CHRIST'S COMBAT AND Conquest: OR, The LYON of the tribe of JUDAH, vanquishing the Roaring Lion, assaulting him in three most fierce and hellish Temptations. EXPOUNDED, AND now (at the request of sundry persons) published for the common good, by THO. TAYLOR, Preacher of the Word of God, at Reeding in Berkshire  HEBR. 2.18. ¶ For in that he suffered and was tempted, he is able to succour them that are tempted. Tentatus est Christus, ne vincatur à Tentatore Christianus. August. 
PRINTED BY CANTRELL LEG, PRINTER to the University of Cambridge. 1618.   

❧ TO THE RIGHT Worthy and noble Knight, Sir FRANCIS KNOLLIS, and the virtuous Lady LETTUCE his Wife, all blessings of this life and a better.  
SIR,  
WHEN that great Prophet Moses, was to be confirmed in the certainty of his vocation for the delivery of God's people out of Egypt, 
a Act. 7.30.  There appeared unto him in the wilderness of mount Sinai, 
b Christ himself so called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just. Ma●t.  an Angel of the Lord in a flame of fire in the bush: 
c Exod. 3. ●.  and he looked, and behold the bush burnt with fire, and the bush was not consumed. A sight at which Moses 
d Act 7.31.  wondered; and so may we. But if you please with Moses, 
e Exod. 3 4.  to turn aside to see this great sight; that is, 
f Act. 7.31.  draw a little nearer to consider it, This it is:  
I. The bush (which at that time betokened the people of Israel, 
g Exod. 3.7.9.  under the oppressions of Egypt) signifieth the Church of God: for, 1. As a bryar-bush is a base and despicable thing, made for nothing but the fire, or to stop a gap, or some other base use: so seems the Church and members to be in the eyes of men; in so much as not the most eminent members, the blessed Apostles themselves, are 
h 1. Cor. 4.10. & ●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  despised, and accounted the filth of the world, and the offscouring or out-sweeping of all things: but the Head of it, our Lord himself, was in the eyes of men without 
i I●a. ●●. 2.3.  form or beauty, despised and rejected of men, who hid their eyes from him, and esteemed him not. 2. As a bush pricketh & vexeth him that deals roughly with it; so shall the Church of God be as a stiff and prickly bramble, to vex, and wound at length, all the proud enemies of it, so as 
k Zach. 12.3.  all that lift at it shall be torn, though all the people of the earth should be gathered against it. 3. As the creatures for their own safety make their nests and muses in a bush; so the mighty Creator (not for his, but the bushes safety) vouchsafeth 
l Deut. 33.16.  to dwell in this bush of the Church. This bush was in mount 
m Exod. 3 1. Famous for six memorable things in Moses done there. 1. This vision. 2. Fasting there forty days and nights. 3. Receiving the law there. 4. Striking the rock for water. 5 Lifting hi● hand● against Amalec. 6. Breaking the tables of stone.  Horeb, and God was in the bush: even so the Church is in the mountain of the Lord, lifted up (as a mountain above the valleys) in holiness and privileges above all the earth beside: for of this mountain the Lord hath said, 
n Psal. 68.16.  there will I dwell for ever.  
II. The bush burns with fire: In this resemblance is shadowed the oppressed estate of the Israelites in the Egyptian furnace: and by fire here is meant, the most painful, and pitiful afflictions and miseries, which seize upon the Church and members, as a raging and devouring fire upon a dry bush: for, 1. Fire is a diffusive and spreading element, catching whatsoever combustible matter is near it: even so not a sprig of this bush of the Church, shall escape the flame of affliction, but whosoever will live godly in Christ jesus, 
o 2. Tim. 3.12.  shall suffer persecution: for either the fiery darts of Satan shall scorch them within; or they shall be ●inged with the fiery 
p 1. Pet. 4.12.  trials of the world's hatred; or at least, they must look to be be-smeared, and blacked in their names, with the colli● and smoke of odious, false, and scandalous imputations: and what are 
q Quid aliud sumus quam flamm● pabulum?  God's people (saith one) but the fe●el of the wicked world's fiery indignation? 2. Fire shineth and enlighteneth: so the afflictions of the Church, as fire enlighten the mind, 
r Psal. 119.71.  teach the statutes. The rod and correction (saith Solomon) 
s Prou. 29.15.  give wisdom: and the Lord 
t job. 33.16. & 36.9.  openeth by correction, (saith Elihu) the ears of man which he had sealed: in which use, this fire of affliction becomes as an other 
u Exod. 13.21.  pillar of fire, to enlighten and guide the Israel of God, in the night of their wandering through the wilderness of this world, towards their land of promise that heavenly Canaan. 3. Fire giveth heat and warmth: so the heat of this fire of affliction melteth and thaweth our frozen hearts, condensed and congealed by the pinching air of cold security: this fire kindleth devotion, inflameth our zeal, 
x Isa. 26.16. & Hos. 5.15.  warmeth our prayers, and makes us hot suitors for relief. 4. Fire softeneth and smodreth metals: 
y Exod. 9.27.  pharoh's steely heart will melt and soften while it is in this hot furnace: yea, in the same man it separateth dross from pure metal, and like that fire which burned only the 
z Dan▪ 3. ●7. Ignis non perdit s●d purgat.  bands of them that were cast in, but not their bodies▪ so it only consumeth the corruptions, but preserveth alive the children of God, who only walk at more liberty and further enlargement in the fire, than they did out of it; and as gold, come forth more purified, more glorious. 5. Fire is a climbing and ascending element: so the fire of affliction marketh the heart to ascend, and raiseth the thoughts to heavenward. Misery maketh the prodigal 
a Luk. 1●. 17.  bethink himself of his Father's house, when he is a great way from it: and this is the fire which Moses saw seizing upon the bush.  
III. The bush burning is not consumed: 
b Stabilitatem populi ex veritate promissionum dei adumbraui●. junius in analies.  signifying the preservation of the Church and members (as Israel in Egypt) in the hottest furnace of their afflictions. Well may we wonder, that so flaming and terrible a fire, falling upon so contemptible a bush, and so dry and despicable a shrub, should not presently turn it into ashes: for why? is the fire too weak; or is the bush so strong as to defend itself; or is it not disposed or apt to be burnt and consumed by so fierce a fire? Certainly it is not from the impotency of the fire, nor from the strength or constitution of the bush (which is in the matter of it as combustible as any chaff, and as easily destroyed as any stubble) that it is not consumed. But, 1. This fire is not kindled against the bush, out of the sparks of God's wrath, and indignation (which is indeed a 
c Heb 12 29.  consuming fire) but of his fatherly affection and love, not for the hurt of the bush, but for the 
d Heb. 12.10.  profit of it: not to destroy the persons, but the sin for the persons sake. We have indeed kindled, and blown up ourselves a 
e Heb. 10.27.  violent and devouring fire, which God might send into our 
f Lament. 1.13.  bones, to burn us up, as fire burneth the 
g Psal. 83.14  forest, and as the flames set the mountains on fire: But the 
h Lam. 3.22.  mercy of God is as water to quench this fire, (for else would it burn to the bottom of hell) and in stead of a 
i Ezec. 22.22.  furnace of fury which melteth away his enemies, he setteth up in Zion, a furnace of favour, only to melt the metal, 
k Isa. 27.9.  consume away the dross, and refine his chosen ones to become vessels of honour. 2. Because the fuel of the consuming fire of God's wrath are slaves, not sons: those wicked brambles, which if they escape one fire (saith the 
l Ezek. 15 7.  Prophet) they fall into another, which shall consume them: but not this bush, which is only made brighter and better by the flame, but not blacker, not worse. The chaff and stubble must feed the fire of wrath, never to come forth more; but the pure metal is cast into the furnace to come forth so much the purer, as it hath been the longer tried. 3. Because the 
m Exod. 3.2.  Angel of God is in the bush. This Angel was jesus Christ, the Lord of the holy Angels, and the great Angel of the Covenant. For Moses saith expressly of this vision, 
ver. 4.  The Lord appeared unto Moses: and, God called unto him out of the midst of the bush: and S. Luke, 
n Act. 7.31. agreeing with Exod. 3.6.  recording the same vision; after that he had called him an Angel, bringeth him in, saying, I am the Lord of Abraham, etc. This same presence of the Son of God, was noted the cause why cast upon one kind of serpent, they kill him: so much more 〈◊〉 it is, that the lea●es of God's word, which properly belong to the bush of the church, and opposed to Satan's poisoned temptations, overcome and master them. And thus as 
g Deut. 33.16.  Moses requested that the blessing of him that dwelled in the bush, might come upon the head of joseph; even so, the good will of him that dwelled in the bush, come upon your head, upon the head of your virtuous Lady, upon the heads of your children, to the sweetening, 
vers. 23.  and crowning of your age: And blessed of the Lord be your portion, for the sweetness of heaven, and for the sweetness of the earth, 
vers. 23.  till you be satisfied with favour, and filled with the blessing of the Lord. Amen.  
Reeding, Octob. 28. 1618. Your Worship● in the Lord to 〈…〉▪ THO. TAYLOR.   

In CHRIST'S Temptation consider,  

1. The preparation: parts, 3. 

1 Christ's entering the lists: Here, 

1 Time: Then. 

1 When he had been baptised.  
2 When he undertook his high office.  
3 When the Spirit had descended upon him  
4 When he had received testimony from heaven that he was, 

The Son of God.  
The Teacher of the Church.      
2 Person: jesus.  
3 Guide of his way: was lead of the Spirit. Here, 

1 The Guide: the Spirit.  
2 The manner: was lead.    
4 Place: into the wilderness.  
5 End: to be tempted of the Devil. Here, 

1 Author, the devil.  
2 End itself: to be tempted.      
2 His expectance of the enemy: Here three things: 

1 How he was furnished: He was filled with the holy Ghost, Luk. 4.1.  
2 His company: He was with the wild beasts, Mark. 1.13.  
3 His employment: 

1 He was tempted within that time, Luk. 4.2. with lighter onsets.  
2 He fasted: in his fast, 

1 Time: forty days and forty nights.  
2 Effect: he was afterward hungry.        
3 Entrance of the adversaaie: where, 

1 The time, then, when Christ had fasted, and was hungry.  
2 The name of the adversary, the Tempter.  
3 The manner of his entrance, he came: in an assumed shape, externally.      
2 The combat itself, in 3 fierce onsets. 

First consists of an 

1 Assault: in it 

1 The ground: If thou be the Son of God.  
2 The inference: Command these stones to be made bread. Here, 

1 Facility, Command.  
2 Readiness of object, these stones.  
3 Utility, to be made bread.      
2 Repulse: in it 

1 The manner: it was, 1. reasonable, 2. meek, 3. modest.  
2 The affection, negative; But: conjunction discretive.  
3 The matter, a testimony of Scripture, It is written.  
4 Parts of the testimony; 

1 Negative, Man liveth not by bread only.  
2 Affirmative, but by every word which proceedeth, etc.        
Second consists of 

1 Preparation: here 

1 The time: then.  
2 The place, set down, 

1 in general, the holy City: Luke expresseth it to be jerusalem.  
2 in special, a pinnacle of the Temple.    
3 The manner how Christ was conveyed thither, in 2. things, 

1 He took him up.  
2 He set him on the pinnacle.      
2 Temptation: in it, 

1 Assault: in it, 

1 The ground, If thou be the Son of God.  
2 The matter, Cast thyself down. Here, 

1 the action, Cast down.  
2 the agent, thyself.  
3 the place whence, from hence, saith Luke, where mean    
3 The argument to persuade him, a testimony of Scripture, in which 

1 General consideration, It is written.  
2 Special matter: 

1 As abused by Satan.  
2 In his right use. Here, 

1 Angels ministery, keep thee.  
2 Who seals their commission, He 〈◊〉  
3 The limitation, in all thy ways.  
4 The manner, they shall bear thee in 〈◊〉          
2 Repulse: in it, 

1 Resistance: jesus said unto him.  
2 Reason; 

1 Scripture alleged: for it is written to the contrary.  
2 In the allegation, 

1 who must not tempt, thou.  
2 who must not be tempted, 

The Lord.  
Thy God.    
3 action of tempting.            
Third: in it 

1 Assault: in it, 

1 Preparation; in it 

1 Choice of a fit place: Here 

1 What place it was; the top of an exceeding high mountain.  
2 How Christ came thither; the devil took him unto, etc.  
3 Why he chose that place.    
2 A vision represented: Here 

1 What it was, All the kingdoms of the world, and the glory of them.  
2 How he represented them, He showed him.  
3 How long the fight lasted, in a moment, saith Luke.      
2 Dart itself: in it 

1 A proffer: All these will I give thee.  
2 A reason: for they are mine, and to whom I will, I give them: in Luke.  
3 The condition: in it 

1 the matter, worship me.  
2 the manner, fall down: if it be but externally.        
2 Repulse: in it, 

1 The denial; But jesus answered.  
2 The manner; Avoid Satan: sharp in the 

Title Satan.  
Commandment, Avoid.    
3 The reason: from a testimony of Scripture; in it, 

1 Allegation: It is written.  
2 Precept: in it 

1 Person to whom, thou, 

every man.  
the whole man, in 

soul.  
body.      
2 Matter: shalt worship and serve, i. divine worship.  
3 Object: the Lord thy God, and him only.            
3 The issue, 

1 Christ's victory: 

1 The time; when the devil left him; Then. 

1 When Christ had stoutly resisted.  
2 When all the temptations were ended: in Luke.  
3 When Christ had said, Avoid Satan.    
2 The manner: he departed from him.  
3 How long: for a season, saith Luke.    
2 His triumph 

1 A note of attention set as a star before it: And behold.  
2 What we must behold, 

1 The coming of the Angels unto Christ: here 

1 When they come.  
2 To whom they come.  
3 Manner of their coming.    
2 Their ministery unto him; where 

1 How they ministered unto him, by 

Adoring him as Conqueror  
Comforting his 

Soul 〈◊〉  
Body 〈◊〉      
2 Why they did so, 

Not for necessity on Christ's part;  
But their own duty, as to 

Their Lord.  
The Head of 〈◊〉                
MATTH. 4.  
VERS. 1. THen was jesus led aside of the spirit into the wilderness, to be tempted of the devil.  
2. And when he had fasted forty days and forty nights, he was afterwards hungry.  
3. Then came the Tempter to him, and said, If thou be the Son of God, command that these stones be made bread.  
4. But he answering, said, It is written. Man shall not live by bread only, but by every word that proceedeth out of the mouth of God.  
5. Then the devil took him up into the holy City, and set him on a pinnacle of the Temple,  
6. And said unto him, If thou be the Son of God, cast thyself down: for it is written, that he will give his Angels charge over thee, and with their hands they shall lift thee up, least at any time thou shouldst dash thy foot against a stone.  
7. jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.  
8. Again the devil took him up unto an exceeding high mountain, and showed him all the Kingdoms of the world, and the glory of them,  
9 And said unto him, All these will I give thee, if thou wilt fall down, and worship me.  
10. Then said jesus unto him, Avoid Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.  
11. Then the Devil left him, and behold, the Angels came and ministered unto him.  

Our Lord jesus Christ having passed the former part of his preparation to his ministry and office, by his most holy baptism, (of which we have spoken at large in the former words;) now he proceedeth to the second, which standeth in temptation: For as in the former he publicly revealed himself to be that Messiah so long expected, in whom salvation is purchased to all believers of jews and Gentiles: so herein he showeth himself most evidently to be that promised seed of the woman, who was to break the serpent's head, and him who was set apart and sent from his Father, to destroy and dissolve the works of the devil. And therefore this holy doctrine, bringing us such glad tidings of Satan's confusion, and our own rescue out of his hands, must be most welcome to us; whereof if we would taste the sweetness and benefit, we must stir up our best attentions, affections, petitions, to hear with readiness, receive with gladness, and practise with fruitfulness, such holy instructions as this Treatise will abundantly afford unto us. Wherein must be handled three things: 

1. The preparation to Christ's combat, vers. 1.2.  
2. The combat itself, with the several assaults, from v. 3. to v. 11.  
3. The issue and event, v. 11.    
The preparation hath three parts: 1. Christ's entering the lists, by going into the wilderness. 2. His expecting of the enemy, by his abode and converse there. 3. The entrance of his adversary. The first part is enlarged by sundry circumstances; as 1. the time when this combat was, Then. 2. the person opposed, jesus. 3. his guide, he was lead by the spirit. 4. the place, into the wilderness. 5. the end why he came thither, to be tempted of the devil. In the second part, three points are afforded out of the three Evangelists: 1. How he was furnished, he was full of the holy Ghost, Luk. 4.1. 2. What company he had, he was with the wild beasts, Mark. 1.13. 3. What was his employment: 1. he was tempted, Luk. 4.2. 2. he fasted forty days and forty nights, and afterward was hungry; which was both the effect of his fast, and the occasion of the first temptation. The third general part, namely the entrance of our saviours adversary, stands in three circumstances: 1. the time, then. 2. the name of the adversary, the tempter, before called a devil. 3. the manner of his entrance, he came.  
The first circumstance in the preparation is the circumstance of time, noted in the word Then; which is not a word of supplement, but of reference unto the former history of Christ's baptism, which this immediately succeed: as Mark. 1.12. Immediately the spirit driveth him (note the present tense) into the wilderness: so as Christ went directly from jordan into the wilderness.  
Then] 1. When Christ undertook his high office. 2. When he was baptised. 3. When the spirit had descended upon him. 4. When he had received testimony from heaven, that he was the Son of God, and Doctor of his Church. Hence note, that The more God doth grace any man, or advance him in gifts or place, 
Doctr The more God graceth his children, the more Satan setteth himself to disgrace and molest them.  the more doth Satan set himself to disgrace and molest him. We read not that the Devil did ever set upon Christ, while he lived as a private man, though perhaps he did: but now, his Father setting him apart to work man's redemption, baptizing him, pouring his spirit upon him, and giving testimony with him, that he is the Son of his love, now he is assailed with most violent temptations. No sooner is he set apart to his office, therein to glorify God, and gratify man, but he is set upon by Satan, a deadly enemy to both. Moses was quiet enough till God set him apart to deliver his brethren, and after that he was never at quiet. The like may be said of David, an eminent type of Christ: while he kept his father's sheep, he was at rest; but if he will set upon Goliath, and be anointed King by Samuel, let him look to himself; Saul will hunt him like a partridge, and so narrowly espy his haunts, that himself will say, he must surely one day fall by the hand of Saul. Zach. 3.1. when jehoshuah the High Priest (another type of Christ) cometh to stand before the Lord in his service, the Devil cometh and standeth at his right hand to resist him. The Apostle Paul, so long as he was of the strict sect of the pharisees, he was highly esteemed, and lived quiet enough: but when he became an elect vessel to carry the Gospel among the Gentiles, than he was tried and buffeted; now he knows that bonds and imprisonment abide him every where, 2. Cor. 7.5. and 6.5.  
1. Satan's hostility against God, and his glory, 
Reasons. 1.  and the means of it, forceth him to hinder whatsoever may further God's Kingdom and hinder his own. While the prisoner is in fetters under bars and bolts, the jailor sleeps quietly; and while the strong man keeps the hold, all is in peace: but disturb him a little, and you shall hear of him. Hence it is, that the more weighty any calling is, and the more conscionable a man sets himself to discharge it (which we see in Christ himself) the more vigilantly doth Satan watch to hinder it. Reach once at Satan's head, and he will surely reach as high as he may at thine. 
2  2. This is not without the good providence of God, who hereby will prove his servants, to whom he will commit some special work, whether they will shrink or no: he will have them also to have good proof and trial of his strength and faithfulness in supporting them, that they may the better commit themselves unto him in time to come, who hath upheld them formerly, and go on undaunted in constant walking with him, through the experience of his goodness. 3. God seeth (though Satan's malice blindeth him) that his children without such strong trials should not be so fitted for his service. 
3  It is a training of them to great employments, and makes them not only more expert in themselves, but also far more able to help others in any kind. God would not exempt his natural and only Son from temptations, that he might know how to help others that are tempted, Heb. 2.18. nor the Apostles, for the same end, 2. Cor. 1.4.6.  

Use. 1.  All sorts of men, the more they set themselves to glorify God in their places, the more they should expect trials. A Christian can no sooner give his name unto Christ, nor the spirit descend upon him, but Satan with all his malice will assault him. Christ was no sooner baptised, but he must go forth to be exercised with Satan: and his members also, who not only by outward profession, but inward sincerity also make a league with God to renounce Satan, sin, and this evil world, shall not want all the molestation that Satan can create them. Reu. 12. the red dragon watcheth for the child to be borne, to devour it: and such is his malice, 
Whom Satan cannot hinder in the end, which is salvation, he will trouble them in the way.  that, whom he cannot hinder of salvation, he will hinder of their peace and joy, as much as he can: if he cannot chase virtue out of the world, he can disgrace it: and if he cannot quite hinder all good proceedings, he will by molestation delay them as long as he may. He is subtle; if he cannot do the greatest evil that he would, he will do the lesser that he may; as by Sanballat he did hinder the re-edifying of the Temple. The condition of the child of God is military in this life; he hath Satan and all his army of wicked ones mortal foes against him. Many deceive themselves, who mean to profess Religion so long only as they may enjoy peace, and credit, and the applause of the world, so long as they may see Christ with a golden crown and sceptre, and follow him into jerusalem with Hosanna: But they have not cast their accounts right, no● weighed the difficulties of sound profession of Christ; and therefore, like the foundation of the foolish builder, when winds and floods rise, they fall down right; with shame they forsake Christ, and religion and all; they look back and run back to the filthiness of the world, they embrace a course which standeth with their own ease: but never shall they have the honour of honouring God, or of effecting any thing which shall bring God true praise, and themselves true peace.  
It will be the wisdom therefore of every Christian, undertaking any commendable action, so to look and begin with God, that ever he have another eye upon Satan and his malice, both to expect it, and resolve, not to be beaten off for it. Shall the Israelites being set out of Egypt run back again, because Pharaoh pursues them? no, but hie them more hastily away. 
A wise Christian may stop the mouth of satan, but never his malice.  Shall I give over my profession, because the greatest part of men hate and reproach it? no, I must see Satan's old malice renewed, who casts a flood of poisoned water against Christ himself; who should not avoid the same measure of obloquy and reproach if he lived again upon earth. Was it thus with the green tree? it is no marvel then if it be so with a dry. Shall I neglect my duty, to which God and good conscience ties me, because I would not displease men, and be thought no meddler? then farewell God's glory, if I go about to stop the devils mouth; which if I could, yet I shall never stop his malice.  
The more public a man's calling is, 
Use. 2.  the more doth Satan aim at him to cast him down, who doth conscionable intent it: as for example: 1. The Magistrate; Satan stirs up David to number the people, 1. Chron. 21.1. 2. The minister, 
Satan's chief aim is against Cheiftaines in Church and Commonwealth.  being the Lord's standerd-bearer, the devil seeks to winnow him especially, and begs leave to be a lying spirit in the mouths of 400 false Prophets at once. And both these, because God hath specially instituted these callings for the beating down of Satan's kingdom, and lifting up the sceptre of Christ: and again, if Satan can foil the leaders, the bands are soon overcome: smite the shepherd, and the sheep will be scattered; cast down Cedars, and they will crush many shrubs with their fall. Hence must both these be more careful of themselves then ordinary men, as being in greater danger, as men set upon steep and slippery hills, beset with enemies to cast them down: And the less that men see these oppositions, the less service do they to God or his Church: For if they do their duty in one place or other, they shall hear on both sides both of Satan and his instruments.  
Now because the devil useth two special weapons against those in higher place, to make them unprofitable or hurtful, one open, the other secret, it behoveth Magistrates and Ministers to watch against them both, and fully resolve against both.  
1. Satan will stir up his instruments openly against them: Let either or both rebuke the world of sin, 
Magistrates & Ministers must watch against two things especially.  and force men to walk in the narrow path of life, wicked men grow mad against them, and rage with all open rebukes, and hellish and horrible slanders, and, so far as they dare, blaspheme the ordinance itself in their hands. Hence jeremy was a contentious man with the whole earth, both Moses and Aaron take too much upon them. What? must men now, because they must be counted peaceable, suffer every man to do what he list, as though there were no God nor King in Israel, till iniquity so abound as it know no bounds, banks, nor bottom? No, but we must look both to the commandment, and to the promise: jer. 1.18.19. If sinners be obdurate as iron, and of brazen and impudent foreheads, we must be as brazen walls to make their wickedness recoil and bound upon them; and with the palm three rise against the burden that lieth upon us.  
2. If this will not weary them, but they hold on with courage, than he works more secretly, more dangerously: If he see them inclined to gain, he will offer them commodities and profits: If ambitious, he will choke them with preferments: If given to ease or pleasure, he can easily persuade them to a course of favouring themselves: And experience shows how commonly Satan prevails with men some of these ways: and who would think him now an enemy, or in the field, and yet he hath won a fort, which open force could not attain?  

Three means for their comfort and safety.  And, as being in great danger, they must add to this watch the means of their comfort and safety: as 1. Let them look to their entrance and drift, undertaking these functions not headily, or hastily, but as Christ did with fasting and prayer. How few do it, who have much more need than Christ had, and are in greater danger than he was? When ambition, or covetousness, or idleness, or any thing but earnest desire of God's glory, leads men into these places (besides that they never do good) no marvel if they fall fearfully as being not fenced; they cannot say God set them there, or will help them against temptations. 2. Let them look that they have good warrant for that which they do, and for every action of their calling, that they may see themselves to be in God's work: for so long they have promise of protection, He will keep and help thee in thy ways. 3. Let them pray to God for power and success, notwithstanding their trials; which they shall do, if they see the need of God's strength as the Apostle did, Eph. 6.19. Pray for me; and besought the Saints for Christ's sake and the love of the spirit, to strive with him in prayer to God.  
Seeing high estates are so dangerous, 
Use. 3.  why should not men content themselves with a mean condition, 
Mean estate the safest and best ●or 3. reas.  but insatiably gape after promotion? 1. high callings are like high trees, upon the tops of hills, which are subject to every wind. 2. if height could bring content, or a sweet life, it were more worthily desired; but we see it consumes a man with envy, and fear, desiring still some thing beyond his present estate. 3. there is as great sorrow in the fall, as labour in rising, and to come down in the height is greater grief. And all this comes upon a man besides Satan's malice.  
Lastly, this serves to comfort Christians, who are acquainted with temptations in the beginning of their conversion, 
Use. 4.  
Four grounds of comfort for weak Christians in temptation.  and are ready to give up all, as seeing nothing but discomfort. For, 1. it was the lot of Christ the head. 2. it is a cursed peace to be at peace with the devil; and a blessed war to fight for God and Christ jesus. 3. a thief breaks not into an empty house, and a dog barks at strangers: it is a good sign that thou art gotten out of Satan's power, because he pursues thee; he needs not pursue those whom he possesseth; they be good men whom Satan is an enemy to. 4. the Lord first strengthened Christ with his voice from heaven, and then brought him into the field, and so he will deal with thee his member.  
The second circumstance, is the person opposed, jesus.]  
This will seem strange, if we consider in our Lord jesus; 1. The perfection of his nature; he was free from all original corruption, by his most holy conception, by the overshadowing of the Holy Ghost; as also from actual sin: 1. Pet. 2.22. he did no sin, neither was any guile found in his mouth: And though he had our substance, and our infirmities, yet with one exception, without sin, Heb. 4.15. 2. The perfection of grace: for he was now full of the Holy Ghost, endued with infinite knowledge, wisdom, holiness, and grace; and it might seem that there was no place or room for temptation. 3. The perfection of his power, being the Creator and preserver of all things, the Lord of hosts, by whose very word or beck, all creatures, as they be sustained, so might be brought to nothing; who being at the weakest, was able by one word to cast down to the earth all that came to apprehend him, and compel the very devils to beg favour of him. 4. The perfection of his father's love, having immediately before testified, that he was his beloved Son, in whom he was well pleased; who as in his private estate he increased in favour with God, Luk. 2.52. so now much more hath he gained his father's love, as we have heard. And yet ●esus must not escape the tempter.  

Doctr. Not any excellency can exempt any man from Satan's temptations.  It is not any excellency or high respect, that can exempt any man from Satan's temptations. If a man had all the perfections which Christ had, of nature, grace, power, and the love of God; yet in this life he must be exposed unto them. If we look at all the Worthies of the world, of greatest grace, in greatest favour with God, as job, Lot, Aaron, Moses, David, Peter, none of them could escape this onset. Satan desires to winnow the Disciples as wheat, even at the side of Christ, Luk. 22.31. Nay, our first Parents, Adam and Eve, created in absolute perfection, concerning present righteousness and holiness, met with a serpent even in innocency, in paradise. If neither holiness of person nor place, can privilege a man from temptation, but Prophets, Apostles; yea the first Adam, and the second Adam also must be tempted, who can expect immunity from the tempter?  

Reasons. 1.  1. This life is the time of warfare, and the world is the great field of God, in which Michael and his Angels fight against the dragon and his angels; and can the captains and leaders of the rest, that go before them in grace, in strength, in knowledge, and holiness, escape the onset, seeing the sharpest and most keen assaults of every battle, is upon the forward, and forlorn hopes?  

2  2. Satan's malice being the greatest sin in the world, and the sin against the holy Ghost, is directly, and professedly against God; and consequently against those that appertain to God, because they do so. That he hateth the godly, it is because he hateth God, 
Satan revengeth himself upon God in his servants.  and in us would be revenged on him; in the servants he persecutes the Master, in the members the head, whereas his chief quarrel lieth against the Master and Head. This cannot be new to him that considereth either Christ's prophecy, Ye shall be hated of all men for my sake, 
Matth. 10. ●●.  that is, of all wicked men that carry Satan's image and properties; or else the Saints experience of the accomplishment of it, For thy sake are we killed all the day long, Psal. 44.22. Whence it must follow, that the nearer any man is to God, more graced, or more like him, the more is Satan's malice kindled against him, and he is less exempted from temptation; the nearer Christ, the more desirous is he to winnow him.  
3. God's providence so ordereth the matter, that where he gives greater strength and grace, there should be greater exercise, 
3  
Greater strength, greater exercise.  to prevent pride, to keep grace on work, and to make his gifts known to the world.  
If Satan's malice and impudency set upon the green tree, 
Use. 1.  what will he do to the dry? If he dare make trial of Christ's strength, will he fear our weakness? If he dare encounter with perfection, can we impotent and infirm creatures look for exemption? No, we had more need arm ourselves, and expect our adversary: and the rather, because the Prince of the world comes upon Christ, and findeth nothing to help his temptations by; but to us he needs bring no weapons; he finds in ourselves a whole armory of weapons, by which he may fight against us; he finds a rebel within us, an old Adam of our corrupt nature, that giveth him strength and help against us; and therefore his boldness will be so much the more against us, when he sees our own wicked inclinations yielding strength to his wicked temptations. Many men say, they are of so strong a faith, and of such grace, that they defy Satan, they were never troubled with him, he hath nothing to do with them: Alas poor souls; the more grace, the more trouble: 
More grace more trouble.  if strength of faith and grace had given privilege from temptation, our Lord jesus had not been tempted: hast thou more than he? or hast thou more than Adam in innocency? yet Adam in innocency was tempted. Oh take heed lest the strong man have carried all away, and so thou hast peace: thinkest thou that he durst assault Christ, and dares not come near thee? dares he encounter with a lion, and will he stand in fear of a fearful hare?  
Temptation is no sign of God's hatred, but of the devils. 
Use. 2.  It is the weakness of flesh to think, that a man's own, 
Temptation a sign of the devils hatred, not of Gods.  or other men's temptations, proceed from an angry God, and thence to give false witness against himself or others; being assailed by Satan. See we not here Christ proclaimed and Son of God, and in whom his Father is well pleased, yet subject to temptations by the devil? wilt thou now conclude, that Christ is suddenly cast out of favour? Nay, our duty is, if we see any buffeted by Satan, rather to pray for them, and pity them, then pass sentence (as judges) upon them, considering that ourselves also may be tempted. And if ourselves be not molested and troubled, let us take heed we have not given Satan peaceable possession, which makes him now fawn upon us. Many will spit at the mention of the devil, who are linked to him sure enough, and lulled asleep with the pleasures and profits of this world, and are never diseased or disquieted, because they go on pleasantly with full sail and gale to destruction.  

Use. 3.  This doctrine confutes that Romish delusion of driving away the devil, 
The holiest water that ever was, did not drive away the devil.  and exorcizing him with holy water of baptism. For the holiest water that ever was, was that which washed the holy Son of God, and yet the devil was never a whit afraid of that, but immediately Christ must go forth to be tempted.  
Papists use the name of jesus, uttered in so many letters and syllables, to be powerful to hinder the entrance of devils, and to drive them out being entered. For (say they) when it is uttered, the authority of Christ is present, which they cannot resist. But I answer; 1. Never did the Apostles acknowledge any great miracle or work to be done by the name jesus, but as Peter saith, Act. 3.6.13. by faith in his name, which goes beyond the bare repeating of it. 2. Satan delights to see silly people, being deluded, to abuse both this name, and all the names of God to sorcery; which is the cause, that when he is raised by the sorcerer, he is content to be adjured by all the holy names of God in the Scripture, as though they bound him: whereas he deludes them the more, and exerciseth his malice against God in an high measure, and his holy titles. 
If Satan fear not the person of jesus, he less fears the name of jesus.  3. If Satan fear not the person of jesus, but dares set upon him, certainly he fears not the name and word. Christ might easily (according to Papists) have shaken off the devil, and said, What? knowest thou not that my name given me in my circumcision, is jesus? how darest thou be so bold with me? And surely, if that name in the mouth of a wretched man, would by any virtue in it make him fly, then much more in the mouth of Christ himself. But all this is but diabolical and Antichristian delusion. 
Phil. 2.10.  Object. But must not every knee bow at the name of jesus, even of things under the earth, by which are meant the devils? Answ. They wickedly abuse that place: for the name jesus is not only a title of Christ, but of his power, majesty, and authority, sitting now at the right hand of his Father; which if they had to command, they might command all creatures in heaven, earth, or hell. Whence we see, that the literal understanding of that place is the ground of Magic.  
The like they speak of the relics of Saints, bones, apparel, etc. which the devil cannot abide. I answer: 1. they have few or no true relics of Saints, but false collusions: 2. if they had, what warrant, word, or calling have they for the use of them? what is the use of dead bodies or bones in Scripture, but to be buried; 
No use of dead bodies or bones in scripture, but to be buried.  yea if it be Christ's himself, so long as he is dead? 3. what virtue had any body, bone, apparel, or any relic of any Saint above Christ's blessed body? and yet the devil feared not that. If he feared not the virtue of Christ's living body, 
Satan fl●es not the living body of the Son of God, and much less the dead bones of a sinful man.  certainly he fears not the rottenness of a dead bone of whatsoever sinful man. But this is also another trick of the mystery of Antichrist, plainly discovered by our present doctrine.  
The Jesuits teach at this day, that the Apostles appointed the manner of hallowing water, and that being hallowed it hath power to pardon sins, to drive away devils and diseases, and by it they have wrought many miracles. But I prove the contrary: 1. Their own Polidore Virgil affirms, 
De invent. rer. lib. 5. cap. 8. Six reasons against Popish hallowing of water.  that Alexander the first a Pope instituted it; and therefore not the Apostles. 2. If the blood of jesus Christ his Son cleanseth from all sin, 1. joh. 1.7. than hallowed water cleanseth not venial sin, as they term it. 3. If the weapons of our warfare be not carnal, but spiritual, 2. Cor. 10.4. than hallowed water cannot drive away devils. Faith is our shield, prayer is our buckler, and the word of God our sword; where is their holy water? 4. Their miracles are either false relations, or collusions, or magical, of no other use, but whereby we may know and discern, as by sure notes, the false prophets and champions of Antichrist, of whom the spirit hath prophesied, Matth. 24. and 2. Thess. 2. 5. The use of water is, 1. natural and external: 2. by institution, sacramental and significative: the Scripture acknowledgeth no other: If their holy water be hallowed, than it is hallowed by the word and prayer: let them show this for their practice, if they can. 6. In this use of it, it is one of the strange gods of spiritual Egypt, or mystical Babylon: and there is a vain confidence in the creature, which is due to the creator. Object. Elisha took salt, and healed the waters, 2. King. 2.21. Answ. 1. That was common salt, not hallowed. 2. that effect was extraordinary, for that occasion only, never since that time produced by any. When we have a pleasant city infested with naughty and deadly water, and a Papist will come and heal it with his hallowed salt, 
So said the blessed martyr though Hawks.  we will believe their doctrine, and hearken to their exorcisms, not before.  

Use. 4.  Lastly, this doctrine yieldeth us comfort in our temptations, in that our Lord jesus hath begun to us. He was the best beloved, yet he must not lead his life in delicacy and softness, but was in continual molestation; so as his whole life was a continual monument of the cross, that we should not think much of the same condition which our Head underwent: and beside, that we should in all our temptations cast our eyes upon him, who was tempted that he might have compassion on them that are tempted, Heb. 2.18.  
The third particular in the preparation, is, the guide which Christ had in this combat with Satan; he was led by the Spirit.]  
Here consider 1. the name of the guide, the Spirit, 2. the manner of his guidance, he was led by him.  
I. By the Spirit indefinitely set down, what is meant? Answ. A spirit is either created, 
Th●●e sorts of created spirits in this text.  or uncreated. Of the former we read of three sorts in this history: 1. Diabolical, tempting us to sin: for the devil is a spirit that being unchangeably turned from God, is called a spirit that ruleth in the children of disobedience, Eph. 2.2. a lying spirit, 1. King. 22. an unclean spirit, Luk. 11.24. such spirits are all the wicked Angels. 2. Angelical, comforting Christ; and these are the good Angels, which now unchangeably cleave unto God, called ministering spirits, Heb. 1.14. 3. human, hungering, the soul of Christ, which (as other souls of men are) was a spirit; as, Father, into thy hands I commend my spirit: and the human and reasonable spirit of man returneth to God that gave it, Eccles. 12.7. None of these are here meant, but the divine and uncreated spirit, even the third person in Trinity, even that spirit which had now descended upon Christ like a dove, and that holy spirit whereof Luke saith he was full, 
The holy spirit of God here meant for three reasons.  4.1. And this 1. the opposition of the leader, and of the tempter proveth: for it were harsh to say, that jesus was led of the devil to be tempted of the devil: but he was led of the good spirit to be tempted of the evil. 2. The same phrase is used, Luk. 2.27. Simeon came in the spirit into the temple,. ●. in that holy spirit, of which mention was made in the former verse. 3. the Chalde and Syriac expresseth it, led by the holy Spirit.  
II. The manner, he was led; not by any local transportation from jordan to the wilderness, as Elias from earth to heaven; or carried through the air, as the spirit carried Philip from the Eunuch, Act. 8.39. but as one led by the hand; so he was by a strong instinct of the spirit forced to go thither. And for the strength of the motion, S. Mark saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spirit driveth him out: and S. Luke useth another word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was led out: not that any thing befell Christ being forced to it or unwilling (for all his obedience was a free-will offering,) but he is driven or drawn as the faithful are drawn by the Father: joh. 6.44. none can come to me, unless my Father draw him; namely by the effectual and forcible working of his spirit in their hearts: not as stocks and stones without wills, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  nor as enforcing them against their wills, but sweetly inclining their wills, and working effectually in them both the will and the deed, according to his good pleasure.  
But Christ sends the third person: 
Object.  how then doth the third person lead him? Christ as God, and as the second person in Divine Unity sendeth the Holy Ghost into the hearts of his elect: 
Answ.  but consider him in the form of a servant, and so he is subject unto providence, and led by the spirit this way and that: And this is, because the humanity of Christ is the organ or instrument of his divinity, and in all the actions and offices of it is moved and guided by the holy Ghost.  
All Satan's temptations are appointed and limited by God. It is the spirit of God that here leadeth the Son of God into temptation, 
Doctr. All Satan's temptat●ons are appointed and limited by God.  and consequently God is the author of all the trials of his Saints. Paul went bound in the spirit to jerusalem, Act. 20.22. Gen. 45.5. what a number of trials was joseph cast into, being sold to a hard Master, a tempting Mistress, to bands and imprisonment? yet he tells his brethren it was not they, but the Lord that sent him thither.  
1. God's providence so watcheth over his creatures, 
Reasons. 1.  that not an hair shall fall to the ground, and much less shall the head of God's child fall into Satan's hand: this providence is wakeful, and suffereth nothing to come by chance or luck, but from a good hand, and for a good end. 2. Satan, 
2  although he be never so malicious, yet is restrained and cannot tempt us until we be committed into his hands: for the just are in the hands of God, and not of Satan: he cannot touch their goods, no not the swine of the faithless Gadarens, though he was a Legion, till he had begged leave, and Christ said, Go: and much less their bodies no more than he could jobs, till the Lord say, Lo, all that he hath, is in thine hands, only save his life. He is a lion in chains, and as he could attempt nothing against Christ until the spirit led him to be tempted, and so committed him unto him; so neither against his members.  

