousnes, is not well knowne in this life: here, of all men they who are godly seeme to most miserable, because they must suffer many persecutions: but as the sweet grapes of the vine [Page 276] tree are gathered in the vintage; and the fruit of the husbandmans labour, comes home in the har­uest: so doth the gaine of godli­nesse, in the houre of death: when all other comforts forsakes vs, then godlinesse lets vs taste of her fruits, peace and ioy in the holy Ghost.

Grace of thanks giuing.

AS a vessell by the scent there­of tels what liquor is in it: so should our mouthes smell conti­nually of that mercy, wherewith our hearts hath beene refreshed: for we are called vessels of mercy.

Sathans defianc [...].

IT makes no matter what our enemies be, though for num­ber, Legions; for Power, Princi­palities; for subtilty, Serpents; for crueltie, Dragons; for vantage of place, a Prince of the Ayre; for maliciousnes, spirituall wickednes, stronger is he that is in vs, then they who are against vs; nothing is able to separate vs from the loue of God. In Christ Iesus our Lord, wee shall be more then conque­rours.

A warning to battell.

HE shall not be in heauen with the Church triumphant, who liues not on earth a mem­ber [Page 278] of the Church militant, I, sup­pose thou hast no enemies with­out, and knowest no externall crosse to trouble thee, thy chiefe enemie and most dangerous is the corruption of thy owne heart within thee, against which if thou fight not with the daily weapons of the word and prayer, thou art a captiue, and at a cursed peace with Sathan. And yet alas how many are so, liuing in securitie, neuer grieued, nor troubled, with their inhabitant corruption?

Gedeons armie.

OF thirty thousand men, that rose at the sound of Ge­deons Trumpet, onely three hundreth, after triall, were found meete for the battell: and of ma­ny [Page 279] thousands, who now, at the sound of the Gospel, makes a shew as if they would follow Christ in his warfare, few wil be found after triall, to receiue the crowne; for many are called, but few are cho­sen: let euery man take heede to himselfe.

Three most excellent vertues.

THese are Faith, Loue, and Pa­tience; he who is partaker of them, is a possessor of all good, which is to be desired: for by Faith he possesses Iesus Christ, & all his blessings: by Loue he pos­sesses his neighbour, and hath ioy of all the good which is in them and by Patience he possesses him­selfe.

A watch-word for impenitents, now vnder grace.

SInnes done against the Law, may be cured by the grace of the Gospell: but if grace be des­pised also, and the more thou heare the Gospel, the more thou grow in prophanenes; wherewith then shall thy disease be amen­ded? may we looke for an other Sauiour, or is there a new sacri­fice to be made for sinne? No, it is the last age, God hath sent his last message, and hath applied to men, his last and strongest medi­cine, if this mend thee not, there remaines nothing but a looking for of fearefull iudgement, and violent fire, which shall deuoure thee.

Thamars reueuge.

THamar to be reuenged vpon Iuda her father in law, allu­red him to commit incestuous adulterie with her. Like vnto this is all the reuenge of carnall men, who to the ende they may hurt others, who hath offended them, spare not to hurt themselues first, and sinne against their owne soule: hee shall be soonest, and best re­uenged, who remits vengeance vnto the Lord.

True life.

ALl men naturally loue life, but true life is only knowne to the sonnes of God. In the Vegetatiue [Page 282] life, whereby creatures grow from a small estate to an higher, the trees of the field ouercomes man. In the sensitiue life, many beasts excels him, they see, they smell, they heare, &c. better then hee. And as for the reasonable life, do we not see many reprobates hath it, who shall neuer see the face of God. Yea, Heathen Philosophers, hath excelled Christians in the vse of reason. Oh, that men did consider this, who now know no life but this to eate, and drinke, and grow: why doest thou place thy life in that, wherein beasts and reprobates are thy companions. Let vs seeke that life which none can haue, but the sonnes of God. Let thy tender mercy come vnto me, that I may liue, Psal. 119. 77. for thy law is my de­light.

Sufficiencie of eternall life.

IF one Sunne set, by God in the firmament, giues, by course, suf­ficient light to all the inhabitants of the earth, and yet neither diui­ded, nor diminished in himselfe. May wee not thinke much more, how that glorious light shall illu­minate all, and comfort all the elect of God, not being the lesse to any one, that many are parta­kers of it.

Pleasures of this world.

MAny things bewrayes the va­nitie of worldly pleasures, but this aboue all, that if they did continue, they would turne into [Page 284] intollerable paines. Let the world­ling make his choise, what best pleases him, let him haue it with­out any exchange, a short time shall force him to confesse it is a vexation.

Beginnings of sinne, should be resisted.

IT is a notable precept euer to be remembred, in all our actions, keepe your selues in your spirit: Mal. 2. 15. if the fountaine be dryed, the riuer decaies, and if sinne be stopped in the heart, the flux thereof is ea­sily dryed vp, for out of the heart comes murther, and adulteries, &c. As a cockatrice is most easily slaine in the shell, so sinne in the first conception, before it gather strength: but here is our folly, we [Page 285] fight not with it, when it is weake: and therefore cannot withstand it, when it is strong.

Vanitie of this life.

IT is strange that men should loue to liue here, where beasts are partakers with him of all that he hath, and not long to ascend where hee shall liue a companion to Angels; where wee dwell, the Spider builds in our most light­some lodgings, the Rats vsurpes a residence, in our carued seelings; the flyes partakes of our meates and drinke: yea, the wormes with in vs, feede vpon our selues and yet it is strange, that man called to a liuely hope of a better life, should not long to enioy it.

The cursed condition of the wicked.

IN the same field, wherein Absa­lon raised battell against his fa­ther, stood the Oake that was his gibbet: the mulet whereon hee rode was his hangman, for the mulet carried him to the Tree, and the haire wherein he gloried, serued for a rope to hang. Little know the wicked how euery thing which now they haue, shall be a snare to trap them, when God be­gins to punish them.

An euill conscience.

THere are many euills flowing from an euill conscience, this is one, it bindes vp the mouth of the soule, that it dares not cry for mercy, 1. Pet. 3. for it is, saith S. Peter, a good conscience that makes re­quest to God. Euen among men amitie makes libertie, and man dares not speake to his brother offended, before reconciliation: with that boldnes then shall hee that stands a rebell to God, make supplication to him. If wee aske not, how shall it be giuen vs? If we repent not, how shall we aske? Let vs therefore by daily repen­tance, purge our heart from an euill conscience, that so in our neede, wee may finde accesse to God.

[Page 288]As the defects of a ruinous house, that is not water-tight is not knowne in faire weather, but in foule: so an euill conscience seemes oft-times to be good enough, till the day of trouble come. Iacobs sonnes counted little of the selling of Ioseph, till twen­ty yeares after it, they were hard­ly handled in Egypt. Let vs try our selfe entirely, and be loth to harbour this guest, which will not faile to trouble vs within, so soone as trouble shall arise vnto vs with­out.

Men of honour.

AS finest garments are consu­med by mothes and gold, if it rest, by rust, and most excellent trees, want not their own wormes, [Page 289] which by time destroy them: so honourable men, hath their owne corruptions, but this for com­mon is the disease of them all, that they looke more narrowly to that seruice, which their inferi­ours are bound to doe to them, then to their duties which they are bound to doe to their superi­ours, looking downe to take from men, and not vp to giue to the Lord, that honour, which is due vnto him.

The profit of spirituall exercises.

HEe who would entertaine fel­lowship with God, should aboue all delight, in the spirituall exercises of the word and prayer. The word is as the Mother, and [Page 290] prayer as the nurse of euery grace in Gods children; by the one God speakes vnto man, by the other, man speakes vnto God: and therefore is it, that Sathan, who enuies the fellowship of man with God, troubles man especially in these two, tempting him most craftily then, when hee goes to the word, and prayer.

Bodily exercises.

BOdily exercise, saith the Apo­stle, profits little, and there­fore should be sparingly vsed. Many vnder pretense of the re­creation of their bodies, if they quench not the spirit, at least grieues it, like as if one to coole his body of vehement heate, should runne so farre in the wa­ter, [Page 291] that hee drownes himselfe. Experience may tell such, as make conscience of their actions, that immoderate externall exer­cise, encreases guiltinesse, and di­minishes grace. It is a point of great wisedome, here to keepe mo­deration.

Friendship of the world.

IT is the surest estate, suppose somewhat sharpe, to liue con­temned of the world, wanting her friendship and allurements: it makes vs more humble in our selfe, & more wise toward others.

The deceite of sinne.

HE who will looke to the fruit of sinne, shall not easily be snared with the deceit of it, that for which a man sinnes, bides not with him, onely the guiltinesse re­maines, which he contracted, to obtaine his apparent good: If a man remembred this, hee would be loath to make his guiltinesse greater for a good, which will not bide with him.

Mother-sinnes.

EVery sinne would be resisted, but especially Mother-sinnes, professed enemies to vertue, Vi­pers, which can not liue, but vpon the life of him that entertaines them: such as Pride, Passion, and Pleasure. Euery one of these Captaines is like Goliah, in Sa­thans armie: vnlesse a man come against them, in the name of the Lord, armed with his grace, hee can not stand before them.

Pride.

PRide (said Augustine) is gran­dis in oculo trabes, a great beame in the eye, which neither lets a man get a right sight of [Page 294] his God, nor of himselfe, nor of his neighbour. It is Primogenitum diaboli, sathans first borne: by it, the Serpent lurkes at the roote of euery high Cedars, to vnder­dermine it, for he knowes there is nothing so high, which by pride is not easily brought lowe, Lucifer falling from heauen, and Nabuchadnezzars golden head, for his pride soone turned from his throne, to the fields; and man­ners of beasts, among innume­rable moe examples, may serue to proue it.

Antidote for Pride.