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

Object.  But this temptation of Christ was to delude and deceive him, therefore evil. 
Answ.  If we consider a temptation to evil, we must conceive God to be an actor in that which is evil sundry ways, though no way the author of evil: For in the worst of them all God doth most righteously use the malice of Satan, either in the punishing and blinding of the wicked, or in exercising and trying his own; 
God someway an actor in that which is evil, no way an author.  both which are just and good. As for all the sin of this action: 1. it can be no work of God, because it is formally no work at all, but a vice and corruption inherent in it: and 2. it is all left to Satan, who instilleth malice, and suggesteth wicked counsels, and that to the destruction of men. As for example: 1. Sam. 16.14. an evil spirit of the Lord vexed Saul; that is, so far as it was a just punishment, it was of God, and Satan was God's instrument in executing his judgements so far as it was a punishment: but God left the malice of it to the wicked instrument working after his own manner. But to come to the very point: In the deceiving of Ahab and the false Prophets, 1. King. 22.22. God not only nakedly and idly permitted, but expressly commanded the wicked and lying spirit, saying, Go, and deceive, and prevail: Where we must distinguish between the righteous action of God as a just judgement, and revenge of God, and most properly ascribed unto him; and the malice of it, which was the devils infusing corruption instigating to wickedness; which very wickedness the wisdom of God directed and turned to the execution of his most righteous judgement.  
This serves to rectify our judgements in trials, and clear our eyes to see this hand of God in them: 
Use. 1.  commonly we look too low at men who are but dust, as though misery came out of the dust; and we look too near us at the staff or stone, which with the dog we bite, but consider not the hand that smites us. 2. Sam. 16.9. Abishai looks at Shem●i that barked at David, and said, Why doth this dead dog curse the King? But David could tell him, v. 10. the Lord hath bid him curse: that is, he hath so decreed and ordained, and in his secret will bid him.  
Let us willingly submit ourselves unto temptations, 
Use. 2.  because God by his spirit leadeth us to be tempted, as he did his natural son: so Christ willingly yielded himself to be tempted, being led by the spirit: he was lead, he was not forced and drawn to it, though the trial was as great and fierce, as Satan could make it: and so let it be with us. For, 
4. Reasons to be contented and cheerful in trials.   
1. As we must be cheerful in doing the will of God, so also must we be cheerful in suffering it. True it is, that trials and persecutions come often by the devils means, but never from the devil. 2. The Lord knoweth best in his divine wisdom, what is best for us, and in his fatherly goodness disposeth to us what he knoweth so to be. 3. He that leadeth us into the lists, measureth our temptations, weigheth our strength, and will not suffer us to be tempted above that we are able: he giveth shoulders and fitteth the burden. 4. He hath promised his presence with us in 6. dangers, and in 7. and goeth out with us into the field, not as a looker on, but to supply us with new strength and wisdom, to help our infirmities, and uphold us unto victory.  
These considerations are forcible to work in us a contentment of mind with God's fatherly appointment, without which we can never be cheerful in trials: for nature will be working in Peter himself, and when he is an old Disciple, he shall be led where he would not; 
P●ior est bello ti●or ipse bell●. Senec.  and oftentimes the fear of danger and trouble, is greater than the trial itself.  
What was it else that moved Christ in that bitter trial, when otherwise he could have wished the cup might pass from him, to say, Yet not as I will, but as thou wilt, but the remembrance that he came to suffer, as well as to do the will of his heavenly Father? What else added such courage to Paul, Act. 21.13. as to say, What do ye weeping and breaking my heart? I am ready not only to be bound, but also to die at jerusalem for the name of the Lord. What else made the Martyrs so invincible in suffering, that often, when they might, they would not be delivered, but that they found themselves led and bound by the spirit, yea strengthened to all long-suffering with joyfulness?  

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

Answ.  1. Tentation is twofold (as we said before,) one of trial, which we must suffer with cheerfulness; the other of delusion, against which we may and must pray. 2. Again, there are two leaders into temptation: the spirit of God leads Christ and Christians, the evil spirit leads the wicked at his will; we pray against this leader, and not against the former. 3. And further, we must distinguish between being tempted, and being led into temptation in our saviours sense: the former is a work of God's mercy, to try, exercise, or chastise any of his children; the latter is a work of justice, in which God leaves a man to himself, so as the temptation is prevailing against him. Now we pray only against the latter, which is, to be left, and so overcome in temptation; neither doth God so lead us into temptation, but to make us in the end more than conquerors: So as still we may bid temptations welcome, and with cheerfulness submit ourselves unto them.  

Use. 3.  In every trial see that the spirit lead thee: for this is a sure ground of comfort, and hath assured hope in it of a good end. Christ was not lead into temptation by private motion, neither did he thrust himself unto it: no more must we rashly run into, or pull dangers upon us, or through presumption object ourselves unto temptations: 
We must not thrust ourselves into trials, but expect the leading of the spirit.  if we do, we must needs fall, and cannot expect safety, because we tempt the Lord, and provoke him to withdraw his fatherly protection from us; whereas there is no danger in following the leading and guidance of the spirit. Many a man is of so strong a faith, that nothing can harm him; he is for all courses, and all companies. But how can a man be safe where Satan's throne is? Peter thought himself strong enough to go into the high Priests hall; but he found in the end, it was no fit company for him. Others through vain prefidence of God's protection, run in times of contagion into infected houses, which upon just calling a man may: but for one to run out of his calling in the way of an ordinary visitation, he shall find that God's Angels have commission to protect him, no longer than he is in his way, Psal. 91.11. and that, being out of it this arrow of the Lord shall sooner hit him then another that is not half so confident. Others are bold-hardy to set upon the devil in his own holds, they dare enter into and lodge in houses given up by God to the devils possession: which is (if it be out of ones lawful calling) to cast a man's self into most probable danger: for whereas we ought to use all good and lawful means for the preventing of imminent danger, this is to seek danger and hurt; and commonly they that seek it, justly find it. The issue of such presumption we may see in the sons of Sceva, Act. 19.16. who took upon them to do as the Apostles did, namely to name Christ over them that were possessed; but the devil seeing their want of calling thereunto, ran upon them, and overcame them, so as they fled out of the house naked and wounded. Others through temerity and rashness, bring on themselves much woe, who follow the motions of their own spirits in their courses, and never or seldom consider whether they have God's spirit before them, or no: they look not for warrant out of God's word in the things they do or speak; they beg not God's direction and assistance; they spy not in what ambush Satan lieth, what advantages he easily taketh, and so for want of Christian watchfulness lay themselves open to many evils and dangers, wherein they can meet with no great comfort, because they cannot say with a good conscience, Lord, thou hast led me into this estate, but rather, I have cast myself into this danger.  
If therefore thou wouldst find comfort in troubles, 
Three notable effects from assurance of the spirits guidance in trials.  keep thee in thy way, that thou mayest never be without the leading of the spirit; and then this will be the issue: 1. Being led by the spirit, thou wilt follow willingly, thou wilt lay aside all reasonings, excuses, and delays, as Christ did; he murmurs not, delays not, doth not first return to Nazareth, bids not his parents and friends farewell, consults not with flesh and blood, but was driven out with a strong motion of the spirit. This is the same free spirit, which dwelleth in the hearts of Christians; he leads them to, and they obey, and follow; Abraham follows him from his own country, and Moses into Egypt. 2. If thou see the spirit leading thee, thou shalt not faint under the cross, no not when thou lookest upon the greatest danger that can be threatened, because the other eye is upon the spirit which helpeth thy infirmities, and according to the measure of affliction ministereth a sound measure of comfort. 1. Pet. 4.14. therefore the Saints rejoice in affliction, because the spirit of glory and of God resteth upon them. A valiant captain leading the way, encourageth the most timorous soldier to follow with courage and resolution: So this spirit which leadeth, is a spirit of strength, and of power, not in himself alone, but supplying with new strength those that give up themselves to be led by him. 3. If thou see the spirit leading thee into trial, it will keep thee from seeking to wind thyself out by any unlawful or unwarrantable means: thou wilt follow him to be led out by him aswell as thou wast led in by him; thou wilt wait his leisure for the removal of thy trial, in whose good pleasure it lieth most seasonably to deliver thee. This is often the reason why God giveth his children to be led by the spirit, to try whether they will abide with him in temptation, or no. And those who will shift themselves out of trouble, by lying, swearing, and the like; or avoid crosses and losses by wicked means, as poverty by breaking the Sabbaoth, sickness by sorcery and witchcraft, what spirit soever led them in, certainly the evil spirit hath led them out; the remedy is worse than their disease, and their escape is made only by breaking the prison.  

Use. 4.  As Christ was led by the spirit in all his course of life, so should Christians: for as many as are the sons of God, are led by the spirit of God, Rom. 8.14. So the Apostles in their ministery went hither and thither, stayed or departed, preached and prophesied by the spirit; they were forbidden by the Holy Ghost to preach the word in Asia, and Bythinia, Act. 16.6.7. and 21.4. certain Disciples told Paul by the Spirit, that he should not go up to jerusalem. And it is the duty of all true believers, to resign themselves in subjection to God's spirit.  

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

Answ.  By these rules: 1. God's spirit works in, and by the word: therefore if thou inquirest in every thing what is the good and acceptable will of God, 
Three rules to know a man's self led in every thing by the holy ghost.  Rom. 12.2. thou art led by the spirit. 2. Discern his guidance by the mortification of the deeds of the flesh: for the life of the spirit is opposed to the life of the flesh, Rom. 8.13. Therefore in any strong motion, examine thyself whether it tend to thy own profit, credit, or lusts: if it do, suspect it, and cast it off: the Apostles in all the motions of the Spirit respected the public good of the Church, not their own ease and reputation. The guidance of the Holy Ghost requires denial of our own wills, strife against the spirit that beareth rule in the world, and against the spirit of a man that lusteth after envy. 3. Know it by the excitation of the spirit, which still stirs and moves the will and mind, and raiseth it from under the oppression of the flesh, and thus preserves and maintains the gift of regeneration, and effectually bends a man to obedience.  
And this duty is necessary, 1. in regard of the unregenerate, who are blind and in darkness, and without a guide know not what way to go: the natural man perceives not the things of God. 2. in regard of the regenerate, who are but as little children, weak and feeble, and cannot go without a leader. And therefore all of us need the leading of the spirit.  Into the wilderness.] 
This is the fourth circumstantial point. A wilderness is taken in the Scripture two ways: 1. For a place inhabited, although not fully peopled, as josh. 15.61. six cities of the Priests in the wilderness: and john Baptist came preaching in the wilderness of judea, because Zacharie his father's house was there: and 1. King. 2. joab was buried in his own house in the wilderness. 2. For a place utterly desolate, not inhabited or frequented of men, but possessed only of wild beasts: and thus it is here to be taken, as Mar. 1.13. he was with wild beasts, utterly separate from the society of men. This place Christ makes choice of by the motion of the spirit, for these reasons:  
1. In opposition to the first Adam, 
4. Reason's why Chr●st made choice of the wilderness to be tempted in  who was tempted in paradise, a place in all the world strongest and fittest to resist temptation in; and being overcome was cast out thence into the wilderness, as all the world was in comparison. But the second Adam to recover this loss, encountereth with Satan in a wilderness; the fittest place in the world to be overcome in, and overcoming restoreth us to the heavenly paradise again.  
2. That Christ might manifest both his willingness to be tempted, and his courage against his enemy: the former, in that he appointeth a place wherein Satan might take all advantage against him: the latter, in that like a champion he challengeth the field where they two alone might try it out. A coward will be ready to draw in the streets, that dares not look a man in the face in the field: But Christ appoints a field, where Satan may have all his power against him, and he no help at all: and by both these he shows himself the promised seed, appointed to bruise the serpent's head.  
3. That Christ being known to be the only combatant and maintainer of the fight, all the praise of the conquest over Satan might be ascribed to him alone, and to bring in no compartners with him, as the Papists do the Virgin Mary and other Saints; whereas Christ was therefore the only conqueror, because he was of infinite power, as they are not.  
4. In imitation of Moses at the giving of the law, and Elias at the restoring of it, the one being 40. days in the mountain, the other 40. days in the cave of Horeb: Christ at the bringing in of the glorious Gospel would be answerable to those figures of him, who (as they) cometh now out of a sequestered place, wherein he was fitting himself to undertake so weighty a business as this is.  

No place in the world free from temptations.  1. Note hence, that no place in the world is free from Satan's temptations, but he lays his snares in every place. Lot is caught in the cave, his wife in the field, David in his house, Adam in paradise, and Christ is tempted in the wilderness. The reason hereof is taken, 1. From Satan's diligence and malice, who goeth about like a roaring lion, seeking whom he may devour, 1. Pet. 5.8. and is diligent in compassing the earth to and fro, job. 1.7. his commission is of large extent, no place in earth is privileged from his temptation. 2. From his spiritual and powerful nature: no place is so secret but he can find it, none so strong but he can enter it, none so holy but he can slily get into it, and boldly stand even among the Sons of God, the Angels, job. 1.6.  
Use. 1. Seeing the whole compass of the earth is Satan's circuit, 
Satan's circuit is the earth's compass.  let us where ever we are, consider of our enemy, and of our danger by him, seem the place never so secret, never so secure: the greenest grass may harbour a serpent: And surely, the more free and safe we think ourselves, the nearer is our danger. There be two places in which men may think themselves safest: 1. the place of their particular calling. 2. the public place of their general, the Church: the former because of God's promise; the latter because of his presence: yet Satan shuns neither, neither may we lay off our watch in either. Experience showeth how he lays snares in the special calling, whereby many fall: some he winneth to injustice, and secret cozenage; some to lying▪ and swearing; some to Sabbath-breaking: Now though thou art in thy calling, yet thou art not conscionable in it, and so art out of thy way, and without God's protection. The same experience giveth witness to the truth of Scripture, how Satan not only haunts us in our own house, but also follows us to God's house, and there intercepts the word, or steals it away, or corrupts the judgement, or casteth men on sleep, or occupies their minds with worldly and base thoughts; and thus, where they think themselves most safe, they are most foiled: The reason is this, though thou be'st in God's presence, yet thou settest not thyself in his presence, but comest carelessly and inconsiderately; and so God having no delight in thy service, suffers the devil to exercise his will on thee. So as there is no place, wherein we must lay aside our watch, if we would not be overcome.  
Use. 2. This showeth the vanity and delusion of the Papists, who think the devil is barred out of Churches by their crucifixes, consecrated hosts, crosses, and holy water: 
Neither Popish crosses, nor conjurers circles, bar the devil further than he listeth.  For the Leviathan of hell laughs at the shaking of these spears. Also it showeth the madness of Magicians and Conjurers, who think they can bind the devil within their circles: For although (to delude them and win them sure to himself) he be serviceable, and at their command, yet he keeps his liberty permitted him of God, and compasseth the whole earth.  
2. Note, 
Some places are more fit for temptation than others.  that some places are more fit for temptation than others; as namely, solitary and desert places. For Satan hath then greatest advantage for his assaults, when he hath men alone, without the help of others to counsel, confirm, and comfort them. This the Preacher confirms, Eccles. 4.9. Two are better than one, and woe be to him that is alone; if he fall, he hath none to help him up: and, two are stronger than one, a threefold cord is not easily broken. Nay, God himself did see disadvantage of solitary life, when he said, It is not good for man to be alone. When did Satan assault Eve, but when she was alone? when did he David, but being alone on his gallery? when Lot's daughters, but when they were alone in the cave? Gen. 19.30. And therefore the devil is delighted to walk through solitary places, Matth. 12.43. if he possess any, he carrieth them into solitary places, Luk. 8.29. and where do conjurers and sorcerers talk with the devil, but in woods and wildernesses, where Satan most easily appeareth. For these reasons: 1. Because being a Prince of darkness, he hates the light, and passeth all his exploits in as much darkness, secrecy, and silence as he can. 2. He sees how easily we sin, when there is none by to hinder us from it by fear or shame.  
Use. 1. This overthrows the dotage of the Papists, who approve and magnify as meritorious, 
The devil hath monks and hermits where he would have them.  the strict and solitary life of their Monks, Eremites, and Votaries; who to free themselves from Satan's malice, and for more holiness (as they say,) voluntarily forsake the societies of men, and live by themselves in woods, caves, cloisters, and wildernesses, as though they had the advantage of Satan because of the place, whereas indeed he hath them where he would. And because they seem most to build upon the examples of john Baptist, and Christ himself, both whom they find in the wilderness, we will a little clear this place.  

Lib. 2. de monach. cap. 39  And first for john Baptist, whom Bellarmine saith for his fare▪ apparel, and strict manner of living, was a right pattern of true eremites. True it is, his life was austere, as his office and calling was singular and extraordinary, and no ground for any ordinary office and order in the new Testament; wherein he is no more to be imitated, then in his springing in the womb at Mary's presence, which was an extraordinary testimony of an extraordinary person. Besides, john being no minister of the new Testament (for the least Minister in the kingdom of God is greater than he:) but the last of the Prophets, and greater than any of them, how can any order of evangelical Ministers be raised from his example? Further, whereas Christ himself the Head of our profession, came eating and drinking, and familiarly conversed among men for good, why should we not rather hold ourselves to his example, into whose name we are baptised, than john's who was an extraordinary forerunner of him? Lastly, we have heard that the wilderness wherein john lived, was not such a wilderness as they dream of, utterly remote from the society of men; but a wilderness, in which were houses & cities, yea his father's house; a wilderness though less peopled than the frequented places of judea, yet not without people, because it was a wilderness wherein john preached, who preached to men, 
* As their S. Francis did, to show his great humility and charity.  And not to beasts; a wilderness wherein Christ among a multitude of people was baptised: and so it scarce affordeth a colour of their Eremitical Orders, vowing such a solitary life separate from all men, which john never did.  

Christ's going into the wilderness, no ground to popish monks or eremites for 4. Reas.  And for the example of Christ, his going into the wilderness to fast and pray; I answer: 1. Christ was led thither by the Spirit, but they of their own heads: and to pretend a spirit without a word of warrant, is a frenzy and delusion. 2. Christ went for 40. days, and came again to his calling; they go and never returns again. 3. Christ went to offer opportunity and advantage to Satan, the more victoriously to foil him, and purchase heaven for us; they in a superstitious end, to merit and purchase heaven for themselves. 4. Christ never ate nor drank all the while he was in the wilderness, wherein would they tie themselves to imitate him, they would soon grow weary of their holiness and devotion. Accursed therefore be this monkish and anchorish life, which professeth open hostility to human society, which thrusts them out of their lawful callings, wherein they ought to be profitable to men in the societies of Church, Commonwealth, or family. What? are these the lights of the world, that fly the light like bats and owls, and prison themselves in cloisters; whereas they should lighten others, and not thrust their light under a bushel, or under the table? Are these the salt of the earth, who never apply themselves to season the fleshly and unsavoury manners and behaviours of men? The Apostle teacheth them another lesson, Heb. 10.24. saying, Let us provoke one another to love, and to good works, not forsaking the assemblies, as the manner of some is: implying that to be an unlawful calling, which cannot but fail against such duties of charity as these be. It were to be wished, that because the world receiveth no seasoning from them, the unprofitable burdens of the earth were cast out upon the dunghill, the place which Christ himself assigned unto them.  
Use. 2. It teacheth those that are troubled with temptations, to beware of solitary and secret places, because Satan is there the strongest: and much less must they thrust themselves into desert places, forgetting their weakness, as though they would with Christ offer battle, and tempt the tempter: for this his practice is no warrant for us: but they must avoid the place so soon as they can, and get into the society and fellowship of men. 
Bad company worse than solitariness.  joseph when he was alone with his Mistress tempting him, fled out of the house: so if there be none but the tempter with thee, take the benefit of company so soon as thou canst: but see thy company be good; for bad company is far worse than solitariness, as many find, who being troubled in mind, or tempted by Satan, run to lewd company, to cards, dice, drinking, & sporting; and so by Beelzebub will cast out the devil: But this enlargeth the grief; and they find in the end the remedy nothing inferior to the disease: Whereas had they resorted into the society of the godly, by godly and religious communication and conversation, they had been much comforted and confirmed; according to the promise of Christ, Wheresoever two or three are gathered together in my name, I will be in the midst of them.  
Use. 3. Yet if God shall by virtue of our calling draw us into solitary places, we must be careful so to carry ourselves as we may say with Scipio, 
Nunquam minùs solus qu●m cum solus.  We are never less alone, then when we are most alone: and with our Saviour, joh. 16.32. I am not alone, the father is with me. The faithful need never be alone, because they may ever be in conference with God: then may they go close to God, and sharpen their prayers, and meditate on his word and works, to fit them better for their callings: then may they enlarge their hearts to God in confessions and praises: and thus he that is led by the spirit into these solitary places, is in safety; because, as the hills compass jerusalem, so doth the Lord his people while they are in his service: thus shall Satan be most disappointed, who while he hopes to make our solitariness his advantage, we shall by it draw nearer unto God, and be set so much the more out of his reach.  

4. Directions for solitariness.  Directions for solitariness:  
1. Watch the benefit of time, to spend it best in musing upon heavenly things, and enjoy the sweet liberty of conversing with God. 2. Know that no time must be spent in roving and rangeing thoughts, but must be redeemed from evil, and unprofitableness: and therefore choice must be made of objects presented, and as little time as may be, spent in worldly and indifferent things; and then with as little delight as may be. Holy wisdom is ever diminishing the love of earthly things. 3. Consider the danger of sin in thy solitariness, when fear, shame, witnesses, and counsellors are removed, and that there are no open sins which are not secretly first hatched and warped: and therefore, if we muse on any sin, let it be to overcome it, and beware of secret allurements. 4. Consider the slipperiness and business of the heart, which is a wandering thing, like a mill ever grinding, ever in motion, still setting us on work with more commandments than ever God did: and therefore, giving it leave to muse, we must the better watch it.  To be tempted of the devil.] 
This is the fifth circumstantial point, namely the end of Christ's going into the wilderness. Here consider two things: 1. the author of the temptation, the devil: 2. the end itself, to be tempted of him.  
The devil] that is, a wicked spirit, the Prince and captain of the rest, as we may gather out of Matth. 25.41. A wicked spirit, not by creation, but by defection: Full of wickedness, whence Elima● the sorcerer is called the child of the devil, Act. 13.10. because he was full of deceit and wickedness: Full of malice, a red dragon, full of poisons, seeking nothing but destruction: Full of craft, an old serpent, more crafty than all the beasts of the field: Full of power, called the Prince and God of the world, and the power of darkness: the strong man keeping the ●old: Principalities, powers, etc.  
The word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, traijcio, calumnior; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and signifies an accuser, calumniator, or slanderer, having his name from his continual practice: For so is he called the accuser of the brethren, which accuseth them before God day and night, Reu. 12.10. and no marvel, seeing he durst accuse God himself as an enuier of man's happy estate, and careless of Christ's estate here. But especially he accuseth, 1. Man to God, as he did job, 
Satan accuseth man, 1. To God.  that he served God in hypocrisy, and upon affliction would curse him to his face, chap. 1. ●. 9. 2. Man to man, stirring up strife and contention from one against another; 
2. To man.  and by this means he worketh effectually in the children of disobedience, Eph. 2.2. Where strife and envying is, there wisdom is sensual and devilish, jam. 3.15. An example hereof we have in Saul, who, when the evil spirit was entered into him, all manner of accusations came against innocent David, and were received; that he was a traitor, and one that sought Saul's life, etc. 3. Man to himself: when he hath drawn a man to many loathsome sins, 
3. To himself.  than he stretcheth them beyond all the measure of mercy, aggravates God's justice, extenuates his mercy, and all to bring the sinner to despair. Thus he accused Cain, Achitophel, and judas, whom he brought to confess their sin, but to deny God's mercy.  
Whence note, 1. the miserable estate of wicked men, that serve such a Lord and Master as the devil is; 
Satan's best wages to his most diligent servants.  who in stead of standing by them for their diligent service, will stand against them to accuse them to God, to men, to their own consciences; will reckon up all their faults, and deprave whatsoever was best intended. While he can draw them along in his service, he will lie close like a crafty fox and serpent, in one corner or other, to devour their souls: but afterwards will terrify them, and roar like a lion on them, setting in order before them the villainies to which he himself tempted them; crying out on them as damned wretches, and making them often cry out so of themselves even in this life, and for ever in the life to come. And yet alas! he is the Prince of this world, to whom generally most men yield their subjection and homage: yea, the God of this world, to whom men offer themselves, and what ever they have or can make in sacrifice: yea, men sell themselves as slaves and bondmen to be ruled at his will. How should this one consideration move men to get out of his power, and out of the service of sin, and come to jesus Christ, who is meek and merciful, one that covereth sins, acquitteth and dischargeth; one that answereth all accusations, and crowneth our weak endeavours, which himself worketh in us, in such sort as a cup of cold water shall not go unrewarded?  
2. Note, how expressly Satan hath stamped this quality as his own mark upon his children, who so lively resemble him, as that they have his name also given them, Tit. 2.3. and 2. Tim. 3.3. and 1. Tim. 3.11. For how quick and nimble are men to go between man and man with tales and accusations, to cast bones of enmity? Sometimes charging men openly or secretly with things utterly untrue and false, as Ziba dealt with Mephibosheth, 2. Sam. 16.3. sometimes blazing infirmities, which love would have covered: sometimes aggravating with vehemency of words, facts or speeches, which charity would give a favourable construction unto, as Doeg pleaded against Ahimelec, 1. Sam. 22.9. sometimes depraving the truth by adding to men's speeches; and this cost Christ his life, his enemies adding, I will destroy this Temple, and make another in three days, made with hands: or diminishing it, by concealing that which might make for a man. All which are Satanical practices, who being the father of lies, would chase all truth out of the world.  

7. Rules or means against false accusation  Let all God's children labour to express God's image, in hating this hateful sin, and help themselves thereunto by these rules. 1. Consider thy charge, Leuit. 19.16. Thou shalt not walk about with tales among thy people: and consider, that whispering and backbiting are the sins of men of a reprobate sense, Rom. 1.29. 2. Receive no false accusation: receivers of stolen goods are accessary to the theft: if there were no receivers, there would be no thieves; if no hearers, no informers. Drive away the slanderer with an angry countenance, as the north-wind driveth away rain, Prou. 25.23. have no pleasure in this sin of another man, Rom. 1.32. 3. Do thine own business, look to the duties of thine own calling: busy-bodies and prattlers are joined together, 1. Tim. 5.13. 4. Take heed of envy: malice never spoke well, it is always suspicious, ever traducing. Embrace the love of thy neighbour's person. 5. Deal with an other man's good name, as thou wouldst have him deal with thine, if it came in his way. Consider thou mayest restore his goods, but never his name: once broken, ever a scar. A felon is more tolerable in a commonwealth then a slanderer. 6. In receiving reports, excuse the person so far as thou canst; construe the speech or fact in the most favourable sense; do as thou wouldst be done to: and if thou canst not, advise the reporter to look to himself, 
Vide Perald. ●om. 2. p. 56●. de detractore.  and tell him that in many things we sin all. 7. Curse not the deaf, saith the Scripture: now a man that is absent is a deaf man. Object. But I speak the truth. Answ. But not truly: 1. without ground, thou art uncalled and unsworn; thou dost it not by way of charitable admonition to the party himself or others. 2. Not in a good manner, without love, pity, sorrow; nay, thou rejoicest rather in thy tale. 3. Not to any other end but to fill men's mouths with prattle, and bring thy brother into contempt. And why speakest thou no good of him as well as evil, but art like a swine in a garden, that leaves all the sweet flowers to dig or wallow in a dunghill.  
Motives to lay aside and abhor calumniation and slandering.  
1. Charity is not suspicious, 
Five motives to lay aside calumniation and slandering.  but in doubtful cases thinks the best. 1. love thinketh not evil, 1. Cor. 13.5. 2. it covers a multitude of sins, Prou. 10.12. and 3. it gives to every man his due, in his goods and good name. And therefore the tale-breeder, talebearer, and tale-beleever, who do none of these, but hammer tales and slanders upon the anvil of envy, and set them upon the wings of fame and report, are uncharitable and unchristian persons, the devils fuellers and gunpowder: for where no wood is, there the fire goeth out; so where there is no talebearer, the strife ceaseth, Prou. 26.20.  
2. We have a common proverb, A man museth as he useth; as himself useth to do, so he imagineth of another: and therefore to judge lewdly of another upon bare suspicion, is commonly a note of a lewd person: those that are so ready to tax men of hypocrisy, commonly are hypocrites themselves.  
3. It is a question among the schoolmen, whether a man that hath impaired another's good name, be bound to restore as he that hath pilfered his goods; and it is concluded by all the Doctors, that he is bound in conscience, because a good name is better than all riches, saith Solomon: and because it hath more enemies than our goods, even this law of restitution and satisfaction should be of force to keep them off us: and if the law bind him that steals our goods, to restore 5. fold, certainly he that stealeth our name, is bound to restore 50. fold, because it is so far above a man's substance, and the blot is never wiped away. If serpents sting us, or mad dogs, or venomous beasts bite us, there is some remedy; but against the tongue of the slanderer there can none be found.  
4. It is one of the sins against the ninth commandment, to hear our neighbour falsely accused, and not to clear him if we be able. jonathan when he saw Saul stirred up by talebearers against David, spoke boldly in his defence; and said, Why shall he die? what evil hath he done? And Nicodemus, when he saw the Scribes and pharisees so set against Christ, that they would have condemned him being absent and unheard, stood up, and said, 
Io●. 7.51.  Doth our law condemn any before it hear him, and know what he hath done? A good rule for us how to carry ourselves towards all Christians.  
5. We must hold us to our rule, to judge no man before the time, 1. Cor. 4.5. and if no man, then, 1. No● our superiors: people must not bolt out opprobrious words against their Pastors and Teachers: sin is aggravated by the person against whom it is committed: to revile an ordinary man is odious, but much more to revile the father of our souls or bodies, Pastors or Parents. 2. Not godly men and professors of the Gospel, as to charge them with hypocrisy, and traduce with violence that which would receive a charitable construction. Heb. 6.9. 3. Not such as in whom Gods graces shine more eminently then in others, through pride or envy: this is a high sin, and cost Christ his life: yea to disgrace and obscure Gods gifts, which ought to be acknowledged with thankfulness, is in the skirts of that unpardonable sin, and had need be stayed betimes: for it is to hate goodness; and if it did hate it because it is goodness, it were far more dangerous.  
3. Note: seeing Satan is such an Arch-accuser, and that his special hatred is against goodness, 
If there be so many accusers, no marvel if godlymen want no manner of accusation.  is it any marvel that the children of God pass through many slanderous accusations? If speech be of the faithful Preachers of the word, neither Prophets nor Apostles shall avoid most dangerous slanders▪ Amos shall be accused by Amazia to preach against the King, and that the whole land is not able to bear his words: chap. 7. v. 9 Paul and Silas, preaching nothing but Christ, are brought before the governors, exclaimed upon as men troubling the city, preaching ordinances not lawful to be received, and teaching men to worship God contrary to the law, Act. 16.20. and 18.13. Let speech be of professors of the Gospel, how do men in their minds accuse and judge that to be done in vainglory, which is done in simplicity, and for God's glory? and that to be done in hypocrisy, or for commodity, or other sinister ends, which God sees is done in sincerity? Yea as if men did see their hearts and inside, how do they speak it, that such are not the men they make show of? or if grace evidently appear in the eminent notes of it, they can so lessen, so diminish and clip the beauty and glory of it, as still they shall be disgraced. Our blessed Lord himself was accused and condemned for a malefactor, yea and executed; his doctrine, notwithstanding most heavenly, and as his enemies witnessed, Never man spoke like this man, yet was condemned, his wonderful miracles obscured, yea blasphemed, He cast out devils by Beelzebub: and shall the servant look to be better than his Master? Lamentable it is to see how our times accuse the first restorers of religion, Luther, Calvin, Beza, Bucer, and the rest, as the layers of sedition and rebellion; and as lamentable, that such as preach the same holy doctrine as they did, should under the titles of Puritans and Schismatics be coupled with Papists, yea accounted worse. And no marvel, if the whole profession of religion be accused, and religious persons made the songs of the abject, and scum of the land, because the devil is an accuser. When the devil lays off his name and nature, and ceaseth to be a devil, it will be otherwise, but not till then. But let such as would be wise by God's wisdom, labour to see Satan's malice in all this; and that, if to be accused be sufficient, who can be innocent?  
4. Note: seeing Satan is such an accuse● of us in himself and his instruments, to God, to men, and to our own consciences; how careful ought we to be in our whole conversation to stop Satan's mouth, 
So many accusers should make us watchful of ourselves.  and the mouths of wicked men, which will be open against us? How ought we to make right steps to our feet, seeing we shall be sure to hear of the least halting? How ought we to examine the uprightness of our hearts, that in those accusations we may be bold to go to God, and say, Lord, do thou prove and try me, if there be any such wickedness in me.  
Rules to become inoffensive and unreprovable, and so stop the mouth of Satan:  

4. Rules to stop the mouths of all accusers.  1. The matter of thy work must be good, and warranted by the word: then God will justify that which himself sets thee about, and thee in it. 2. The manner of doing it must be proportional: a good thing must be done well, in good circumstances. 3. The end must be found, namely God's glory, and man's good. A bad end spoils the best action. 4. In every thing remember, that Satan's eye is upon thee to accuse thee, the eye of thine own conscience to witness for or against thee, and God's eye to judge thee, to whom thou must stand or fall as to thine own Lord.  To be tempted.] 
The word to be tempted is spoken of, 1. God, 2. Man, 3. Satan; all tempt.  
I. God tempteth, 1. when he proveth the graces of his children: so he proved Abraham, Gen. 22.1. and job. c. 7. v. 18. 2. when he discovereth the sin and corruption which lurketh in them: and thus God tempted the Israelites, who, when their desires in the wilderness were not satisfied, usually broke out into murmuring and impatiency, and showed naughty hearts, full of distrustfulness. And thus God is said to lead into temptation, when being provoked to wrath, he withdraweth his grace, that so his children by their falls might see their weakness, as David and Peter; and that the wicked might in justice be prepared to judgement, as Pharaoh burst into blasphemy, Achitophel hanged himself through impatiency, and Saul used unlawful means to escape his cross.  