THe best Antidote for this poison is Humilitie, Superbia tumor est non magnitudo: Pride is a swelling, but no greatnesse, but [Page 297] this makes a man little in his own eyes: yet in very deede, great both with God, and Man. It is a ver­tue in any man, but most of all in a man of honour, Aug. Magna pror­sus virtus humilitas honorata, the highest buildings, hath the lowest foundations. Magnus esse vis? a minimo incipe. Cogitas magnam fa­bricam construere? celsitudinis de fundamento prius cogita humilita­tis. Wilt thou be great? begin at the lowest degree. Doest thou thinke to reare a great building of height? thinke first vpon the foundation of humilitie. Nazian. [...]. This is the beginning of all Philosophy.

Passion.

PAssion, or inordinate com­motion of the minde, is an vn­ruly euill, De ira cap. 5. said Lactantius: it makes a man rage without moderati­on, more turbulent then the ra­ging sea; it defaces his counte­nance, were it neuer so pleasant, it felters his tongue, were it neuer so eloquent; it fiereth the eyes, which are conduits of water; it captiues the vnderstanding, which is the ruler of the whole man, Perit omne iudicium vbires tran­sit in affectum: all iudgement is lost, when the matter commeth to passion.

Remedy of Passion.

THe best remedy for it, is that heauenly grace of patience, flowing from faith, and loue, three of the most rich, and rare iewels, wherewith a Christian can be adorned: for by faith we possesse Christ Iesus, and haue right to all his benefits; by loue we possesse our neighbour, reioycing in their good, as if it were our owne: and by patience we possesse our selues, and becomes Maisters of our own wits, senses, words, actions, and all: this is Christian fortitude, and in very deede, the highest point of manhood: fortior est qui se, quam qui fortissima vincit: He that con­quereth himselfe, is stronger than he which vanquisheth most strong things.

Pleasure.

PLeasure is a Pest, so much the more perillous, in that it is more plausible then others, spred­ing out it selfe into as many branches, as there are in men af­fections: for all are not miscaried after one sort. Trahit sua quem­que voluptas: Euery man as his pleasure leades him. Inuincible Alexander vanquished in peace, with the pleasures of his mouth: Wise Salomon, temperate of his mouth, ouercome with the plea­sures of his flesh: yea if they be not ruled by grace, the con­ceit of their honour makes them all generally dreame of this priui­ledge, and imagine it to be their owne, that quod lubet, licet, and in this pit hath perished many a wor­thy man.

The remedy of inordinate pleasure.

THe remedy of this euill, is the feare of God, and therewith­all feruent and continuall prayer, that the grace of God, which hath appeared, and brings saluation to men, may teach vs to deny all vn­godly lusts, and to liue holily (toward God) soberly (in our selues) and iustly (toward men.)

‘A meete answere for Dauids question,’ PSAL. 119.

THere is a question propoun­ded by Dauid, & it were good for vs to consider; that wee might prouide in time an answere to it: whether shall I goe from thy pre­sence, [Page 302] or where shall I flee from thy spirit? If I ascend to heauen thou art there: if I lye downe in hell thou art there: what then, if there were a way to goe from him, yet is there not a way to liue without him: all that goe a whooring from him shall perish, where away Lord shall wee goe, seeing thou hast the words of eternall life. Shall we then bide with thee, be­cause wee cannot doe otherwise: Nay Lord, albeit we might, which is impossible, flee from thee, yet is there none worthy to be loued like vnto thee; as we cannot flee from thee for thy power, so wee will not flee fro thee for thy mer­cy. The wrath of man, may be eschewed by flying from him, as Iacob did flying from Esau, the Lords wrath is onely pacified by running vnto him.

Achitophels heires who they are.

THe men of this world are wise in things without them, but fooles as concerning themselues, like to Achitophel, who put his house in order, and hanged him­selfe: what greater folly then this, he ordered his house, and ordered not his heart: and therefore in the perturbation of his minde, went he to the place of confusion. Many heyres hath he left behind him, who orders wisely all things concerning their bodies, but suf­fers, yea, praecipitates foolishly their soules into perdition.

Selfe-murther.

AChitophel and Iudas, who han­ged themselues, were both worthy to be hanged, yet were they twise miserable, because they died twise guilty: the one of Da­uids blood and his owne: the other of the bloud of Christ, and his owne also. He that is slaine in­nocently, by an other, leaues his bloud behinde him, that cries for vengeance on him that shed it: but the murtherer of himselfe ca­ries the guilt of his owne blood with him, and so goes away both a murtherer, and a murthered.

Desertions.

I Thinke a two-fold disease may befall a godly man: one, where­in the spirit of God relents in him his former operation, whereof en­sues a decay of the sense of mer­cy, trouble of minde, and great inability to any spirituall good: the other, when by extremities of bodily diseases, reason, and me­mory deserts him, but sure I am, neither of these can be preiudici­all to his saluation, which is grounded not in man, but in the vnchangeable God. Because thou art not changed, therefore wee are not consumed.

A Christians answere to Sa­thans accusatious.

VVHy troubles thou me by laying my sinnes to my charge? I know I haue many waies offended my God, but this com­fort I haue, that what euer I haue done to offend him, through his grace, is the matter of my griefe, but what I haue done against thee, to the hinderance of thy kingdome, I allow it, and reioyce in it, wishing from my heart I were able to doe more for the destruction of thy kingdome, both in my selfe, and others.