2. Rules in Gods tempting of man.  But in these temptations of God, observe two rules: 1. That the word tempting, referred to God, is ever taken in good part: for he tempteth only to prove, never to seduce: and his temptations are always good, because they proceed from him that is goodness itself, and tend altogether to the good and profit of his children; and are the execution of justice on the wicked, which is good also. 2. That all these temptations are not to confirm God's knowledge of men, who perfectly knows what is in them, yea who seeth things that are not as though they were; but to bring men being exercised by them to the clearer knowledge of him and themselves.  
II. Man tempteth, 1. God, two ways. 2. Man, 
Man tempteth God two ways.  both himself, and others. Man tempteth God, 1. By presumption and curiosity, as when men forsake the ordinary means of their good, and presume too much upon God's help, to try whether God will use any other than the appointed means to succour them: so it is said, v. 7. Thou shalt not tempt the Lord thy God. 2. By distrust, when men by unwarrantable means try the power of God, whether he can or will help or hurt. Exod. 17.2. when the Israelites by murmuring would have water, Moses said, Why tempt ye the Lord? and Psal. 78.18. they tempted him in the wilderness, requiring meat for their lust, and said, Can God prepare a table in the wilderness? Here they tempted him by doubting, 1. of his promises, 2. of his presence, 3. of his power, 4. by limiting him to that strait: 5. they thought he was bound to them, to fulfil their lusts.  
Man tempteth others, 1. When upon just occasion, 
Man tempteth man 3. ways.  he tries a man's affections and disposition to this or that: so jonathan tried his father Saul how he stood affected to David, 1. Sam. 19.3. 2. When men go about by captious and subtle questions, and with fair show of words, to get matter of reprehension and accusation against others. Thus the pharisees came to Christ, tempting him, Matth. 16.1. and thus the Herodians came to him to entangle him in his talk. 3. When men allure and entice one another to evil, as Pro. 1.10, 11. Come, let us lay wait for blood, and have all one purse: so the harlot said to the young man, Come in with me, let us talk our fill of love till the morning.  
Man tempteth himself two ways: 
Man tempteth himself two ways.  1. when his own concupiscence moveth and draweth him aside to sin: jam. 1.4. Every man is tempted when he is drawn aside of his own concupiscence. 2. when he wilfully calls himself into danger, as Peter when he went into Caiaphas the High Priests hall among Christ's enemies and his; here he is moved to deny his Master, and Satan prevails against him.  
III. Satan tempteth, and in his tempting goeth beyond all these: 
Satan tempteth two ways.  1. When by outward objects he stirreth up inward corruption, as David walking on his leds, and seeing Bathsheba, the devil wrought lust in him. 2. By infusing inwardly evil motions and thoughts, without objects: and thus stood he up against Israel, and caused David to number the people; a thing merely needless as joab confessed, 1. Chron. 21.1, 2, 3.  
Now thus God cannot tempt to evil: he withdraweth his spirit, by outward occasions he brings to light the sins of men; and punisheth one sin with an other, but moveth no man to evil, and much less driveth him to it, and least of all infuseth wickedness into any man's heart; which to think were high blasphemy. So men by tempting may stir up corruption in others, but to infuse wickedness into the heart, belongs only to Satan, because of his spiritual nature, and ready intercourse with our spirits.  
Now seeing these temptations of the devil are so wicked, coming from evil, and tending to evil, two points are worthy our consideration: 1. How Christ, being so holy and powerful, could be tempted of the devil. 2. Why he would be so tempted.  
For the former. 1. It is not against the holiness of Christ to be subject to temptation without sin, 
How Christ so holy and so powerful could be tempted of the devil.  no more then to hunger, thirst, weep. 2. Nor against the power of Christ to be tempted, no more than it was a sign of infirmity and weakness in Adam so to be, before infirmity and weakness came in. It argued not impotency in Christ, to die; nay, so to die, argued omnipotency. So it was not weakness in Christ to be tempted, but willingness; and so to be tempted argued virtue and strength. But howsoever the Apostle saith, Christ was tempted, and like us in all things, yet without sin: and Christ himself, joh. 14.30. The Prince of this world cometh, and hath nought in me, that is, no sin at all: yet it is hard to be conceived, and therefore we will explain it by these propositions.  
1. That temptation that wholly riseth from another, and not from a man's self, is not necessarily mixed with sin: But such were the temptations of Satan to Christ, wholly hatched by the devil: for there was no manner of evil thought, no corruption in the holy person of Christ for any such to rise forth of. We indeed have many temptations arising out of our own corruptions, which are sin in the beginning, though no consent be given unto them, but are presently resisted: but no such thing could be in the holy nature of Christ. A fire kindled within the house is dangerous; but the lightning coming from without, being but a flash, is without danger. joseph alured by the words of his Mistress, resisted and fled away, Gen. 39.12. this was not his sin. And Hezekiah, provoked to distrust by Rabshakies railing letter, resisted and was confident, 2. King. 19.10. it was not his sin: the temptation was wholly without.  
2. Those temptations, which are offered by others, either by voice, gesture, or outward objects; or else by inward thoughts, utterly abhorred, without the least liking, are not the sins of them that are tempted; their exercises and trials they be, not their sins: But such were the temptations of Christ; he was troubled and vexed with them, as appears by his Avoid Satan; and the voices and objects carried to his ear and eye; yea motions to infidelity, covetousness, and idolatry, to his mind; but yet by the perfect light of his mind, and the unchangeable holiness of his will, were instantly repelled, and gained not the least affection, and much less left the least infection behind them. True it is, that evil thoughts cast into our minds, can hardly be cast out without some taint: for we are ready as tinder to receive such sparkles; we must pause upon them, till they gain some delight, if not content. But it was not so with Christ, whose perfect holiness was as water to quench all such sparkles.  
3. Of temptation there are three degrees: 
Three degrees of temptation.  1. suggestion. 2. delight. 3. consent. Suggestion is the mere motion of another, altogether without us, and cannot be our sin, if neither of the latter come to it; either of which two is a token of infirmity. But Christ's temptations were all in suggestion, because he stood fast without alteration of his mind, without the least delight or consent to the thing tempted unto. Whereunto serveth that distinction of glancing, and permanent motions; the former passing through the heart without any footing, against no commandment; the latter either without consent, against the tenth; or with consent against all the nine.  
Hence note: 1. Seeing Christ himself of so holy condition was subject to be tempted, let no man living look to be exempted from temptations. Our Lord jesus that had no inward corruption to stir up any motion in him, cannot avoid outward objects and persuasions to sin. But our case is far otherwise: for suppose there were no devil assailing us, no outward object that could be presented to us, yet we are tempted and led away by our own concupiscence; we need no moving or stirring, but run headlong of ourselves into sin. If we had no enemies to batter down our walls and holds without us, we have inward and domestical rebels and traitors, which continually betray us. Where is the man now that boasts he was never tempted, and he hath so strong a faith, and is of such holiness, as he defieth Satan, and will spit in his face, and he never was molested by him? But pitiful is this delusion: Is thy faith stronger, thy holiness greater than Christ's? No, no, Satan is gone away with all, the strong man hath all in peace, else thou shouldst hear of him, and tell me an other tale. This example of Christ well considered, would teach thee another lesson, namely, like a wise man, 1. to expect temptations. 2. learn to resist them as Christ did. 3. that the greatest temptation of all is, 
The greatest temptation of all is, not to be tempted.  not to be tempted: for where Satan's malice shows not itself, there is no good thing at all.  
2. Note hence, that all Satan's temptations, be they never so hellish and violent, yet cannot hurt us if we yield not to them. He never more fiercely assailed any then Christ himself, yet Christ, giving no way to him, was a little troubled and grieved, but not hurt. 
Satan may allure, but he cannot force us.  So all that Satan can do to us, is but to assail and allure us, but force our wills he cannot; for God hath not put our wills in his power. Which should teach us, 1. More carefully to resist the devil, who never getteth advantage of us, but by our own voluntary yielding, which rolls us into his sin and condemnation. 2. Being fallen into sin, to accuse our own cowardliness and carelessness: many being fallen into mischief, lay load upon the devil, Oh the devil ought them a spite, and he hath paid it; and so lay all the blame on him, not considering their own sin. True it is, the devil spites every man, and the best most; but if thou hadst not more spited thyself, thou hadst done well enough: the devil did move, and gave a rise to a sin; but who bade thee perfect and finish it? Can the devil make thee sin without thyself? I deny not but that thou canst not lay too much blame upon the devil, but see thou layest not too little upon thyself.  
3. Note: in that therefore Christ fully overcame, and was not touched with temptation, because by the perfection of his holiness he resisted at the first, we must learn this wisdom; if we would not fall by temptation, to resist the first motions, and beat back the first assault, which is a great advantage. For, if Satan can get us to rest upon his suggestion, he presently hopes for consent, and then hasteneth the execution forward: for the party is won, and the means of executing shall not be far to seek. Hence are we commanded, to give no place to the devil, but to break the head of the serpent, hit Goliath in the forehead, tread on sin in the shell, and dash Satan's brood against the stones while they are infants. For, 
Satan's first assaults to be repelled for three reasons.  1. Satan is more easily driven back at the first; as ill weeds grow apace in a rank soil, so by a little continuance, his temptation getteth power, strength, and greatness. 2. Man's power is daily lessened, and he is more unable to resist; as in the body, the stronger the disease, the weaker the body. 3. Many habits grow to a nature, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist.  and seldom are habitual sinners reclaimed. When saw we a drunkard converted, or a blasphemer, or a mocke-God, or a railer at religion? No, the delight in sin hath delivered them into Satan's hands, to be ruled at his will. It is in the recovery of the soul's health, as in the bodies; it is more easily obtained, if the disease be met with at the first assault.  
The second point considerable is, Why Christ would be tempted. For we must think, 
Why Christ would be tempted, 4. reasons.  that he voluntarily submitted himself unto temptations, and was not violently subjecteth to them, seeing he who was able to cast out devils by his very word, and legions of them, could (if he had pleased) by his own power have commanded the devils, not once to attempt the tempting of him. And therefore one distinguisheth between Christ's submission, of which this was a branch; and subjection, which usually infers necessity.  
We may well assure ourselves, that it being in his power, he would never so voluntarily have yielded himself to such an unpleasant combat with so fowl an enemy, had there not been very weighty and urgent causes. And these we shall see most specially respecting us rather then himself: he was incarnate, not for himself, but for us: he suffered in our nature, not for himself, but for us, that by his stripes we might be healed: he subdued and vanquished the devil, not for himself, who was never under his power, but for us; and so was tempted, not for himself, but for us; and that for these reasons:  
1. That he might through temptation win that, which the first Adam through temptation lost, and that as our fall was begun by temptation, so also might our deliverance; that as the serpent by tempting the woman, bereaved us of our happiness; so the same serpent, by tempting this seed of the woman, might against his will help us to our happiness again.  
2. That by his temptation he should not only overcome ours, as by his death he destroyed ours; but by his resistance to leave us a pattern how to resist the devil. He is the chief doctor, who not only teacheth by precept, but by unfailing example, how we may rise from under temptation. He might have driven back the devil with a word, but then had we wanted the benefit of his example, which hath both showed us our coat-armour, and the right manner of using it as he did. As a faithful captain, he trains his soldiers, and as Gideon said to his soldiers, What ye see me do, that do you.  
3. That he might be more able to succour them that be tempted. Heb. 2.18. for in that he suffered, and was tempted, he is able to succour them that are tempted: And Christ by being tempted was enabled thereunto sundry ways: 
Christ by being tempted, enabled to succour us in temptation sundry ways.  1. By experience he learned wherein the strength of Satan did lie; that as Dalilah, when she knew wherein Samsons great strength lay, did soon disarm him, so Christ spoiled Satan of his locks. 2. He took knowledge and felt our misery by reason of Satan's temptations, whereas he that hath not felt misery, doth little know or believe the misery that another feeleth; but he that hath felt the like, hath a fellow-feeling of it. Heb. 4.15. we have not an High Priest, which cannot be touched with infirmities, but he was in all things tempted in like sort, yet without sin. 3. As he would by temptation feel our misery, so he was more enabled to show pity and compassion on them that are tempted: Heb. 5.2. he is able sufficiently to have compassion on them that are ignorant and out of the way, because he was compassed with infirmity. So as if Christ had not had experience of the force, craft, instance of the tempter, and of the misery, danger, weakness of the tempted, so far as without sin he could, he had not been so able to succour them that are tempted, as now he is.  
4. That by his temptation he might minister sundry grounds of comfort unto us: as 1. That our temptations and trials are not signs of God's wrath, no more than they were to Christ, of whom he had immediately before witnessed that he was the son of his love: but exercises, which the Lord in wisdom useth for the good of his children. If it had been evil to be tempted, 
A ground of comfort out of Christ's temptation.  certainly Christ had not been tempted. 2. That we should not quail at the sight of our enemy, as all Israel ran away at the sight of Goliath: but, although he be never so huge and strong a Giant, yet he may be, and is overcome, and that by Christ, true man, in the flesh: Yea, this victory over Satan in our nature, and by our head, is the ground of ours, to whom he will also give power to do the same. 3. That we have him a companion, yea an invincible captain in our combat, who can never be overcome; but at the weakest, and alone, like a mighty Samson, slew down heaps upon heaps, and bore away his enemies gates; and his presence shall make us invincible, that look as daniel's fellows could not be touched with the fire, because there was a fourth like the Son of God with them; so much less shall God's children by Satan's most fiery temptations, so long as the Son of God is with them. 4. That we might see in him what glory follows victory, & what crowns are prepared for the conquerors, and so comfort ourselves in all difficulties, to hold but unto victory.  
Seeing Christ was tempted, 
Use. 1.  let not us be dismayed at temptations, but rather encouraged manfully to resist them: for 1. By virtue of Christ's temptations, ours are sanctified unto us. 
Motives to manful resistance of temptation.  There was nothing which Christ did, but he sanctified the same to us, public institutions of God's worship, speaking and hearing the word, prayer, the Sacraments; and all other private ordinances, meat, drink, sleep, yea even infirmities that are without sin, pain, sorrow, temptations, nay death, and the grave: the former, of a gate to hell, being sanctified for a wicket to heaven; the latter, of a stinking cave to reserve the body for torment, altered into a sweet bed to preserve it to eternal joy. 2. By Christ's temptation, being our head, the force, and strength, and bitterness of our temptations is abated, so as Satan cannot now so fiercely assault his members. Temptation may fitly be compared to a sword, which, beaten upon a rock or stone, is so far from piercing the stone, as it turneth the edge, and makes it more unable afterward to hurt. The devil took this sword, and laid on with both hands upon Christ; but he, as the stone hewn out of the mountain, bears the blows, turns the edge, and blunted his assaults, that they can never so sharply pierce the members. The proud and furious waves of the sea, beating themselves against a hard rock, break themselves and lose all their strength: So is it here with the billows of temptation, beating themselves against the rock on which the Church is built. 3. For our further encouragement, in that Christ was tempted, and overcame in temptation, we have assured hope of victory against Satan as Christ our Head had: for he hath trodden Satan under his feet for us, nay under our feet too, Rom. 16.20. Object. Oh but we are yet mightily assailed, and in great perplexity. Answ. God suffereth Satan still to tempt and try us, and he doth it busily, because his time is short: but yet, though the Lord will have our graces tried, and will see our courage and valour, yet he hath him under his feet, and in his chain, so as we resist a conquered adversary; and, a little exercise being overpast, we shall also have him under our feet.  
In that Christ was pleased to be assailed with sundry temptations, 
Use. 2.  let us look up unto this author and finisher of our faith, and set before us our pattern of imitation, who overcame not Satan for himself, as the Saints have done, but for our salvation, and for our imitation. The former, that we might draw power and virtue from him to overcome as he did, 
Look up to Christ tempted for salvation, & imitation.  that as the Israelites being stung with fiery serpents, looking up to the brazen serpent, might be cured; so we being stung by the temptations of this old serpent and dragon, looking up by the eye of faith upon Christ, through that blessed union betwixt him and us, might receive virtue and cure against all these fiery darts. The latter, that we might not give place to the devil, though he should assault us again, and again, no more than Christ did; that we might learn of him what weapon to use, and in what manner to use it, both to defend ourselves, and offend our enemy; therefore would he not only overcome one temptation, but many, one in the neck of another, for our instruction and imitation: And hence we are commanded to look up to jesus that endured such speaking against of sinners, Heb. 12.3.  
Hence we have a notable prop of our faith, that we have an High Priest, 
Use. 3.  who would have experience of our infirmities, and in all things be tempted like us, that he might be merciful and compassionate; therefore let us go boldly to the throne of grace to ask help in time of need, in temptation, in affliction, in want, Heb. 4.16. Thus Christ was typified by the High Priests in the law, who were subject to like infirmities with others, that they might be ready to comfort, and pray, and offer for them. Seeing Christ was therefore afflicted, that he might be fit and ready to comfort others, with what boldness may we approach to him in our need, and learn to comfort others with the same comforts that we have received? 2. Cor. 1.4.5.6.  
Having spoken of Christ's entrance into the wilderness, which is the former part of his Preparation to the combat, we come now to the latter, which is the expecting of his enemy: and in this there are to be considered, 1. His furniture, or how he was appointed: 2. His company, or how he was attended: 3. His exercise, or how he was employed. The first Luke hath, chap. 4. v. 1. he was full of the holy Ghost. The second Mark hath, chap. 1. v. 13. he was among the wild beasts. The third is twofold: 1. that he fasted 40. days, and 40. nights, as all the Evangelists say. 2. that all that while he was tempted with lesser onsets, as S. Luke hath it, chap. 4. v. 2.  
First, Christ went armed to the combat with Satan, he was full of the Holy Ghost; which had formerly lighted upon him in the shape of a dove, and had so extraordinarily fenced him with graces of sanctification above measure, that there was no room to fasten any temptation upon him. The vessel that is full, no more liquor can be conveyed into it: Christ was so full of the Holy Ghost, his nature so perfectly holy and fully sanctified, as that not a contrary motion could once invade him. Object. But some of the Saints, as john Baptist and Steven, have been full of the holy Ghost, and yet have been foiled by temptation. Answ. There is a twofold filling: 1. absolute and perfect, which is beyond all measure; a special privilege of Christ, who must be filled for himself and all his members. 2. comparative and imperfect, in measure: so those holy men in respect of themselves at some other time, or in respect of other common men, might be said to be filled, namely above the ordinary measure: But never was any Saint so filled but that he had great emptiness, and much room for Satan, to frame and forge his temptations in. 
Doctr. When God bringeth his children into the wilderness to be tempted, he armeth them with grace sufficient.   
When God doth bring his children into the wilderness, that is, into temptation, he armeth them with sufficient power to withstand it. 2. Cor. 12.8. when Paul was vexed with an extraordinary temptation, he prayed thrice, or often; and answer was given, My grace is sufficient for thee: where by grace, is not meant the free favour of God, as in many places, but the power and strength of the Holy Spirit, which was a gift of grace, enabling him to stand under it. And this is that which Gods children may expect; not to be exempted from temptation, nor from much molestation, nor from many knocks, and foils, which bring them much sorrow: but yet at length God, whose hand is under them, brings them through all. For so it is in 1. Cor. 10.13. God is faithful, and will not suffer you to be tempted above that ye are able, but with every temptation will give an issue. In which place the Apostle distinguisheth of temptations; Some are so deadly and diabolical, as a man is drowned and never swims out of them: these we must pray against, Led us not into temptation: Others rise of human imbecility, and are such as men can bear, by which God trieth the graces of his, and manifesteth their infirmity, and out of which his grace giveth evasion and deliverance, seem they never so dangerous: as for example; what a great temptation was that of Israel in the red sea? yet God brought them out of it. So for evil of sin; What strong temptations were they that seized on Peter, David, Solomon, wherein they seemed utterly lost? Yet the Lord held under his hand, and left them sufficient grace to raise them again: God's faithfulness was such to David and Solomon; and Christ's prayer, that Peter's faith did not utterly fail.  
1. We are the Lords soldiers and servants, and therefore he will help us: 
Reasons. 1.  David thought this a good argument, Psal. 86.2. O thou my God, save thy servant, that trusteth in thee. And this is God's manner of dealing: When he hath a great work or trial for his children, he arms them with boldness, constancy, and courage; as Samson, when he was to encounter many Philistims, what a measure of strength was he endued withal? When the Prophets were to be sent to rebellious and stubborn people, the Lord made their faces as brazen walls, jerem. 1.18. and as adamants, Ezek. 3.9. The Apostles, being called to the great function of calling in the whole world, the Holy Ghost fell first upon them, & furnished them with singular gifts fit for that calling. How boldly Peter preached and professed Christ at jerusalem to the beards of those that had put him to death, even the Rulers and Elders, appears in Act. 4.8. but the cause of this was, that he was full of the Holy Ghost. The like we may observe in Elias his reforming of God's worship; and in the restoring of religion by Luther, who was wonderfully gifted, 1. with undaunted courage, as appears in his burning the Pope's decrees, and his disputation at Worms: 2. with fervent prayer: 3. with admirable and heavenly preaching. So the faithful witnesses and Martyrs that are called to a hot brunt, are first armed with a singular spirit, as that Protomartyr Steven, Act. 6.8.10. who was full of the Holy Ghost, full of faith and power, full of wisdom and grace, that they were not able to resist the wisdom and spirit by which he spoke. And was it not so in Q Maries days, that poor creatures were lifted up with such excellent spirits, as that all the learning and wisdom of the Doctors, or all the power of authority could not daunt them, but only those unmerciful arguments of fire and faggot, could put them to silence?  
2. The battle and cause is Gods, 
2  the question between Satan and us is God's glory and our salvation. 
God should lose his honour, if any of his servants should be utterly overcome  This was Moses his argument, why the Lord should spare his murmuring people; see Num. 14.15.16. Now if the devil prevail against us, God shall lose his honour, which is dear unto him: But he will not suffer himself to be so disgraced, as to let us be overcome by his enemy, neither shall the salvation of his be prejudiced: for this were against the truth of God, whom Satan accuseth to be a liar.  
3. He hath armed us with his own armour, and furnished us with his own strength, 
3  and will not have his weapons be thought so weak and insufficient as to be foiled in it: the sword of the Spirit is not so blunt, the shield of faith is not so dull, the breastplate of righteousness is not so thin, as to receive every bullet that comes, to hurt us.  
4. Christ hath made us members of his own body: and when the head can with patience suffer the members, 
4  which it is able to defend, to be pulled off from the body, then shall the sound members of Christ be pulled away by temptation from him: which they must needs be, if they were not continually supported by his strength.  
Object. 2. Cor. 1.8. We were pressed out of measure, passing strength, insomuch that we despaired even of life. Answ. 1. The Apostle speaks of human strength, which could never have passed through those trials: but the power and strength of God showed them an issue. 2. The Apostle speaks according to the sense of his flesh, and what they were in their own feeling; as it is plain in the reason of his deliverance in the next words, That we should not trust in ourselves, but in God that raiseth the dead. 3. The very scope of the place is to show, not the unmeasurableness of affliction, but a great measure of them, thereby to amplify God's mercy.  
Use. We should not be discouraged, though our trials be very great: for we shall not want sufficient strength to carry us through them. Yea, let us check our weakness, while we torment ourselves with needles fears, that God takes little or no knowledge of our trials, or will withdraw his grace, and absent himself for ever. No, he tenders the weakness of his chosen, on whom although the Spirit fall not so visibly as upon Christ, yet by virtue hereof they have the secret distilling, and sensible, yea forcible working of the Spirit in their hearts; such graces of faith, hope, patience, and boldness (in case they keep their watch) as whereby they may as surely persuade themselves of victory, as if they had received the Holy Ghost visibly as Christ did.  

Strong motives to outstand temptations.  Add hereunto these considerations: 1. That it is impossible to be exalted to Christ's kingdom, if thou be not assaulted first with temptation: thou canst not be victorious, unless thou fight, nor obtain the crown unless thou be victorious, Reu. 3.21. 2. That if thou be'st in great perplexity, yet think not the Lord hath forsaken thee: For 1. not to be chastised of God, is to be hated of him: 2. he hides his face but for a season from his children, as the mother doth till the child get knocks and falls; only to let them see their weakness, and more to depend upon him: 3. that there is a time when God makes intimation to all his children of their election and salvation: and commonly before this, that they may be fitted with hungering desire after grace, and make much of it when they have it, there goeth a trouble of mind, and fear, and disquiet; so as a man thinks God is quite gone, when he is drawing graciously unto him, and that he shall never ●eare more of him, when he is knocking by the Holy Spirit to have entrance into his heart.  
Therefore we may trust perfectly on this grace, and wait God's time for his full manifestation of it: the just liveth by faith, and maketh not haste: job, if the Lord killed him, would still trust. Remember M. Robert Glou●r that blessed Martyr at Coventry, crying to his friend Austen, He is come, he 〈◊〉 come: ●e looked for the Holy Ghost two or three days before, and made great moan that he came not; yet he continued waiting, and he came at length, but not before he came to the sight of the stake.  
Secondly, of the company of Christ, and how he was attended: Mark addeth that circumstance, chap. 1. v. 13. He was also with the wild beasts. Which is not to be passed without use, because the Spirit of God pleased to record it. The Popish writers say, that the cause hereof was, that the wild beasts should come and do homage to him their Lord, as they did to Adam. But this is a devise of man's brain: for although Christ deserved honour and homage from all creatures, men and Angels, yet this is not the time and place to receive it: yea they forget, that Christ went into the wilderness to be humbled in a special manner. Besides, the text mentioneth other business wherein Christ was for those 40. days employed, as in the next branch we are to hear.  
But the true and proper causes were these: 
Why Christ was with wild beasts: 4. Reasons.  1. To show what kind of wilderness this was, namely not such as that in which john preached; of which there were many in Palestina, which were distinguished by their special names, as the desert of judea, of Ziph, of Maon, etc. and such as were not altogether desert, and without people, or incommodious for men to dwell in, but were here and there inhabited: But this desert, wherein Christ was tempted, not noted by any addition, but the desert, was remote from all company of men, and full of wild beasts; by which it is plain it was unpeopled, and had no inhabitants but the wild beasts. If any ask, which wilderness it was; I answer, it is not determined in the Scripture; but it is not unlikely but it was that great wilderness, in which the Israelites wandered 40. years, called by eminence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wilderness. And we know, that there were some figures, which might shadow▪ the temptation in this place; as Exod. 17.7. it is called the place of temptation, Massah and Meribah, because of contending and tempting the Lord; here the Lord was contended with and tempted. Again, Exod. 16.4. this was the place wherein the Lord showed them, that man liveth not by bread alone, but by every word that proceedeth out of the mouth of God: compare it with, Deut. 8.3. This also was the wilderness, in which Moses and Elias fasted 40. days; and if it were not the same, it must needs be figured by it. But it is no article of faith, to be stood upon or contended about. 2. This circumstance of history is added, to show how helpless Christ was, without all help and comfort of man, where he could look for no succour from any earthly creature or worldly means, nay all the means against him. 3. To show that his power was so much the more manifest, in that when Satan had him at the greatest advantage, and all the means set against him, yet he goes away victor; and that none could share with him in the praise of the victory, but it belonged to him of all the seed of women. 4. To show the power of the Son of God, who could live peaceably among the wild beasts, who, if he had been a common and weak man, had been certainly eaten up of them.  
Quest. How could Chest live peaceably and safely among the wild beasts?  
Answ. When Daniel was cast into the den, the Lions spared him, but not through the disposition of their nature (for presently they devoured his enemies) but the text ascribeth it to two causes: 1. to the Angel of God, that stopped their mouths. 2. because he believed in his God, which, besides the faith whereby he was justified, was even a faith in the miracle, by which he was strengthened at this time. But I take it, another reason may be given of Christ's peaceable converse among the savage creatures, namely, because he was endued with the perfect image of God, and they did acknowledge him as their Lord, even as they did Adam before the fall; which is a special privilege of the state of innocency.  

Christ hath more peace among wild beasts, then among wicked men.  Hence observe, 1. That wicked men are worse than bruit beasts, they will not acknowledge Christ when the wild beasts will; Christ shall have no peace among them. If he come in judas his hands, he will betray him; the jews will accuse him, Pilate will condemn him, the common sort will beat and buffet him, the soldiers will crucify him. A great deal more security shall he find in the wilderness among wild beasts, then in places inhabited by wicked men. And the reason seems to be, that the higher the fall, the greater the wound; the devil falling from such a height of glory, is most desperately wicked against God's image, especially in his son: wicked men falling from a blessed estate of holiness and renewed reason, are desperately malicious too, so as the poor creatures in their proportion retain more goodness in their nature then man doth in his; they still serve God in their kinds, man still rebelleth; they fell from subjection to man, but man from subjection to God.  
Use. This should both humble us, to see the little good that is left in our nature, and also urge us to seek the renewing of it. And it should terrify wicked men, who, resisting Christ in his word, members, graces, yea persecuting him in his Saints, show themselves more savage than the creatures: the wild beasts will acknowledge him that doth him good; but the wicked man spurns against him. Daniel was more safe among the lions then his enemies; and David was compassed with ramping lions. 
Psal. 22.13.   
Note. 2. This affordeth us a ground of comfort, that when the state of the Church is afflicted, led into the wilderness, environed with men for their dispositions as wild and fierce as Tigers, Lions, Leopards, Cockatrices (for so natural men are described, Isa. 11.) yet it is in no worse state than Christ himself once was: and as Christ was in the midst of wild beasts, and was not hurt, so shall his members be; they may be molested and afraid of danger by them, yea assaulted and slain, but not hurt. If the Spirit lead thee into the wilderness as he did Christ, thou mayest be secure; if for good conscience and God's religion thou be'st set upon, thou shalt not be hurt, as the Martyrs were not.  
Note. 3. In that our Saviour now is safe enough, when all the means of safety and comfort are set against him, we must learn to depend upon him, if we shall come into the like case: when we have no way to help ourselves, all means fail, 
Christ as able to defend us as himself, both from wild beasts and devils.  nay all means are against us, like so many wild beasts about us, than he is able to succour us, as he was to defend himself alone, not only from the rage of wild beasts, but furious devils. And this is the true trial of faith, when we have no means, yea when means are against us. It is an easy thing to trust God upon a pawn, but we must trust in his word, that is indeed to trust in God. When the case is with us as it was with Moses at the red sea, the sea afore him, the mountains on both sides, Pharaoh and his host behind, then to say, Stand still, fear not, and behold the salvation of the Lord, here is found faith. When Aram and mount Seir came against jehoshaphat, and he saw no strength or means of his own, he said, O Lord, we know not what to do, but our eyes are unto thee; and so, though his army was small, and his enemies like grass on the earth, trusting in God he went away with the victory. And what a holy and faithful profession was that of job? If the Lord kill me, yet will I trust in his mercy.  
Rules to carry ourselves by faith in the outward means:  
I. Where they be. 1. Faith neglecteth not good means where they be, 
●. Rules to keep faith in the presence of outward means.  because God's providence hath afforded them and appointed them for our good: faithful jaacob had a good care to provide for his family, Gen. 30.30. Isaac said to his father, Here is the knife and wood, but where is the sacrifice? Abraham answered, God will provide: so let us use the means, and God will provide the rest which is wanting. 2. It hath a right judgement of them, not as things to be trusted to; neither art nor labour, expressed by the net, Hab. 1.16. nor wealth and riches, expressed by the wedge of gold, job 31.24. nor friends and alliance, expressed by the arm of flesh, jer. 17.5. no, nor the outward means of salvation, Ezech. 33.31. Faith knoweth it is not bread, but the staff of bread that man liveth by. David looks upon his staff and bow, and saith they cannot help him, Psal. 42.6. and counteth watching and building but vain, except the Lord join his helping hand, Psal. 127.1, 2. 3. Faith useth means, but expecteth no blessing from them, but by the word and prayer. Gen. 32.9. jacob useth good means and policy in dividing his army, and separating his bands, but withal giveth himself to prayer, to get God's arm with him. Exod. 17.11. joshua goeth and valiantly fighteth the Lords battles; but Moses must be at prayer in the mount, and no longer joshua prospers then Moses prayeth.  

3. Actions of faith in the absence of means.  II. Where they be not: 1. Faith trusteth where means be wanting, or against them. Though ten thousand compassed David, yet would he trust, Psal. 3.6. And Abraham was a notable pattern of faith, when he had no means, but all was against him, in himself and his wife; still he depended upon the naked word, that God was true, and able to perform his promise, Rom. 4.9.20.21. 2. Faith, when it may, useth no evil means; it flies not in sickness to sorcery, nor in extremity to the Witch, as Saul did, for which he was rejected from being King, 1. Chron. 10.13. It turneth not to fetches of policy, nor to dig deep counsels, on which a woe is pronounced, Isa. 29.15. It deviseth not to smite one's betters with the tongue: it taketh not advantage of men's simplicity or forgetfulness. 3. It observeth how many great things God bringeth to pass without, yea against the means; to show how little he depends upon them; and therefore it will not stint the Holy One of Israel, but frame the heart to his likeness. It sees the walls of jericho fall down by seven days compassing, josh. 6.3. It sees all Midians host discomfited, by means of a dream of a barley loaf, tumbled down from above into the host of Midian, jud. 7.13. and ashur's host fly all away, supposing the King of the Hittites, and Egyptians to come upon them, through a noise of chariots and horses, 2. King. 7.6. And surely this is the course, in which God often encourageth his children, who thrive and grow they know not how, by virtue of the promise, that God will fill his with hidden treasures. Whereas those that will feed themselves upon the means, and trust God no further; God's justice often lets them see their folly, revenging their infidelity: they eat, and are not satisfied; they earn money for a bottomless bag, Hag. 1.6. they go and trust in Physicians as Asa did, and pine away: their wisdom and counsel is turned to foolishness, as Achitophel's: they have horses, and strength, and trust to it, Psal. 20.7.8. but they are fallen there where they trusted. And thus God letteth men see, that there is neither wisdom, counsel, power, or success against, nor without the Lord.  
Note 4. 
Not to think much if with our Lord we find men more savage than beasts.  Christian's must not think much to find men more savage than bruit beasts, seeing Christ found it so: Lazarus found dogs more pitiful to him then Dives; and Paul found the beasts, to which he was condemned at Ephesus, more merciful than the men, 1. Cor. 15.31. The like entertainment in the world must every Christian expect.   

NOw we come to the third point in Christ's expectation of his enemy, namely, his employment; and that out of the Evangelists is gathered to be twofold: 1. Fasting, to which he joined prayer without all doubt: this S. Matthew hath, that he fasted forty days & forty nights. 2. Temptation, by lighter onsets, as Luke saith plainly, he was forty days there tempted of the devil, and after that he was hungry; and then began these three temptations.  
In his fast, consider three things: 1. what kind of fast it was. 2. the reasons of it. 3. the continuance, forty days, and forty nights.  
For the first. Of fasts there are three kinds 
Kind's of fasts. 3. :  
1. Civil, as when men f●st for the health of their body; or when men are so intent upon their affairs, as they take no time to eat and drink: thus Saul fasted pursuing the Philistims, 1. Sam. 14.24. and those forty, that vowed not to eat till they had slain Paul, so intent they were upon their wickedness, Act. 23.14. This is voluntary: there is also one involuntary fast, when men want what to eat or drink, as Elias fasted, 1. Kin. 17.5. This is not here meant.  
2. Religious, which is an abstinence from meats, drinks, and all delights, to testify our true humiliation before God, to fit us unto prayer, and to further and witness the truth of our repentance. And this is either public or private, of one or of more, for one day or longer time. But neither is this meant here: for, 1. Christ had no corrupt, wanton, or rebellious flesh to mortify or chastise. 2. Christ had nothing to repent of, no amendment of life, no hardness of heart, no want of faith to bewail, no guiltiness to confess by it. 3. He had no need of fasting to help him in prayer: for neither needed he any grace, which he had not by the liting of the spirit upon him, neither had he any sluggishness or dullness in his nature to hinder his prayer, neither did he ever make a prayer, which did not merit of itself to be heard, or wherein he was not heard.  
3. Miraculous, which is above the strength of man, and is sometime given to the Saints, to commend their doctrine; as unto Moses, Exod. 24.18. and to Eliah, 1. King. 19.8. And of this kind was our saviours fast; because no man can fast so long, or half so long, and remain alive; and much less can a man fast so long, and not be hungry all the while, as it is said of Christ.  
Secondly, the reasons of this fast are, 1. Negative: 2. Affirmative. I. Negative. 1. It was not to commend fasting, as the Papists teach: for it is no commendation to fast when one hath no stomach, or is not hungry, as Christ was not. Besides, it is in itself no worship of God, but a thing indifferent, and only commanded and commendable, so far as it is an help to religious exercises. 2. Much less that we should imitate him, as the Papists do in their Lent-fast: For 1. it is none of the moral imitable actions of Christ, but effected as other miracles by a power transcending the strength of men and Angels, yea by the same power whereby he gave sight to the blind, and legs to the lame; he is as imitable in one as in the other. 2. If they will imitate Christ, they must abstain from all food, not only from flesh, and that for 40. days and 40. nights: for Christ all this while ate nothing: yea, and they must not be hungry all the while, as he was not, Luk. 4.2. 3. Christ did not fast once a year as they do, but once in all his life. 4. There is no proportion, no agreement between Christ's fast and their Lenten fast: for,  
1. Christ's was a total fast, an utter abstinence; theirs is a mock-fast: they glut themselves in the time of their fast with most dainty meats and drinks, in fullness and delicacy. 
Christ's fast disagreeth from popish fasts in 7. things or 8.  2. Christ's was voluntary, theirs is forced, against the use of the Primitive Church, among whom it was left free to every man's conscience, when and how long it pleased him to use it: neither were any laws set down for the Lent-fast yearly to be kept in imitation of Christ, till Gregory the great, or (as other write) Telesphorus Bishop of Rome about 400. years after Christ; but it was free for the time, and kinds of meats. 3. Christ's fast was for a necessary cause; theirs in times of joy, when no just cause urgeth, for the times sake, for custom, and superstitious imitation, when no public danger is to be prevented, nor any special grace to be obtained; whereas by Christ's fast the greatest evil in the world was diverted, and the greatest good procured. 4. Christ's was without ostentation, in secret in the wilderness, when none saw him; where as in cities and societies of men, he ate and drank: but these will be known to fast, and with the Pharisie profess, I fast twice a week, etc. 5. Christ fasted not as counting some meats unclean, which are all good, and ought not to be refused, as unclean; but received with thanksgiving, as sanctified by the word and prayer, 1. Tim. 4.3.4.5. They fast with condemning of flesh and whatsoever cometh of it, as unclean for that time: which is more jewish then judaism itself: for even in the ceremonial law, those things that were pronounced unclean, were never to be refused as unclean in themselves, but only in regard of the commandment: But much more now, all difference of meats being taken away; according to Peter's vision, Act. 10.11. may all be lawfully used at all times for the nourishment of man: and the contrary is a doctrine of devils. 6. Christ fasted not without instant prayer: for even the Saints of God always when they did fast, joined prayer, which otherwise were but a bodily exercise, 1. Tim. 4.8. And hence fasting is often put for fasting and prayer, Hester, 4.3.16. But they fast in want of extraordinary prayer, and when no need or occasion is above ordinary. 7. Christ did not fast as placing the Kingdom of God in meats and drinks; whereas they account the observation of their fasts a thing meritorious, to satisfy for sin, and purchase the Kingdom of heaven; which is their common doctrine: Wherein what else do they, then attribute the Kingdom of God to meat and drink? 8. Let them show where the people of God ever presumed to imitate the fasts of Moses or Elias: if they cannot, how dare they embolden themselves to imitate Christ, and enjoin the meanest of their Disciples so to do under pain of damnation? for this is the boldness of Bernard, saying, As Christ forty days after his resurrection ascended to heaven, so none can ascend thither that fasteth not these forty days.  
And yet here I condemn not the Lent-fast among us, so it be observed only as a civil and politic ordinance, and not as any religious fast or observation: for I esteem it as lawful for a King for a time to forbid his subjects some sorts of meat, and enjoin others as he seeth most fit for his Commonwealth, as for a Physician to prescribe a diet to his patient, forbidding some meats, and appointing others for the health of his body. Much less do I condemn all fasting in general, but wish it were more observed than it is, so it be rightly: But this fast of the Papists, in the institution, observation, causes, manner, and end of it, is wicked and sacrilegious.  

Christ fasted this fast for 4. causes.  II. The affirmative ends of this fast of Christ were these:  
1. To prepare himself by fasting and prayer to his most weighty calling: for although Christ was full of the holy Ghost, and seemed not to need the benefit of fasting and prayer to fit him, yet he took on him our infirmities with our nature, and as man needed such help as ourselves do.  
2. To teach us, not rashly and headily to enter upon or undertake any calling, but by fasting and prayer to prepare ourselves, who have more need of preparation than Christ had, and to get God's blessing on the same: but especially this concerns the Magistrate and Minister. Ob. You said this fast was not for our imitation. Ans. True, it was not in the extent, but in the end it was: in the former Christ is to be admired, in the latter to be imitated.  
3. To set out his miracles and divine power, for the honour and authority of his person and doctrine, to show himself the Son of God. Object. Moses and Elias fasted this fast, and yet were mere men. Answ. They did it by his power, he by his own: they were upheld by the power of God, but he by his divine power: their fasting was but a type and shadow of this. But to make every man able to imitate this fast, obscures Christ's glory, and this miracle, and the Gospel itself.  
4. That hereby he might bid battle, offer opportunity, and provoke his adversary to the combat: for this was the end both of his fasting, and going into the wilderness, and of his hunger. Wherein also this fast of Christ may not be imitated: for we are not to offer any opportunities or advantages to Satan, who is ready enough to seek and take enough: as we may not tempt God, so we may not tempt the tempter, but pray that we may not be lead into temptation by him, and watch lest we fall into temptation, Mark. 14.38. yea we must cut off and prevent his advantages, and shun all occasions wherein he might assault us, as knowing our own weakness.  
The third thing in Christ's fast is the continuance of time, forty days and forty nights.] Quest. Why did he fast so long? 
Christ fasted no longer nor shorter time than 40. days, for 5. reasons. Moses in monte ante legem, Elias in itinere sub lege, Christus in deserto sub gratia.  why no more nor no less? Answ. For these reasons: 1. To be answerable to the types. As Moses fasted 40. days at the institution of the law, and Elias at the restitution of it, so would Christ here at the manifestation of the Gospel. 2. He exceeded not this number, lest he should seem too inhuman and cruel against himself: for he did no more than Moses and Elias had done, men subject to infirmity. In our time he is no man that cannot strain one trick above others: but Christ being in the shape of a servant, takes not upon him above his fellow-servants. 3. He would not fast less, because he would not seem less than the Prophets, nor unlike them. 4. He would not fast more, because he would not have his Deity now acknowledged by the devil. 5. He would not give occasion to heretics to doubt of the truth of his body and human nature: If he had fasted longer than Moses and Elias, he might have been thought no true man, but only in show incarnate.  
Quest. Why is it added, that he fasted forty nights?  
Answ. For these reasons: 1. To show that it was not such a fast as the jews used to keep, who fasted many days together, 
Forty nights added for two reasons.  but ate at nights; as Daniel fasted for 3. weeks of days, chap. 3. v. 10. Nor like the Turkish fasts, who so soon as they see a star, eat any thing on their fasting days, but that which is strangled, or hogs flesh. Nor yet like the Papists fast, who, though they say they fast 40. days, both to imitate Christ, & to give God the tithe of the year, yet can feed well & fare deliciously every night. 2. To show, that Christ had a care to spend his nights well, aswell as his days, not spending them out in sleep, but in watching and prayer as well as in fasting: for by the same power his body was preserved without sleep, as it was without meat. Far unlike the Papists, who in their fasting-days spend the night in gluttony, luxury, and all uncleanness.  

Doctr.  This example of Christ teacheth us of what great necessity this exercise fasting is, 
Fasting a most necessary duty.  both for the entrance, & comfortable continuance of the duties of our calling, both general and special. This Nehemiah knew well, when hearing of the calamity of jerusalem, and his brethren the jews, he fasted certain days, and prayed before the God of heaven, c. 1. v. 4. And Ezra proclaimed a fast, to seek the right way homeward, and safe from their enemies, c. 8. v. 21. see also Act. 13.3.  

Reasons. 1.  1. Fasting in an holy and religious manner, helpeth forward graces that are necessary for our calling; as, 1. the grace of conversion, and therefore is made an adjunct of it: joel. 2.12. Turn you with all your heart, with fasting and weeping. 2. the grace of prayer; for as prayer sanctifieth fasting, so fasting strengtheneth prayer. Otherwise, to place God's worship in fasting, is to make the belly the God. 3. it helps forward the knowledge of the mysteries of God and godliness: Dan. 9.3. conferred with 20.21. as Daniel was praying and fasting, Gabriel was sent to instruct him, and revealed to him the mystery of the 70. weeks. 4. it adds strength and courage in the Christian combat between the flesh and the spirit; it is as a third, that comes in to take the spirits part, and so helpeth to the victory by subduing the flesh.  

2  2. The necessity and profit of this exercise appeareth in respect of ourselves: for, 1. If we want public or private benefits, fasting joined with prayer is the means wherein God will have them sought and obtained. The Beniamites after two sore overthrows, by this means got the victory, jud. 20.28. Annah by the same obtained her Samuel: and David fasted for his child's life. 2. If we be in danger of public or personal judgements, by the same means they are to be diverted: religious fasting is a chief part of the defensive armour of the Church, as we may see in the examples of Hester, saving her people from Hamans' devise: and of the Ninivites, turning away the destruction threatened by jonah, by fasting and humbling themselves. 3. If we be to attempt public or private duties, hereby we must fit ourselves, and obtain success and blessing. So did Nehemiah and Ezra, as we saw before: and when Paul and Barnabas were separated to the work of the ministery, they fasted and prayed, Act. 13.3. Yea, Christ himself spent a whole night in fasting and prayer, before he chose his Disciples, Luk. 6.12, 13.  
3. Daily experience shows the necessity of religious fasting: 
3  for, 1. How may men observe in themselves, that for want of this duty they grow dull in their profession, and heavy in holy practices, yea empty of grace, so as they may think the spirit is departed from them? yet when they have renewed this exercise, they find themselves more ripe and ready, more quick and able to good duties, as if they had new souls given them. 2. Do woe not see, that the more conscionably a man carrieth himself, the more busily Satan doth bestir himself against him? and had he not need so much the more fence himself with coat-armour, and fly to God for strength and protection? If a good Magistrate or Minister be to be brought into any place, how doth Satan storm and bend his forces against him, because he thinks that then his kingdom must down? Therefore if a man mean to be serviceable to God in any place, it is meet he should first sanctify it by fasting and prayer, as Christ did.  
This serves to rebuke the great want of this so needful a duty. 
Use. 1.  What Magistrate or Minister, against whom Satan most shouteth, entereth thus into his calling, as Christ by fasting and prayer; but by gifts, favour, or otherwise get livings and offices? but to God they go not; and this is the cause that so little good is done, either in one calling or the other: as much blessing as they seek, they have. So, what other reason can be given, that many lingering evils and want of God's blessing is in so many families; but because men omit the chief means of procuring the one, and repelling the other? Men think they have nothing to do with this duty, but when public authority enjoins it, and that it is only the fault of Magistracy it is so out of use; as though every Master of a family were not a Magistrate and Bishop in his own house; or as if that were not a means for private blessings, which is so mighty for public. Oh deceive not thyself: that which thou canst not do publicly, thou mayest do in thine own house; and therefore, if thou wantest any grace or blessing, blame thine own idleness that seekest it not in God's means.  
This should move us to perform so needful a duty as this is, 
Use. 2.  and thereunto to consider of these reasons. 
Motives to fasting, 11.  1. Consider the promises that are made, and have been made good to fasting and fervent prayer. Remember that one example of good King jehoshaphat, against whom came the Moabites, Ammonites, and they of mount Seir; whereupon he proclaimed a fast throughout all judah, and prayed earnestly, 2. Chron. 20.2.17. and before they had ended their prayer, the Spirit of the Lord came upon jahaziel a Levit, who by the spirit of prophecy foretold the victory, saying, Ye shall not need to fight in this battle, O judah, and jerusalem: Fear ye not, but to morrow go out against them, and the Lord will be with you: and so it came to pass: for the enemies slew one an other, and the jews gathered the spoil, and returned and praised God in the valley of Beracha, that is, of blessing; so called ever after.  
2. The ordinary prayers of God's children have prevailed much, and much more can their fasting and prayer bring greater blessings. When Peter was in prison, sleeping between two soldiers, the night before he should be brought out to death, being bound with two chains, and the Keeper before the door watching the prison, at the ordinary prayer of the Church, an Angel smote Peter, saying, Arise quickly, and his chains fell off, and he was delivered, Act. 12.5. much more can extraordinary prayer, joined with fasting, prevail.  
3. Many things are not obtained, but by that prayer which is joined to fasting: Matth. 17.14. this kind (of devils) is not cast out but by prayer and fasting, that is, by a most fervent kind of prayer, to which fasting is joined as a whetstone to sharpen it, and set an edge on it. Some things, as those that are precious, cost a greater price; and some suits must be obtained of men, not without long and instant supplication: so here, many things are long sought by ordinary prayer, which being extraordinary favours, might by extraordinary prayer have been sooner had.  
4. God hath rewarded the wicked, who have used this ordinance in hypocrisy; and much more will he those his servants that use it in truth. 1. King. 21.21. Ahab fasting for the destruction threatened by Elijah, humbled himself; and this fast of his not joined with true repentance, but only kept in the outward ceremony, in abstaining from meat, in sackcloth, and giving some testimony of outward sorrow, was not unrewarded, but obtained a reprieve of the execution of the sentence till his sons days. How much more respect shall we obtain of God, if we join to the outward fast the inward graces of humility, repentance, faith, and fervency?  
5. Were this exercise in request sometimes in families, it would prevent many iugdements, and many sins the procurers thereof, in governors, children, and servants; as adultery, fornication, drunkenness, swearing, riot, and profaneness; these might be kept out aswell as cast out by this means: and unspeakable were the good that might hereby be procured, as release from many evils, life, health, etc.  
6. We have the example of the jews, who besides all other movable fasts upon special occasion, must have one set fast in a year, Leuit. 16.29. 1. Because many great sins of all sorts might be committed in a year, for which they needed to be humbled. 2. Once a year God might show some tokens of displeasure, public or private, that they might know that once a year they had cause to be humbled. Object. That was a ceremony. Answ. The day was, not the thing, the equity of which binds us as well as them, because the ends and causes bind us. And in the Gospel we have the example of john and his Disciples, who fasted often: and Christ's Disciples must fast, when the bridegroom is gone, and causes of mourning come.  
Beside these, we have sundry other motives to religious fasting: as,  
1. Shall Christ fast for us, and not we for ourselves? 2. Shall the pharisees fast twice a week in hypocrisy, and we not once in our lives in sincerity? 3. Can we cheerfully betake us for our bodily health to fasting, diet, or abstinence so long as the Physician will prescribe, and will we do nothing for our soul's health? 4. Can worldly men for a good market fast from morning to evening, and can Christians be so careless as to dedicate no time to the exercise of fasting and prayer, to increase their gain of godliness? 5. Is not this a seasonable exhortation? hath not God sounded the Trumpet to fasting? Matth. 9.16. when the bridegroom is taken away, it is time to fast: But now,  
1. Sins abound, as drunkenness, pride, and high wickedness, and there is no more fear of God's wrath in the Church and land. 2. The word and ministry is more despised then ever, and less loved; Preachers and Professors of the Gospel are scorned, as in the days of Noah; the heavenly Mannah is contemned, and the contempt of it threateneth a final departure of the bridegroom. 3. Papists increase in numbers, in boldness, in pride, in power, and are so far from being converted by the light, as they are daily more perverted and perverse, notwithstanding the glorious Gospel of God, and the wholesome laws of the land. Add unto these the swarms of Atheists, Machevilians, carnal and cold Protestants among us. 4. Who hath not smarted in the common judgements of the land, lingering by many years in plagues, unseasonable weather, fires, waters, and the like, all of them forerunners of greater misery? Who can forget the warning of gunpowder, and the present unfeelingnes of it?  
And were not these public evils, how many every one of us bewail Christ's hiding of himself from our souls? His gracious beams shine not on us with such comfort as they might, his word is not so fruitful in the best as it should, dullness and conformity with the times creep in upon the best; the Sun and Moon, great lights in the ministry are darkened, and the stars lose their light among professors. Is it not time to awake ourselves, if ever, and to betake ourselves to sackcloth and ashes, to fasting and prayer, if the Lord may be entreated to draw nearer us, and our souls nearer him?  
The second part of Christ's employment, while he expected his enemy, was temptation by lighter onsets, which is plain, in that S. Luke saith he was 40. days tempted of the devil; and then recordeth Satan's solemn onsets upon him in these three most fierce temptations. Whence we may observe his subtlety and policy, who hath a deep fetch in it: for,  

Doctr. Satan by lesser temptations makes way to greater.  By lesser temptations he maketh way unto greater. For, 1. As a wise captain sends out his spies to see the state of the contrary army, their number and strength, and to view what advantages may be taken, and perhaps sends out a wing to make a skirmish only, to try their purpose and strength; so doth Satan here: he would by lesser temptations try the strength or weakness of Christ, that so he might plant his main forces against him accordingly. 2. He begins with smaller things before he come with his main forces and show his blackness, because smaller things are easily contemned, or more easily yielded unto: is it not a little one? and is there any great hurt in it? 3. He knows by little things how to obtain great, easily winding himself by little and little into the heart, as a cunning thief, if he can find room but for the point of a wrinch, will quickly make strong doors to fly open. 4. He will try if by small things he can make us secure, and negligent to put on all God's armour to fence us, because we easily think that smaller things need no great resistance.  

Use. 1.  As he dealt with Christ our head, so doth he with his members: therefore as Christ was able enough to espy his sleight, so must we learn to do; even where Satan begins his temptation, 
Where Satan beginneth his temptation, we must begin our resistance.  there to begin our resistance, and give him the repulse at his first motion: we must resist smaller temptations, and keep off of the first staff of the devils ladder, and kill every hellish serpent in the shell. 1. We must do as wise citizens that are besieged, and will not let the enemy come to scale the wall, or into the marketplace with purpose to drive him out again, but keep them out without bullets reach. 2. We are wise to prevent bodily diseases at the first grudge, because we know that diseases get strength by delay, and are hardly removed if they be suffered to settle. 3. Satan first lays objects and occasions, and then tempts or works upon them. David was first moved to look upon Bathsheba, which seemed a small thing: but had he had his armour on his eye, his heart had been fenced from the desire, and himself from the act. Peter was not first moved to forswear his Master, but first to go into the high Priests hall, or to follow aloof off, and then to sit among Christ's enemies, and then to do as they did. The devil comes first aloof, and seems to require but some reasonable thing at first, but at last is impudent and importunate for greater. Do we think that judas was at first moved to betray his innocent Lord? no, but first Satan wrought him to covetousness, and then offered the occasion, thirty pieces of silver, and so struck up the matter by degrees, and in the end oppressed him with his whole power.  
Even so to draw a man from God and religion, he will begin with lesser things, he will not bid a man hate religion at the first, but first to doubt of this point or that, or hate, not all at first, but this minister or that; he sets before his eyes some infirmities, which breed dislike, than he moves him to take counsel against him, then to scorn, rail, persecute him. When Saul was commanded utterly to destroy the Amalekites, men and cattle, and spare none, the devil thought it bootless to go against the whole commandment of God, by moving him to spare all; but he might think it reasonable to spare some, the King, and the fat beasts, especially upon so good an intention as to sacrifice: but this was enough to depose him from his Kingdom.  
Here therefore remember these rules: 1. To give no place to the devil, Eph. 4.27. And seeing we give him place three ways, 
2  
Rules of resistance, 3.  1. by letting into our hearts his suggestion. 2. by putting it in execution. 3. by not hating his motions, and the risigns of sin: we must carefully watch against him in all these. 
2  2. The less the sin is to which thou art tempted, the more suspect Satan's further drift in it, which he ever hideth at the first: for if he be not met in the beginning, he makes no stay till he comes to the height of sin. An example hereof we have in Eve, to whom Satan comes and saith, Yea, hath God said so indeed? not that he did not know it, but his further drift was to make her forsake that word, as indeed she did. So he comes to many a man, as to Peter, and saith, Go into such and such company among thy neighbours, to such or such an exercise; which is a small thing: but he hath a further drift; there thou shalt lose thy time, and thrust thyself out of thy calling, there thou shalt lose thy patience,, thy charity, thy piety, and coming home shalt find thyself much worse and weaker for going abroad: He did not bid thee go and swear, and quarrel, and scoff, or abet these things in others, but he did as bad: for these are the fruits, yea the best fruits that come from lewd and unthrifty company. 
3  3. Consider, that as the least poison in quantity kills or hurts, if it be but once taken; so even the smallest sin is deadly poison to the soul. Set open one gate of a besieged city, and the enemies will come in as certainly, as if all the walls were razed. One serpent suffered to come so near as to wind about a man's hand, is not easily shaken off. The beginning of sin is death, and a bad beginning brings on a worse end.  

Use. 2.  Let us beware we despise no temptation: to contemn a temptation is to neglect one's armour, 
The least temptation is too strong for a secure adversary.  and the means of resistance; and no temptation but will be too strong against a secure adversary. But let us learn to fear continually in respect of our weakness, and let us prepare for war in the rumour of it, before the enemy be in our necks, and will not suffer us to whet and fit our armour.  

Use. 3.  This teacheth us what to think of them that scorn men as being too precise: What? must we not swear small oaths? may we not speak now and then a merry word? may we not recreate ourselves? (now by recreation, they mean gaming, unthriftiness, cozenage, and the like:) may we not now and then be angry and impatient, seeing flesh and blood is so weak, and it is but an infirmity? what need a man be so precise and scrupulous, as to stand upon such small trifles? all which is but to plead for Satan against our own safety.  He was afterwards an hungry] 
In these words is set down the effect of Christ's fast; After he had fasted forty days and forty nights, he began to be hungry: all the while before he was not hungry, neither did he want power to have fasted longer, and by his divine power upheld his human nature, if he pleased: but now the miraculous fast being finished, he begun to hunger.  
Quest. How could Christ be hungry, seeing he was able to feed so many thousands with seven loaves and two fishes? Besides, joh. 4.34. he saith, My meat is to do the will of him that sent me, and to finish his work. Or if he could be hungry, why would he? Ans. Some have thought that Christ needed not to eat, sleep, etc. as we need when our bodily strength is exhausted by labour, by fasting, and watching. And some of the Fathers, as Ambrose, and Theophylact, upon Mar. 11.12. hold that Christ only by dispensation gave his body leave to be hungry when he pleased; as though he neither was wont, nor could nor ought to be ordinarily hungry as other men, nor necessarily forced to eat. But we must know, that Christ took upon him a true human body, and the form of a servant, in which he was obnoxious to all our infirmities, only sin excepted. And the infirmities which he undertook not, are these:  
1. He was not to take any which might hinder the perfection of his soul or body. Of his soul, as vices, sins, 
What infirmities our Saviour took, and took not, in 3. propositions  proneness to evil, heaviness to goodness. Christ took miserable infirmities in his soul, (as Augustine saith) such as are, natural negative ignorance; as of the day of judgement, and the time of figs fructifying; but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Damascene saith) damnable and detestable. Of his body, because it was extraordinarily conceived and created of the Holy Ghost, who being of infinite wisdom and power, could not err, or not bring his body to perfection. Therefore he was not to be blind, lame, deaf, etc. which are infirmities in many other men.  
2. Christ was not to take all infirmities in general: for 1. Some arise of particular causes, which could not be in Christ; 
Christ took not all infirmities of every particular man, for 3. causes.  as namely, some hereditary infirmities and diseases, as the leprosy, falling-sickenes, s●one, etc. some from redundance of matter in generation have some monstrous or superfluous part: some from defect want some part, or have some part withered or scanted. None of this can agree to Christ's most perfect conception of the Holy Ghost. 2. Some infirmities are acquisite, as by surfeits fevers, and gouts by fullness: These could not befall Christ, who never exceeded the mean, his whole life being a continual exercise of sobriety: neither had he ever any acquisite infirmity, but voluntarily undertaken. 3. Some defects and infirmities are the fruit of some special judgement of God; as Vzziah his leprosy was a special stroke of God's hand for a special sin: so some are borne fools and simple: Neither could these belong to Christ, who had no sin, nor cause of judgement in him.  
3. Christ was to take upon him all natural and indetractable infirmities (as the Schoolmen call them) and only them: Natural, that is, such as follow common nature, infirmities common to all men: And indetractable, or inculpable, which detract not from the perfection of his person, nor of his grace, nor of the work of our redemption. Of this kind are hunger, thirst, labour, weariness, sleep, sorrow, sweat, and death itself: all these are common to all men. Now hunger being a common infirmity, incident to all men, yea to Adam in innocency, (who was hungry and did eat, as Gen. 1.39. every tree bearing fruit shall be to you for meat: and slept, c. 2. v. 21. a heavy sleep fell on the man; yet without molestation:) therefore Christ did necessarily hunger as other men do, not by an absolute necessity (for 1. he needed not have taken our nature, or been incarnate: 2. as he was God, he could have exempted himself from all the abasement and miseries that he suffered:) neither by a coacted necessity; for he willingly submitted himself to this necessity: But by a necessity ex hypothesi, or conditionate; having taken our nature to redeem it, he was necessarily to take on him all our weaknesses, sin only excepted; for these reasons:  

Reason's why Christ took on him our infirmities, 5.  1. He was not only to be like a man, and in the shape of a man, but also a very true man, like unto his brethren in all things, except sin: therefore it is said, Hebr. 2.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Man's nature is known by defects, Gods by perfection.  to assure the truth of his incarnation against all Anthropomorphites, and such like heretics.  
2. This was a part of his obedience, and consequently of our redemption, that he suffered the same thnigs as we do, both in body and in mind: verè pertulit languores nostr●s, he hath truly borne our infirmities, Isa. 53.4.  
3. That he might sanctify unto us these infirmities, and take away the sting of them, lest we should be wearied, and faint in our minds, Heb. 12.3. and that we might have an example in suffering, 1. Pet. 2.21.  
4. That he might be a compassionate High Priest, Heb. 2.17.18. touched with infirmity, yea clothed with our frail nature, that we should not doubt of his grace, who vouchsafed to be so abased for us.  
5. Himself confirmeth the same, in that he took not on him such a body of ours as Adam had before sin, but such a one as he retained after his fall, so far as it was obnoxious to all incriminall pains of sin; namely, such as was subject to weariness, joh. 4.6. to sorrow, tears, and weeping, as over jerusalem, Luk. 19.41. and at the raising of Lazarus, joh. 11.35.38. and in his agony, when he shed tears and used strong cries, Heb. 5.7. to sweeting water and blood in the garden, yea to death itself: from all which Adam's body was free before the fall. And by these his body was by a true necessity overcome as ours are; and this not for a short time or space, at his pleasure, but all the time of his life till he breathed out his holy spirit; yea thirsting upon the cross itself, joh. 19.28.  
Neither was this only to confirm the truth of his human nature, but to fulfil all righteousness, and carry away all the punishment of our sins, and so work a perfect salvation for us. Therefore Christ truly and necessarily was hungry, as we use to be.  
As for that place, in joh. 4.34. I answer: 
Ob. Christ's meat was to do the will of his father.  1. It must be meant comparatively, in that the execution of his calling, and doing of his father's will was preferred before his meat and drink. 2. It belongs to the hunger of the soul, which is, to cleave to God and obey him in his will; and so keeps not off the hunger of a natural body. 3. Christ did as Abraham's servant did at bethuel's house, who having meat set before him, would not eat till he had done his message, Gen. 24.33. and yet was subject to hunger.  
Quest. 
Differences between Christ infirmities and ours in five things.  What is the difference between Christ's infirmities and ours?  
Answ. 1. They are all punishments of our sin in us, but not punishments of his sin in him. 2. His human nature being holily conceived, was in itself free from them all, 
Non habuit ex debito pe●cati. Aquin.  and they do not necessarily attend it in respect of itself: But our nature being tainted with original sin hath contracted them inseparably, seeing by one man sin came in, and death (of which these are forerunners) by sin went over all. 3. Christ undertook them by a voluntary necessity; but in us the necessity is forced and absolute: will we, nill we, we must carry them. 4. In us they be the effects of our sin, in Christ effects of mercy. 5. Ours are often miserable, acquisite, rising from particular causes, or sins; but so were not Christ's. Object. If Christ took not all our infirmities, what say you to Damascens argument, Quod est in assumptibile, est incurabile? how could Christ cure all our defects, and not assume them all? Answ. All particular defects rise out of the general corruption and infirmity, which Christ undertook and cured, and therein these also; even as he which stops a fountain in the head, stops all the streams without more ado.  
Use. 1. Note the wonderful humility of our Lord jesus, who would not only take upon him our nature, but even our infirmities, and was not only a man, but a servant also. If he had descended, being the Lord of glory, to have taken the nature of Angels, or (if of man) such as Adam was in innocency, it had been admirable humility, and such as hath no fellow: But to be a worm rather than a man, is lower than humility itself. Let the same mind be in us that was in Christ, Phil. 2.5.  
Use. 2. His infinite love is herein set forth: he was able to feed many thousands with a few loaves and little fishes, yet he would want bread and be hungry himself: he could and did give legs to the lame, yet he would be weary himself for us: he could fill the hearts of others with the joys of heaven, yet he would sorrow: he raised others from death, and yet he died. And as this commends his love to us, so should it breed in us a love of him, to express it in embracing a base estate for him, and in giving up at his call our comforts, our liberty, our bodies, and lives: so did he for us.  
Use. 3. This is a great comfort for the poor, and men in want, seeing Christ and his Disciples not seldom wanted what to put in their bellies: Matth. 12.1. The Disciples plucked the ears of corn, and began to eat. Christ the Lord of glory hath sanctified thy want, thy hunger, thy penury by his: If thou be'st in the world as in a barren wilderness, and livest among hardhearted and cruel men, as so many wild beasts, think on Christ in this estate; thou art no better, of no better desert than he, nor better loved of God than he, and yet thou farest no worse than he: Oh murmur not, nor repine, but say with that blessed Martyr, If men take away my meat, God will take away my stomach; he feeds the young ravens, and will he neglect me? Only turn all thy bodily hunger into a spiritual hunger after Christ and his merits, and then thou shalt be sure not to starve and die everlastingly, 
Matth 5.6. Reu. 2.17.  but to be satisfied with the hidden Mannah of God.  
Use. 4. Let rich men learn, that it is not good always to be full, and prevent hunger, but to feel it, and know what it means: Christ was God, and might have avoided it, but being man ought not, and would not, that he might have sense and feeling of our infirmities, and so be a compassionate High Priest. What else is it that breeds hardness of heart in rich men, but want of feeling of the afflictions of joseph? Gluttonous Dives took not to heart Lazarus his want; and where are the poor most neglected, but where there is fine and delicate diet every day? Especially the Ministers of Christ should learn to endure want and hunger; as Paul had learned to want and abound, and to be contented in every estate; else they will do but small good in their ministery.  
Use. 5. Christ is daily hungry in his members; Lazarus lieth still at our gates, and is not yet quite dead: therefore let us put on the bowels of compassion towards him. Would we not have relieved Christ, if we had lived when he did? or would we not now if he should be in need? Oh yes, (we say) we would, else it were pity we should live. Well then, whatsoever we do to one of his little ones we do it to himself, and so he accepts it, saying, I was hungry and ye gave me meat, I was thirsty and ye gave me drink. Despise not thy poor fellow-member, and turn not thine eye from beholding his penury, nor thine ear from hearing his moans and deep sighs: If thou shouldest hear Christ himself say, I thirst, (as once he did on the cross) wouldst thou give him vinegar and gall to drink? is that it he thirsteth after? no, it is thy conversion and compassion that will satisfy him; therefore use him kindly in his members.   

VERS. 3. Then came the Tempter to him, and said, If thou be the Son of God, command that these stones be made bread.  
We have heard how our Lord jesus Christ entered into the place of combat, how he was furnished, attended, and exercised all the time while he expected his enemy: Now we come to the entrance of his adversary, and after to the onset. In this entrance observe, 1. The time, Then. 2. The name of the adversary, the Tempter. 3. The manner of his entrance, he came.  
I. The time, then, that is, when Christ had fasted 40. days and 40. nights, and was now hungry. He was willing and ready to tempt him before, and so he did now and then cast a dart at him, as we heard; but now supposing him to be weak, & hungry also, he comes upon him with might and main, and thence strengtheneth himself, and sharpeth his temptation.  

Doctr.  Note hence Satan's subtlety, who watcheth his opportunity, and taketh us ever at the weakest. 
Satan ever taketh us at the weakest.  Thus he set upon Eve when she was alone, in Adam's absence: and set Cain upon Abel, when he was alone in the field, and helpless. Thus was Dinah set upon, being alone, and was foiled. P●tiphars wife set upon joseph alone, none being in the house but they two: and the Gospel tells us, that the envious man sows tars while men sleep.  

Reasons. 1.  1. Satan by the subtlety, of his nature, & long experience, knoweth our estate, our temper, our hunger, our chief desires; and accordingly setteth on us. For though he know not the heart directly, yet he knows our corruption in general, as we are men since the fall, and there is in it a root and spawn of all sins. Further, by our outward behaviour and gesture, he can gather our special corruptions, as a Physician by outward signs in the water, pulses, and the like, can judge of the particular disease within. Besides, his experience giveth him much light into our weaknesses, so as like a cunning angler, he can bait his hook, so as he hath experience the fish will take; and though he see not the fish in the water, yet by his quill and cork he can tell when he is taken. So Satan hath for sundry men sundry baits, and can tell by the eye, hand, speech, gesture, etc., whether the man be, or will be taken.  

2  2. The malice of Satan is such, as it aims directly at man's destruction; and therefore to get his de●ire, and to have his prey, he cares not how cowardly he sets upon us. Gen. 34.15. Simeon and Levi, plotting the destruction of the Sechemites, persuaded them to circumcise themselves, which they thought they would do to enjoy Dinah: but even when they were sore, they came most cowardly upon them, and destroyed them, in a cursed rage, as jaacob called it: Even so deals the devil, he comes when we are least able to resist.  
3. Satan well knows, that though he can tempt us, yet he cannot force us, and if he overcome, 
3  he must have help and ground from ourselves, and therefore he must observe for his advantage the time, place, person, his inclination to mirth or sadness, to wantonness or desperation: his estate, whether rich or poor, high or low; his general corruptions and personal sins, dealing no otherwise then the Philistimes dealt with Samson: they intended mischief against him, but he was too strong; now if they could watch a time when he was as weak as another man, and know how to abate his strength, they would not miss of their end; but this they cannot know but by himself, and none can get it out of him but Delilah, who, if she cut off his locks, his strength is gone, and poor Samson is taken, his eyes put out, and sent to grind like a mill-horse: So dealeth Satan.  
As Satan watcheth all opportunities to mischief us, 
Use. 1.  so let us watch opportunities to resist him: Shall a thief watch at midnight to rob thee and cut thy throat, 
Horat.  and wilt not thou watch to save thyself? Now we have time to arm and prepare ourselves against the evil day: never had our fathers such an opportunity for heavenly and spiritual things: We have an acceptable time, a day of salvation, 2. Cor. 6.2. a time of health and strength, to gather a stock of grace and strength against the time of weakness. Is it not now a point of wisdom, if we were as strong as Samson, to know that we may be weak as other men, and forecast a day of trial? Shall we not be worthily and shamefully foiled, if in this our day, while we have means to gather knowledge, to increase in faith, and grace, we lay not up for the day of weakness? will it not be a gainful policy to acquaint ourselves now with Satan's policy aforehand, and with what weapons he cometh against us, that so we may arm ourselves with armour of proof against his fiery darts, and learn so to resist him, that he may fly? And, not to do this, what is it else but to become traitors to our own hearts?  
How unhappily and foolishly do men cast off all this care to the time of weakness and sickness, wasting all the time of their health and strength in the world or other wretched courses? Now they have the day, 
Our sick and dying day most unfit for resi●stance, for 3. reasons.  the light, the word, and God's armoury open to furnish themselves; but they cast themselves into the night, and lay all the hazard of the combat upon the day of sickness or death; then they will send to the minister, and think on death. But this is the unfittest time; for 1. When the body is weak and sick, it hath other things to think on, either the pain, or means of health, or to settle and dispose the goods. 2. It is just with God, that they who neglect the means, when they may be had, seldom have them offered at their desire, but as it is, Pro. 1.24. Because I have called, and ye refused; ye shall cry, and I will not hear. And what comfort canst thou have, if not in thy calling upon God? 3. Then Satan, because we are at the weakest, assails us with all his strength and cunning, even to bring us to despair: and then how shall he lift up his head, that never provided his armour of confidence, when he shall see the roaring lions mouth wide open, and himself in his clutches?  
Let us learn of Satan to watch our own weaknesses, and our personal corruptions: 
Use. 2.  If the devil so observe us, let us so much the more observe ourselves. The enemy assaulteth the city where it is weakest, and there the wise citizens lay most matter of defence. Here it will be fit to observe these rules:  

Five notable rules for the watch over our own weaknesses.  1. Take heed we wilfully cast not ourselves into infirmities, especially sinful, as, immoderately to desire goods or gain. The feeding of covetousness cost judas dear: So the immoderate desire of pleasure, or ambitious pursuing of honour, or nourishing of wrath and anger, which is to give place to the devil, and brings forth manifold evils, as railings, revenges, quarrels, murder, etc. For if Satan by reason of natural infirmity, as hunger, poverty, and the like, can take his advantage against Christ himself, much more can he work his advantage against us by such immoderate and unruled passions.  
2. Play not with the objects of sin: it is not without danger for the fish to play with the bait. Turn away thine eyes from beholding vanity, thine ears from hearing lewd things, shut the doors, and keep the threshold of thy heart, make Gods fear the porter of thy soul, let not death enter in at the windows of thy senses, as Eve did. Delight brings practise, and repetition, an habit.  
3. Watch thy natural desires with all carefulness, because in them a man is most frequent, and most impotent, and a thousand to one thou fallest by these. The natural desire of meat and drink is ordinary, and as Satan here lay in ambush against Christ in them, so he doth against all other men, good and bad. See we not in the example of Esau, that being weary and hungry after his hunting, he was so sharp set, that he made a most childish and graceless match? even for one mess of pottage he did forego the birthright, whereby he had not only title to an earthly inheritance, but to be one of the Fathers and patriarchs, and one of the promised seed, which profanely, and not without too late repentance he rejected. Nay, we want not examples of Gods dear children, who not watching their natural appetite, have been foully foiled. How did Lot suffer himself to be drunken time after time? and then how strongly did Satan assail him, and prevail against him to commit incest with his own daughters? It is a natural desire to seek and lay together the things and wealth of this world; and herein how doth Satan strive to bring in inordinacy upon every man? & who is he that weakens not himself much, and gives advantage unto the adversary, by sinful and inordinate desires of riches? for this is a root of all evil, and those that will be rich (saith S. Paul) fall into diverse temptations and snares. Whence our Saviour adviseth us to take heed, that our hearts be not oppressed with surfeiting, drunkenness, or the cares of this life; with which many are become as drunk, as others with beastly quaffing. It is a natural desire for a man after labour of body or mind, to unbend and refresh himself with some recreation or sport: but here how doth the devil watch, either to thrust some unlawful exercise into men's hands? or, if lawful, to use them unlawfully, wasting their time and goods, loving pleasure and pastime, or choosing swearing, drinking, or idle company, and then they are presently overmastred. When did Satan set upon Peter? not so long as he was among good company of Christ or his fellow-disciples, whose presence might have upheld him; but when he runs among a company of rakehells, and sits him down among the high priests serving-men by a warm fire, now he is fit to be wrought upon, and be brought from denying his Lord, to forswear him; & from that to curse himself. Many such knocks are they sure to meet with, who turn themselves out of their way and calling, and promiscuously run into all companies, and all exercises, where God and Christ is not, but Satan and his instruments with a whole band of temptation.  
4. Watch thyself narrowly in thy outward estate, what ever it be: for in all estates Satan hath his baits laid; and indeed few there be that can use their estate aright. God gives a man prosperity, honour, and wealth in the world: here now is an opportunity to set forth the glory of God, to do good to others that need, and to further his own reckoning by being rich in good works, and laying up in store a good foundation against the time of need, 1. Tim. 6.19. but how doth Satan pervert it to be an occasion of forgetfulness of God, when he most remembers us, to envy our betters and equals, to disdain our inferiors, to mischief ourselves by security, presumption, pride, wantonness, and all riotous behaviour? Contrarily, God disposeth a mean and poor estate unto others: here is a fit opportunity to bring to a man the knowledge of himself, to train him up in humility, to whet up his prayers, to urge him to make God his portion, & to a diligent seeking of heavenly treasures; to exercise his faith, patience, hope, diligence in his calling, and other graces. But Satan by his malice useth this as a small opportunity to draw men to grudging, murmuring, impatience, despair, injustice, stealth, wronging men, and blaspheming God. And all this comes to pass, because men have no care to learn S. Paul's lesson, Phil. 4.11. to be full and hungry, to abound and to want, to be abased and to be advanced, and in every thing to be content. job, when he had lost his goods and children, and was sore afflicted, than the devil set upon him by himself, and jobs friends, to distrust God.  
5. Keep thy watches in the performance of the parts of God's worship: for even then (as here he dealt with Christ, when by fasting and prayer he had prepared himself to his ministerial function, he set on him) he will assail thee: he will be with thee to keep thee from Church; and if thou must come for shame, he will come with thee, to make prayers, preaching, and all unprofitable: he came with judas before Christ, so that all his holy doctrine was intercepted from his heart; the sower sowed good seed, he sowed tars. We shall be sure of him, not only when we are idle, as David, but when we are best occupied: which is the cause, that when we have most strictly kept the Sabbath, and endeavoured our best, in all our duties public and private, we have much matter of humility; and this may serve as an hammer against spiritual pride.  The Tempter] 
II. The second thing in the entrance of this adversary, is his name, which is here changed; before he was called a devil, now a Tempter, but with emphasis, that Tempter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to distinguish him from other tempters. For first, God tempteth man, sometimes by afflictions, which are called temptations, jam. 1.2. sometimes by some special commandment, as he tempted Abraham: sometime by occasioning objects, as 2. Tress. 2.11. God sends strong delusions, that is, objects enticing and deluding. But neither is this to tempt to sin, nor a stirring up to it, but rather a proof what is in us, and a trial what we will do; this is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Secondly, man tempteth God, when he makes trial of God's power and justice, whether he can or will help or hurt; Exod. 17.2. Wherefore do ye tempt the Lord? this is by curiosity, presumption, or distrust; as vers. 7. Thou shalt not tempt the Lord thy God.  
Thirdly, man tempteth man, by seeking matter and occasion against an other, to accuse and reprehend: so the pharisees and Herodians tempted Christ by captious and subtle questions, to bring him into danger: or by persuading to sin, as Joseph's Mistress every day tempted him: But,  
Satan is called a tempter by eminency, because, 
Doctr.  1. He was the first tempter to sin, 
Satan the most eminent and dangerous tempter.  moving and stirring up Adam and Eve in Paradise to sin: an old serpent. 2. He makes a trade of tempting; ever since it is his profession, and no marvel if he be denominated from his profession: he spends his whole time, policy, & strength in tempting to evil, and the scope of all his actions is to bring men to sin against God. As he begun betime, so he will continue as long as time lasteth. 3. He is the author or abettor of all other evil temptations: for he tempteth not only by himself, but by his instruments; as Eve by the serpent, Adam by Eve; Ahab by his Prophets. 4. He is furnished and stored with all arts to deceive: he can change himself into an Angel of light: he takes occasion from ourselves to seduce us, and lead us away by our own concupiscence: he hath the world his faithful armour-bearer; in it he hath false doctrine, heresy, wicked counsel, wicked company, wicked example: on the right hand, wealth, honour, power: on the left contempt, persecution, vain presumption, and rash confidence, despair, etc. he hath all sins that are near of kin to us.  

Satan restless in tempting for three reasons.  Quest. Why is Satan thus restless in tempting? Answ. 1. Because of his infinite malice; by which, seeing he cannot hurt God, he rushes upon his image in man. 2. Because of his envy; that man should climb by Christ to that estate, which himself is fallen from irrecoverably. He would have him everlastingly unhappy like himself. 3. Because of his special enmity against the godly: for all contraries tend to the destruction of contraries.  

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

Use. 2.  It justly reproves their folly, who as if there were no tempter, are tempters of themselves, care not what occasions and weapons they minister to Satan; run into such company and courses, as if for want of Satan's malice, they would lay snares and hooks for themselves, that Satan may easily draw them to all evil. Of this sort are they that haunt alehouses and taverns, seekers of excess, drinkers down of health and wealth, drowners' of sobriety and honesty: what need this man any other tempter, that sets himself to save the devil this labour? yet, lest he should be alone in his sin, he will fit him, and send in before or after him some swearer, or scorner, or Atheist; and they together shall swill in oaths, and scoffs, and impiety with their liquor, and notably confirm each other in lewdness and profaneness. Of this sort also are they that watch the twilight to frequent lascivious company, or the houses of light persons, men or women; or the society of such as are fowl in their speeches, and wanton in behaviour; a secret poison infecteth the heart hereby, and this is to seek the tempter: how hath he fenced himself with watching and prayer against temptation, that thus goes out to meet it? joseph fled these occasions, and ran out of the company of his lascivious Mistress. Of this sort are they that use wanton and light attire: and those that go to Mass, and say they keep their hearts to God: and those that set up images before them, flat monuments of gross idolatry. Of this sort are they that run to interludes and plays, which are the devils bellows, and blow no few sparks into the gunpowder of our own corruptions. It was wont to be said, that there was no play without a devil; but there is never a one, but there is a great many more devils than one, then seen; every part, person, action, speech, and gesture almost, is a notable tempter and corrupter: what need these be driven of Satan, that thus run before him? Of this sort lastly are they, that seek to witches and sorcerers: these run to the tempter; as Saul, when God was gone from him, took great pains to go to the witch; yet he went in the night; but our witch-hunters run in the day; the tempter need not come to them, they will find him if he be in any corner of the country.  
This is a special use to ministers, 
Use. 3.  to be careful and watchful over their people against this tempter. 1. Thess. 3.5. the Apostle from this ground provoketh and testifieth his care over them: For this cause, when I could no longer forbear, I sent to know your faith, least by some means the tempter have tempted you—. And how jealous was he over the Corinth's, 2. Cor. 11.3. saying, I fear least as the serpent beguiled Eve through subtlety, so your minds should be corrupt from the simplicity of Christ? and having written against the incestuous person, that he should be delivered to Satan, to humble him; he writes in his second Epistle, c. 2.11. that they should now receive him again, lest Satan cirumvent us, for we are not ignorant of his wiles. The Apostle knew there was a tempter that did mightily and continually assay, to bring in corruption of doctrine and manners; that would hinder them from the word, and choke it in them; and therefore he the was more careful. Thus should every good shepherd watch his flock against this ravening wolf, and reside and abide with them as he is sure the tempter doth. How unsafe and destitute are many people left to the tempter by the absence of them, who have taken their charge, is plain by the parable of the tars; that when the husbandman slept, the envious man sowed tars: he slept a little and slumbered, but he was present: and if the tempter take the advantage of a little negligence in the presence of a Pastor, how will he bestir him in his absence? what an harvest of tars must be reaped by that? It is sure the tempter will not be absent, neither month, nor quarter; and therefore the Pastor had need, not only to be still present, but also watchful, to espy the state of his people, to help them out of sin, and teach them to resist the tempter.  

Use. 4.  Beware of tempting any to evil, or of withdrawing any from good: for this is a Satanical practice. Our Saviour Christ, when Peter dissuaded him to go to jerusalem, said, Come behind me Satan: in which words he shows, that none can tempt to evil, or from good, but Satan, or one led by him. So the Apostle Paul called Elymas, who sought to dissuade the Governor from the faith, the child of the devil, Act. 13.10. because, as Christ said of the jews, his works he did. What a number of devils are now in the world, continual instruments of wickedness, alluring and drawing men from God and goodness? yea their trade is to allure unto evil, as those that draw men to strumpets, and are bawds to that filthy sin; so to alehouses, and there provoke them to drink, and to excess; those that draw men to ordinary gaming houses; such as stir up men's spirits to revenge; such as withdraw men from God's house, and good exercises; such as dissuade from religion and strict courses; such as commend only loose and disordered mates for boon companions. In all these the speech is true, Homo homini daemon, one man plays the devil with another. All of them are plain devils incarnate, tempters▪ and as the devils company is to be avoided, so is theirs.  
That we may be most unlike unto Satan, we must be continually provoking and moving one another to love and good works, 
Use. 5.  Heb. 10.24. and exhort and edify one another, 1. Thes. 5.11. Every Christian must by holy example, and holy admonition bring one another forward in goodness: 
Four motives to stir up one another to good, as Satan doth to evil.  if they be weak, to confirm them; if slow, to provoke and quicken them; if astray, to revoke and recall them. Hereunto consider these motives: 1. Shall Satan's vassals exhort and persuade one another to evil, and be more diligent to help one another to hell, than we to set forward God's work, and help one another to heaven? 2. Consider the bonds between us and our brethren: 1. the bond of nature; all are one mould, and one flesh, and the law of nature binds us to pity and relieve their bodily wants, and much more their souls, if we can: If their beast lay under a burden, thou wert bound to help it up; but thy brother's soul is under the burden of sin. A good Samaritan will not pass by the wounded man like the Priest and Levite, but will step near him, and have compassion on him. 2. the bond of the spirit, which yet ties us nearer: for if we must do good to all, much more to the household of faith: this bond makes Christians to be of one body, and therefore, as members of one body, to procure the good and salvation one of another: they are children of one father, brethren in Christ, who have one faith, one hope, one food, one garment, and one inheritance: will one member refuse to impart his help, his life, his motion and gifts to another? 3. Consider the excellent fruit that ensueth this godly care of provoking one another to good: he that converteth a sinner from going astray, shall save a soul, jam. 5.20. and, the fruit of the righteous is as a tree of life, and he that winneth souls, is wise, Pro. 11.30. 4. Consider these dull and backsliding times, full of deadness and coldness, wherein we see a general decay of zeal, love, delight in the word, sin bold and impudent, and piety almost ashamed of herself and name. Ah we have great cause to quicken one another, as travelers will call forward the weary and faint, and encourage them both to speed and perseverance: & as soldiers will animate and encourage one another against the common enemy, so must we in our spiritual fight against sin and Satan. The tempter is so much the more busy, because his time is short: and we must be the more diligent, because the time is so dead.  Came to him,] 
Here may a question be moved, How Satan came to Christ, 
Satan cometh to a man two ways.  being a spirit? I answer, Satan cometh two ways, 1. Inwardly and more spiritually, and that either by suggestion, troubling the heart and understanding; and thus he put into judas his heart to betray his Lord, joh. 13.2. or else by vision worketh upon the fantasy. 2. Outwardly and corporally, either by some instrument; as to Christ by the Scribes, Sadduces, Herodians and Peter; or else by himself in some assumed bodily shape. Now after what manner was Christ tempted? I answer: Howsoever some good men think Christ's temptation was only in motion inwardly, and not externally and visibly; yet I think it was chiefly externally, and in a bodily shape assumed.  
Their reasons for their opinion are two: 1. Because in the words following, the devil showed Christ all the Kingdoms of the world in a moment, which to do in a corporal manner were impossible; and therefore it was but in motion and cogitation. But that is but to insist in the question; and when God shall bring us to that place, we shall see that even this was done really, & not only in imagination. 2. Reason out of, Heb. 4.19. where it is said, that Christ was tempted in all things like us: now (say they) our temptations be inward by cogitations and suggestions: and therefore so was his. But this is much weaker than the former: for if he were in all things tempted like unto us, it is plain he was externally tempted as we be; Adam by Satan in the external shape of a serpent, Saul by Satan in samuel's shape; and it is the general confession of witches, that their spirits appear in an external shape of cats, mice, etc.  
Our reasons which probably conclude the contrary (for it is no fundamental point, necessarily and stiffly to be held, because the Scripture is not plain in it) are these:  