Sathan enemy to prayer.

VVHen the Apostles were going to pray, then the Pythonisse perturbed them: and no maruell that Sathan who in­terrupts not men in other actions, interrupt them in Prayer: for as hearing of the word preached is the mother, so Prayer is the nou­risher of all Christian vertues in vs.

A preachers comfort.

LYdia conuerted, entertained the Apostles into her house, and the Iaylor, who before straited them with iron bands, being con­uerted, ministred to their necessi­ties: such as get grace by the Gos­pell, [Page 308] will not faile to giue com­fort to the instruments, by whom they receiued it. It may content a Preacher that hee shall want comfort of none but those of whom GOD wants his glorie: where the Lord gets not his part, what maruell thou get not thine?

After great comfort, looke for temptation.

TWo sundry times was Christ proclaimed the Son of God, by an audible voice from hea­uen: first, when hee was baptised at Iorden, and then immediate­ly was he tempted in the wilder­nes: Secondly, when hee was transfigured on the Mountaine, and then shortly after, was hee troubled in the garden. As Elias [Page 309] after he had gotten a double por­tion, got forty dayes fasting: so Gods children, when they receiue double comfort, are to prepare themselues for double tempta­tion.

How the wicked runne post vnto hell.

AS they who run post change their horses, when one is wea­ry they mount vpon an other: so the wicked, when they are weary of one sinne, fall to an other: weary of one beastly affection, they make hast in their madnes to mount vpon another, as if ri­ding vpon one were not suffici­ent to bring them soone enough thether.

Their miserable end.

BVt if they were wise, they would draw the bridle, consi­der their course, and thinke vpon their end, they thinke not in their life, that sinne is terrible, they feare and abhorre nothing but death: but how farre they are de­ceiued, the end shall declare, then shall their sinnes in such sort ter­rifie them, that to be quit of the sight of sinne, they shall seeke death, but shall not finde it: there will be their last, and desperate voice, Oh that the hils & moun­taines would fall vpon vs, and smother vs!

Against sinfull lusts.

ABraham was content for the loue of the Lord, to slay and sacrifice his sonne with his owne hands, and the Lord accepted his will for a deede, and a cleare declaratour of his loue. Now said he, I know thou louest me. But alas, O my soule, wherein wilt thou shew thy loue to the Lord thy God, if thou be not content to forgoe a vnlawfull pleasure for the Lords sake, and to slay the life, not of thy lawfull sonne, but of thy vnlawfull affection? If thou doe it not, how shall the Lord say of thee, as hee said of Abraham? Now I know thou louest me.

The patience of God should not be abused.

LEt men remember, that sup­pose the mercy of GOD be euerlasting, yet his Patience is li­mited: it is called a long patience, and long suffering, but neuer a euerlasting patience: happy there­fore is he, who before the time of Gods long patience be finished, gets within the compasse of his enduring mercy.

Pride.

AS Pride was the first sin pow­red into our nature, so it is last in departing: for pride is such a sinne, as rises of the ashes of other sinnes.

The loue of Christ.

IT is not a great thing to loue that which is seene, whether truely good, or apparant onely; but to loue him, whom yet wee haue not seene. 1 Pet. 1. is the worke of a great Faith: yet great reason there is, why wee should doe so, what visible thing should be loued comparable to him that made it? and the more should we loue him, that for loue of vs, he became like vs, but so that hee is the fairest among the children of men. When he was transfigured, his face shined like the Sunne, but now the brightnes of his face far surmounts the glory of the sunne: among all the creatures none in beauty comparable to him. Alas that we long not, more then wee doe to see him.

A soule stretching out her wings to the Lord.

O My soule, what hast thou to doe here in this earth? thou camest from aboue. Shall these visible things snare thee, and de­taine thee from the inuisible God, from whom thou came? Except it be to fight, for a time, the Lords battels, that thou mayst be crow­ned, and so leade so many as thou mayst captiues vp vnto him, that so thou mayst follow the Lord who ascended on high, & for thy sake, led captiuitie captiue.

Circumspection needfull.

EVah looking where God for­bad her: Dinah wandring: Da­uid intermitting spirituall exerci­ses, became a ready pray to the enemie, the corrupt nature of man not kept with a narrow cir­cumspection, is easily carried in­to captiuitie, but not so easily re­couered. The euill may be con­tracted in one day, which in ma­ny dayes can not be amended. O my soule therefore learne to walke the more circumspectly.

An awe-band for the heart.

AS the Lord is omnipotent, so is hee omnipresent, hee is se­cret in his wayes, and when hee [Page 316] goes by vs, wee see him not. Iob 9. 12: but goe where we will, he is alway with vs, to see vs when wee see not him, no more then Geha­zi, when he tooke the bribes of Naaman, saw the spirit of Eliah that went with him. Oh, that we could remember this, that what euer we doe, we are vnder the eye of God, that so with Henoch wee may walke with God in all that we doe, seeking to please him, and be approued of him.

The desire of a godly soule.

VVHen the Lord came to the graue of Lazarus, hee wept, and cryed with a loud voice, Lazarus come forth, and as he commanded so was it done: Oh Lord, that thou wouldst come [Page 317] with the like affection to me, and visit this graue, and monument of my corruptible body, wherein my soule is imprisoned, yea, bury­ed after a sort, that it can not mount vp to walke after thee. Cry vpon mee Lord with thy powerfull voyce, that I may come out; let me notlye any longer in this graue; command them to loose my bonds, that euen while I am in the body, I may goe out of the body, and follow thee.

Three rankes of sinnes.

OVr sinnes may be reduced to three rankes. 1 Defections. 2 Transgressions. 3 Rebellions. by the first wee faile in doing the good, wee should doe: by the second we passe our bounds, and [Page 318] doe the euill wee should not: by the third, men comming to the deepe of sinne, fall into the con­tempt of God, and at length to rebellion, of the first and second wee are guilty. The Lord deliuer vs, that we fall not into the third.

A precept neuer to be forgotten.

TAke heede to thy selfe. This is a precept most necessary to be practised: The Lord is said to number our steps, to ponder our pathes, to weigh our selues: and Sathan is said to winnow vs, and to consider vs: what great neede haue wee then to consider our selues?

The fruitlesse care of worldlings.

VVOrldlings take paines in their life to prouide for others, who will not so much as remember them when they are gone, for his place shall know him no more. Where is the fruit of thy labours, O wretched world­ling, in the heauen? Thou hast laide vp no store for thy selfe there, for thou neuer had a care to make thy selfe friends there of the riches of iniquitie: what hope then canst thou haue to be recei­ued into those euerlasting mansi­ons? for comfort of the earth where is it? all the fruit of thy la­bors thou must leaue to another, who will be blythe to burie thee in the earth.

[Page 320]Oh that men could remem­ber this. Or it belong the earth will refuse to beare thee, thy bo­dy will refuse to lodge thee, thy friends will no longer retaine thee, and who then shall receiue thee? If the Lord also refuse thee and bid thee depart from him, where away wilt thou goe for comfort? O man, make peace with thy God in time!

Couerings of sinne.

AS Adam after his transgressi­on couered his nakednes with figge-tree leaues, so is it Naturall to his sonnes, to seeke couerings to their sinnes; but of all it offends the Lord most, when men seeke to couer their sinnes, vnder the garment of God, this was obiected [Page 321] to the Iewes, Mal. 2. 16. who co­uered their adulteries with a sha­dow of diuorcements allowed, as they thought, by Moses, and is yet practised by the Atheists of our time, who bring defences for their sinne out of the word of God: for such mockers heauy iudgements are prepared.

Knowledge and Deuotion.

AS a Bird that hath but one wing cannot flye the right way: so a Christian wanting any one of these two, cannot serue God in a right manner: yet sel­dome goe these two together, for some haue Knowledge without Deuotion, and others haue Deuo­tion, but without Knowledge. None of these are good, but the [Page 322] first is the worst of the two: for the seruant that knowes his Mai­sters will and doth it not, is worthy of double stripes.

A discouerie of the vanity of worldly honour.

MAn in his best estate is alto­gether vanitie; his highest honour is like the vanishing sha­dow on the tops of mountaines when the sunne goes downe. Put him in his chariot of triumph, let it be drawne with horses of price, yea, if hee can, with stately Lyons; let him be decked in most gorgeous manner, as Herode was on his birth-day, these two interrogators shall soone discouer his vanity.

First what hath he vpon him, or [Page 323] about him which is his owne: hath he not borrowed from eue­ry creature to make vp himselfe a begged glory? garments from beasts of the earth, feathers from foules of the ayre, pearles from fishes of the sea, silkes from cree­ping wormes, and beasts: and wormes, and fishes, at length shall deuoure his flesh, in a recompence of that, which they haue lent him.

And Secondly, that which hee hath, how long shall hee haue it, the Samaritane Prince, who this day leaned on the kings shoulder, and the next day was trampled vnder the peoples feete, stands vp among innumerable examples to witnesse how mutable, and vaine, the glory is of flesh. Surely, as Nabuchadnezzars image had a head of Gold, but feete of Clay, so is it with all worldly honour, [Page 324] glorious in the beginning, but it ends in dust, and ashes.

Euery day should shadow our death.

THe end of euery day is a sha­dow of the end of our life: our lying downe in the bed vn­der couerings of clothes to rest vs, till the morning, should re­member vs of our lying downe in the graue, vnder the couering of moulds. The sting of sinfull pleasure not perceiued in the day, doth sting more liuely the consci­ence of men in the night, when they examine themselues on their beds, and all are at quiet, no sight presented to the eye, nor sound to the eare to distract the minde, then conscience speakes the more [Page 325] loudly, to warne a man of his sinnes: and this may forewarne vs, that if we doe not vnfainedly repent vs in time, our sinnes will much more trouble vs in the end of our life: let vs not keepe such a serpent in our bosome.

Contentment to dye.