Christ's temptation external and in a bodily shape assumed, for 4. reasons.  1. As Satan in his combat overcame the first Adam in a bodily shape, and external temptation, so it is likely he came against the second Adam in some bodily shape: And that he thus exterternally assaulted him by outward objects, is probable by these things in the text: 1. he spoke often to Christ, and Christ truly spoke and answered. 2. he said, Command these stones, not stones in general, but either offering, holding, or pointing at them being real stones, as M. Calvin saith. 3. he wills Christ to fall down before him and worship him, even by bodily & outward gesture, and citeth scripture for his second temptation. 4. he took him, and lead him to the pinnacle of the Temple, by local motion; neither was the second temptation in the wilderness as the former was, but in the holy city jerusalem, and on the pinnacle of the Temple, as after we shall see. 5. Christ bids him depart. 6. how could he hurt himself by his fall, if it were only in vision.  
2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth employ a corporal access; by which these temptations differed from the former, wherewith he was exercised in the 40. days of his fast: for they were lighter skirmishes, and leser on sets by suggestion sent out like scouts; but now he comes in person with all his strength, and thus he now came and not before.  
3. Some good Divines make difference between Christ's temptations and his members, which giveth good light in this question; that whereas our temptations are chiefly inward, because they find good entertainment in us, (our disposition being like a mutinous city, that is not only besieged with strong enemies without, but with false traitors within ready to betray it;) contrarily, Christ's temptations, if not only, yet chiefly are external, presented by outward voices and objects to his outward senses; but presently, by the perfect light of his mind, and unchangeable holiness of his will, discerned and repelled, that they could not get within him, and much less to be moved and affected with them.  
4. This is an history, wherein the lettet is so far to be kept as it is not repugnant to the analogy of faith, or true interpretation of other Scriptures: But that Satan should come bodily, or assume a shape, is not against the scripture, but confirmed in the example of Eve and Samuel.  
If it be further asked in what bodily shape he came, here I am with the scripture silent. Only he came not in a Monkish habit (as the gross Papists say) because there was no such in use in the world then, nor many hundred years after. 
Note.  And yet it is observable, that themselves think this habit the fittest for the devil, as indeed it hath been since proved: for never did the devil in any habit so prevail against Christ in his members, as in this Antichristian weed.  
1. Note hence what moved Satan thus to come, namely his own voluntary motion and will, he came unsent for: 
Christ came led of the spirit▪ Satan comes of himself.  Christ comes not but led of the spirit, Satan comes of himself. And the same difference is to be observed between them that are led by the spirit of God, and by this unclean spirit. Those that are led by God's spirit, whatsoever they be about, they will look to the motion, what warrant they have for it, whence it is, and whether it tends, whether they be led, or undertake things of their own head: they look whether the thing be good in itself, whether good in them, whether convenient in circumstances, whether it belong unto them: and hence they do it cheerfully, and with a blessing on it. Whereas whom Satan carries, they look for no warrant, they set themselves on work, and execute their own lusts, humours, and desires; yea in the things they do best, they look for no warrant; and therefore, if it be in any thing that is good, every thing is begun as with a left hand, they are without blessing and protection. See this difference between Ahab, and jehoshaphat, 1. King. 22. Ahab saith, Let us go up to Ramoth Gilead; but jehoshaphat said, I pray thee let us ask counsel of the Lord: and was there not as much difference in the issue? yes, Ahab was strangely slain, a mighty man by chance drawing a bow hit into a joint of his armour, and slew him; but jehoshaphat was marvelously delivered. And therefore look to your warrant in your actions, ask your hearts whether you be led by the spirit, or come of yourselves: and then you come of yourselves, when either you have no word, or attempt any thing against the word, seeing God's spirit and word cross not one another, and one never directs but by the other. So if you be crossed in your actions or attempts, cast an eye back to that which moved you to it, or whether you went by warrant, or upon your own head. If you have gone and the spirit not leading you, what could you expect but to be crossed? 
Act. 19.16.  Look on the 7. sons of Sceva, who would take in hand to cast out devils in the name of jesus; but being not led by the spirit, the evil spirit took advantage on the want of their commission, and ran upon them, and overcame them, & prevailed against them, so that they fled out naked and wounded.  
2. Note. Observe the impudency and boldness of the devil that thus visibly comes against Christ. Had he not heard the voice from heaven? or had he forgot it whilst it yet sounded? no, he begun all his temptations thus, If thou be the Son of God. Or did he doubt that he was the Son of God? no, the devils confess him so to be, Matth. 8. and he knew by all the prophecies and accomplishments, that Christ was he; the sceptre was gone from judah, he was borne of a Virgin at Bethlehem, whom john went before in the spirit of Elias; he knew the shepherds testimony, yea the Angels at his birth; he knew well he was the Son of God. 
Satan would assail the son of God knowing him so to be, for four reasons.  Quest. What? could it stand with his policy, so visibly to assail the Son of God? Answ. 1. God in justice besotted him, that against his knowledge he should encounter Christ for his own overthrow. 2. Though ●e knew, that Christ was he that should break his head, and that he could not prevail against him; yet his malice made him fearless, he would set upon Christ, whatsoever should be the issue, himself could be but condemned. 3. He would against his knowledge show his malice to God in molesting and troubling his blessed Son: for here, and daily he sinneth the sin against the Holy Ghost. 4. God having him in chains so overruled his malice, as it should be turned against himself; and be a means to proclaim Christ in all ages, the promised seed who had broken his head.  
He which thus emboldened himself to come against Christ, will not fear to come to thee, be thou as just as job, yea wert thou as innocent as the Lamb of God. It is Gods great mercy, that he comes not so bodily and visibly to us as to Christ: we know, if God give him leave, he can possess even any of our bodies, as appears in all those demoniaks: he can assume a body also to terrify or delude us withal, if God suffer him, as we see in Saul's example. So in God's just judgement, when men give up God's service, and undertake to be agents for Satan, he gives power to the devil to come to them in a bodily shape for his better familiarity with them, as to witches, and the like. It is God's mercy that he comes not thus as he did to Christ, so ordinarily as he hath done in ignorant and Popish times; and we must pray, that even in visible shapes he may neither terrify, nor delude, nor grow familiar with us. But the light of the Gospel hath forced him to come to us more secretly and spiritually, by wicked motions and suggestions, partly from himself immediately, and partly mediately from others.  
And seeing we cannot hinder his coming to us, we must be so much the more watchful, that when he comes, he may find us prepared against him. For as we cannot hinder birds from flying in the air, but we may hinder them from making nests on our heads: so we cannot hinder the flying motions of Satan, but we need not suffer them to settle in us.  
Quest. How shall I know when the tempter comes?  
Answ. By observing these two rules: 1. Whensoever thou art persuaded to any thing that is evil, 
Two certain rules to know when the tempter comes.  than thou mayest know the tempter comes. Sometimes he persuades to sin by extenuating it, why, it is but a little one, a grain, as light as a feather: now comes the tempter, God's spirit never persuades that any sin is little. Sometimes by the utility & commodity of it; Oh it is profitable, by one oath or lie thou mayest be a great gainer, and why shouldest thou be so nice? but now the tempter is come: for the holy Spirit commands thee not to swear at all, nor to lie for God's greatest advantage, much less thine own: and, what profit is it to win the world with the loss of ones soul? Sometimes from the pleasure of it: Wilt thou defraud thyself of thy pleasure? is it not as sweet as honey? why, thou art but young, thou mayest game, and swear, and drink, and be wanton: now thou hast an occasion of lust, take thy time, thou canst not have it every day. But here the tempter is plainly come: for the Spirit of God would wish thee to remember, that for all these things thou must come to judgement: &, that neither adulterers nor whoremongers shall enter into the Kingdom of God. Sometimes by removing the punishment and terror: Why who sees? God is merciful, and easily entreated; you are a Christian, and no condemnation is to them that are in Christ jesus, and repentance wipes off all scores. Here the tempter is come: for God's Spirit saith, There is mercy with thee that thou mayest be feared: and, there is no condemnation to them that are in Christ jesus: but withal, which walk not after the flesh, but after the spirit.  
2. Rule. When thou art dissuaded from any good belonging to thee, the tempter cometh; who as he can make vice seem beautiful, so virtue to seem ugly. He can dissuade men from religion in great friendliness: 1. From a supposed impossibility; How canst thou (poor weakling) bear such a yoke? certainly thou wilt never endure such strictness, thou mayest set thy hand to the plough, but thou wilt soon look back, and prove an Apostate. But here is a tempter come: for God's spirit teacheth otherwise, that howsoever without Christ we can do nothing, yet it is God that beginneth and perfecteth his good work in us, whose yoke is easy and his burden light. 2. From the great trouble and small necessity of it, from the disgrace it carries among men, and the contempt of such as preach and profess it. Here is the tempter come: for the Spirit of God teacheth, that he that denies Christ before men, shall be denied of him before men and Angels.  
Further, he can dissuade from diligent hearing the word, and from reading the Scriptures, because they be exceeding long, and hard to be understood. Why, thine own business is such as cannot give thee leave ever to attain any thing to the purpose, especially because deep knowledge of points belongs not but to Divines; for an unlettered and private man a little knowledge is best. Here is a tempter come: though he should speak in the voice of an Angel: for God's Spirit bids private men search the scriptures, because they testify of Christ; and commends private Christians, because they were full of knowledge.  
Further, he can discourage the practice of piety, by suggesting, that to be strict in life is to savour of too much purity, at least it will be counted but scrupulousness & too much curiosity: and, If thou wilt be singular, and contemn and condemn all men but thyself, so will men deal with thee: Why, thou livest as though men were to be saved by good works, and not by God's mercy. Here the tempter is come: for the Spirit of Christ never quenched smoking flax, but encouraged the care of walking in God's ways, though it be to walk in the strait way and narrow path that leadeth unto life.  
Lastly, in all outward or inward temptations, let us look to Christ, who hath sense of both, that he might be compassionate to us in both.  If thou be the Son of God, command these stones to be made bread. 
In this first and fierce assault, consider two things: 
Satan aimeth at four things in this first temptation.  1. the ground of it, If thou be the son of God. 2. the inference, Command these stones to be made bread, which is on a good ground to entice him to evil. In which temptation Satan aims at four things directly. 1. To impugn God's truth, and word, and that notable oracle from heaven, testifying that Christ was the Son of God. 2. To shake the faith of Christ: Satan knew well enough he was the Son of God, and he makes not this a question, as though he would be instructed in it; but that he would make Christ doubt whether he was the Son of God. And note how cunningly he ties his policies together, as he did against the first Adam; he calls God's word into question, which is the ground of faith; which if he can bring out of credit, faith fails of itself. 3. Because of his present estate, to doubt of his father's providence; and because of his great hunger and want of means to supply it, to call his own Divinity into question. 4. To use unlawful means to relieve and sustain himself.  
In these particulars, standeth the drift of the temptation. As for that which the Papists generally say, that it was to bring Christ to the sin of gluttony, by which (they say) the first Adam fell; there is no sense so to think: For 1. Christ's answer, which was directly fitted to the suggestion, tended nothing to the sin of gluttony. 2. Gluttony is an excessive eating of more than needs; whereas Satan desires no more than that Christ would at his desire eat, to the necessary sustaining of nature: it is no great gluttony to eat a piece of dry bread in extreme hunger; belly-gods and gluttons satiate themselves with other more pleasant and delicate dishes. Let us therefore know, that the proper end of this temptation, is distrust in God, in his word, and sufficient and due means to relieve his present estate.  
If thou be the Son of God] that is, the natural Son of God, equal in power, the delight of the Father, as the voice pretends, then do this that I may believe thee; else deceive not thyself, because of the voice from heaven, thou art but a pure man.  

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

Reasons. 1.  1. Because of his great malice to God, who hath every way set himself to confirm his word, that his own truth might shine in his word to all the world. Therefore he hath outwardly confirmed it by many powerful, and glorious miracles, such as the devil could never make show of; as raising the dead, the standing and going back of the sun, the division and standing of the sea and rivers, and the bearing of a Virgin: and inwardly, his holy Spirit persuades, testifies, confirms, and sealeth up the word in the hearts of God's children, 1. joh. 2.20. 2. Cor. 2. Now to make God a liar, and to show himself most contrary to the Holy Spirit, he contradicts, and opposeth, stormeth and rageth.  

2  2. He hateth the word of God, because it is the greatest enemy to his Kingdom, every way resembling God the author, and carrying his image. It is light, and no marvel if the Prince of darkness resist it; it discovers his subtleties, and fenceth the Christian against his policies; it discerneth spirits, that let him come as an Angel of light, he shall be uncased. As he prevaileth in darkness, so he worketh in impurity; now here the word resembling God himself crosseth him; it is pure in itself, and a purifyer, as Christ saith, Ye are clean by my word. Further, his chief power being in the sons of disobedience, and in the hearts of infidels, here also the word eclipse his wings, being the word of faith: and joh. 17.20. Christ prayed not only for his disciples, but for all those that should believe in him by their word. In a word, seeing he exerciseth his chief power in the sons of perdition, who are given him to rule at his will; here the word is his enemy, because it converteth sinners, and saveth souls, called therefore a word of salvation.  
3. He opposeth God's word through the malice he beareth God's children: for he ever opposed true professors, 
3  casts them into prison, and would never let them have a good day in the world, if he might have his will, and follows them with temptations, and with outward afflictions. But this is the sword of God's mouth, and the sword of the spirit, by which they cut through his temptations, and make them forceless: it is that which comforts them, and sustains them in their troubles, and directs them happily to heaven, so as no way he can have his will of them.  
4. It stands him in hand to oppose God's word: 
4  for his long experience hath taught him, that so long as men hold to the word, they be safe enough under God's protection; and he could never win his captaine-sinners to such high attempts in sin, were it not that he had first shaken the truth of God's word out of their hearts. How could he have brought Pharaoh to such obstinacy against God and his people, as to say, Who is the Lord? and, I will not let Israel go: but that he had brought the word in Moses and Aaron's mouth into contempt, further than the sting of the miracles forced him. When Saul had once cast off the word of the Lord, Satan lead him as in a chain, to hunt David, to throw a dart at jonathan, to seek to the Witch, against whom himself had enacted a severe law. The like of Ahab, Herod, Nero, Domitian, etc.  
5. The word of God is the sentence and rule of righteousness, 
5  which condemneth Satan; and therefore no marvel if he cannot endure it, and wish it false, and love it no better than the bill of his own condemnation and death eternal.  
It is a note of a man foiled by the temptation of Satan, and of a devilish spirit, to call God's word into question; 
Use.  either to deny it as false, or doubt of it as uncertain; either of which if Satan can persuade unto, he hath his wish: for he knows they are no subjects to God that will not acknowledge his sceptre, but doubt of the rod of his mouth: he can easily blindfold them, and lead them whether he will, that deny the light: he can easily vanquish them, and lead them captive to all sin, if he can get them to cast away their weapons. Yet what a number of men hath the devil thus far prevailed with, in this violent kind of temptation? Some call in question whether the Scripture be the word of God, or no; swarms of Atheists, and Machevillians, that hold the word but an human devise and policy; which is to open a door to all carnal and brutish Epicurism, and to confound man and beast together. Others doubt not of all, but of some books: and others not of some books, but of some places of the holy Scripture. But we see that Satan would have Christ, but to deny or doubt of one sentence: and what eves calling into question of one speech of God brought on all our necks, all we her posterity feel. And it is in our natures, when God speaks plainly against that sin, we make ifs, and peradventures at it, and so turn it off. As for example: 1. Our Saviour teacheth plainly, that whosoever are of God hear his word, and his sheep hear his voice. Either men must believe it, or deny it: and yet how few can we persuade conscionably to hear the word? all who must plainly either make the voice of Christ false, or themselves none of Gods, none of Christ's sheep, for not hearing it. 2. Our Saviour saith expressly, He that heareth you, heareth me, Luk. 10.16. and that God speaks in the mouths of his Ministers, 2. Cor. 5.20. and that they have an heavenly treasure in earthen vessels. But how few are of this mind? never did any heathens so despise the voice of their Priests, and the answer of their Oracles, as Christians in general despise our voice, in which God and Christ profess they speak. 3. Christ plainly saith, this word is the immortal seed of our new birth, the sincere milk to nourish the soul, the bread of life, heavenly food. But who believe him? for generally men have no appetite, no desire to it, and can well be content to let their souls languish in grace, and be starven to death. And whereas they would go as far or farther into other countries as jacob and his sons into Egypt, when there was no corn in Canaan, to supply their bodies with food, this they will not stir out of their doors for.  
Well, take heed of calling divine truths into question, stand not in them upon thy reason and understanding, which are but low and shallow, suspect them in things thou canst not reach rather than the truth of Scripture, and make good use of these rules. 1. In the rising of any such temptation, know, 
No divine truth to be called into question for 3. reasons.  that Satan seeks advantage against thee, and would bring thee into the same condemnation with himself, by the same sin and malice against God. If he durst thwart so divine a truth, so strengthened from heaven, and that to Christ's own face, he dares and will contradict God's word to thee. 2. Consider, if thou sufferest Satan to wrest away the credit of any part of divine truth, or the word of God, what shall become of all our religion, and the ground of our salvation; all which is laid upon the truth of the word, of all which our Saviour saith, that not one jot of it shall fail. 3. Know that by yielding a little to Satan herein, God in his justice may give thee up to such strong delusions, as the devil himself cannot be so besotted as to believe. See it in some instances. Satan believes there is a God, and trembleth, saith S. james; and yet he so far deludes a number, as their sottish hearts say, There is no God, Psal. 14.1. Satan knows there is a day of reckoning and judgement, as the devils confessed, Art thou come to torment us before the time? and yet he so besotteth and blindeth others, that they make but a mock of all, as those in Peter, who mocked and said, Where is his coming? 2. Pet. 3.1. Satan knows, that God is all an eye, to whom day and darkness are alike: yet in tempting men to secret sins, he will make them say, Tush, who sees us? can God see through the thick cloud? The devil knows, that God is just and will not take the wicked by the hand; and yet he makes the sinner believe his case is good enough, being a most graceless man; and makes one wicked man say of another, as in Malachi, We count the proud blessed, etc. The devil knows, that he that goeth on in sin, shall not prosper; yet he makes the sinner, who turns from the word, to believe he shall prosper.  
As this temptation aimed to overthrow the word of God, so also the faith of Christ in that word, namely to bring him from his assurance that he was the Son of God. Whence we may learn, that,  
Satan in his temptations against all the members of Christ, 
Doctr. 2.  aimeth to destroy their faith. This Christ himself witnesseth, 
Satan in all temptations seeks to overthrow the faith of men.  that Satan desired to winnow the Disciples, but himself prayed that their faith might not fail, Luk. 22.31. 1. Thess. 3.5. for this cause when I could no longer forbear, I sent Timothy, that I might know of your faith, lest the tempter had tempted you in any sort. And hence his continual practice is to bring men to the extremes of faith, in adversity to despair, in time of prosperity to presumption.  

Reasons. 1.  1. He maligneth faith, as being a special gift and mark of Gods elect, because it is given to them only, and to all them, and therefore is called the faith of Gods elect, Tit. 1.1. and to faith is the work of regeneration ascribed, 
2  Act. 15.9. 2. All Satan's temptations tend to break off the covenant and communion between God and his children, and therefore must in special manner aim against faith: for by faith we are made the Sons of God, Gal. 3.26. & God espouseth & marrieth us unto himself by faith, Hos. 2.20. & by faith we are brought into the grace by which we stand. 3. He knows that faith is our shield, whereby we both keep off the fiery darts of Satan, 
3  and quench the same, and that faith is the victory whereby we overcome the world: this is it that makes all his temptations forceles: for, though we have no power of ourselves to withstand him, yet faith gets power from Christ, and lays hold on his strength, which quells all the adversary-power of our salvation. We stand by faith, saith the Apostle; and Satan sees the truth of Christ's speech, that the gates of hell shall never prevail against it. He hath reason therefore to labour to weaken it, and to root it out (if it were possible) out of the hearts of men, and out of the world. 
4  4. All his temptations bend themselves to cut off and intercept the course of God's love, and his favours to his children: he bursts with envy at the happiness of the Saints. But unless he gain their faith, he cannot interrupt this; for by faith, as by an hand, we receive Christ himself given us of the Father, Eph. 3.17. and with him all his merits, and all things belonging to life and godliness. We receive the promise of the spirit by faith, Gal. 3.14. yea the presence of the Spirit, who dwells in our hearts: by faith we receive the hope and hold of our blessed inheritance hereafter, Gal. 5.5. And whereas Satan's continual drift is, to estrange God and us, faith only crosseth him, by which we have entrance and boldness to the throne of grace by our prayers, to speak unto God freely as to our father, Eph. 3.12. Hebr. 10.22. yea, to ask what we will, and obtain not only all corporal blessings good for us, but also the sanctified and pure use of them; whereas the unbeliever corrupts himself in them continually. 5. Satan well knows, 
5  that faith is the ground of all obedience, without which the word and all God's ordinances are unprofitable, Heb. 4.2. without which there is no pleasing of God, Hebr. 11.6. in any thing: for whatsoever is not of faith, is sin. Hath he not reason then to assay by all his strength, to take this hold from us? Doth not he know, that the foundation being overthrown, the whole building must f●ll, and the root overturned, all the tree and branches come down with it? Sever a man from his faith, he tumbles in impiety and unrighteousness, he is odious to God in all things, Satan ●ramples upon him, and leads him at his will. From all which reasons we see, that Satan especially in temptations aims at our faith, as he did at Christ's.  
Those who never felt any temptation, 
Use. 1.  but ever believed, and never doubted (as they say) never had faith: 
No temptation, no faith.  for never had any man true faith, but it was assailed most fiercely: never was faith laid up in the heart of any child of God, but the combat between nature and grace, faith and frailty, flesh and spirit, was presently proclaimed. eves faith was won from her quickly: Abraham's faith was mightily assailed, which because in such a combat he retained, he was renowned and styled the father of all the faithful, and faithful Abraham: Moses his faith was shaken, and his great sin was unbelief: job in his misery was many ways assailed to distrust God, as his words import, If he kill me, I will trust in him still: and Satan's aim was, to bring him to blaspheme God, and die.  
As the devil laboureth most against our faith, so should we most labour in fortifying it. 
Use. 2.  Policy teacheth men to plant the most strength at that fort or part of the wall, 
Because Satan most oppugneth our faith, we must most fortify it.  where the enemy plants his greatest ordnance, and makes the strongest assault. And nature teacheth us to defend all our parts but especially our head and heart, and such like vital parts: the very serpent will save his head so long as he can, by natural instinct, whatsoever become of other parts. Our chief fortress is our faith: we have no grace but is worth preserving and saving; yet of them all, Faith is as it were the Head and leader; it sends the vital spirits of heavenly life to the whole man. Let grace therefore teach us to save this grace, which is the heart of a Christian above all the rest, and to beware of the least prick or crack in it, which is dangerous. A man may receive great gashes and wounds in his arms, and thighs, or exterior parts, and recover it well enough: not so in the heart or brain. Though thy comfort, joy, feeling, yea and fruits may fail, take heed thy faith, thy root fail not. This is that which the Apostle Peter exhorteth, 1.5.9.— whom resist steadfast in the faith: wherein if a man sit not very fast, Satan will soon unhorsed him.  
And of all others let afflicted and humbled souls lay hold, and make use of this exhortation; for Satan doth with so much the more violence assault them, as he findeth it easier to prevail with them: for well he knows, that howsoever they heartily detest all other sins, and much ado he hath to bring them to his lure in other, yet their spirits being oppressed and wounded by the sense of sin, and God's displeasure for it, he finds them inclinable enough upon every trivial temptation to despair; and so makes a wide breach by their improvidence, watching narrowly all other things, but not that which they ought most of all, and which Satan most of all impugneth.  
Quest. How may I strengthen and 'stablish my faith?  
Answ. By observing these few directions:  

3. General directions for the fortifying of faith.  I. Consider the excellency of this grace: for those only that know it, are in love with it, and will use means to preserve and increase it. And this excellency appears in these branches: 1. It is the first stone to be laid in Christianity, called a subsistence or foundation, 
Excellency of faith in 4. things  Heb. 11.1. from whence also Christians are styled, 1. Cor. 1. and, the household of faith, Gal. 10.6. of which Christ himself hath undertaken to be the author and finisher, and hath appointed all his ordinances to breed and perfect it in the hearts of all that shall attain the end of it, which is salvation, namely the word of faith, Rom. 10.8. the sacraments the seals of faith, chap. 4 11. and the prayer of faith, jam. 5.15. 2. It is the beginning of our blessedness: joh. 20.29. Blessed is he that hath not seen, and yet believeth: It espouseth us to God and Christ, and ascerteineth us of the marriage day: It honoureth God, as Abraham by believing gave glory to God, and makes us witness that God is true, which is not more honour to God than ourselves, joh. 3.33. 3. All our strength is from faith: Heb. 11.33. by faith the Saints subdued Kingdoms, and were strong in battle: faith is the victory whereby we overcome the world: by faith we stand: A grain of it can work wonders, and what then can strong faith? It draws virtue from Christ, who himself was foiled by it in the Syrophenissan. All things are possible to it, Mar. 9.23. Give Peter faith, he shall not sink, but shall walk on the sea, Matth. 14.29. 4. All our present comfort is from it; peace with God, and peace in our consciences, Rom. 5.1.2. comfort in afflictions; it beareth great weights uncrusht, itself being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sound and sure foundation. According to the measure of faith, is the measure of all other graces and comforts. As a man believeth, so he obeyeth, loveth, prayeth, and is heard. Yea not only the measure of grace here, but of glory hereafter is proportioned to the measure of faith. And is it not worth preserving and increasing?  
II. Use means to increase and strengthen it, and they be these: 
Means of fortifying faith, 4.  1. Acquaint thyself with the word of God, often read, repeated, preached, meditated, and conferred on: this is the word of faith, and every thing is fed and preserved by that whereof it is begotten; and the often hearing, reading, meditating, and conferring of it doth fix and digest it, and makes it at hand to comfort the weary hands and weak knees. And we must not only frequent the audible, but also the visible word, that is, reverently and conscionably use the blessed Sacraments, which are signs and seals of God's favour, and our faith. Those that say they believe, and yet neglect the word and Sacraments, deceive themselves: for there is nothing to save, where is no means of saving: A man cares not greatly for an empty chest. Neither can faith stay where she sees not herself respected. Oh take heed of Satan's subtlety, who to hold men in infidelity withholds them from vision, and to starve men's souls intercepts their food: And in coming to the word, consider the excellent promises that are made to faith, and take special notice of places which may batter the devils temptations to unbelief.  
2. Observe the tokens of God's love and favour towards thee; and, because no man knows love or hatred by things before him, labour to find it in spiritual things, how much thy heart loveth him, which is a reflection of his love, what joy of the spirit, what assistance in former trials, what strength, patience, issue and use of them thou hast. Experience of God is a strong prop, when the soul can gather from former time a conclusion of God's presence, and aid for time to come: So did David, Psal. 23. ult. and 1. Sam. 17.34.37. and Psal. 143.4.5. and 77.7. to 13. Hath the Lord forgotten to be merciful, and shut up his loving kindness in utter displeasure? I said this is my death: yet I remembered the years of the right hand of the most High, I remembered the works of old. And how justly do some faint in trouble for want of observing the ways of God with them in former trials and deliverances?  
3. Labour to get, and keep the assurance of thy adoption: for then the gates of hell shall not prevail to hurt thee. The former, by the witness of the Spirit, which will always uphold us in afflictions, if our care be not to grieve and quench him: So long as the spirit of consolation possesseth the heart, what sound comfort can be wanting? but if he depart in displeasure, neither can our faith or comfort be long upheld. The latter, by keeping good conscience: for faith and good conscience stand and fall together: an accusing conscience weakens faith, and destroys boldness, that we dare not come near unto God; whereas contrarily our election is made sure by good works, 2. Pet. 1.5. and by the fruits of the Spirit. It stands us in hand, if we would stand against Satan in the day of trial, to take heed of admitting any thing against our conscience: which the Apostle compares to a ship fraughted with precious wares, such as faith, love, joy, with other graces: Now if we crack our ship of conscience, we make shipwreck of faith and the other graces, which good conscience had preserved.  
4. Faith being the free gift of God, who is the author and finisher of it; a means to 'stablish it is fervent and continual prayer, as the Apostles knew well enough, Luk. 17.5. saying, Lord increase our faith: and that good man, Mar. 9.24. Lord I believe, help my unbelief. Christ prays for the not failing of thy faith, wilt not thou pray for thy own? 
The least faith can pray for more.  A special mark of the least measure of faith, is, that it can pray for more.  
III. When thou feelest Satan assalting thy faith, and hiding from thine eyes the love of God, then set before thine eyes Gods gracious promises made, and to be made good to thee in jesus Christ; both because 1. of the generality of them, which run without excepting thee, if thou dost not except thyself; as also, 2. because they are built and grounded, not upon thy sense and feeling, but upon God's unchangeable love; as also, 3. because he hath commanded thee to believe. Object. Oh, but would you have me believe, when I feel nothing but corruption in myself, and correction and displeasure in God? Answ. Yes: for faith must be where is no feeling, and may be: one thing is the being of a thing, another the discerning of it. Doth not the sun shine, though a cloud or some other thing be between our sight and it? Nay, then when sense and feeling cease, faith begins her chief and most glorious work. Was it not Abraham's commendation, that he believed against belief, and hoped against hope? when all nature and sense was set against him, he held the word of promise against sense and nature. Nay, our blessed Saviour, in whom was no grudge of infidelity, but assured faith in his father, yet in respect of his present sense and feeling cried out. My God, my God, why hast thou forsaken me? David believed in the word of God, and not his eyes; and so must thou, that thou hearest God speak, and not that thou seest. Thomas when he would believe no more than that he saw and felt, our Saviour said to him, Be not (so) faithless, but faithful.  
In the strongest encounter wait still till Christ come to ease thee, he is not far off, and commit thyself in well-doing into his hands as into the hands of a faithful Creator; say with Hester, I will go to the King, if I perish, I perish; it may be he will reach out his sceptre graciously, and I shall live; but if I must needs perish, I will perish under the wing of my Lord and Husband.  
So much of Satan's second drift in the first temptation. In the third place he seeketh to make Christ doubt of his Divinity, and call in question whether he was the Son of God, or no, from his present necessity: as if he had said, Seest thou not in what famine and need thou art? thou hast fasted here these 40. days of my knowledge; What is become of thy father, and of his providence, whose Son thou art proclaimed? Is this the care thy father hath of thee? Doth he think thou canst live of air, or feed of wind, or digest stones? Art thou (weak creature and starven) he that must prevail against the gates of hell? Art thou the Messiah, that hast not a morsel of bread to put in thy mouth? No, if thou wert the Son of God, he would care a little more for thee: no natural father that had a drop of affection, would leave his child so destitute. Whence we may learn, that  
Satan seeketh to make the members of Christ (as well as the Head) call in question their adoption and salvation, 
Doctr. 3.  
Satan's drift is to make men call in question the truth of their adoption in their trials.  for present adversity and want. A notable instance hereof we have in job, whom when the devil by God's permission (to bring him to blaspheme God) had robbed him of his goods, had slain his children, had afflicted his body with most painful and loathsome botches; then he sets upon him, and sets all his friends upon him, to make him believe that God also is his enemy, & hath brought his sin upon his head. And this he taught his instruments, the wicked rulers, or rather railers, Matth. 27.41. when Christ was in most extreme torments, and terrors of body and soul, hanging on the cross, they said in scorn, If he be the Son of God, let him come down from the cross, and we will believe on him: He trusted in God, let him now deliver him if he will have him: for he said he was the Son of God. As if they had said: Is not this a notable deceiver to say he was God's Son, and now is in extreme danger, ready to perish shamefully, and no hope of any deliverance? If he were the Son of God, would he suffer him to perish? So it is his ordinary temptation to any believer: Dost thou not see thyself poor and despised, in want and sorrow? Seest thou any one sign of God's favour? Art thou not deprived almost of all the pleasures of the world? Seest thou not that God cares for beasts and fowls, which he feedeth in due season, but thou art neglected?  

Reasons. 1.  1. This comes to pass, because of Satan's malice towards God himself; he would not only falsify his word, who hath said, that No man knoweth love or hatred by all the things afore him, Eccles. 9.1. but also impeach his providence and care over his children, who whatsoever their outward estate seem to be, are still as dear unto him, as the apple of his eye; and when they be as most unknown, yet are they known. 
2  2. Because of Satan's malice to piety and religion, which by this means he seeks to chase out of the earth: for the world keeps it under, and commonly it riseth to no great matters. Now if God respect it not neither, who would be godly? what profit were it to serve the Lord? 
3  3. Satan herein hath much strength from our own corruptions, and ploweth often with our own heifers: for we desire rather to walk by sense then by faith: we hardly believe without pawns and pledges; every man trusts his own eyes, and thinks wisdom good with an inheritance. Hence his temptation finds the easier entrance and better entertainment. 4. Satan ever in these temptations hath a further reach than he shows, 
4  namely that he may hence persuade men to some unlawful means to relieve themselves, and better their estate; no longer to depend upon God, who hath cast off the care of them; but to shift for themselves, and (as he moved Christ himself) to make stones bread. 
5  5. Satan hath gotten no small advantage against God's dear children by this kind of temptation, & brought them to take their own ways, as if God had quite forgotten them. Abraham thought God had left him to the cruelty of the Egyptians, and that there was no way to help him, but by lying, and teaching his wife so to do also. Lot was so environed by the Sodomites, as to avoid their fury he saw no way, but to offer his daughters to their abuse and filthiness. David was so hunted by Saul, as he must shift for himself by feigning himself mad. An heart now cleaning unto God, and resting in his assured love and providence, would have waited till God had come unto it, and not turned itself to carnal counsels.  
This condemns their folly, 
Use.  who judge themselves and others by outward things, which fall alike to all: who may see by this, what spirit it is that suggesteth them. It is a delusion of Satan, and general in the world, to make men deem themselves and others happy, and in God's favour, because they prosper in the world, and God's people infortunate, because the world crosseth them for the most part. For:  
1. By this conclusion Christ himself the Son of God, who had all his father's love powered upon him, 
Outward things make neither happy nor unhappy: four reasons.  should have been most hated of his father, and a most unhappy creature: He was in want of house, of money, of friends, of food; the world had no malice in it, which was not cast upon him: and he was not only forsaken of men, but in such distress on the cross as he complained he was forsaken of God. And yet all creatures were not capable of that love wherewith his Father loved him, when he loved him least.  
2. Neither the testimony of God's love, nor the dignity of his children stands in outwards things, nor in the abundance of worldly comforts: for then the rich glutton should have been far better than Lazarus; Abraham, Isaac, jaacob, who for famine were glad to fly their country, should be in less grace with God, than the wicked Kings to whom they went. The Apostles, who were the lights of the world, who were in hunger, thirst, nakedness, buffeted, without any certain dwelling place, reviled, persecuted, accounted as the filth of the world, and the offscouring of all things, should have been in no better account with God then with men. The Saints in Heb. 11.36. to 39 who were tried by mockings and scourge, by bonds and imprisonment, were stoned, hewn asunder, tempted, slain with the sword, wandered in sheepskins, etc. being destitute, afflicted, and tormented, should have lost both their dignity in themselves, and their favour of God. But they lost neither of these: For the same text saith, that the world was not worthy of them, being men of such worth, and that by faith they received a good report, namely from God and all good men.  
3. The beauty of God's children is inward: that which argueth God's love, is the gift of his Son, faith, hope, a joyful expectation of the future inheritance. 1. joh. 3.1. Behold what love the Father hath bestowed upon us, that we should be called the sons of God. In which words, the Apostle calleth our eyes back from beholding earthly dignities and prerogatives, which we are ever poa●ing into, and have hawks eyes to see into the glory of the world: But he would have us behold God's love in other things than these, namely in the inward notes and marks of God's children. And here is a main difference between that love which comes from God as God, 
Difference between the love of God, as God, and of God as a Father.  and that which cometh from him as a Father; between that which he bestoweth on his enemies, and that which he bestoweth on his sons; that which bond-childrens receive, which are movables, and that which the sons of the freewoman receive: for this is the inheritance: let Isaac carry that away, and no scoffing Ishmael have a foot in it.  
4. Whereas Satan from crosses, losses, afflictions, anguish, and durable sorrows persuades that men are not Gods children, the Apostle (Heb. 12.6.8.) makes a clean contrary argument, that afflictions and crosses are signs of Gods love rather than of hatred, and marks of election rather than of rejection: Whomsoever the Lord loveth, he chasteneth, and scourgeth every son he receiveth. If ye be without correction, whereof all are partakers, then are ye bastards, and not sons. And, 2. Tim. 3.12. All that will live godly in Christ, must suffer persecution: the world must rejoice, while they must be sorrowful, and cannot but hate them because they are not of the world. It is the condition of Christian hope, that those who will be conformable to Christ in glory, must be conformable to him in his sufferings.  
Rules to withstand this dangerous temptation.  

Rules to confirm the heart in the love of God, notwithstanding outward crosses.  1. Rule. Labour to confirm thyself in the assurance of thy adoption, which Satan would have thee stagger in, as Christ here: and if thou be'st assured thou art God's child, it will draw on an other assurance; namely, that God will be careful of thee, to relieve thy want, and deliver thee in thy distress, whose love surpasseth the love of most natural Parents to their children; as appeareth, Isa. 49.15. Can they that are evil, give their children good things? how much more shall God our heavenly Father give good things to his children, which he seeth good for them? Quest. How shall I confirm myself in my adoption? Answ. By thy resemblance of God, as the natural child is like his natural father. In Adam we lost the excellent image of God, let us labour now to find it restored in the second Adam. 
Means to confirm to a man's self his own adoption, 3.  1. Examine the life of God in thee, who art naturally dead in sin: the breath of this life is heavenly thoughts, meditations, affections: the actions of this life are spiritual growth, and increase in grace and virtue; Christians duties in general and special: the maintenance of this life, is the hungering and thirsting after the heavenly Mannah, and water of life, the word of God: the very being of it, is our union and communion with God by his Spirit, which is as the soul to the body. 2. Examine the light of God in thee: for he is light, and in him is no darkness; and if thou be'st his child, thou art one of the children of light. As thou growest in understanding what the will of the Lord is, so thou growest in this image, and art like unto Christ thy elder brother, upon whom the Spirit of wisdom and understanding, the Spirit of counsel & strength, the Spirit of knowledge and the fear of the Lord doth rest, Isa. 11.2. whereas on the contrary, these two things go together; as in the heathens, darkness of understanding, and estranging from the life of God, Eph. 4.18. Wouldst thou be confirmed in assurance that thou art God's child? then labour for this part of his image, which is renewed in knowledge, wait at the gates of wisdom, shut not thy heart and eyes from the beams of this blessed light. 3. Grow up in holiness and righteousness, as God himself is not only free from all evil, but infinite in goodness, most just, most holy: and as he letteth his light shine before men, so must thou let thy light shine before men, that they may see thy good works, Matth. 5.16. 2. Cor. 7.1. cleanse you selves from all filthiness of flesh and spirit, that ye may grow up to full holiness. This holiness must not only fence the heart from uncleanness, but the eye, the ear, the mouth, the hands and feet, and all the members, when they be ordered according to the word prescribing rules for them all.  
2. Rule. When thou feelest grudge of diffidence arise, and Satan will urge thee how thou canst think thyself respected of God, being beset with such a world of trouble, and almost drowned in a sea of vexations, without bottom or bank; Now call to mind and set before thee Christ's blessed example, in whom as in a glass, thou mayest see the sharpest of thy sorrows in any kind, not only sanctified and sweetened, but mingled with admirable love of his father. What evil befalls thy body and soul, or thy estate inward or outward, which he hath not borne and broken, and yet never the less loved of his Father? Thou wantest comforts of body, house, land, meat, money; he had not a foot of land, not a house to hide his head in, not any money till he borrowed of a fish, not a cup of cold water till he had requested it of the Samaritan, who would give him none. Thou wantest friends, respect in the world, yea where thou well deservest, yea where thou mightest justly expect it: Remember it was his case; his friends became his foes, his scholar a traitor, the world hated him causeless; he came to his own, and his own received him not; he was without honour in his own country, he had evil repaid him for good; he wept over jerusalem's misery, but jerusalem laughed at his. Thou wantest peace of conscience, canst not see a clear look from God, nor feel any ease from the sting of thy sins, thy sorrowful mind dries up thy bones, all outward troubles are nothing to this: But remember that never was any so loaden with the burden of sin as Christ, when his bitter torment expressed such words as these, My God, my God, why hast thou forsaken me?  
3. Rule. From these crosses, by which Satan would drive thee from God, labour to see how near and graciously God draweth towards thee; 
Sundry ways of God drawing near his saints in their troubles.  and thus beat him with his own weapon. 1. The Lord helpeth forward our salvation by them, being sour sauces to bring us out of love with our sweet sins, and of this evil world: ploughing of ground kills the weeds, and harrowing breaks the clods: they be the Lords sharp salves to draw out our secret corruptions, and the Lords soap to wash foul linen white: they be the Lords ushers to teach us his statutes; to teach by a little smart both what thou hast deserved in the life to come, and what Christ hath suffered for thee in bearing the whole punishment of all thy sins; to teach thankfulness for contrary blessings; by poverty, sickness, trouble, men learn to be thankful for wealth, health, peace: to teach pity and compassion towards the misery of others: to teach circumspection in our ways, and more care of obedience to all God's commandments. 2. The Lord by crosses trieth and exerciseth the faith, patience, and sincerity of his servants, whether they will hold out as job: for as a man by wrestling knows his own strength better than before, so is it here. 3. The Lord is never nearer his children then in trouble, in fire and water, in six troubles and in seven, to support them with strength and patience, to give a blessed issue and use, and turn it to his own glory in their mighty deliverance, and to their best; all things are turned to their best, to recompense their light afflictions with an eternal weight of glory. As Christ said of Lazarus, This sickness is not to death, but that God may be glorified, joh. 11.4. so we may say, This poverty, loss, disgrace, etc. is not to the utter undoing of a man, but that God may have glory in his deliverance and glorification.  
So much of the third drift of Satan in this first temptation: now of the fourth. In that the devils last drift in it is, to have Christ in his want and hunger, to use an unlawful means of supply, note, that,  
It is an ordinary instigation and temptation of the devil, 
Doctr. 4.  or a devilish spirit, 
To use unlawful means to help ourselves is diabolical.  to use unlawful means in our want to help ourselves. Because Christ had no ordinary means of getting bread, he must provide for himself by extraordinary. Gen. 25.29.32. Esau comes out of the field weary and hungry, and almost dead for meat: how must he supply his want? Sell thy birthright (said Satan:) and so he did. Peter was in great danger in the High Priests hall: how must he help himself out of their hands? Deny thy Master (said Satan,) forswear him, and curse thyself: and thus he got out. Saul was in great straits, God was gone from him, he was not answered by urim, nor oracle: how shall he do for counsel? he must go to the witch of Endor: and so the devil sends him from himself to himself who can tell him more than all his urim, his dreams, his Prophets. Sarah wanted a child, she had a promise of one, but she laughed at that, Gen. 16.2. yet must she have one another way; she gives her maid to her husband, and she brings an Ishmael, a mocker & persecutor of the promised seed.  
1. Satan sees how easily he can weaken our confidence in God, 
Reasons. 1.  seeing we are ready to trust more in the means then in God: he knows our infidelity, which makes us hasty, and soon weary of waiting. 2. He knows▪ how derogatory this is to the promise, truth, power, and providence of God, who can sustain his children aswell above means, without means, yea against means, as with them. His hand is not shortened that he cannot help. 3. He easily draws on this temptation under a colour of necessity, which we say hath no law, but falsely. Hence is the common speech of the world, to defend any injustice, Why, I must live, I must not put forth my wife and children to beg, I must so exercise my calling as to maintain my wife and family, I must utter my wares though I lie, and swear, and exact, and deceive: and so under a colour of good, and pretence of necessity, no wickedness comes amiss in the course of ones trade.  