I Desire not to out-liue the time, whether it be long or short, ap­pointed to mee of the Lord. I know hee is permanent Iehoua, death cannot take me from him, but restore me to him. Prophets dye, and people to whom they speake, die also, but the word of the Lord endureth for euer: and no word spoken in his name, shall fall to the ground. I know it shall not be well with the wicked, [Page 326] though I see not their end, and thy Saints shall haue cause to praise thee, and say there is fruit for the righteous.

Glory be to God.

‘Si quid feceris honestum cum labore, labor cito abit, si quid tur­pe cum voluptate, turpitudo ma­net, voluptas abit.’ Aul: Gel.
FINIS.

THE BAPTISME OF CHRIST:

VVherein the typicall Goel is compared with the true, and is shewed how CHRIST, our kinsman, is made our right REDEEMER.

MARKE 1. 9.
And it came to passe in those dayes, that Iesus came from Nazaret, a citie of Galile, and was baptised of of Iohn in Iordan.

LONDON: Printed for Iohn Budge. 1612.

A TABLE OF THE PRINCI­pall points contained in this Booke.

A
  • A Ccusations of Sathan, and the Christian mans answere to them. pag. 306
  • Adam the first son of God among men, and the first father of Christ according to the flesh. pag. 8
  • The euill that Adam brought on himselfe, and his posteritie. 59
  • How the second Adam hath the same similitude of generation with the first. 13
  • What course the second Adam takes in our Re­demption, 58. the effect and comfort there­of. 59
  • Our spiritual Adoption how confirmed. 14
  • Our Election and Adoption impugned by Sa­than. 170
  • How wee should confirme our selues in the assu­rance of our Election, and Adoption. 175
  • [Page] Atheists conuinced, 182
  • Professors of Atheisme. 170
B
  • BAptisme of Christ among sinners shewes his loue and humilitie. 57
  • Christ baptizing with the spirit, seeks the Baptisme of water from his owne seruant, 60. to what end hee did so, 61. the reasons thereof. 62
  • Christ baptized to sanctifie Baptisme, 66. and to seale vp his fellowship with vs. 68. he receiued it with prayer. 64
  • The seale of Baptisme, with the promises thereof. 65
  • Why Constantine deferred his baptisme. 67
  • The order of Sathans threefold Battell. 162
  • How a Christian should order the Battell against him. 163
  • Desperation fights in the left wing of Sathans battell, 167. and Presumption in the right wing. 192
  • A warning to Battell. 277
  • Glory of Brittaines Ile. 265
  • A warning to Brittaines Ile. 267
C
  • THe fatherly care and prouidence of God to his children. 223.
  • [Page] Christs glory manifested, in that he tooke no ho­linesse from his parents. 27
  • Christs Line from whence deduced. 34
  • Christ neuer called the natural son of Salomon. 35
  • Christ, as man, was borne a Noble man. ibid.
  • Christ the companion of Iehouah. 39
  • Christ our kinsman. ibid.
  • Why Christ is called Shiloh. 40
  • Christ the true Redeemer, and auenger of his brethren. 40
  • Christ most solemnely consecrated King, Priest, and Prophet. 50
  • Christ willingly maketh himselfe debtor for vs. 51
  • Christ how become ours in most sure manner. 53. 54
  • What comfort Christ hath brought vs. 59
  • Why Christ prayed for himselfe. 69
  • How Christ teacheth vs to sanctifie all our acti­ons by Prayer. 71
  • How Christ cures his Patients by annointing them. 86
  • Christ endues his children with meekenes. 87
  • Christ, how the Sonne of God. 97
  • Christ, his life and doctrine, &c. confirmed vnto vs, by diuers notable testimonies. pag. 99. 100. &c. to page 110.
  • [Page]Why Christ is led into the Wildernes, by the mo­tion of the spirit. 124
  • The Actions of Christ, how receiued. 150
  • Christs transportation, whether mentall, or cor­porall. 195
  • Christ tempted at the eye, with a faire show: at the eare with faire offers. 229. 231. 241
  • Christ his loue. 313
  • Warning for carelesse Christians. 153
  • Carnall men in words despise Sathan, but in deedes doe serue him. 121
  • Circumspection needfull. 315
  • A Comfort in that we be come of Christ by grace. 18
  • Comfort for poore distressed sinners. 25. 26
  • Comfort arising from the consideration of Christs person. 39
  • A strong Bulwarke of Comfort. 77
  • Comforts against the feare of Sathans power, and our weakenesse. 90
  • Comfort against the want of worldly things. 174
  • Comforts when ordinary meanes faile. 191
  • Comfort for a Christian exercised with vnaccu­stomed temptations. 119
  • After great Comfort, looke for temptation. 308
  • An euill Conscience, what it is. 287
  • Consecration of Christ, to the office of a Redee­mer, [Page] considered: 51. the solemnitie thereof vnmatchable. 50
  • Warning to such as are within the Couenant. 23
  • Two parts of the Couenant of Grace, and both sealed by Baptisme. 64
D
  • DEath of Christ abused to the nourishing of sinne. 205