Use. 1.  This teacheth us to bewail the pitiful estate of numbers of men, taken in this snare of the devil: as,  
1. Numbers of men oppressed with poverty, because they say they must live; they must live in an unlawful calling, wherein they be slaves and drudges to every man's sin: such as are Players, jesters, Wizards, Tumblers: such are scholars, who for preferment run into Popish countries, and betake themselves to Seminaries, & so become traitors. Yea those that have no calling, must live too: but how? by filching, stealing, or begging, as idle and roguish vagrants; and those at home whose extreme idleness brings poverty upon them as an armed man. Or else by gaming, cheating, and by their wits. The whole course of all which, is but a prenticeship to the devil.  
2. Others that exercise honest trades, but easily help themselves forward by swearing, lying, facing, false weights, measures, and tricks which they put upon men: They never stick for a penny-profite to hazard their souls: He is no quick chapman, if he cannot lie for advantage: neither can he be trusted unless he swear: he must swear, or he must not sell: he must sometimes make the best of an ill bargain, and with a little colour lay it upon another man's neck: for why should he willingly wrong or undo himself?  
3. Others a number, 1. who by misdemeanours have brought just reproach upon themselves, and seek to salve it by lying, facing, and shifting, and perhaps by worse means. This was the case and sin of good David: he had corrupted himself with Bathsheba, he was afraid the adultery would come home to him, he sends for his worthy captain Vriah to go home to his wife, that so it might be covered; but when it could not that way, good Vtiah must be slain at David's appointment, and so he would hide adultery by murder. 2. like unto these are those, who having outrageously overshot themselves in notable riots by word or deed, and being called to account for it, lay all the blame upon drunkenness, a sin indeed of strong burden, able to carry away many sins upon it; but never was any sin lessened by another, but aggravated, and the excuse is a confession of a double sin, which in all true judgement deserves double punishment. 3. servants or children, who having committed a fault, hide it by lying, and so to avoid an inconvenience, run into a mischief.  
4. Others, being sick and diseased, are persuaded and resolved to go to wizards and Witches, cunning men and women, and so get release by breaking the prison. A pitiful cure, when the devil is the Physician. Saul never went to the Witch, till God was gone from him. And take this for a certain conclusion; 1. Whosoever goeth or seeketh to a Witch, in losses, crosses, etc. let him boast as much as he will of his faith, it is but a Satanical faith, a faith in the devil, and not in God, by which the Witch works all that is done. 2. The remedy is far worse than the disease, severely revenged on Saul, 1. Chron. 10.13. and on Asa, 2. King. 1.16. 3. The devil hath got from them, that which he could not from Christ; namely, to use another means of release than God appointed.  
Some there be that are hearers of the word, yet if they see any person extraordinarily visited, will give him counsel to seek out to the cunning man. Is it because there is never a God in Israel? is this a small sin? By God's law they ought to die that seek to thrust a people from their God, and drive them to the devil, Deut. 13.10. But this is a greater sin than that. Miserable comforters that wish them to go to hell for help.  
Let us carefully look to such rules as may keep us from using unwarrantable means, and they are four: 
Use. 2.   
1. Consider that all means outward and ordinary are but servants, to which God hath tied neither blessing nor providence, 
4. Considerations to fence us from using unwarrantable means.  further than he pleaseth, that our affections should not be tied to them, nor our eyes fixed on them, but on his hand who disposeth means to his own ends. It was the sin of the Israelites to limit the Holy One of Israel, namely to means, that when they saw no means, they saw no God: whereas a heart loosed from the means, and rightly disposed to the author, doth not stint him neither to the measure of affliction, nor to the time, or means of deliverance. job will not tie God to any measure, but commits himself wholly to him, saying, If he kill me, yet will I trust in him. For the time of deliverance, the godly commit it to God, in whose hand times and seasons are: the just man that lives by faith, makes not haste, Isa. 16.28. For the means of deliverance, Abraham is secure of it, My son, God will provide: he saw no means of the promise, if Isaac were offered, yet he lays him on the altar, on the wood, and receives him from the dead.  
2. Consider, that any good thing is then beautiful, when it is compassed by good means. Satan ever aimeth at one of these two things, to hinder every thing that is good, or, if he cannot do that, 
Satan ever seeketh to blemish that good which he cannot hinder.  then to thrust it on by evil and ungodly means, that he may at least blemish that which he cannot hinder: and, if he cannot overtake us in the matter, yet to get beyond us in the manner of doing it. We must therefore watch in both these, that what we do be warrantable; as to preserve ourselves, and provide for our families: (He is worse than an Infidel that doth it not:) but withal know, that he is no better than an infidel, that doth it by evil means, or after an unwarrantable manner.  
3. Consider, that there is no necessity, if ordinary and lawful means fail, to use unlawful. When men say, I must live, and I must maintain my family; here remember, that must is for a King, nay, absolute and unlimited necessity is for the King of Kings. It is not absolutely necessary, that thou live, but so long as God pleaseth: yea, it is absolutely necessary, that thou rather perish, and not live, then break God's commandment. If thou perish for want of means, thou mayest go to heaven as Lazarus, and exchange a miserable life with an happy: But if to keep thee from perishing, thou lose thy soul, this is to leap out of the pan into the coals. Thou therefore that must provide for thyself and thine, I tell thee, thou must do it by a moderate and honest care, warranted by the word, and not shift and prole, as if all were fish that comes to net: that is all the necessity that God hath laid on thee, the other is suggested by Satan.  

Three excellent properties of faith in want of means.  4. Labour to live the life of faith, which will exclude such distrustful thoughts and practices. For the property of faith is: 1. To believe the promises of God, when we see the clean contrary; as, when we feel our own sins most, than most to believe our own justification; out of the deep with David, yea out of the whales belly with jonah, and in darkness with job to see light. 2. To see things invisible, to make things absent, present; yea God absent present, and to set him continually at the right hand. Moses feared not the wrath of the King, because he saw him that was invisible, Hebr. 11.17. Elisha being in Dothan feared nothing, when his servant cried out; because his eyes were open to see the Angels, as fiery chariots protecting him. 3. Faith is never so working as in perilous times, because then there is most need, most use of it; than it sets itself a work, and mingles itself with the promises of God, by which it quickens and puts life unto a man, when he is half dead: as Psal. 119.49. Remember thy promise wherein thou hast caused me to trust: it is my comfort in trouble: for thy promise hath quickened me. Now it bestirs itself, to make God's faithfulness and truth his shield and buckler. Notable is that example of the three children, Dan. 3.16, 17. who were in present danger of their lives, and cast into an hot furnace: In this danger now their faith bestirs it to provide for their safety, not by any yielding, or blanching, or buckling to the unjust command; but by furnishing their mouths with a resolute answer, Be it known to thee, O King, that we will not worship this image; and by preparing their hearts (through their confidence in God, who was able to deliver them) rather to yield themselves to the fire and raging flames, then to any part of that commandment. And were faith and Gods fear working in the heart, it would destroy false fears and infidelity, which Satan prevaileth in mightily, causing men to seek help by unlawful means, if the lawful be never so little set out of sight.  Command these stones to be made bread.] 
Here is an inference upon the former words, If thou be the Son of God: upon a true ground Satan raiseth a dangerous consequence: Christ was the Son of God: true. Must he therefore needs make stones bread?  
It is an ordinary temptation of the devil, to infer mischievous conclusions upon true premises. 
Doctr.  
Satan inferreth mischievous conclusions upon true premises.  God had no respect to cain's sacrifice, as to Abel's: Whereas now Cain should have offered of the best, as Abel did; and have brought faith with his offering, by which Abel offered a better sacrifice, Heb. 11.4. Satan infers upon it, Therefore kill thy brother. Saul received no answer of God that was true: but that therefore he should go to the wi●ch of Endor, was Satan's inference, both against the law of God, and Saul's own law. God is a 〈◊〉 God: a true premisse, and the scope of all the Scripture: but, that jonah should therefore ●●ie to T●rs●ish, and not go to preach the destruction of Nini●e, was a Satanical inference. A man must pity himself, and do what he can to repel evil from him, and avoid danger: but that Christ should therefore not go up to jerusalem to suffer, was a dangerous consequence of Satan in Peter's mouth; whom therefore Christ calleth Satan.  

Reasons. 1.  1. Satan is cunning, and seeketh by mingling good and evil, truth and falsehood, to justify that which is false, and to draw it on with the truth. If he should never speak truth, he could never deceive half so much: therefore he speaks many truths, to give credit to his lies: and the same he hath taught all his agents. Do we think, that a false teacher or heretic could do any great hurt, if he should not lay his leaven in a lump of truth? would not every man at first reject him, if he should bring never a true doctrine? but therefore, that his heresy may spread like a gangrene, he comes with a fair pretence of many truths which cannot be denied. Do we think, that the Church of Rome should have so prevailed in the world, or that Antichristian state should have been endured, or could any Papist be suffered in ours or any well-ordered country, if they did not colour all their abominations and false religion with some general truths? if they should not in word and show hold and recite the articles of faith and principles of our religion, concerning God in unity of essence and trinity of person, concerning Christ, the Church, etc. were it possible, that any Christian state could bear them, while indeed and in truth they reverse the whole foundation of religion, and are limbs of Antichrist? No, their deceit is a mystery, and walks in darkness, and the mask and vizards of truth with pretence of holiness, hath held the swords of Princes from them, which else had long since been sanctified in their overthrow.  

2  2. Satan can do no other, who cannot speak truth for truth's sake: for being a liar from the beginning, he loves not truth, and therefore if he speak truth, it is to corrupt the truth, or to 'stablish some lie. 
Lying the devils mother-tongue.  Lying is the devils mother's tongue. joh. 8.1. Sam. 28.17▪ 18. Satan in the habit of Samuel spoke many truths; as, that the Lord had rend the Kingdom from him, and given it to David, (because he had so spoken he would do it, and because Saul obeyed not the voice of the Lord nor executed his fierce wrath against the Amal●kites:) and that the Lord would deliver him, and the Israelites into the hand of the Philistims the next day, etc. But all this was to feed Saul in his delusion, and hold him in his sin, as though he were Samuel, as vers. 17. the Lord hath done it, even as he spoke by mine hand: and v. 19 to morrow shalt thou be with me, etc. So in the new Testament we have the devils confessing Christ to be the Son of God, the Holy One, the sum of the Gospel; and Paul and Silas to be the servants of the high God, Act. 16. but both Christ and his servants put them to silence, and would not have them to speak the truth, because it was to deprave and slander the whole truth, as though Christ and his servants had been in league and agreement with the devils, and so their doctrine had been not divine but diabolical. Thus Satan like a bargeman looks one way, but rows another.  
3. Satan sees how our nature is easily carried through a general show of good or truth, 
3  to take in with it error and falsehood hand over head, without trial or discerning: For though our blessed Saviour would not confound stones and bread, yet we easily take stones with bread, and serpents with fishes. The whole Mass-book is but an heap of idolatrous prayers, and ceremonies: but yet because there is some show of good in it, many Scriptures, and some tolerable and good prayers, with many devotions, it is wholly received without trial, of millions given over to delusion.  
4. Satan the prince of darkness can transform himself into an Angel of light, 
4  2. Cor. 11.14. and the false Prophets will be confident that the truth is with them: Zedechiah will oppose Micaiah, and Hanani will smite jeremy, and make yokes against the King of Babel's yoke, jer. 28.11. The Donatists in Africa cried out, that the sound Christians were traitors to the holy books, and themselves the defenders of them. The Papists at this day cry out with Dioscorus the heretic, I defend the opinions of the fathers, and their whole doctrine is condemned with mine.  
Let us learn to be wise and try before we trust, 
Use. 1.  not taking all things in gross, but first examining and proving them: falsehood carries often a show of truth, and truth often covers falsehood: no vice appeareth in his proper colour, but under the likeness of some virtue. The Romish whore of Babylon offereth not her wine of fornications in the bark of some poisoned plant, or shell of some poisonful or venomous creature, but hath conveyed them all into a cup of glistering gold, Reu. 17.4. and this hath enticed the great ones of the earth, who gazed at the glister of the golden bowl, but never looked what was in it: the glorious style of Catholic Church, Vicar of Christ, Peter's successor, hath deceived such as liked not to try before they did trust: and so hath universality, antiquity, fathers, consent, and the like. Eve should have examined the words of the serpent, and Adam the gift of his wife; and then neither of them had been deceived. The builders of Babel, had they examined the motion before they had made onset, had avoided that confusion. Abraham should have tried the counsel of Sarah, before he had taken her maid into his bosom. This examination and trial by the touchstone of the word, will show the inconsequence of such dangerous conclusions. How lamentably are many great wits and gifts given over in Popish countries for want of this sound trial, taking their religion by tradition, offering to the shrines of their forefathers, that often they can spend their goods and lives for it, as though it were the only truth.  
Let us labour to avoid these common darts, these falsely concluded conclusions which Satan seeks to have us assent unto: 
Use. 2.  It is a great subtlety of the devil, by which he overthrows many, and must the more circumspectly be watched against. See some instances of this his stratagem, in matters of faith, and of practice.  

False conclusions in matters of faith.  I. In matters of faith: 1. In the Scripture it is a frequent ground, that God is merciful: true, therefore (saith Satan) be bold in sin, and defer thy repentance; thou mayest repent when thou list. Here is a wicked inference indeed: for there is mercy with God, that he may be feared; and, Knowest thou not that the long suffering of the Lord should lead thee to repentance? 2. It is a true ground, that Christ died, and that for all, i. elect and believers. But Satan saith, Therefore what needest thou care? why shouldest thou be so precise? is not Christ a sufficient paymaster? Yes, but he paid for none, but for those that walk not after the flesh, but after the Spirit, Rom. 8. v. 1. 3. It is a true ground, that a man must provide for himself and his family, or else he is worse than an infidel. Hence Satan collects, Thou mayest be covetous, thou mayest scrape and scratch together any thing; an infidel is the worst in the world: and so he persuades a man, that all is fish which comes to net, and any wind good that brings gain with it.  
II. In matters of practice, many ways: 1. Thou art the Son of God, 
False conclusions on true grounds in matters of practice.  then make these stone's bread, thou mayest be a little bolder than other, God will not be so angry with thee. Here see a plain Satanical inference: For the child of God must honour his Father, Mal. 1.6. and fear to offend him. If I by profession draw near unto God, I must the more sanctify myself, and grace my profession. 2. If thou be'st a man, a gentleman, a man of valour, do not put up this wrong, but revenge this quarrel: else every one will point at thee for a dastard. Here is another devilish conclusion: for a man must not step into the place of God, who saith, Vengeance is mine, and I will repay: and a Gentleman must be of gentle behaviour, not savage, fierce, and cruel: a man of valour must pass, by offences: It is the glory of a man to pass by an offence, Pro. 16.32. 3. If thou be'st an honest fellow, drink, sit bare upon the ground, and pledge so much to such and such a friend, drink a health to that and the other boon companion. But the inference is like the former: it wars with honesty and civility, to drink and swill till health be drowned, and reason banished, and the party sorted with the bruit beasts. 4. If thou be'st a good Catholic, a true Romanist, defy these heretics, die for the Romish religion; but before thou diest kill thy Prince, cut the throat of thy country, blow up the Parliament-house, so shalt thou be a Martyr presently. But a true Catholic cannot be a limb of Antichrist, cannot be a traitor, cannot be the devils martyr; though a false Catholic, a falsehearted Romanist may be a fox, a Faux, an incendiary, a Clement, a Ravilliac, a Catholic villain, or universal mischief. 5. But thou art now in danger, therefore now deny thy profession, forswear thy religion, abjure Christ, at least cast one grain into the fire at the emperors commandment. Here is an other devilish conclusion upon a true premise: for God bids me in danger draw near unto him, and not renounce him, or go further from him: Christ did not by any evil means avoid danger for me; and he hath said, he will deny him before men and angels, that shall deny him in this world. And the further from God, the nearer to danger. 6. Thou art a man of learning, and in a populous place▪ why, show thy learning sometimes, and preach above the people's capacity; thou canst speak tongues, do so, and study to be more eloquent. Here is Satan's Sophistry and learning upon the learned: the ground is often true, the inference false and dangerous: the Apostle Paul was a man of learning, and in a populous place at Corinth, but he thought nothing worthy to be known, but Christ and him crucified: neither stood his preaching in the enticing speech of man's wisdom, but in plain evidence of the spirit, and in power, and that for good reason, 1. Cor. 2.2. ●6. And can I think that Satan hath any care of edifying my people? 7. Thou art a man of knowledge and understanding, why dost thou hear sermons so diligently, seeing thou knowest enough, yea as much as the Preacher can tell thee? A wicked inference of the Prince of darkness: for true knowledge empties the heart of pride and presumption, and the more I know, the more I had need be stirred up to practise, that my stripes be not the more. 8. Thou art an ignorant man, thou understandest not sermons, why then dost thou follow them, or read the Scriptures? A wretched conclusion: the more ignorant I am, the more I need use the means of knowledge; the less I understand, the more I had need be taught. But this ignorance is one of the chief pillars of Satan's kingdom. Object. These Preachers agree not among themselves, and therefore I will believe never a one of them. Ans. Thou must search for wisdom as for silver, and for understanding as for gold. 9 Thou art a man of good conscience, of much integrity, above other Christians; and if thou be'st so, then separate thyself from these mixed companies of godly and profane, Come out from among them my people, lest ye partake of their plagues; separate from their preaching and prayers, from their fellowship and company, from civility and salutation; thou mayest eat their meat, but say not grace with them; pray for them, not with them. Ah, but if my conscience be good, I must not forsake the fellowship, as the manner of some is, Hebr. 10.25. as knowing, that such pure assemblies cannot be found under the whole cope of heaven.  
And if we would fence ourselves against these wicked inferences of Satan, we must carefully observe these rules. 1. Believe not every spirit, but prove the spirits whether they be of God, 1. joh. 4.1. as goldsmith's separate gold and dross, and examine every piece of gold by the touchstone. 1. Thess. 5.18. Try all things. 2. Compare doctrines, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the reasons of them with the Scripture: if a doctrine disagree from any part of the word, it is erroneous and dangerous; as namely that of the real presence, which impugns the article of Christ's ascension. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  3. Hold fast that which is good, 1. Thess. 5.18. When we have considered and known truths, we must with Mary lay them up in our hearts, to be ready to serve our use.  Command these stones to be made bread.] 
We have considered the scope of Satan in this first temptation; which was, 1. to impugn the word of the Father, proclaiming Christ his Son. 2. to shake the faith of Christ. 3. from consideration of his present estate, to bring him to doubt of his Father's providence. 4. to use an unlawful means to relieve himself. We have heard also what a dangerous inference he bringeth upon a true ground. Now we come to the more special handling of the suggestion itself; wherein we shall see how cunningly Satan conveys it, and how instantly he follows it, 
3. things cunningly contrived in this one suggestion.  implying in these few words; 1. that it is an easy thing: say the word, or Command, here is no labour: and being so easy, why should Christ stick at it? 2. that it is now fit; here is an object ready, here be stones, these stones. 3. that it is harmless, only a proof of the power of the Son of God, and in reason what should Satan have gained by it? and God's Son cannot sin, nor God be angry with his Son. 4. that it is a necessary thing: is it not necessary for a man that is ready to starve, to eat and procure bread? If he will live, he must eat. 5. that it is a glorious thing, to command stones: I say not Pray, (for by prayer as great things as this have been done; the sea dried, fire turned into water, the Sun stayed in his course, to stand still, yea and go back) but command by thine own proper power. 6. that it is a work of special use, not only for the relief of thyself in this want, but to satisfy me; for if thou makest stones bread, I will confess the finger of God, and believe thy Father's voice, that thou art the Son of God, and accordingly account of thee: and so shall all that shall come to the knowledge of this great and extraordinary work. 7. that it is not unreasonable: to command a few stones to be made bread, will be no hurt to any man; and if thou wilt not transubstantiate many stones, turn but one stone into bread: so it is, Luk. 4.3. Say to this stone that it be bread, in the singular number; whereas it is probable, that at first he offered him many, or all the stones in the place, which Matthew recordeth: if Christ think that too much, he will be content that he turn but that one into bread, as Luke hath it. 8. the Son of God should demean himself as the Son of such a Father, who is heir and Lord of all things: me thinks thy estate is not suited to thy person; and therefore by this action manifest that which thy estate doth not: and if thou dost not, give me leave to doubt of thy person, and take thee for an impostor. 
Doctr.   
It is an ordinary temptation of the devil to shake the faith of God's children, to move them to turn stones into bread: 
Satan ordinarily moveth men to turn stones into bread.  For as he dealt with Christ in want, Christ was hungry, and the devil shows him stones, let him turn them into bread if he will: so is it with men who are tempted in like manner, if they be in want: Bread you must have, What need I tell you of so sensible a want? and therefore shift for yourself, here be stones, at least one stone in time of need, turn it into bread, why to help yourself you may use a little extraordinary or unwarrantable means. When Satan seduced Eve, he persuaded her to turn a stone, or rather an apple into bread: why, thou seest how God envies your full happiness, and dost thou believe his word to be true? no, no, it is but to keep you from being as Gods, which, what an excellent estate it is, you now know not. Esau was very hungry when he came from his hunting, and he must die if he turn not a stone into bread: and as Satan never goes without his stones, that is, his objects, so there was a mess of broth ready, for which profanely he sold his birthright: I am almost dead, and what is the birthright to me? Saul was extremely haunted and vexed, and knew not what to do with himself; God was so far out with him as he answered him no way; and now he must get him to another patron, and who is fittest for him, who is gone from God, but the devil? He must now seek a familiar to answer him, 1. Sam. 28.7. the stone is not far off, there is a witch at Endor, and he can eat no bread but from her hands.  
There be two especial reasons or occasions, whence Satan groundeth and followeth this temptation of turning stones into bread: 1. the avoiding evil: 2. the procuring of some apparent good; both which he knows our hasty inclination unto.  

Snares laid by Satan in avoiding our troubles.  I. In avoiding troubles he layeth two snares, and hath two plots: 1. To turn stones into bread, by using some unlawful means. Abraham to save his life may lie, and entreat Sarah so to do. David, thou art in danger, fly to Achish, play the fool and dissemble, thou seest no way else left, devise a way of safety beyond Gods. Peter, thou art now in the midst of thy Master's enemies, if thou turnest not stones into bread, and help thyself by lying, swearing, cursing, and denying thy Master, look for no other than to die with him. Thou that art a poor man, seest hard times as if thou we●● in a wilderness, and here is nothing but stones, no way but to turn them into bread, thou canst not live if thou dost not lie, or steal, or swear, or be unjust; poverty and danger shall come armed upon thee. 2. If we cannot thus help ourselves, but the evil continues, than Satan soliciteth us to repine and murmur within ourselves. Psal. 116.11. I said in my distress, that all men are liars: and 31.22. I said in my haste, I am cast off: And this, to bring us to disclaim confidence & waiting upon God any longer; as jehoram said, 2. King. 6.33. this evil is from the Lord, and shall I attend any longer upon him? Thus he daily shows us our crosses, as so many stones to move us to impatiency, and gain from us our affiance in God, that hereby he may both pull and draw us from our strength, and help, and glory from God. Both these are apparent in this dart against Christ.  
II. In the purchasing of some apparent good, he knows the haste of our unbelieving hearts aswell as in the former, 
Numbers have learned this trade of the devil to make stones bread.  and how easily we are brought to turn stones into bread. In the matter of the world, what a number of men are there of this trade, which we may fitly call the devils Alchymistry? Some by extortion, usury, and oppression makes stones bread; as many landlords just of the devils last, that by racking their rents would have the tenant get bread out of stones: nay not so merciful as he; for no doubt, if Christ had made bread of stones, he would have let him eat it; but so will not these, but eat up bread, and sweat, and all. This is called bread of violence and oppression, Pro. 4.17. and because being made of stones it is hard of digestion, it needeth a cup of wine, which is at hand too: for, they eat the bread of wickedness, and drink the wine of violence. Others by deceit and subtlety turn stones into bread, and glory when they can go beyond their brethren, by tricks of wit or cunning: and this seems to go a step beyond the devil, who would have Christ turn stones into bread, that is, something into something; but these would turn nothing into bread, but only live by their wits. Solomon calls all bread thus cunningly changed, stolen bread, and bread of deceit, which seems sweet in the mouth: but that ye may know whence it comes, he tells you that for all that it returns to his former property: Pro. 20.17. The bread of deceit is sweet to a man, but afterward his mouth is filled with gravel. Both these the Apostle condemneth, 1. Thess. 4.6. Let no man defraud or oppress his brother in any matter: for the Lord is the avenger of all such.  
In procuring health in sickness, or helping ourselves to recover our losses, he easily persuadeth us to witches, sorcerers, and to try many unwarrantable conclusions, and enforceth them strongly, persuading us else that we shall miscarry and perish by our own negligence.  

Use. 1.  This shows us that Satan never comes without stones, that is, objects of his temptations; 
Satan never cometh without one stone or other.  at least he hath one stone, which if he offer, he seemeth reasonable. He hath not only a Bathsheba for David, but every man hath his several Bathsheba, some dear lust or other, which Satan will still be feeding his eyes and senses upon: Nay, as Mar. 5.5. in the parties possessed, he armed them with stones against themselves, and made them beat themselves with stones; so out of our own scrip he fetcheth stones against us, he knoweth the inclination of our wills, the stream of our affections, the constitution of our humours, the predominant desires of our hearts, and accordingly assaulteth us. Nay, not only in evil things, but in the best of all he wants not one stone or other against us: Even the tree of life itself (a sacrament of God's covenant of life) will serve his turn; and he wisheth not Eve to eat all the apples on it, but seems very reasonable while he offers but one. In coming to the word, and sacraments, and prayer, he is content if a man bring but one stone in his heart, one sin, either hardness of heart, that the seed may fall in stony ground; or unbelief (for how know you that this is the word of God?) or covetousness, which is as thorns to choke all; or malice and envy (for then God will put none of his precious liquor into such a fusty vessel:) or wandering thoughts, or dislike of the Preacher, or any other lust (though but one) he cares for no more.  
We should therefore never go without our fence in our own houses, or in God's houses, that we may escape the danger of this battery. Yea, let us watch Satan in base and despised things, as an apple, or a stone, in idle words or unfruitful speeches, in the matter of a pin or any small trifling matter: for even in these things he can get much advantage, and sow discord between the nearest of all, even the husband and wife.  

Use. 2.  This teacheth us, that the scope of all Satan's proffers, is to make men earthly-minded: 
Satan lessoneth men rather than to want bread to get it out of stones.  he cares not how much men be addicted to seek bread, yea he would have them so eager of bread, as rather than want it, to get it out of stones: for 1. He would fill the heart with these base desires, that there might be no room for better. 2. He knows, that if he can make a man a servant to the world, he cannot serve God: he cannot serve two Masters commanding such contrary things. 3. He knows this runs with nature, and in the channel of our corruption since the fall, to which we are easily persuaded, and very hardly (if ever) recovered back again. God in his word deals clean contrary, and every where reineth us in, where Satan spurs us forward: that calls us out of the world, forbids us to seek●, that is, immoderately the bread that perisheth; calleth us to heavenly-mindednes; to converse and traffic in heaven▪ and send our affections above; to seek after Christ the bread of life; to give all diligence to make our election sure; to seek the Kingdom of God. From whence, when we find ourselves strongly set upon this world, with neglect of better things, to scrape and gather bread and things for the body, we must labour to espy Satan's suggestion in it, together with our own inclination to swallow down all such temptations, and forthwith to cast our eyes upon such Scriptures as may be back-biasses to our natural motion.  
Note the cold comfort that Satan affords his followers: 
Use. 3.  when they need bread, he offers them stones, as with Christ here. 
Satan alloweth his servants stones for bread  Matth▪ 7.9. what man is there among you, that if his son ask him bread▪ will give him a stone? as if he had said, No father that loveth his child, can be so unnatural▪ but Satan, who cannot but be an unnatural murderer, here for bread offers the Son of God a stone. It is clean otherwise between God and his children: for if fathers which are evil, can give good things to their children, much more our heavenly Father giveth good things to them that ask him, even things according to their need: Your heavenly Father knoweth that ye stand in need of all th●se things. If they have need of Christ the bread of life, he gives them this bread of life: If they need the Holy Ghost, he gives the Holy Ghost to them that ask him, that is, not only beginnings of grace, but increase of it in greater measure, and a comfortable feeling and fruition. If they need temporal mercies, he gives them more than they ask, as Solomon, yea above all they are able to ask or think. Who would not think himself happy to be God's favourite rather than stand to the devils wages, who for bread will reach him stones?  
The way to get bread, is not at the devils appointment to turn stones into bread▪ or use unlawful means▪ but, 
Use. 4.  
God's way to get bread, contrary to the devils, in 3. things.  1. To fear and serve the Lord▪ Exod. 23.25. If thou wilt serve the Lord thy God, he shall bless thy bread and thy water: the good land▪ and all the fruits of it were promised to the Israelites▪ so long as they were homagers to God: no good thing shall be wanting to such, Psal. 34.10. If we serve him, we shall never need turn stones into bread, even as Christ here did not, who refusing Satan's offer was refreshed of the Angels. 2. To live in an honest and lawful trade of life painfully: God's ordinance is, that in the sweat of thy brows thou must get thy bread: the earth brings not forth so naturally now as at first, yet at first Adam must till the ground. 3. In our lawful calling to depend upon God's blessing, which maketh rich, leaving all the success to God: and this will make us content with that estate which God maketh our portion by good means.   

VERS. 4. But he answering said, It is written, Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
IN this answer of our Saviour repelling the Tempter, 4. things are to be considered: 1. the manner. 2. the affection, negative, Bu●. 3. the matter of it, a testimony of Scripture, It is written. 4. the parts of this testimony: 1. negative: man lives not by bread only: 2. affirmative, but by every word that proceedeth out of the mouth of God.  
The manner and quality of the answer appears in the whole answer, that it was 1. a reasonable, 2. a meek, 3. a modest answer.  
First, it was a reasonable answer: our Lord did not shake off the Tempter without an answer, though he deserved none; but, to show that he did not refuse the motion, of a wilful mind, but upon just ground, he makes him a sufficient answer: whence our Saviour would teach us, that  

Christian's must be reasonable to most unreasonable adversaries.  Doctr. If we be to deal with our most deadly adversaries, suppose them as malicious as Satan to Christ, yet we must do nothing, nor speak nothing of a wilful mind, but take the guide of reason; and the ground of conscience with us. For, 1. the will of man not ordered by reason, 
Reasons. 1.  is like a wild colt without a rider, most untamed and untractable, most hateful to God, and most hurtful to men: and a note of men reserved to the judgement of the great day to be punished, i●, to be presumptuous and stand in his own conceit, 
2  2. Pet. 2.10. 2. Reasonable men must have reason for their actions at the least: for herein i● a difference between the beasts and men, they are lead by sense and appetite, but men by reason, from which if men depart, they degenerate into beasts, being lead with sensuality, 2. Pet. 2.12. 3. Our saviours example carrieth us further, 
3  that we should not only be lead by reason in our affairs, but by reason sanctified and renewed, reason directed by the word: and this not only here, but in all his course of life: Mar. 10.40. when he refused the unreasonable request of the sons of Zebedeus, he gave a just reason, saying, It is not mine to give, but shall be given to them for whom it is prepared: I must not give the chief seats in my Kingdom according to kindred and affection, but according to my Father's election.  
When he rebuked Peter, and called him Satan, he giveth a reason for such unwonted sharpness; For thou art an offence unto me, thou savourest not the things of God, thou wouldst hinder man's redemption, and Satan could have done no more, Matth. 16.23. Act. 1.7. when the Disciples would know of Christ at his ascension, when he would restore the kingdom to Israel, he denies their request, and gives a reason, It is not for you to know this, my father hath put times and seasons in his own power: ye have another task, to be witnesses to me, etc. intent this, look to your Apostleship.  
Use. This reproves the frowardness and unreasonable wilfulness of men, and especially in their dealings with their adversaries, taking violent courses, not respecting conscience, religion, nor reason itself, but standing upon their will, and saying, This I will do, let see who shall hinder me, and let him undo it if he can. Now persuade this m●n, Oh, but let not passion guide you, but show yourself a man, cast away this impotent and womanish reason, to such as are brutishly destitute of reason, I will because I will; No, he is an enemy to all your persuasion, his will outruns his wit and reason, his lust is his law, his conscience, and his religion. But if any thing can reclaim such a man, if he be not rather an heathen than a Christian, let him set Christ's example here before him, who would not be wilful without reason to the devil himself in a most devilish motion; and wilt thou to thy brother, to thy neighbour, yea to thy wife, children? etc. Either set thyself to walk in thy Lords steps, or get thee another Master.  
Secondly, this answer of Christ was a most meek answer. 
Five reasons of Christ's meekness to Satan.  Christ was omnipotent, able with a beck to have confounded the devil; he might by his power have driven him back to hell, and made him actually know and confess he was the Son of God; but he would not for sundry reasons: 1. To teach us. that (as he did) we must rather overcome Satan by humility and patience, 
Christian's must overcome adversaries, rather by patience than by power.  then by power; as Christ obtained his full victory not by majesty, but by abasement and passion. 2. To teach us, that when we suffer indignity and wrong of evil men, as Christ here of the evil one, we should rather turn ourselves to doctrine, and convincing them by the word, then to revenge: so did Christ. 3. That we might hence know the power of the word of God, a part of our spiritual armour, even the sword of the Spirit, put into our hands by God to foil and vanquish him by: for the whole combat of Christ was exemplary, nay he sustains here our person, and wields our weapon for us. 4. Christ's humility and meekness was now a fitter weapon than power and glory, in two respects: 1. to the greater vexation of the adversary, who thought himself so strong and cunning, as no flesh was ever yet able to resist him, only he knew God had him in chains; but now he is foiled by the seed of the woman, by the wisdom and weakness of Christ as man, and not by his divine power as God. 2. Christ's meekness lets him go on, and pass through all his temptations, to his greater and utter overthrow and silence: for if Christ by his divine power had cut him short at the first, he would have said, that God fearing his weakness would not suffer him to be tempted, or not to abide in temptation: Now his mouth is shut, Christ the son of man foils him. 5. To comfort us: 1. By showing us that there is something else besides divine power, to overcome all hellish and Satanical power withal: for else we that want divine power, and are weaker than water, could have small comfort: but now we see Satan may be overcome of weak men, by the means that Christ used, as fasting, prayer, and the word of God. 2. By persuading us, that if Christ in his humility and abasement could encounter and foil Satan, much more can he now help us, being in his glory and exaltation. If he can rescue us out of the mouth of the roaring lion, when himself is as a lamb before the shearer, much more when he shall show himself the mighty lion of the tribe of judah. 
Doctr.  Hence note, that  

Christ not so rough with Satan as with some wicked men, no● as with some of his dear Disciples  Christ cut not Satan here so short as he did sundry wicked men, nay as he did some of his beloved Disciples? Peter, how sharply was he checked for dissuading Christ from jerusalem and, joh. 21.21. when he asked curiously concerning john, what he should do; Christ said, What is that to thee? so he might have said to Satan, What is that to thee, whether I be the Son of God, or no? but he doth not.  
1. Not because he loves his disciples and Gods children worse than Satan, 
Reasons. 1.  but because the devil and wicked ones must be let go on to the height of impiety, as Satan here: and judas, how patiently did Christ bear him all the while; yea at his apprehension calling him friend? they go on to confusion without check or bands almost in their life and death: But he will take up his children in the beginning, they must not be let run too far, as good Parents reclaim their children timely.  
2. God declares his power in taking the wicked at the height, 
2  as Pharaoh: Rom. 9.17. for this cause have I stirred thee up, that I might show my power in thee, and that my name might be declared to all the world: if Pharaoh had been taken at the first, the Lord had never had such glory of his overthrow.  
3. The Lord hereby declares his long patience to vessels of wrath, Rom. 9.22. all which bountifulness and patience, 
3  because they abuse, and are not lead to repentance by it, they are excuseles and condemned justly, as having heaped coals of wrath on their own heads. Who could so long have endured Pharaoh, but patience itself?  
4. The Lord hereby declares the riches of his glory upon vessels of mercy, whom he hath prepared to glory, 
4  Rom. 9.23. for as he hath prepared them, that is, decreed to glorify them, so he daily prepares them to glorious uses, as we do our vessels by rubbing and scouring, separating corruption from them, and the rust of sin by his rough handling them, judging them in the world, not to condemn them with the world.  
If the Lord be not so quick with thee in his corrections as with others, 
Use. 1.  thou hadst need be the quicker with thyself to judge thyself, and see what estate thou standest in, that thou be not in the upper stairs and room of sin. Take heed of thyself, 
The greatest judgement of all, not to be judged at all.  when God lets thee alone to thyself. The greatest judgement of all, is, not to be judged at all. When a man hath cast off his son, and lets him run his own riotous ways, as careless what becomes of him, it is a certain sign he shall never enjoy his land: so is it with God, and the sinner pacing on without control in his sin.  
If Christ be thus meek and patient with Satan himself, 
Use. 2.  and God use so great patience to vessels of wrath, this commendeth unto us the grace of meekness towards our brethren much more. 1. This is the commandment of our Saviour, who was a special Schoolmaster of meekness, Learn of me, for I am lowly and meek: He was herein testified to be the Son of God, because the Spirit descended on him in the likeness of a meek and harmless dove: and thus we must testify ourselves the Sons and children of God, by the lighting of the same Spirit of meekness upon us, Gal. 6.2. 2. A meek spirit is much set by of God, and preserueh peace with men, by soft answers and readiness to forgive and pass by offences.  

Use. 3.  This reproves men of a fiery and furious disposition, men as meek as rough Esau; right Ismaels', their hand is against every man, and every man's hand against them, like Lamech who if he be provoked, will revenge a word with a blow, a scoff with a stab. But others, let them alone, offend them not, you shall have them meek enough, tractable enough: but move such a one but a little by a word, or the least neglect as may be, Oh he is presently as meek as David at Nabals churlish answer, he will kill and slay, even all, presently in his hot blood. But is this Christian meekness, to be so boisterous like a sudden wind, which thyself scarce knows whence it is or whither it tends? no, but a brutish meekness; for even the beasts will scarce stir unprovoked; nay we say the devil is good so long as he is pleased; and thou art good no longer. But thou that art so impatient, and thus betrayest thy meekness toward thy brother, what wouldst thou do, if thou hadst the devil in hand, as Christ had here? Also this makes against railers and scoffers of others: for Christ railed not on the devil himself, nor would overcome him otherwise then by humility.  

Christ's answer most modest.  Thirdly, this answer of Christ was a most modest answer. Satan would have him confess himself the Son of God, this he denieth not, nor yet affirmeth, but modestly acknowledgeth himself a man, Man liveth not by bread only. The like we may note elsewhere, being called to his confession before the governors; If he were the King of the jews, Matth. 27.11. If he were the Christ, Luk. 22.67. If he were the Son of God: he did not directly affirm it, but either, Thou sayest it, or ye say that I am, not denying, but modestly assenting; and ordinarily he called himself the son of man, not the Son of God: teaching us by his example, when we speak of ourselves, to speak modestly. Paul being to speak of great things of himself, 
Note.  speaketh all in another's person, 2. Cor. 12.2. I know a man in Christ above 14. years ago, etc. taken into paradise, etc. and john, speaking of himself, saith, And when jesus saw his mother, and the Disciple whom he loved: and, who leaned on jesus at supper, chap. 19.26.  
Alas how far are we degenerate from this our pattern, who if we but the sons of mean men, we will stand upon it much more than Christ did upon being the Son of God? we will pride it out, and ruffle, and brag, and bear ourselves upon our ancestors, if they be stepped but one step above the lowest: Christ, when he had good occasion, would not scarce profess himself the Son of God, being of another manner of spirit then that which breathed out that brag in the temptation afterward, All these will I give thee.  
Now to come to the second point in the answer, namely the affection, But jesus answered, and said,]  
The conjunction discretive showeth our saviours disagreement from Satan, and that his answer is negative to the temptation: for although Christ both might by that miracle of turning stones into bread, have showed himself the Son of God, and now needed bread being hungry, yet he would not yield to Satan.  
Quest. But seeing Christ, who as God could have turned stones into sons of Abraham, could much more turn stones into bread, so easily by his word (for if he had spoken to the stones, as Satan desired, certainly they would have had ears to hear him: 
Why Christ who could turn stones into bread would not. 5. reasons. ) why would he not do it? what hurt had it been? Answ. 1. Miracles must confirm faith in believers unto salvation, joh. 2.11. but Christ knew the devil could not believe, if he had all the miracles in the world. Besides, he had even now heard the Father's voice, testifying jesus his beloved Son; and Christ knew, if he would not believe the father's voice, he would not believe for the sons miracle. 2. Christ would not by this miracle give the least suspicion, that either he disinherited his Father's seasonable providence, or that he would depend for his preservation upon the means, but upon his Father's word: he was in his Father's work, and lead by the spirit into the wilderness, and therefore knew he should not want necessaries. 3. It was an unseasonable motion, it was now a time of humiliation, of temptation, of affliction, wherein it was fit to avoid all show of ostentation, which was the scope of the temptation: for Satan would only have him to show what he could do for a need, for a vaunt of his power. Now in a time of serious humiliation to advance himself by a miracle, had been as seasonable as snow in harvest. 4. Christ would not give the least credit to Satan, nor do any thing at his desire, were it good and profitable which he suggesteth: for his end and issue is ever wicked and devilish: yea, he would show, how he contemned the will of the tempter; for he is not overcome, unless he be contemned. 5. Christ jesus being the wisdom of his Father well knew, that Satan grossly dissembled with him: for he spoke as if he wished we●l unto him, and would have his hunger satisfied: but could he indeed respect the relief of Christ? did he desire Christ's preservation and welfare? knew he not that he was the promised seed, that must break his head, and destroy his works? and therefore seeing Christ knew, that Satan must needs seek his destruction in all his attempts, he had just cause to yield to none of them all, though they seemed never so beneficial.  
In that Christ here would not make his Divinity known to Satan, neither by word nor miracle, we may note, that  

Doctr.  Christ will not purposely make himself known to such as he knows will make no right use of him. 
Christ revealeth himself only to such as make right use of him.  Luk. 22.8. when Herod saw jesus, he was exceeding glad: for he had heard many things of him, and hoped to have seen some miracle: But Christ would not work any sign in his presence, because he had wrought works enough already to prove him the Son of God: neither was it fit to prostitute the power of God, to the pleasure of a vain man, who would have made no right use of it. Matth. 12.39. this evil and wicked generation seeketh a sign, and none shall be given them save the sign of the Prophet jonah. Why? had they not infinite signs and miracles both then and afterward? Yes, but they had none such as they would have: for they would have some extraordinary sign; as Matth. 16.1. Master, show us a sign from heaven: as if they had said. Either cause the sun to stand still, or go back, as in joshuahs' and Hezekiahs' days; or the Moon to stand, as in Aielon; or call for an extraordinary tempest of thunder and rain, as Samuel did, which made all the people to fear the Lord and Samuel exceedingly, 1. Sam. 12.18. or call for fire from heaven as Elijah did. These and the like they thought beseeming men of God: as for turning water into wine, restoring of sight and legs, etc. those they saw little power in. But why would not our Saviour give them such a sign as they desired? Surely he had just reason, the same in this our doctrine; for they did not desire it for a good end, but (as Luke saith expressly) to tempt him: not to help their infirmity, but to feed their curiosity: neither to increase and strengthen faith, but to nourish their infidelity. For had that been their end, had they not beside the doctrine of the Prophets, and the fulfilling of the promises, the blessed doctrine of the Son of God, of whom some of themselves said, Never man spoke like him; and for the confirmation of that, many and mighty powerful miracles, which were signs from heaven, showing that he was from heaven? And yet for all this they believed not.  
So, Matth. 27.42. the high Priests, Scribes, and pharisees said, If he be the King of the jews, let him come down from the cross, and we will believe him. No doubt, Christ could, but he would not; not only because it was an hour of darkness, but because he knew they would never have believed him: Psalm. 22.22, 23. I will declare thy name to my brethren, to the seed of jacob, to Israel.  
1. This practice of Christ is answerable to his precept, 
Reasons. 1.  Matth. 7.6. Cast not holy things to dogs, nor pearls before swine. By holy things and pearls, are meant the things of God's Kingdom, Christ and his merits, etc. so called, both to show the excellency of them in themselves, being above all pearls, Pro. 3.14. as also our duty, to prize and lock them up in our hearts, and keep them (as we do our pearls) safely in our memories. By dogs and hogs, are meant malicious and obstinate enemies, convicted of enmity against God's word, of whose amendment there is little hope: every man naturally is an enemy to God and his word, and so a dog and a swine; as Christ called the heathens and Gentiles, It is not lawful to take the children's bread, and cast it to dogs. Now to such as these we must preach and offer the Sacramen, yea Christ offered himself and came to call sinners: but when his word and miracles were rejected, and himself evil entreated, as among the pharisees, then saith Christ, Let them alone, they are blind leaders of the blind.  
2. Christ shows himself unto none but such as he loveth, 
2  and love him, joh. 14.21. and this was the ground of judas his speech, Lord, what is the cause, that thou wilt show thyself to us, and not to the world? the world sees him not; for none seeth him but to whom he showeth himself; and he showeth himself to none but such as love him; and none love him, but such as love his word, and keep it, vers. 23.  