  • Euery day should shadow our death. 324
  • Contentment in Death. 325
  • Desertions Spirituall. 305
E
  • THe agreement of the foure Euangelists con­firmes the truth of the Gospell: 2
  • The different courses of the two Euangelists, Ma­thew, and Luke. 55. Their harmony in the Genealogie of Christ. 43. 44. &c. they agree, where they seeme most discordant. 37
  • Exercises spirituall, and their profit. 289.
  • Bodily Exercises, how to be vsed. 290
F
  • CHrists miraculous Fasting confirmed his do­ctrine. 149
  • [Page]Christs Fast, abused by Papists. 150
  • Fasting how manifold, 152
  • The end of Religious Fasting. 154
  • Rules in Fasting. 155. 156 &c.
  • Blinde Folly of men, bewitched with Sathans offers. 250.
  • Friendship of the world. 291
G
  • GEnealogie of Christ, why registred. pag. 1
  • The whole Genealogy diuided into Sections. pag. 5. 6. to pag. 37. &c. and described according to the consent of the Euangelists. p. 43. 44. &c. Gentiles haue their part in Christ. 30
  • Why the Holy Ghost descends in the similitude of a Doue, &c. and not of fire. 84. 85
  • Neuer any full of the Holy Ghost, as Christ Iesus was. 127
  • God being become the sonne of man, it is not impossible, that man may become the Sonne of God. 14
  • The gaine of Godlinesse. 275
  • Gospell an heauenly doctrine. 94. the Maiestie and Dignitie thereof. ibid.
  • No way to bring a man to heauen, but by the faith of the Gospell. 95
  • A short summe of the Gospell. 97
  • [Page] Gospell, how it should be preached. 92
  • The course of the Gospell. 270
  • The triall of a true Gospeller. 271
  • Time of Grace, how dispensed by the Lord. 268
H
  • TO infect the Heart by the Eye, one of Sa­thans pollicies. 232
  • To keepe the Heart, we must first haue a care to keepe the Eye. 233
  • An Awe-band for the Heart. 315
I
  • ARrogancy of the Iewes, glorying of their progenitors, repressed. 24
  • Watch-word for Impenitents vnder Grace. 280
  • Incarnation of Christ, a great token of Gods fa­uour to man, p. 10. how we should be thanke­full for so great a mercy. p. 11. The Article of Christs Incarnation confirmed. 12. 13
  • A Rule, for the vse of things indifferent. 273
K
  • SAthan speakes of earthly Kingdomes, not of heauenly, 235. his subtiltie in shewing the glory of them. 236
  • Earthly Kingdomes may be represented, not so the heauenly. 237
  • Religious bowing of the Knee to Creatures, a [Page] note of Idolaters. 257
  • Knowledge, and Deuotion. 321
L
  • THe Gospell should be preached in a lan­guage, the people may vnderstand. 92
  • Wherefore, Christ endued the Apostles with the gift of Languages. 92
  • The Law was proclaimed with terrour, the Gos­pell was not so. 86
  • Spirituall Life, helped by Fasting & Prayer. 147
  • Three helpes to a spirituall and godly life. 273
  • True life, what it is. 281
  • Sufficiencie of Eternall Life. 283
  • Many care for this earthly Life, as if it were eter­nall: and for eternall, as if it were to be obtai­ned in a moment. 178
  • Vanity, of this earthly life. 285
  • Carnall lusts nourished by intemperancy. [...]48
  • Meditation against sinfull lusts. 311
M
  • THat the Virgin Mary was conceiued, and borne without sinne, an erronious doctrine, 28. and long agoe condemned. 29
  • Meanes ordained of God, not to be despised. 184. 185
  • [Page]We must not trust in the Meanes, but in God. 186
  • God worketh without Meanes, by small Meanes, and sometimes against Meanes. 187
  • What to doe, when ordinarie meanes faile. 191
  • Mercy of God towards vs, to be marked. 215
  • Publike Ministration of Christ, how long it con­tinued. 49
  • Murthering ones selfe, or selfe-Murther. 304
P
  • PApists conuinced, for taking the word from the people. 181
  • Such as glory of their Parcntage confuted. 25
  • Passion, what it is. 298
  • Remedy of Passion. 299
  • Patience of God; should not be abused. 312
  • Pharises, whether more then one conuerted in the Gospell. 55
  • Good actions without Prayer, are like bodies without Spirits. 71
  • Continuance required in Prayer. 72
  • Feruency and attention in Prayer. 73
  • Comfortable effects of Prayer. 74
  • Prayer, is the first step of our ascension to God, with Iesus Christ. 75
  • A Preachers comfort. 307
  • [Page]Temptation of Praesumption, preuaileth in this age. 209
  • Wherein the greatest happinesse of Christs pro­genitors consisteth. 19
  • Iewes such as glory of their progenitors an­swered. 24. 25
  • The promises of God can be no comfort to vs, if we neglect the conditions. 220
R
  • BLockishnesse of men that rebell against God. 190
  • Christ our Redeemer. 80
  • How the three persons of the Trinitie concurre to the worke of our Redemption. 89
  • The mystery of our Redemption explained for our greater comfort. 163
  • A spurre to Repentance. 274
  • Reuenge of Thamar. 91
  • A soule filled with conceipt of it owne Righteous­nesse, vncapable of grace. 57