3  3. This was one cause, why Christ spoke so many things in parables, that such as would be blind might not see; and such as would not make a right use of his holy doctrine, might not understand, Matth. 13.13. For many that heard them, let them go without further question in a careless manner, whereas the disciples of Christ inquired of him his meaning, and one learned of another; and so that which for the difficulty drove others away, became in this manner of teaching, much more easy and familiar, yea much more perspicuous and clear then any other.  

4  4. Never could extraordinary means, convert such as believed not the word, the ordinary means: and therefore Christ never or seldom gratified the Scribes and pharisees with miracles or extraordinary means, because they resisted his doctrine, person, and works: or if any wicked men saw any of his mighty works and miracles, they saw not himself in them; as Pharaoh, what a number of miracles saw he? yet he was never the better, he would not acknowledge God nor his servants: and in the wilderness, they who saw miracles every day and moment, yet not believing the word of God in them, were never the better; the arm of the Lord was not made bare unto them.  

Use. 1.  Ignorant persons, that know not Christ, no● desire to know him, are in a woeful estate, being such as Christ counts unworthy to reveal himself unto: and therefore he either keeps the means from them, or leaves them without grace to make an holy use of them.  

Use. 2.  In worse case are they that have the means, and yet no taste of them, 
Numbers of men to whom Christ never revealeth himself.  no reformation by them: their covetousness, their pride, their drunkenness and uncleanness will not be left; as many that come to Church to hear the word and receive the Sacraments, and yet are no better than dogs and swine, and altogether unreformed in their lives and courses. Some draw the word of God into question, and would be taught by Angels, or miracles, as Satan here: but Christ will not make himself known to them no more than to him: so saith Abraham to Dives in hell, when he denied his request, They have Moses and the Prophets, if they will not believe them, neither would they believe if one should rise from the dead. Some are resolved to live as they list, let the Preachers say what they can: whereas he that is in Christ, to whom he reveals himself, is a new creature: for Christ speaks to the heart, not to the ear only. Others say, they are decreed to life or death, and therefore, do what they can, they cannot change God's mind, and hence never go about to change themselves: But, had Christ showed himself to these, he would have directed them to the means of saving knowledge, namely to the Scriptures which testify of him, joh. 5.29. and to faith, which unites to him, and to the fruits of faith, which testify the truth of it, to his glory and their comfort. Others will be saved by faith alone, and by a profession of the Gospel, and so neglect the works which justify it, and the power of godliness: whereas, if Christ in the Ministry had revealed himself to such, he had quickened their faith, and not left it as a carcase: for faith without works is dead. Others, poor simple people, will be saved by mercy alone, and never labour for knowledge, faith, or true feeling of their own estate, and care not how sin abound, that mercy may abound much more: But, had Christ met with them, he would let them see their misery in the causes and effects, and teach them to hunger after mercy in the means, and, having obtained it, to go and sin no more, lest a worse thing follow.  
Others, disclaiming the doctrine of mortification, and self-denial, therefore dislike the word as too strait a doctrine, stripping them of their pleasures and profits: and hence some hold on in their lusts, some return with the swine to their wallowing in the mire, they cannot die to sin, they cannot live without laughter, mirth, and sports: Whereas, had Christ revealed himself unto them, he would have taught them, that his yoke is an easier yoke than the yoke of sin, and that there is no sound comfort but in mortified affections and actions.  
Whosoever would have Christ reveal himself fully unto him, must labour to be thus qualified: 1. He must be humble: 
Use. 3.  
Three properties of such 〈◊〉 to whom Christ will make himself known.  for he teacheth the humble in his ways, Psal. 25.9. but the proud he sends empty away; as rain makes valleys fruitful, but falls off the mountains, which are therefore barren. 2. He must long and desire to meet Christ in his ordinances: for Christ is the scope of the word and Sacraments: therefore desire to know nothing but Christ crucified; go to the tents of shepherds where he hath told thee thou shalt meet him. And this desire, if it be sincere, will vent itself in earnest prayer, to be taught of God, Teach me thy statutes, Oh open mine eyes, that I may see the wonderful things of thy law. And it hath a promise to be answered, joh. 14.21. I will love him, and show my own self to him. 3. He must have a conscionable endeavour and industry to obey that part of God's will, which he revealeth unto him: joh. 7.17. If any man will do his will, he shall know whether the doctrine be from God or no.  
The third part in the answer, is the matter of it, a testimony of Scripture, It is written.]  
Christ might have oppressed the devil by his divine power, but, being as man to be tempted, he would as man overcome: 1. to magnify man's nature. 2. to torment Satan the more: and 3. to teach us how to overcome him. And by this his practice he gives to understand, that,  

Doctr. 1.  The word written is a chief part of our spiritual armour to foil Satan by; 
The word is a principal weapon of our spiritual warfare.  yea indeed the principal weapon of our spiritual warfare is the word of God.  
1. Eph. 6.17. Take unto you the sword of the Spirit, which is the word of God: 
Reasons. 1.  and therefore, as a sword, it serves 1. to defend us: 2. to wound Satan: 3. to cut asunder all his temptations: so it did serve Christ here. Neither is it a carnal weapon, but the sword of the Spirit, that is, a spiritual weapon as the fight is spiritual, not made by man, but tempered, framed, sharpened, and put into our hands by the Spirit of God himself: for whose word else 〈◊〉 it? or whence hath it power but from God's Spirit? Reu. 1.16. It is called the twoedged sword, which goeth out of the mouth of Christ: because it is sharp and piercing, to wound all his enemies: it pierceth to the very bones and marrow. With this sword he slays the wicked, Isa. 11.4. with this he visits Leviathan, and slays the dragon, that is, the mightiest enemies of his Church, Isa. 27.1. with this sword he consumes Antichrist, 2. Thess. 2.8. and with this sword he foils the devil here: with the same he slays corruptions, and Satanical temptations in the hearts of his own children.  

2  2. This part of our armour was signified by the shields, wherewith Salomon's Temple was hanged, Cant. 4.4. and by the smooth stones, whereby David smote the Philistim, 1. Sam. 17.40. here the son of David, and David's Lord, smites the Goliath of hell with a deadly wound: Saul's armour is here refused, worldly weapons, wisdom, and subtlety, and one stone is taken from the fountains of holy Scripture, out of the bag of his holy memory, and by it Satan falls. Yea, it is the armoury of the Church, whence all other parts of Christian armour are to be had.  
3. All the contention and fight of Satan, is to fasten some error and falsehood upon us: now therefore the only fence from error, 
3  is to be girded with the girdle of truth: now the title of truth is often given to the word of God, Psal. 19.10. the judgements of the Lord are truth: and joh. 17.17. thy word is truth: to show, that so long as we hold to the word, we are sufficiently armed against all falsehood and error, both in judgement and practice. And the like may be concluded from that it is called light, discovering and chase before it all mists and darkness.  
4. The word is a complete armour, covers every part of the soul, 
4  gives fence, and direction to the mind, undeestanding, memory, 
The word a complete armour.  thoughts, all the affections, and all the faculties of the soul: it covers every part and member of the body, teacheth the eye to look, the ear to hear, the tongue to speak, the feet to walk: it directs us in all our conversation and actions of life towards God and men, even to all conditions of men, superiors, equals, inferiors, poor and rich: further, it guideth us in all conditions of life, in all times, in all places, in all ages, prescribing rules to children and men, young and old; in all exercise and use of things indifferent, as meat, drink, apparel, recreation: in a word, in all things concerning this life, or the life to come. So as here is a sufficient defence for all occasions.  
5. Never did any man receive any hurt from Satan, or his own corruptions, or from this evil world, 
5  but either because he did not draw out this sword, or did not rightly use it. What other was the cause of the deadly wound of our first Parents, and ours in them, but that they drew not out this sword of God's word, but suffered the serpent to wring it out of their hands? How could Peter have been so grievously wounded in the High Priests hall, but that he forgot the word of Christ, which had admonished him of it, the power of which was such as it healed his wound as easily as it had done Malcus his ear, which he had struck off; and therefore wanted no power to have preserved him, if he had remembered it? What a s●●refull wound befell Lot's wife, because she cast off this armour, and forgot the word charging her she should not look back? The like of Solomon, all his wisdom could not fence him if he cast off the word of God, which had charged him not to meddle with outlandish wives; but neglecting that, must fall by them.  

Use. 1.  This is a confutation of Romish teachers, who disarm men of the Scriptures, and wring this special weapon out of the people's hands: common people may not have the Scripture in their vulgar tongue; 
Papists by suppressing the scripture, wring the weapon out of men's hands.  for this (saith Harding) is heretical. But this place is sufficient to prove the contrary: whence I conclude thus: The weapons whereby people are fenced from Satan's temptations, are not to be taken from them; but the Scriptures are the weapons of defence against Satan's temptations: and again, If all the common people be assaulted and wounded, and all have to do with Satan, than all have need of this fence and cover against this most capital and deadly enemy: But the assault is made against all, and Satan seeks without exception whom he may devour; and therefore all without exception need the fence of the Scriptures. And further, Whosoever turn the people naked unto all Satan's temptations, and disarm them so as they cannot but be overcome, are guilty of all the wickedness of the people, to which Satan draws them; and also of their destruction, unto which they be drawn: But Popish teachers by destituting the people of the Scriptures, turn them naked into temptation, and disarm them; and therefore are guilty of all their sin and damnation.  

This practice▪ against the scriptures.  But this practice of theirs is, 1. Against the Scriptures: for God would therefore have the Scriptures written, and commended to men in their own language, not only for the learned, but unlearned also, that it might be familiar to all sorts of men. Deut. 31.11, 12. Thou shalt read the words of this Law before all Israel, that they may hear it, and learn to fear the Lord: and he names their men, and women, children, and strangers. Object. But this belongs to the jews alone. Answ. No, the reason is perpetual, all of all ages must fear the Lord; and therefore have the means, the word of God. jerem. 36.6. jeremy commanded Baruch, to read the word of the Lord in the hearing of all judah, and in the audience of the people. job. 5.39. Search the Scriptures. Object. Christ spoke to the learned, the Scribes and Ph●risies. Answ. But the reason of the precep▪ belongs to all, who desire life eternal. Col. 3.16. Let the word of God dwell plentifully in you: and, 1. v. 9 he prayeth, they may be filled with the knowledge of the will of God, in all wisdom and spiritual understanding: now all the Colossians were not Clergymen. And how doth the Lord encourage all his people to understand and obey the words of the law? Deut. 4.6. Only this people is wise, and of understanding, etc.  
2. It is against the example of Christ and the Apostles: 
2. against the example of Christ and his Apostles.  Christ taught in a known tongue, so the Apostles were endued with diverse tongues to preach to every nation in their own tongue, and all the writers of holy scriptures did write them in the tongue best known, most vulgar & common, whereby it might more easily come to every one's knowledge: for whatsoever was written, was written for our learning, 
Rom. 15.4.  that we by patience & consolation of the Scriptures might have hope: so our Saviour saith, These things are written, that ye might believe: so as whosoever must have faith, hope, patience, comfort, must be acquainted with the Scriptures: and if these be entailed only to learned men, so may they.  
3. It is against common sense, 
3. against common sense.  and as if one should advise another who is to meet his enemy in the field, that if he would drive away his enemy and get the victory, he must lay down his weapon, or leave it behind him. Object. But the Popish Doctors put other weapons into their hands to fight with, as crosses, holy-water, charms, and conjurations, wherewith the ruder sort yet content themselves. Answ. These are weapons of the devils own forging; the Leviathan of hell accounts of these spears but as straw, and laughs at them: as if a man being to encounter a most furious and furnished enemy, should cover himself with a cobweb, and think he were well furnished: No no, Satan puts these into men's hands, to keep them from the word, which is the only charm, the only cross, the only hallowed water, that can conjure him, which our Lord by his blessed example hath taught us to use.  
4. It is against the ancient Fathers: Augustine saith, 

4. against the Fathers.  
Ad Volusian●●● Epist. 3.   Deus in Scriptures quasi amicus familiaris loquitur ad cor doctorum & indoctorum: The Lord in the Scripture speaketh familiarly to the conscience of the learned and unlearned. Iren●us saith, 
Contra Valentin lib. 3. cap. 12.  Hac omnia contulit 〈◊〉 Scripturarum Dei ignorantia: The Valentinians fell into all their heresies through their ignorance of the Scriptures. But how should Papists believe Irenaeus, when they will not believe the Son of God, who tells the Sadduces, that they erred because they knew not the Scriptures? 
Ad Coloss▪ hom. 9  Chrysostome hath these words, Audite quotquot estis mundani, & uxoribus praeestis ac liberis, quemadmodum vobis Apostolus Paulus praecipiat l●ger● Scripturas, idque non simpliciter, neque obiter, sed magnâ cum diligentiâ: and again, Audite omnes seculares, comparate vobis biblia, 
In Epist. ad Coloss. c●p 3. v. 10.  animae pharmaca. And Hieroms gloss is good: Hic ostenditur (saith he) verbum Christi non sufficienter, sed abundanter Laicos habere debere, 
In Isa. hom. 1.  & se invicem docere vel monere. Lastly, Origen shows his judgement in this affectionate speech, utinam omnes faceromus illud quod scriptum est, Scrutamini Scripturas: Oh that we would all do as it is written, Search the Scriptures.  

5. Against learned Papists themselves.  5. It is against the Popish writers themselves. Cai●tan, a very ingenuous man, and a great scholar, saith, Hinc discamus arma nostra esse sacras Scripturas: Let us take this for a good lesson, that the holy Scriptures are our only weapons. Di●z a Portugal Friar saith, That as Laban in the night deceived jacob, by giving him in stead of fair Rahel, blear-eyed Leah; so Satan deceives us in the night of ignorance, with vain traditions for divine Scripture. Yea, and Bernard himself, whom Harding brings in as a favourer of his cause herein, saith, That at Bethlehem the common people sang Psalms and Hallelujahs, yea in the fields as they were ploughing and mowing, etc.  
By all this we conclude with our Saviour, joh. 3.20. They do evil, and therefore they hate the light: they have a long time deceived the world, by holding it in ignorance, a principal pillar of their religion; and labour still to hold it in blindness, dealing no otherwise then the Philistims dealt with the Israelites, 1. Sam. 13.19. who to hold them in base bondage and servitude, took all their weapons from them, and left them not a smith in Israel, lest they should get weapons, and so get from under their power.  

Use. 2.  If the word of God be a principal part of our spiritual armour, then ought we always to have the Scriptures in a readiness; not only the Bibles in our houses (which many have not, who have their corselets hanging by the walls;) but put on upon us, Eph. 6.17. and that is, when by diligent reading, hearing, meditating, and study of it, but especially by earnest prayer, that God would open our understandings to see his good pleasure in it; we have attained such skill, as we can wisely shape an answer to the nature and, quality of any temptation.  
Alas, how lamentable is their estate, that regard not the sound knowledge of the word, but content themselves in their ignorance, whereby Satan holds them under the power of darkness? for impossible it is, till men come to know the truth, that ever they should come out of the snare of the devil, and to amendment: see, 2. Tim. 2.25.26. Many spend their days in reading fables, or profane histories, or cannot tell how to pass their time, but by taking in hand the devils books and bones (as one calleth them) cards and dice, or some other unwarrantable exercise; all which give Satan more power over them. But the armour of proof, against Satan and their own corruption, which is the word of God, lies in the book untouched, untossed, as if men were at league not to disturb Satan at all, but let him blind them, bind them, and lead them at his pleasure. Others will defy and spit at Satan's name, but they have no word against him, but do as a foolish and inconsiderate person, that will quarrel with a man of might, and defy him, as though he could make his party good, but being without any weapon, carries away the blows, the smart of which makes him feel his folly, which formerly he could not see.  
Others are enemies to such, as would teach them the use of this weapon: men of valour and strength will pay liberally such as take pains with them, to teach them the skill of their weapon, and willingly take their directions: but such cowards a number are in this field, that as they dare not look an enemy in the face, so have they resolved, never shall weapon come in their hands; they are enemies to such as would furnish them. Others would fight with Satan, and with the word, but in the wicked abuse of it, making charms and exorcisms of sundry words of Scripture, highly taking God's name in vain: some write the Lords Prayer in Hebrew, Greek, and Latin: some the words of some of the Gospels; some the names of God and Christ: But all this is sorcery and magic, and a fight for the devil, yea a shooting in his own bow. Others will have the Scriptures to resist with, but they be not ready nor at hand, they bear many blows before they can recover their weapons: when they get a Scripture against him, for want of exercise and experience, it is but as a sword in a child's hand, who can neither well help himself, nor yet much hurt another more than he is like to hurt himself.  
Then the word of God is used aright, 
Doctr. 2.  when a man hath skill thereby to cut off temptations, 
The right skill of God's word is to cut off temptations by it.  and contain himself in his duty: Psal. 119.11. I have hid thy promise in mine heart, that I might not sin against thee: Prou. 2.10.11.12. When wisdom (that is, God's word) entereth into thy heart, and knowledge delighteth thy soul, then shall counsel preserve thee, and understanding shall keep thee, and deliver thee from the evil way, and from the man that speaketh froward things.  

Reasons. 1.  1. The word of God is the law of God: now what is the use of a law, but to keep a man within the bounds of godly life? then he lives according to the law, when he saith, I must, or must not do such a thing, because the Law willeth me so: so he is a good Christian, that can say, I must do this, because God's word commandeth it; 
2  or not do it, because it forbiddeth me. 2. It is called a light to our feet, and a lantern to our paths: now what is the use of light, but to show a man the right way, and direct him to avoid the wrong, and keep him from falling? 3. It is called the oracle or testimony of God, 
3  wherein he testifieth what he alloweth, and what not: and then we use it aright, when we straighten all our paths according to this rule.  

Use. 1.  Therefore let us keep us to Scriptures in all Satan's temptations; whereof we may say as David said of Goliahs' sword, 1. Sam. 21.9. Oh give me that, there is none to that: put off all Satanical suggestions with, It is written. Now it will not be amiss, to show in some instances how a Christian may by the word furnish himself, and cut asunder by this sword every temptation, though Satan be never so instant in tempting him.  
These instances are four: 1. temptations to despair: 2. to presumption, or profaneness: 3. to pride and ambition: 4. to injustice and wrong.  
1. In temptations to despair, Satan overthrows many who want this sword of the Spirit, 
In temptations to despair, how the word fenceth.  by these motions which we must by it resist. Object. 1. What hast thou to do with God, or God with thee? how is he thy Father as thou professest; seest thou not his hand against thee, yea his wrath upon thee? Answ. Yet it is written, that even when the whole wrath of God (such as I cannot bear, if I had all created strength) was laid upon Christ, he remained the dear Son of God, and could say, My God, my God: and Rom. 5.8. God setteth out his love towards us, seeing that while we were yet sinners, Christ died for us; much more now, being justified by his blood, shall we be saved from wrath.  
Object. 2. Satan being thus put off, goeth on, and saith, Thy sins are infinite in weight and number, thy debt is above ten thousand talents, how can God save thee? thou hast not a farthing to pay: what? is it justice, thinkest thou, for God to remit so many sins without satisfaction? Answ. It is written, Isa. 43.25. ay, even I am he that puts away thy sins for mine own names sake, and not remember thine iniquities for ever: and again, Where sin hath abounded, grace hath abounded much more: and the parable saith, that the Master forgave all the debt to the hopeless servant.  
Object. 3. Well, if thou hast thy sins forgiven thee, where is thy joy and peace of reconciliation? the Kingdom of God is peace and joy, but alas poor fellow! thou art pensive and melancholy, and God hath left thee without comfort. Ans. It is written, Psal. 97.11. that light is sown to the righteous, and joy to the upright of heart: and, they that sow in tears, shall reap in joy.  
Object. 4. What speakest thou of joy? why, thy cross is intolerable, sickness and diseases eat thee up, poverty pincheth thee, and reproach every where meets thee. Answ. But it is written, Heb. 12.6. whom he loves, he chastens: and that no man knows love or hatred by all that is before him, Eccles. 9.2.  
Object. 5. Thine are tedious afflictions, durable and lasting ones; thou hast prayed thrice, yea a long time to have them removed, and art never the better: why wilt thou go on, and still loose all thy labour? why, thou knowest not, whether, or when thou shalt be heard? Answ. It is written, Psal. 50.15. Call upon me in the time of trouble, and I will hear thee, and deliver thee: and Hab. 2.3. If the vision stay, wait: for it shall surely come, and shall not stay: and, the just shall live by faith: and, He that believeth, maketh not haste.  
Object. 6. But wert thou not better to go to this wise man, or that cunning woman? thou shouldst quickly recover thy health, or stolen money, or things that are lost: thy loss is great, and thou must use means for thine own. Answ. It is written, Leuit. 20.6. If any turn after such as work with spirits, or after soothsayers, to go a whoring after them, I will set my face against such a person, and will cut him off from among his people: and it is written, that Saul was cast off for this practice.  
The second sort of instances, is in motions to presumption or profaneness.  
Object. 1. But it is in vain to serve the Lord, and what profit is there in his ways? 
Word cutteth o●● temptations to presumption.  the worse the man is, the better is his estate; and the more godly, the more crossed in the world. Answ. It is written, It shall be well with them that fear the Lord; not so to the wicked: and again, that the light of the ungodly shall be put out, when the light of the godly shall rise brighter until perfect day: and the end of the just is peace.  
Object. 2. What need so much fear of condemnation, seeing there is no condemnation to them that are in Christ jesus? Answ. It is written, that such must walk after the spirit, and not after the flesh: and, that such must work out their salvation in fear and trembling.  
Object. 3. But if thou be'st predestinate, what needest thou care? and if thou be'st not, all thy care will not avail thee. Answ. It is written, that I must study to make my election sure, 2. Pet. 1.10. and, that I must believe in the Lord jesus Christ, and bring forth fruits worthy amendment of life.  
Object. 4. But what needest thou be so strict? shall none come to heaven but such strict persons, thinkest thou? why, God requires no such strictness. Answ. It is written, that the Master is a hard man, who will stand strictly for justice: and, that we must walk precisely, Eph. 5.15.  
Object. 5. But why shouldest thou respect these preachers so much? dost thou not see how they take upon them to disgrace thee for such and such courses? and they are men as well as others, no better, many of them worse. Answ. It is written, 1. Thess. 5.12. Have them in singular love for their works sake: and, that our our Saviour said, He that heareth you, heareth me: and that the least Minister in the New Testament, is greater than john Baptist, who yet was greater than any Prophet, Matth. 11.11. and, that God did send two bears, and destroyed 42. of those wanton children, that mocked and reviled the Prophet Elisha, 2. King. 2.23.  
Object. 6. But thou art young, thou mayest swear, and game, and swagger, and be wanton; these are but tricks of youth, and sowing the wild oats, etc. Answ. It is written, As a man sows, so shall he reap: and, remember that for all this thou must come to judgement.  
Object. 7. Oh but thinkest thou, that God sees or takes notice of every thing? or if he should, he is merciful and easily entreated, and thou hast time enough to repent. Answ. It is written, that all the ways of a man, are before the eyes of the Lord: and to him day and darkness are alike: and, that to abuse the patience of God, is to treasure up wrath against the day of wrath.  
Object. 8. Oh but thou hast now a fit opportunity, and occasion to take thy delight; the husband is gone a far journey, Bathsh●ba is at hand, and now it is twilight: why shouldst thou deprive thyself of thy pleasure? take thy time, thou canst not have it every day. Answ. It is written, Prou. 5.3.8. The end of a strange woman is more bitter than wormwood: and, keep thy way far from her, and come not near the door of her house: and, that neither fornicators nor adulterers shall enter into heaven, 1. Cor. 6.9. and Ephes. 5.3. but fornication, and all uncleanness, and covetousness, let it not once be named among you, as becometh Saints.  
The third rank of instances, is in motions to pride and self-conceit, wherein sin hath great strength. Object. 1. 
The word cutteth off temptations to pride.  You are a man rich and high, well friended, well moneyed; why should you stoop to such a one? this were a base thing indeed: let him seek to you, or do you crush him. Answ. It is written, God resists the proud, 1. Pet. 5.5. and, in giving honour, go one before another: and, pride goes before the fall: and, that the haughty eye is one of the six things which the Lord abhors, Prou. 6.17.  
Object. 2. But you are a man of knowledge, wise, and learned, what need you be so diligent in hearing sermons, especially of such as are far your inferiors? you can teach them, not they you. Answ. It is written, Isa. 5.21. Woe be to them that are wise in their own conceits: and Christ hath said, He that despiseth you, despiseth me, Luk. 10.16. and that job despised not the counsel of his maid, much less must I of the least Minister: and that we know but in part, and are to consider not who, but what is spoken: and that the same Spirit is mighty in one, and in another.  
Object. 3. But you are a man of gifts and authority, and these will carry you through all, and you may rise and tread such and such under your feet; who dare say any thing to you? Answ. It is written, Matth. 18.6. Whosoever offendeth any of these little ones that believe in me, it were better for him a millstone were tied about his neck, and he cast into the midst of the sea: and, He that doth wrong, shall receive according to the wrong that he hath done; and there is no respect of persons, Coloss. 3.25.  
Object. 4. But you may follow the fashions of the world, in strange apparel, ruffian behaviour, monstrous tires; who may else? how else should you be known to be a gentleman, or a gentlewoman? Answ. It is written, 1. Pet. 3.3. that even women's appareling must not be outward, as with broidered hair, and gold, etc. but the hid man of the heart must be uncorrupt: for Sarah, and other holy women trusting in God, did so attire themselves: and again, Fashion not yourselves according to this world, but be renewed in the spirit of your mind: Be ever of the newest fashion there.  
Object. 5. But it is a small matter, and of great credit, to swear, and curse, and speak big words: it is a way to get reputation, and be respected as a man of spirit. Ans. It is written, Leuit. 24.16. He that blasphemeth the name of the Lord, shall be put to death, all the Congregation shall stone him: and jam. 5.12. Above all things, my brethren, swear not, neither by heaven nor earth, nor any other oath; but let your Yea, be Yea, and your Nay, Nay.  
The fourth instance is in motions to wrong and injustice. Object. 1. Thou art a great man, 
The word cutteth off motions to injustice.  thou hast tenants, thou mayest and must live by them; they are thy servants, and thou must enrich thyself by them: rack their rents, bind them to suit and service, they cannot resist thee. Or, thou art a Master, keep thy servants wages from him, make thy use of it, weary him, poor snake what can he do? pay him at thy pleasure, he will endure any thing rather than lose thy work. Answ. It is written, jam. 2.13. judgement merciless belongs to them that show no mercy: and, those that grind the faces of the poor, shall one day be ground under the millstone of God's heavy displeasure: and, Leu. 19.13. Thou shalt not rob thy neighbour: the workman's hire shall not abide with thee till the morning. The reason is in Deu. 24.15. Lest thy servant cry against thee to the Lord▪ surely it shall be sin unto thee.  
Object. 2. But thou mayest make the best of thine own commodities, by hoisting the prices, and diminishing or corrupting the quantity or quality. No man can force thee to sell thy own in dear times, unless thou wilt; and much less to give it away to the poor and needy: then shut up thy heart, live to thyself, let others shift for themselves as thou dost for one. Answ. It is written, that covetousness is the root of all evil, and that it is idolatry: and the Lord hath sworn by a great oath, even by his own excellency, Amos 8.4. that he will never forget any of their works, that swallow up thee poor▪ and make the needy of the land to fail; that were weary of the Sabbath, because it hindered their setting of wheat to sale; that made the Epha small, and the shekel great, and falsified their weights, and sold corrupt corn, that is, took all courses for gain. Besides the fearful fruits of covetousness in Achan, Gehazi, Ahah, judas.  
Object. 3. But thou lendest thy money too freely: ten in the hundred thou mayest take by law; but if by cunning tricks and devices, thou canst get twenty in the hundred, thou shalt grow rich the sooner. Answ. It is written, Luk. 6.35. Lend freely, looking for nothing again: and, Deut. 23.19. Thou shalt not give to usury to thy brother: and, Exod. 22.25. If thou lend money to my people, thou shalt not be an usurer: and, Leu. 25.36. Thou shalt take no usury nor advantage, neither lend him money nor victuals to increase: and, what shall it profit a man to win the whole world, and lose his own soul?  
Object. 4. But thou art a poor man, and defraudest thyself of profit, thou mayest by an oath, or a lie, or a little cunning and sleight get good gains: and why needest thou be so nice? Answ. It is written, Prou. 22.2. The rich and the poor meet together, and the Lord is the maker of them both, that is, in their persons, and in their estates: and Leu. 19.11.12. Ye shall not swear by my name falsely, neither defile the name of the Lord thy God: and, that the curse entereth into the house of the swearer and thief: and, ye shall not steal, nor deal falsely, nor lie one to another: and, that all that love abomination and lies, shall be kept without the gates of the holy City with dogs, Reu. 22.15. and, that I must not lie for God's glory, much less for my own profit.  
Object. 5. But thou mayest revenge thyself upon thy enemy, and make him know whom he hath in hand: broach some untruth or other upon him, and thou shalt at least disgrace him: and if thou le●st him go with this, every one will scorn thee. Answ. It is written, Vengeance is mine, and I will repay, saith the Lord: and, Thou shalt not bear false witness: and, Matth. 7.12. Whatsoever you would that men should do to you, the same do you to them: and, It is the glory of a man to pass by offences.  
Object. 6. But the cause is good, the Catholic cause, it is but a title of rebellion or treason, indeed it is a meritorious work, and thou shalt be canonised a Romish Martyr, if thou shalt kill a King, or Queen, or Prince that is an heretic: but above all, if thou canst by one terrible blow, not only kill the King, Queen, and Prince, but also the whole Counsel, all the Lords, all the judges, all the laws, all the lawmakers, yea and blow up the whole Parliament house, and with that three heretical Kingdoms together. Answ. Here we can hold no longer, but in such a temptation as is to so direct a worship of the devil, with our Lord say, Avoid Satan, be packing foul devil, for it is written, Rom. 13.1. Let every soul be subject to the higher powers: and, 1. Pet. 2.14. Submit yourselves to all manner ordinance of man: and the fearful judgement of Corah, Dathan, and Abiram, with their complices betid such Catholic rebels as dare lift up their hands against the Lords anointed, not to cut off his lap, but his life, which is the life and breath of all his people.  

Use. 2.  The like use hath the Scripture in the right use of it against all errors & heresies: 
The Scriptures the hammer of heresies. Instance in justification by works.  as we may see in these instances: 1. If the Papists would teach us justification by works: Answ. It is written, Rom. 3.20. by the works of the law shall no flesh be justified: and the like in Gal. 3.3.4.5. And Paul had as many merits as any, yet he would not be found in his own righteousness, Phil. 3.9. and, our righteousness is but as filthiness, or filthy clouts: and, after our best endeavours we are but unprofitable servants.  

In transubstantiation.  2. If they urge us with transubstantiation and real presence: Answ. It is written, that after Christ had given the Sacrament, he went into the garden, and suffered; which he could not, if he had been eaten before, and not being glorified: and 2. remembrance is of things absent: 3. he continues in heaven till his coming to judgement, Act. 3.21. 4. the Fathers ate the same Sacramental bread, 1. Cor. 10.3. and yet Christ was not then in the flesh: 5. there is no alteration in the sign of Baptism; and there is the same use of the sign of the Lords Supper.  

In the seven Sacraments.  3. If they object unto us 7. Sacraments, we reply against their 5. bastard ones; as in that of Matrimony for the rest, thus: 1. it hath no sign instituted by God; when he brought Eve to Adam, here is matrimony, but no sign: the ring which they make a sign, is not. 2. it is not proper to the Church, as Sacraments are, but common to jews, Turks, and Infidels. 3. every Sacrament belongs to every member of the Church: but matrimony belongs not to their Priests and Votaries. 4. all Sacraments serve to confirm faith: so doth not Matrimony. Adam in innocency had no need of faith, but he had need of Matrimony.  

In original sin after baptism.  4. If they tell us, that by Baptism original sin is quite washed away, we answer: No: true Baptism takes away the guilt, but not the being of sin: and it is written of David, Psal. 51.5. that he confessed he was still in original sin: see also Rom. 7.7. and jam. 1.13. 
In absolute necessi●●e of baptism.  5. If they would thrust upon us the absolute necessity of Baptism: Answ. It is written, that circumcision (being the same in signification and use with Baptism) was omitted in the wilderness 40. years: and, that David doubted not of his uncircumcised child's salvation: and, that children are holy through their believing parents, 1. Cor. 7.14. 
In communion in one kind.  6. If they will administer the Communion but in one kind, against this their sacrilegious practice we have Christ's institution, and the example of the Apostles, besides the Primitive Church.  
This mighty effect of the word in the right use of it, 
Use. 3.  shows the Scriptures to be of God, and the authority of God, and not of man (as the Papists teach us) not of the Church, of Fathers, councils, Popes in Peter's fictitious chair, or the company of Cardinals. What writing of man can have authority over men's consciences as God's word hath? Or who will believe the Church, that will not believe the Scripture? Is not the word truth, and all men liars and subject to error? Now shall that which is not subject to error, be subject to that which is subject to error?  
Whatsoever writing doth indeed confirm error, 
Use. 4.  is not Canonical Scripture: for this confutes all error, in practice and in judgement: therefore Apocryphal books are not Canonical and divine Scripture; 1. because in every of them there is some repugnance to the Scripture: 2. because they were not wri●ten by any Prophet, nor in Hebrew: nor 3. given to the jews as God's Oracles, as all the old Testament was, Rom. 3.1.2. 4. because Christ and the Apostles cited not any of them. This I speak not against the books (which contain in them many good morals, and, in my judgement, may of all human histories be best used) but against the Papists, who would thrust upon us invocation of Saints, and prayer for the dead, etc. from their authority.  
See hence the reason, 
Use. 5.  why Satan and all his instruments were ever enemies to the true preaching and professing of the word; namely, because in the right use it is the only hammer of the Kingdom of darkness. He storms not at frothy and foolish delivery, or at Professors that are loose and ungirt, & can take liberty for any thing they list. Only faithful Preachers and Professors, that rightly preach and profess, bear the burden of Satan's and the world's malice: Christ's innocency, and the Apostles power could not fence them from it.  

Use. 6.  Lastly, acknowledge it a singular privilege of the Church so beset with enemies, to have so sufficient and perfect a word, 1. written, that all men might have the benefit of it: 2. preached, and rightly divided according to every man's particular necessity. It is a great comfort, that poor as well as rich, base as well as noble, have a share in it in an equal large manner. The chief privilege of the Church of the jews, was, to keep God's word in the letter, Psal. 147.19.20. and Rom. 3.2. but it will be our pre-eminence above them, if we lock up the true sense of it in our hearts, job. 22.22. and Pro. 22. It is a sure stay, and a shield to them that walk uprightly. No thief, nor robber can steal it, no it cannot be taken away with our lives; it is Mary's good part, which was never taken from her, neither can be from us, being a perpetual freehold.  
Now followeth the fourth thing in this allegation of Christ, to wit, the parts of the divine testimony: 1. Negative, Man lives not by bread only: 2. Affirmative, But by every word that proceedeth out of the mouth of God.  
First, of the sense of the negative part. Man] that is, a mere common and ordinary man, and much less I that am the Son of God. liveth not] that is, preserveth not the natural life of his body. By bread] is meant all necessary and ordinary means of meat, drink, rest, sleep, physic, recreation: for so it is also used in the fourth petition of the Lords prayer. Only] hear bread is not opposed to other means of sustenance, as flesh, fish, etc. but to God's blessing, without which it cannot sustain our bodies. But by every word] that is, every thing, a common hebraism, verbum for res, and more specially for the decree and ordinance of God, appointed to sustain man: so the words following imply. That cometh out of the mouth of God] that is, whatsoever God hath decreed, commanded, or promised that it shall preserve life.  
Now the sum of Christ's answer, in more words is this: Thou sayest I must now have bread to satisfy my hunger, or else I cannot live; but thou speakest like thyself: If my Father's word be to sustain me without this means, I shall live thereby without bread: my Father is not tied to ordinary means for preserving of life, who is all-sufficient, and almighty, and doth what and how he will. And this cannot be doubted of, seeing it is written in Deut. 8.3. by Moses, that when the Israelites were in the wilderness as I am, hungry and having nothing to eat, no more than I have, he fed them with MAN 40. years, to teach them, that man liveth not by bread only (for they had none) but by every word and means which himself appointed. Besides, if I should distrust my Father's providence, and turn all these stones into bread, yet, if his word come not to give virtue and life unto them, all this would not help, all this bread would be no better than stones, as it was before. And therefore I will still expect his word, and not turn stones into bread at thine.  
The negative part affordeth us this lesson, that  
Outward and ordinary means are not of themselves sufficient to sustain and preserve the life of man. 
Doctr.  
Outward means not sufficient to sustain the life of man.  Luk. 12.15. man's life standeth not in abundance. If we make an induction of all the chief means, either of the being or welbeeing of man's life, we shall easily see their insufficiency. 
1. Bread.  1. Bread is a special means appointed to strengthen the heart, Psal. 104.15. but yet there is a staff of bread, which is another thing than bread, and this being broken, we shall not be strengthened, but fade in the midst of bread. Hence is the sentence accomplished against many, Leu. 26.26. Ye shall eat, and not be satisfied: the Lord gave the Israelites quails in the wilderness, enough to maintain 600000. footmen for many days; but a secret poison was in it, that the more they had, the more they died, as of an exceeding great plague; so as the place was called the graves of lusting, Num. 11.33. Yea, although our bread did not grow out of the earth, but fell from heaven as Mannah did, yet our Saviour saith, joh. 6.49. Your Fathers did eat Mannah in the wilderness, and are dead. 2. Clothes are a special means to preserve a man in natural heat: but yet raiment of itself cannot keep him warm: Hag. 1.6. 
2. Clothes.  Ye cloth you, but ye be not warm: and of David in his age it is said, that they covered him with clothes, but no heat came to him, 1. King, 1.1. 3. Physic is a remedy appointed by God to regain health and strength, distempered or decayed: 
3. Physic.  but Asa goes to the Physician, and pines away for all that, 2. Chron. 16.12. 
4 Mo●y.  4. Money is a good means to provide necessaries for the sustenance of man's life; and therefore men labour, and take much pains for it. But, both labour is in vain, except the Lord build the house, Psal. 127.1. and, thou shalt earn money, and put it in a broken bag, or a secret rust shall consume it, Hagg. 1.6. 5. Strength is for the war, 
5. Strength.  and a good means for the defence of life and right: but strength alone is weakness: Psal. 20. An horse is a vain thing in battle: and therefore David goes against Goliath, not with a sword or a bow, but in the name of the Lord, 
6. Counsel.  that was his strength. 6. Counsel and policy is for a State both in peace and war: we see how soon Reh●boam ran through ten parts of his Kingdom, by the bad counsel of the young men. But yet there is no counsel nor policy that can prevail against the Lord. Many are the devices of man's heart, but the counsel of the Lord shall stand. The counsel of Achitophel, which was like unto an oracle of God, was turned into folly.  