S
  • TWo sorts of Sathans operations. 142
  • Sathan expressed by many names for the great wickednesse of his nature. 144. 145
  • Sathan a Tempter, an Accuser, a Tormenter. ibid.
  • [Page] Sathan restlesse in Temptations, 160. hee obser­ueth time and occasion for temptation. 164. What a false and craftie Calumniator hee is, 165. of his great malice he fights against the knowne light, 169. his schollers professe points of Atheisme. 170
  • We should doe nothing at Sathans command. 182
  • Sathans Temptation to make vs earthly minded. 177
  • Sathan cannot hurt vs, vnlesse we help him, 206. he still seekes mans destruction. 208
  • Why hee is called a Tempter, 129. hee is com­mander of the wicked, a tempter of the godly. 141
  • Sathan seekes to remoue godly feare, that he may bring men to a most remedilesse, and most fearefull estate. 210
  • Sathan fell by Presumption, and by obstinacie cannot rise againe, 214. he should alwaies be resisted, 224. the best weapon wherewith wee may fight against him. 224
  • Sathan seekes vantage of the place. 229
  • How Sathan is called the God of the world. 242
  • His lyes, 243. his promises. 244
  • Sathan frames his temptations, according to the estimation he hath of men, 246. he bids but a [Page] small price, for such as hee knowes may be easily conquered. 246
  • A shame for men to serue Sathan for small re­wards, 247. hee seekes more from men, then he is able to giue vnto them, 249. he offereth earth on condition to forsake heauen. 249
  • Sathans defiance. 277. 306
  • Sathan an enemie to Prayer. 307. he raiseth vp, that he may cast downe. 202
  • Scripture abused by Sathan, and by Atheists. 210 211. to pag. 219.
  • Scripture must be expounded by Scripture. 225
  • Beginnings of Sinne should be resisted. 284
  • The deceite of Sinne. 292
  • Mother-sinnes. 293
  • Reproofe of such as heare their Sinnes condem­ned, and are not moued. 216
  • Three rankes of Sinnes. 317
  • Couerings of Sinne. 320
  • Dignitie of the Sonnes of God, stands not in the abundance of worldly things. 173
  • A Soule stretching her wings to the Lord. 314.
  • The desire of a godly Soule. 316
T
  • TEmptations of Christ, with the circumstan­ces thereof. 115. 116
  • [Page]Persons in high callings, subiect to the greatest Temptations. 117
  • Christians must looke for Temptations. 118
  • In euery place, Sathan hath his snare for Temp­tation. 121
  • Temptations are ordered by diuine dispensation. 124
  • Three notable comforts in Temptation. 125
  • Sundry sorts of Temptations. 128
  • God tempteth man, and is tempted of man. 129
  • How one man tempts another. 129
  • How Sathan tempts a man. 130
  • How Adam and Eue were tempted. 131
  • Our Temptations are not externall only but chie­fly internall. 133
  • Why we should not faint at Sathans Temptations. 142
  • A singular preseruatiue against Sathans Tempta­tion. 146
  • It is a great Temptation not to be Tempted. 143.
  • After one Temptation, let vs looke for another. 160
  • Temptations, how distinguished. 161
  • Sathans temptations from our wants both spiritu­all and worldly. 171. 172
  • Hee changeth Temptations for aduantage. 192
  • After victory in any temptation, let vs stand ready [Page] for a new battell. 194. 195. &c.
  • Gods inuincible power made manifest in temp­tations. 196
  • No place on earth free from the temptations of Sathan. 199. 200
  • Sathans temptations to vaine-glory customable. 206
  • How many waies men tempt God. 226. 227. &c.
V
  • THree most excellent vertues 279
  • Two things considered in the vnction of Christ. 80
  • Christs vnction in regard of his diuine and hu­mane nature, 81. 82
  • The manifestation of Christs vnction. 83
  • A comfortable vnion made betweene God and man, by Christ Iesus. 9
W
  • VVIcked, their cursed conditions, 286. how they runne poste into hell, 309. their miserable ende. 310
  • God the Father beareth witnesse to his Sonne three waies. 78. 79. 80
  • Three things considered in this witnesse. 88
  • The place from which this witnesse is giuen. 93
  • The Word is the sword of the Spirit, whereby [Page] wee fight against Sathan. 181
  • Such as heare their sinnes condemned by the word, and are not moued, are conuinced: 216
  • How Gods Children tremble at the rebukes of the word. 217
  • Miserable Worldlings haue heauen opened, but they loue the earth better. 96
  • Worldlings by their talke declare that they are earthly. 235
  • Blinde Worldlings follow Sathan, as if the world were at his donation. 244
  • Fruitlesse care of Worldlings. 319
  • Many abhorre to be called Sathans worshippers, who abhorre not to so be indeed. 251. 252. 253
  • In his worship the Lord can suffer no Compani­on. 253
  • Papists worshipping others with God, guilty of Idolatry. ibid.
  • Their distinction of worshipping God. 256
FINIS.

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