Reasons. 1.  1. The means themselves are without life, and in a very short time rot away of themselves; or if they be living things, as sheep, oxen, beasts, birds, and fishes, they must lose their lives before they can come to be helps of ours: how can they then give life, or keep life in us by themselves, being dead? The death of the creatures showeth, that our life is not from them, but from something else. 
2  2. God hath prescribed means of life, and tied us unto them, but not himself: he is able to do whatsoever he will, and his providence is of equal extent and latitude with his power, which cannot be restrained to means, these being finite, that infinite. And hence it is, that means are ordinarily necessary, but not absolutely, seeing God in his absolute power can feed us with stones, 
3  as well as raise men out of stones. 3. If means alone could sustain a man, how comes it that the same wholesome meat that feedeth some, should poison others? how comes it that men using means, as men in a consumption eat as much as others, and yet pine away, and are farnished? that men labour and toil, and get money, and yet thrive not, but their state is in a consumption still? how comes it that they who are best fed, as great personages, are less lively and healthful? Poor day-labourers, who fare hard and course, laugh at rich men for maintaining Physicians, and yet are still sick: poor men's children thrive better, and look fairer with Daniel and his fellows, feeding only of course pulse, than many that fare daintily with the King's children. See we not the Fathers before the flood, living some 700. some 800. some 900. years and above, of greater strength and stature by far, and they carried near a thousand years upon their backs, more lightly than we can carry half an hundred? and yet they lived upon herbs only: we have also flesh and fish, of all sorts, with the best and most exquisite cookery: so that if our lives were pinned upon the means only, where they lived near a thousand years, we should by our means live many thousands. 4. God is the God of life, it is he that continues our lives, 
4  and not the means; and all means are in his hand to be either blessed, or blown upon at his pleasure. What can an hammer or saw do, without the artificers hand? no more can the means, which in God's hand are as a tool in the workman's, whose hand can do many things without tools, but they nothing without his hand. 5. What means that petition, which every man must daily use for daily bread, even he that hath the most, but because he may have bread, 
5  and want that in bread which may do him good and help?  
1. Learn hence how to conceive of means aright, 
Use.  namely as things not to be trusted to, because by one blast of God, 
1. Means not to be set above their own place  they may become unprofitable and unsuccessful, especially when men are loath to raise their thoughts beyond them. Asa his physic shall not help him, because he trusts in the Physicians. Israel shall die of that flesh, wherein they thought their life was. And it is just with God, that when the means step up into his place, and men ascribe that virtue unto them, which only God's blessing addeth unto them, he deprives men either of the means, or of the right and comfortable use of them. And were not the means too too much magnified, and set above their own place, men would not so spend their days in carking cares for them, with such instance and neglect of all things else, as if they were ever to live by bread only; not so wise as the fool and churl in the parable, who when he had goods enough for many years, would have his soul take his rest; but these men having bread and means enough for many ages, are as restless and insatiable, as ever before: their life stands in seeking and holding abundance.  
2. Let us learn to trust God without the means; which the worldling cannot do. In plenty, in health, 
Use. 2.  when the barns be full, and the chests ready to break with treasures, the most earthly churl can be content, and praise God for all: but in poverty and sickness his heart lets him down, as though God is not as able and willing to help in one estate as in another. But now faith were it present, would most show itself: it is a dead faith, that withdraws itself from the living God, and sets itself on dead things.  

Use. 3.  3. Learn we to moderate our care for the things of this present life, as such who value them according to their right estimate, which without a superior virtue can do us no good: for what is food, apparel, and the like, but base things without God's blessing, which men of thousands enjoy abundantly, and yet by a secret curse either upon the wicked getting or holding them, want the comfort that many poor men have, whose portion is but a mite to the others superfluity? And what is the reason, that men bury themselves alive in the graves of their lustings and earthlines, but that they falsely conceive of the means, and place them above their worth or work? What saith the worldling? is it not my living? and must I not look to that? I tell thee no, it is not thy living, unless thou livest by bread alone, or hast that animam triticiam, that wheaten-soule of the rich man in the Gospel, who thought he must now live many years, because he had wheat enough. Object. But you speak as though we were to expect miracles for our maintenance, or to cast off our callings, to neglect the means, and live by the word of God. Answ. 1. Miracles are ceased, and yet if God bring us into an estate wherein all means fail us, God remains as powerful and able, as merciful and willing to help as ever he was, and rather than his children shall miscarry, he will save them by miracle. 2. Our callings and means are not to be neglected, because, 1. Christ denies not but that man lives by means, but not only by them: 2. they are a part of that (every word of God) whereby man lives; and if ordinary means be offered, we may not trust to extraordinary, without some special promise or revelation: 3. it is a tempting of God, to pull poverty on ourselves, or cast ourselves into danger, and is a breach of his ordinance, who enjoins every man to get his living in the sweat of his brows. But one thing is a Christian care, another a carking care for the things of this world: one thing is the care of the world in Mary, who especially minds the one thing necessary, another in Martha, who distracts herself with many businesses, neglecting the good part which should never be taken from her: one thing to possess the world, another to be possessed by it: one thing to use means, another to trust in them.  

Use. 4.  
More care must ●e had of God's blessing, than 〈◊〉 means.  4. If man live not by means alone, be more careful for God's blessing then for the means; be more thankful for that then for these: else he that made bread and gave it thee, can break the staff of it; else he can make thee great and rich, but lay a sensible curse on thy person and estate, either in thine own time, or in thy heirs. And as for thanksgiving, Christ never used any means but by prayer and thanksgiving, and taught us to pray for daily bread, .1. for a blessing upon bread. It is a greater mercy of God to give us comfort of the creatures, than the creatures themselves: Yet a number, as if they lived by bread only, 
The comfort of the creatures, a greater mercy than the creatures themselves.  come to their tables as the hog to his trough, or the horse to his provender, without either prayer or thanks. A wonder, that every crumb chokes them not: for without God's blessing it might.  But by every word that proceedeth out of the mouth of God.] 
This affirmative part of the testimony, alleged by Christ, 
Doctr.  teacheth us, that, It is only the word of God, 
Only the word, yet every word of God preserveth the life of man.  and every word of God that preserveth the life of man. But first we must distinguish of man's life, which is either supernatural or natural; and also of the word, which is put forth either for the life natural or supernatural▪ The former is a word of God's power and providence, creating and governing all things according to their natural courses, called in the text, a word that goeth out of the mouth of God: for no word of the creature, can produce the being or well-being of any other. The latter is the word of truth, whereby he doth quicken the soul, and repair it to his own likeness: and this word proceedeth not only out of the mouth of God, but of his Prophets, Apostles, & Pastors: and this word begetteth and preserveth a supernatural life in man, as the other doth a natural, jer. 15.19.  
Now our Saviour meaneth here the natural life of the body, and the word of God's power and providence, generally sustaining the being and life of all creatures: and not that a man can live by the written word without meat and drink. It is true, 
How the soul liveth by the word of God.  that the soul of man liveth by God's word of truth: for, 1. he is be gotten a Christian by it, and borne of this immortal seed, jam. 1.18. 2. he is nourished by it, as by sincere milk, 1. Pet. 2.2. 3. as bread increaseth the body in all dimensions, so the word strengtheneth the soul in faith, patience, comfort, hope, love; as children grow by milk. 4. bread strengthens the heart, and all the strength of a Christian is in the word; it preserves the natural heat, and the word makes his heart burn within him, and keeps it in a readiness to every good word and work.  
But yet this is not the proper meaning of this place, neither can it agree with the meaning of Moses, who plainly speaks of the bodily hunger of the Israelites, and the seeding of them with Mannah, that they may know that man liveth not by bread only: nor yet with the mind of our Saviour Christ; nor with his present condition; nor with the drift of Satan's temptation; nor with the sound repelling of his dart, which was, that Christ for the appeasing of his bodily hunger, after his forty days fast, would turn stones into bread.  
And now, we knowing what is meant by the word of God, even the powerful word of God's providence, in creating and governing all things; 
How man lives by every word of God.  we are further to consider, that our Saviour addeth an universal particle, every word: the reason is, because this word is twofold, ordinary and extraordinary. Ordinary, when God changeth not his ordinary course, but by means proportioned unto the ends (which are a part of his ordinary word,) preserveth and maintaineth the life he hath given; as daily bread, sleep, and the like. Extraordinary, when by his word and decree, he pleaseth to preserve man either above, or without, or against all means. 
The word sustaineth, 1. Above all means 3. ways.  I. Above the means, sundry ways; 1. above all that man can expect: thus God gave the Israelites Mannah in the wilderness, and water out of a rock: thus he tied a ram to to be sacrificed in stead of Isaac: thus he broke the cheeke-tooth that was in the jaw, and water came thereout for Samson, judg. 15.19. and by his word provided a gourd to come over jonas his head to shadow him, and deliver him from his grief, c. 4.6. thus he fed Elias by ravens. 2. when he makes a little means go beyond themselves, as Christ made 7. loaves and 2. fishes to serve 7000. persons, and much left: thus he made a few clothes serve Israel forty years, so as their shoes did not wear out: thus the word of God made a little meal and oil serve the Prophet and a widow a long time: 1. King. 17.14. Thus saith the Lord God of Israel, the meal in the barrel shall not be wasted, nor the oil in the cruse diminished, till the time that the Lord send rain: and so it was, though they ate nothing else all the while. 2. King. 4.42. Elisha had 20. loaves sent him, and some ears of corn: he commanded his servant to set them before the people: Oh (saith he) what are these to an hundred men? but the Prophet said, The Lord hath said, they shall eat, and yet there shall remain: and it came to pass according to the word of the Lord. 3. when the means are not so small in quantity as base in quality, and yet have by this word an extraordinary blessing; as the course fare of Daniel. II. Without means God's word causeth man to live, as Moses, 
II. Without all means.  Elias, and Christ himself, who had immediately before seen the word of God preserving him already 40. days and nights, and could further if he pleased. III. Against means, as the Disciples sent out, were promised if they drank any deadly poison, 
III. Against all means.  it should not hurt them: so fire burned not the three children, though cast into it, when it burned their enemies, and their own bands. All this is meant by that our Saviour saith, every word: and thus most aptly he returneth the temptation; Man lives not only by bread, that is, the ordinary means, but by extraordinary also, even above and beyond means, yea without and against means; And therefore, where thou sayest I must have means, God's word saith, there is no absolute necessity of them: my Father's word can still sustain me without bread, as he hath done these forty days already.  
1. The word of God is it, 
Reasons. 1.  which gave being and beginning to all things when they were not, and much more doth it continue the being of them now when they are. Psal. 104.30. If thou send forth thy spirit, they are created. By Spirit, here is not meant the essence of God, but a power and secret virtue proceeding from God, all one with this word of God, by which things were not only created at the first, but are still renewed, and that daily, and yearly as it were again created. joh. 1.3. In that word was life, that is, not only inherent in the Son of God himself, but as an efficient to communicate life to all living things.  
2. The word of God is as it were the prop and stay of the world, 
2  without which all things would fall into confusion. Every man knows by nature, that God maintains and preserves all things; that it is he that stretcheth out the heavens like a curtain; that he sends forth the winds out of his treasure; and raiseth the waves of the sea like mountains; which are great things: but nature teacheth not, how God doth these things, by what means: only the Scriptures teach that he doth all this by his word; that as in the creation God said, Let there be light, and there was light, and so of all other things God's word was his work: so in upholding and preserving it, he doth it by his word, as Heb. 1.2. who upholdeth all things by his mighty word; which word when God calls in, the creature falls to nothing. Act. 17.28. In him we live, and move, and have our being.  
3. The same word of God, 
3  which gives virtue & force to the creatures in themselves, doth also sanctify them unto us: every creature is sanctified by the word and prayer, 1. Tim. 4.6. the word shows how to get them, how to use them, and prayer obtains of God a right tenure, and a pure use, which indeed is the blessing or sanctification of them.  
4. The same word carries them beyond the strength of their nature to do us good: 
4  bread and wine in their own nature can but nourish and feed the body, but God's word in the institution of the Sacrament, makes them feed the soul to eternal life.  
Quest. But how may we conceive of this word, whereby God doth govern and preserve the creatures? Answ. By God's word we must not only conceive his decree and will, but a powerful commandment, and effectual, to which all his creatures yield free and willing obedience. This commanding word was put forth in the creation, Psal. 148.5. he commanded, and they were all created. Men when they attempt, and perform any great matter, because their power is small, must use great labour, and many instruments and helps: But by the word of the Lord the heavens were made, Psal. 33.9. He said the word, and all things were done. This commanding word is put forth in the daily government of God: Psal. 147.15. He sends out his commandment upon the earth, his word runneth very swiftly: that is, nothing can withstand and hinder the power of his word: here the word and commandment are all one. The senselessness and deadness of the creatures, their vastness and fierceness hinder not his word, but without delay, yea with marvelous celerity and swiftness they execute his word: Psalm. 148.8. If God speak to the heavens, they shall hear, and cover themselves with darkness at noon day, as in Christ's passion. If he command the Sun, it shall hear his word, and go back or stand still: If he command the winds or sea to be still, they shall be still; and presently there shall be a great calm: If he send forth his word, the mountains of ye shall melt, Psal. 147.18. If he command the whale, he shall set jonah on dry land, cap. 2. v. 10. If he command the solid and senseless earth, it shall hear, and rend to swallow up Corah, Dathan, and Ab●ram. If he command the fire not to burn, it shall hear, and not burn the three children. If he command dead men, they shall hear, & come out of their graves, as Lazarus, etc. and all men at the general judgement. But as God can see without eyes, and reach without hands, so also doth he speak without a tongue, as the light, the firmament, the heavens, and other his works can hear his voice without ears: neither wanteth he a means to make his mind known, and his pleasure manifest to the most senseless creatures.  
This should teach us to depend upon this word of God, 
Use. 1.  for our lives and means of maintaining them: for so our Lord jesus did in this barren wilderness; he would not sustain himself but by God's word. Dost thou want means of living and maintenance? Consider, that man lives not by bread alone: This word can make the air light, without and before either sun, moon, or star, 
The word of God made the air light without the sun, and the earth fruitful without the rain.  Gen. 1.3. This word can make the earth fruitful, before the rain had ever fallen upon it, Gen. 2.5. Wantest thou bread? God hath not locked up thy life in bread, it may be he hath another word, which if thou hearest with Moses and Elias, thou shalt live without bread. Asa, when he was in a great strait, 2. Chron. 14.11. (for he was with five hundred and fourscore thousand, to encounter with an army of ten hundred thousand, and three hundred chariots:) he looked up to this word of God, and said, that the Lord could save, by many, or few, or by none. Hast thou means of living? yet depend on this word, thy life stands not in bread, or in abundance: if God withdraw his word, neither restorative quails, nor heavenly Manna, if thou hadst them, shall preserve thy life. How often doth God blow upon the second means, to bring us to this word?  
The faith of this truth doth fence the heart with sound comfort, when all outward means do fail: 
Use. 2.  if the heart can say to itself, What if God do not give me my desire by this means or that? I know God hath more words than one, more blessings than one, and man liveth by every word. And faith strengthens the heart, 1. By setting before the eye God's power in this word, 
Faith in this word strengtheneth the heart many wa●es.  how that one word of his mouth is enough to help us: one word is able to create innumerable armies of Angels and creatures; one fiat is enough to make all creatures, and all this to come, or go, or stand still, as most dutiful servants to their Master: Matth. 8. the Centurion coming to Christ for the health of his servant, desires him not to come within his roof (for he was not worthy of that favour,) nor to send him any receipt or physic to do him good, but only to speak the word, and he was sure his servant should be healed: A strong faith, in a strong word. It is but a word with God; then how easily, how presently, how certainly will God do me good, if he see it good for me? 2. By assuring the heart, that his will is as ready to do us good, as his word is able: and it sets the promise before us, that nothing shall be wanting to them that fear God. The former, in the example of the leper, Matth. 8. Lord, if thou wilt, thou canst make me clean: and in the next words, to show he is as willing as able, he saith, I will, be thou clean; by which word proceeding out of the mouth of God, his leprosy was instantly cured: his will was his word, and his word was his work. The latter in the example of Abraham, whose faith set before his eyes Gods promise, that in Isaac his seed should be called, and that by Isaac he should be a Father of many nations; and therefore when at God's word he went out to offer Isaac, and Isaac asked him where was the sacrifice, he answered, God will provide: One eye was on God's word commanding him to slay his son; another upon this other word, that God was able to raise him up from the dead, whence after a sort he received him; and that he also would do so, before his promise should be frustrate. 3. By setting before the Christian heart, the blessed issue and success of unwavering confidence in the word of God.  
The Israelites going out of Egypt, and wandering in the wilderness so many years, by the appointment of God's word, he did supply all their wants by his word, and it became all things unto them, which their hearts could desire: 1. he paved them a way in the sea, and suddenly made the waters a wall unto them. 2. he gave them bread from heaven, even Angel's food, and that (in our text) was by his word. 3. he gave them water out of a rock, and that by his word; he bade Moses speak to the rock. 4. having no means for clothes, his word kept their garments for forty years from waxing old. But what need we go out of our text, in which the example of our Head and Lord may best confirm us? for, wanting bread in the wilderness, he would not turn stones into bread, but waited on the word of his Father, till the Angels came and ministered unto him: even so the adopted sons of God treading in the steps of our Lord, shall by virtue of the same word, always find relief one way or other. Who would have thought, that ever job should have swam out of that misery, having lost all his cattle, substance, and children? but because, when the Lord was a killing him in his own sense, he trusted in him, the Lord raised him and doubled the wealth and prosperity he had before. Who would have thought that ever Daniel should have escaped the lions den and teeth, being cast in amongst them? or that Peter should have escaped Herod's sword, being bound in chains, and watched of soldiers, to be brought out to death next day? But trusting in the Lord, this word shut the mouths of the lions; and opened the prison's iron doors, and broke in sunder the chains, and so both of them were wonderfully delivered.  
Surely this doctrine well digested, is full of comfort and quietness, and would set the heart at rest▪ and make all outward troubles easy. If a man could once get his heart to trust in the word, as David did, Psal. 119.42. it would sustain the soul in many troubles, and bring in so sweet a contentment as the world is a stranger unto. On the contrary, whence is it that men's hearts fail them, and they sink in their troubles, but because they trust to the means, and not to the word of God, at least not to every word of God? If God cross them one way, they think he hath no other way to do them good.  
If man live by every word of God, 
Use. 3.  then take heed of making that a means of living, which God hath never warranted; but see that what thou livest by, proceed out of the mouth of God. How doth he live by every word of God, that gets his living either in whole or in part contrary to God's word? Object. But we see such as use no good means, but maintain themselves in good estate by robbing, stealing, oppressing, usury, gaming, false wares or weights; it seems that even these creatures have a word of God to sanctify them, and put virtue in them to such persons; or else they could not live by them. Answ. We must distinguish between the things themselves that are gotten, and the unjust manner of getting them. The creatures themselves are by a general word of God sanctified, and set apart by God to feed and maintain good and bad, aswell the wicked as honest getters of them, even as the sun and rain shines and falls upon the just and unjust: And the unrighteousness of particular persons cannot alter Gods general decree. But if we consider the special manner of getting such goods, that is not sanctified, but condemned by the word of God: 1. Because the person is not in Christ, who restores our right unto us, and then he is but an usurper and a bankrupt, who builds his houses, goes fine in apparel, decks up himself and his, and spends most liberally, but it is all with other men's money: He that knows not this, thinks him a rich man; but he that doth, knoweth that he is not neither thrifty nor wealthy: the creditor comes, and casts him into prison, and makes his bones and body pay the debt. 2. As his person, so his course is accursed: for the only way to get a blessing from God on the means, is to use his own means; who hath commanded first to seek the Kingdom of God, and then other things; and hath accursed all that wealth and maintenance of the body, for which a man doth hazard or lose his soul. 3. When a man doth live by bread, against the word that proceedeth out of the mouth of God, it is rather a death then a life; his bread becomes poison and as ratsbane in his bowels, because he hath it without a promise, and without blessing.  
Object. I see no such thing. Answ. Many poisons are long a working, but the end of such is death, and the more slowly they work, the more slily and certainly they kill: And if the Lord do not invert the order he hath set in nature, by cursing the particular creature, be sure he hath in his justice reserved a curse for the unjust person, and he shall not avoid it.  
This doctrine specially applied lays hold upon sundry sorts of men, who live contrary to the word. They are these:  
I. Such as live out of lawful callings, which are one part of the word of God, that we should get our living in the sweat of our brows: and so long as we are in our way, we have his word we shall be provided for. And the word proceeding out of the mouth of God, is, that he that will not labour, must not eat, because he eats not his own: and such as will not live after this word, by God's word they ought not to live, because they are idle and unprofitable burdens of the earth; who 1. abuse God's providence, who ties the ends and means together: 2. infringe that good order, which God hath established for the avoiding of confusion in Church or commonwealth, namely that every man should serve God in the service of man, in some warrantable and profitable civil calling: 3. as he is no better than an Infidel, that depends only on means, seeing man lives by every word of God; so he that in a lawful course of life provides not for his family, is worse than an Infidel. Of this sort are our knots of companions, of drinking, and gaming company, and wandering rogues and beggars: I knit them together, because they are all of a strain, and either are beggars, or shall be. These commonly come not to Church to hear their duties, and therefore they must be taught by correction and discipline of those that are the executioners of justice.  
II. Such as think they live well enough, and yet it is by deceiving others, by stealing, oppression, extortion, lying, swearing, and falsehood in buying and selling: and why (say they) may not a man help and shift for himself? But consider, 1. What a poor help it is, when a man will use unlawful means, and to shift out of one evil by another: He doth, as the Prophet speaks, avoid a lion, and a bear meets him. Pilate would keep his place by unlawful means, the delivering of Christ to be crucified: but, besides that he brought innocent blood upon himself, he lost his place, and slew himself. 2. Consider that if God's word of blessing go not with the means, his word of curse doth: and so the Prophet Zacharie saith, that the curse enters into the house of the swearer, and of the thief, c. 5. v. 4. and this curse shall remain in the midst of his house, and consume the very timber and stones. This curse often scatters ill-gotten goods as fast as they were ever hastily gathered, if not in his own days, yet in some unthrifty heir after him. 3. Consider how God crosseth the vain conceit of unjust persons; they think all that is any way gotten, to be gain and profit; but the word is, Pro. 10.2. that treasures of wickedness profit nothing, they cannot help a man from the hand of God; nay when the evil day comes, they are gone, and leave a man alone to grapple with death and judgement, and turn a man naked to the sentence of condemnation for his wicked getting and holding of them.  
III. Another sort of men, who live not by the word of God, but against it, are usurers, 
V●l minimus fructus ex pecu●●a perc●pe non potest sine De● offension & proximi in●●ria. Calis epist. 226  who pull themselves out of all lawful callings, and set up a trade for the public evil, and their own private good; which, were there nothing else against it, proves it not to be of Gods devising: for every calling of Gods devising, is helpful to men in general; but the Spirit of God hath given this a name from biting and hurting. But we have the Scripture most expressly against it, whether it be manifest, as is a contract for gain, as for ten pound to pay eleven at the years end; or covert, whereby men find devices (which they call mysteries) to defeat the laws, and seem to contract, and either not to lend, or not for gain.  
The word that proceedeth out of the mouth of God, saith, Exod. 22. vers. 25. If thou lend money to my people with thee, thou shalt not be an usurer, thou shalt not oppress him. Mark how usury and oppression is all one. And, Deuter. 23.19. Thou shalt not lend upon usury to thy brother, the usury of money, meat, or any thing that may be lent. But the usurer that will live by his money, and not by God's word, saith, Yea but of the Gentiles they might, though not of a brother: To which I say, that now the partition wall is taken away, and neither jew nor Gentile remains, all are our brethren in Christ; and therefore of no man must usury be expected, unless thou be'st worse than a jew. Let the usurer answer this if he can. Again, those Gentiles were of those nations of the Canaanites, which they were commanded to destroy, and usury was as teeth given them, and allowed by God to eat them up withal. 
Ab hoc usuram exige, quem non sit crimen occidere. Ambros.  Seest thou a man, whom thou mayest lawfully kill? take use of him, but not of thy brother.  
Object. I will not take usury of the poor, but of the rich. Answ. But the text is, Thou shalt not take usury of thy Brother, be he poor or rich: though the rich be better able to suffer wrong, yet thou art not by any word enabled to offer it.  
The word, which proceedeth out of the mouth of God, saith, Psal. 15.5. He that giveth not his money to usury, shall dwell in the Lord's tabernacle, and rest on his holy hill: and, Ezek. 18.17. he that hath not received usury and increase, etc. wherein it is plain, without all tricks, that either to give out, or take in usury excludes out of heaven. Object. He means, to oppress a man with usury. Answ. Every usury is oppression, and every usurer fears not God. Leuit. 25.36. Thou shalt not take usury, but fear the Lord. Object. But that law was judicial, not moral. Answ. That is false: for our Saviour renewed it in the Gospel, Luk. 6.35. Lend freely, looking for nothing again: therefore it is moral. Besides that, usury is condemned amongst the great transgressions of the moral law, Ezek. 18.13.  
Object. We may do as we would be dealt by, and it is charity so to lend as another may benefit himself. Answ. No man in need would borrow but freely, unless he were mad; neither is it charity nor humanity to take money for a duty, the nature of which is to be free. Charity seeks not her own, and much less other men's; but of these sorts of wicked men the speech is true, Their mercies are cruel. As charitable as that usurer is, so conscionable is he that follows: His conscience will not suffer him to take above the law, not above ten in the hundred, and that he hopes he may according to the wholesome laws of the Land. Answ. Where were his conscience, if the law of King Edward the sixth were revived, whereby it was utterly forbidden, according to the Canon of God's word, and the ancient Canons of the Church? But for the Statute now in force, enacted Elizab. 13. c. 8. 1. I say, it alloweth no usury, but punisheth the excess of it. 2. The title of the Act is, An act against Usury. How then is it for it? 3. It calleth usury a detestable sin: how then can it secure thy conscience? 4. All usury above ten in the hundred is punishable by the forfeit of the usury. 5. What if the laws of men should permit what Gods law condemns? is it not plain, that this conscionable man flieth God's law to shelter his sin under man's, as though the laws of man were the rule of conscience, and not God's laws; or as if the law of an inferior can dispense with the law of the superior; or as if Moses permitting one evil in the jews (namely, the putting away of their wives for preventing a greater) did allow thereof, or warranted the sin to the conscience of the hardhearted husband.  
We conclude then, that the usurer lives not by any word of God, but against it. And to these add the ba●ds of this sin, the brokers to usurers, that live or raise gains by letting out other men's money: I will say no more to them, but if he be shut out of heaven that lends his money to usury, he shall hardly get in, that is his agent. And human laws condemn thieves and accessaries. It is a Statute of Henry the 7. anno 3. that all such brokers for usury, shall pay for every default twenty pounds, and suffer half a years imprisonment, and be brought to the open shame of the pillory. It is just with God, that Saul and his armour-bearer should fall together, and die on their own swords.  
IV. Such live not by any word of God as encroach upon the Sabbaths of God, by labouring either in themselves, or in their servants, as 1. by buying or selling wares, Neh. 13.18. 2. by works of the six days, whether in harvest or ear-ring time, Exod. 16.29. and 34.21. and Neh. 13.15. 3. by traveling for gain or pleasure. For the Sabbath was made for our spiritual profit: it is a day to give and collect alms, and not gain. Manna itself must not be gathered on the Sabbath, much less must more ignoble sustenance: If it be sought, it shall not be found. Object. 1. May I not do a little to set forward my work for the beginning of the week? Answ. No: Manna might not be sought, though early in the morning, and though it was but a little way off, and required little labour. Object. 2. May I not take a fair day when it comes, the weather being uncertain and catching? Answ. Thou mayest as well say, May I not take a purse when it comes? wilt thou be a thief and rob God of his due? Should not ill weather and Gods judgements rather force thee to repentance and obedience, then to sin? Object. 3. It lies me upon a bond, my estate, and many poor men depend upon me. Answ. First, pay thy bond to God; faith, and obedience never brought loss with it; and better were it to lose a little commodity, than God's favour, and a good conscience; nothing is so heavy as God's curse for this sin.  
V. Common gamesters, and such as make a gain of play, live not by any word of God; it is a common theft, and they come directly under the 8. Commandment, and that precept of the Apostle, Eph. 4.28. Let him that stole, steal no more, but rather labour with his hands. And as they live out of a calling, so their course is an unjust taking into their possession, that which no law of God or man doth warrant them by any manner of lawful contract; and the Civil law and Fathers condemn that gain which is gotten by play. 
See, August. epist. 54.  In the same rank of thieves are they that live by keeping dice-houses or gaming-houses, and such places of lewd resort.  

Use. 4.  Let us take some rules, whereby we may comfortably pass our lives according to God's word, and avoid all these sins against it. There are three, 1. concerning our calling: 2. our states: 3. our maintenance of life.  
The rule concerning our calling is this: The carriage of our calling according to God's word, is a special part of that word of God by which a man must live. Quest. How may I carry my calling according to God's word? Answ. By these means: 1. We must make choice of such callings for ourselves and ours, as be profitable for the Church or Commonwealth: there be many vain and newfangled inventions, which rather maintain sin, then bring any good to the Church or Commonwealth. But God therefore bestoweth variety of gifts, to furnish men to the variety of callings, all for the common, and every ones private good. 2. Seeing not the having of a calling, but the right use of it glorifieth God, we must use our callings with the practice of sundry virtues. 1. In faith and obedience to God: faith makes our persons, obedience makes our actions approved of God; yea, every duty of our calling ought to be an obedience of faith, looking at the commandment and promise; the commandment keeps us within the compass of our callings, the promise secureth us of good success. A good action not warranted by a calling is sin. 2. In diligence, not wilfully neglecting, but serving and redeeming the means of God's providence: Every man must abide in his calling, and keep him in his way, for so long he is sure to be provided for: thus he avoids idleness and destruction, and maintains the order and rank wherein God hath set him. 3. In cheerfulness, not carking or excessively careful, but doing the labour, and leaving all the success to God. Some are heartless in their callings, because it brings in so little profit and return; and labour an the ox, who must go out his journey, but without cheerfulness or heart, which God looks for in all our duties. Such should consider, 1. that callings were not only ordained to get money, but help us cheerfully through our way, and contain us in a course wherein to please God. 2. that the goodness and worth of a calling is not to be measured by that profit it brings in to us, but by the public benefit, and as it is rightly used: God may be served as well in the basest, as in the best. Others see no likelihood of doing any great good, and so either draw back from their calling, 
jer. 10 9  or else heavily and unchearefully go on. But we must renew our strength and courage, and know that our labour shall not be lost, Isa. 49.4.5. 4. In holiness, which 1. sanctifies our callings by the word and prayer, 1. Tim. 4.5. 2. subordinateth all earthly and special things, to the general and heavenly things of the Christian calling; yea it makes us express our spiritual calling in the use of the civil: it will make a man sometime for religions sake, hear the word in the six days, unless some other necessary occasion come between, ever preferring the more necessary business. 3. It keepeth in the heart, 1. a love of God, aiming at the preferring of his glory above all: it suffers not a man to esteem his calling a preferment of himself, or a reward of his service past; but a means of advancing God's glory in further service. 2. a love of men, who partake in the benefit of our labours, with whom we must exercise charity, justice, meekness, etc.  
The second rule concerneth our wealth and maintenance, namely, not to content ourselves, that we can live by such o● such means, unless we can say, God's word doth warrant me, that this i● my meat, my drink, my apparel, my money, my house, my land, etc. Quest. When can a man say this? Answ. 1. When a man having nothing of his own, nor right to any thing, becomes a believer, engrafted into Christ, and so owner of that he hath. A man may have warrant and title from man, that his house and land is his, and he is a robber that shall defeat him of it. But all men and Angels cannot give me a possession, and true title before the living God, but only his Son, who is Lord and heir of all. First, know thyself a member of Christ, and then his right is thine. 2. When the manner of getting them is lawful, and that is, first, when it is just, when a man hath used no indirect means, but they are either lawfully descended, or else by faithful and painful walking in an honest calling, God hath added them as a blessing of a man's labour: Secondly, when it is moderate and retired, when a man so provideth for earth, as he especially storeth up for heaven: first, seeking God's Kingdom, and the one thing necessary, without covetousness, and the love of this life; nay, accounting all things dung in comparison of Christ. 3. When the manner of using them is warrantable, that a man shows himself a good steward in the holy dispensing of them, using them as furtherances of piety, as pledges of love towards men, and as testimonies of sobriety in himself, and every way making them servants to his Christian calling. Prou. 3.9. Honour the Lord with thy riches. 4. When his affection is indifferent, both in the having and holding of them, that a man may say, These be mine, I am not theirs; I have them, they have not me; I am their Master to command them, they command not me. And why should we not draw our affections from them, seeing, 1. the wicked are as rich, yea richer in these things than the best? at the best they make not their Masters better: 2. they be no inheritance, they be but movables, changing their Master as the giver will; and while we have them, they are but lent us: 3. we are but stewards, we sit not in our own, but have a large account to make: yea we are very pilgrims and travelers, and shall go lightlier and less loaden: 4. we must not measure or tie God unto them, nor esteem of his love by them.  
Thus a man may use the mercies of God with comfort, for his necessity and for his delight in the days of his pilgrimage: thus may he dispose them to his heirs as the right owners, with hope of God's blessing to stand with them: nothing of which can be expected in goods ill gotten, or spent, to which nothing but God's curse is entailed.  
The third rule concerneth our health and sustenance, namely, that it is far better to want means, then to procure them by any other means, then that which proceedeth out of the mouth of God. Yet numbers will maintain their lives, health, and estate not by God's word, but directly against it: for example, they that seek to witches and sorcerers for health, or goods lost, or stolen, or upon any other occasion whatsoever. Whereas the word proceeding out of God's mouth, Leu. 18.10. is this, Let there be none found among you that useth witchcraft, or is a regarder of times, or a sorcerer, charmer, soothsayers, or that counseleth with spirits. Object. But God's word and ordinance is with them to do us good; and much good they do, which none else can do. Answ. God hath a twofold word: 1. of blessing. 2. of judgement: the former proceedeth out of the mouth of God, who is goodness itself; the latter sometimes he permitteth to proceed out of the mouth of the devil, giving him power to work lying wonders, that the seekers of him might believe in him to their final destruction. Thus the devil▪ who can do nothing against God's word, doth what he doth by God's word spoken in judgement and justice. Whence I conclude, 1. It were better for a man to want cure then have the devil his Physician: better for a man to want health of his body, then procure it with the death of his soul: Better had it been for the Israelites to have wanted Quails, then procuring them by murmuring, to be choked with them: Better for a man to want the world, then win it with the loss of his soul: Better had it been for Ahab to have wanted Naboths' vineyard, then to lose the whole kingdom for it: Better for judas to have wanted the thirty pence, then to hang himself for them: for Ananias and Saphira to have wanted the third part of their possession, then to die for it.  
2. Rule. Better it were to want the means of health and maintenance, than not to use them according to the word which proceedeth out of the mouth of God, as food, apparel, physic, health, and life itself. Had it not been better that Asa had wanted Physic, then be struck with death because he trusted in Physicians? Better it had been for Gehazi to have gone in ragged, then to apparel himself by lying and deceit, which appareled himself and all his posterity with leprosy. Whether was the state of Lazarus (that died for want of means,) or of Dives better that fared deliciously every day? Less have men to answer for, who have no meat to strengthen nature, than those that have abundance, which they pervert to strengthen themselves in sin, sacrificing their strength to the service of the devil, and to their lusts. We ourselves know numbers in all corners, who were better continually to be bedridde, and sick, or maimed, then to abuse their health and lives in such riotous & ungracious courses, to the destruction of themselves and others. Nay, as our Saviour said of judas, it had been good for him he had never been borne; so may we say of numbers of graceless persons, better they had never seen the sun or enjoyed life, than so to have consumed their lives in the service of sin and Satan's temptations.  
Lastly, If we live by every word of God, then let us be thankful to God for our lives, 
Use. 5.  and for his word of blessing upon the means: and seeing our lives hang upon his word, to prolong them, or cut off the thread of them, we must labour to live to him and his glory. It becometh the just to be thankful. A great unthankfulness were it to rebel against him, by whom we hold our lives, and all the comfort of them: See we not how those that hold land in copy, are willingly bound to suit and service to the Lord, who is often but a mean man? The Sidonians would not war against Herod, because they were nourished by his land: and shall we be in war against our Lord: by whose hand and word we live, move, and have our being? And even this thanksgiving is his gift also: for as the matter for which, so the grace by which we are thankful, is all from him; so as we must depend on him both for blessings, and for grace to be thankful.   

VERS. 5. Then the devil took him up into the holy city, and set him on a pinnacle of the temple:  
6. And said unto him, If thou be the Son of God, cast thyself down: for it is written, etc.  
WE come now to set down and expound, by the assistance of God, the second onset of the devil upon the Son of God, by a violent and hellish temptation, nothing inferior to the former, in the furious, malicious, and cunning contriving of it.  
In the entrance whereof, we must remove one rub by the way, concerning the order of this temptation, wherein the Evangelists seem not to agree among themselves: for whereas S. Matthew makes this the second, S. Luke makes it the last, and puts the last in S. Matthew into the second place. And herein some learned men have stumbled, and have devised simple shifts to reconcile the two Evangelists. Some think, that they write not the same history, nor of the same temptations, but of temptations urged at sundry times. These are confuted by the very matter, phrases, and words, which are in both the same, and need no other conviction. Others think (and they of the learned Papists) that in some ancient books, S. Luke observes the same order in the temptations with S. Matthew, and that the difference crept in by the heedlessness of some writer: Which is a needless devise of them, who strive to prove the Canonical Scripture to be corrupted in their fountains, that so their corrupt Latin Translation may prevail; but both impeaching the watchfulness and care of God over the Scriptures, as also the diligence and faithfulness of the Church, which is pretended to suffer herself wholly to be abused, by the carelessness or unfaithfulness of some one Scribe.  
But the truth is, that it doth no whit prejudice the truth of the evangelical story, that the Evangelists do not stand so much upon order, where it is not so necessary, as upon the matter and the things themselves done, which they faithfully report, and in which they jointly accord and agree: as oftentimes they stand not upon words, nor sometimes upon sentences, but one deliver the same fact in one style of speech, another in another form; but so, as one is so far from crossing another, as he giveth thereby more light and certainty unto the other.  
Quest. But whether of these observed the right order, as the temptations were passed? Answ. I am out of doubt, that Matthew sets down the right order as they were done: 1. Because he passeth his story by such particles as imply an orderly consequent: as, Then the devil took him, than he took him again, than the devil left him, etc. whereas Luke used the particle and, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in his passages, which noteth no certain order, as the former doth: his care was to relate the whole matter, but was not so accurate for order. 2. The coherence and dependence of this second temptation with the former shows, that Matthew observeth the right method: for Christ having by a testimony of Scripture, confirmed himself in the confidence and trust in his Father, Satan immediately seeks to make his advantage of Christ's words, and seeing he will needs trust his Father, he would have him trust him too much; If he need no bread being hungry, he needs no stairs to go down from the pinnacle of the Temple; the last temptation doth not so fitly cohere with the former, as this second doth. 3. After Christ had bidden Satan avoid, Matthew adds, Then the devil left him, as being obedient to his word; plainly showing, that that was the last temptation. Luke hath it not in such dependence, but thus, And when the devil had ended all the tentation, he departed.  
In the combat note two generals, 1. The preparation to it. 2. The temptation itself. The preparation containeth such necessary circumstances, as by which the temptation might more easily prevail; as, 1. the time, Then. 2. the place, first general, the holy City: secondly special, a pinnacle of the Temple. 3. the manner how Christ was conveyed thither, The devil took him up, and set him on the pinnacle. The temptation consists, 1. of the assault. 2. of the repulse.  
The assault hath three things: 1. the ground of it, If thou be the Son of God. 2. the scope or aim, namely, the sin or sins to which he was tempted, Cast thyself down. 3. the argument or persuasion to enforce it, For it is written, he shall give his Angels charge over thee, etc. The repulse of our Saviour is by an other testimony of Scripture, not contrary to that which Satan alleged, but expounding it, that he might in the right sense of it, fence and secure himself from the temptation, as after we shall see.  
First, of the preparation: Then] This particle shows not only the time of this temptation, but also the order as I noted: Satan having no success in the former, renews his assault, and would assay another way. He had been kindly and gently used of Christ, who had answered him courteously; nay, he had convinced him by Scripture, that he had nothing to say against it, and yet he goes on in his malice, as though he had had both great provocation and advantage. Whence,  

Doctr.  Note the property of wicked men ruled by Satan, who by no means can be brought to lay off their malice towards God's children. Deal gently with them, they are like nettles, the softlyer touched, the sharper they sting: Deal plainly with them, and convince their consciences by the word, that they have nothing to say for themselves, yet being convinced they give not over, no more than Satan here, but proceed in mischief. And what are the reasons.  
1. Because the godly in their courses do oppose themselves to the darkness of this world: 
Reasons. 1.  now there is no fellowship between light and darkness, no way to reconcile them, as we may see in the example of the wicked Sodomites against Lot: first he resisted their wickedness, when they came about his house to abuse the two men; he gives them fair words, I pray you my brethren; he convinceth their consciences, Do not so wickedly; and out of his weakness he offers them his two daughters: but, being a righteous person, whose soul was daily vexed with their uncleanness, neither his piety, nor humanity, nor entreaty, no nor his weakness and sin could please them, but, Away with him hence, he is a stranger, shall he judge and rule? now we will deal worse with him then with them, Gen. 19.9.  
2. Christ gives another reason, joh. 8.44. 
2  You are of your father the devil: for his works ye do. In that Chapter Christ plainly teacheth the jews, that he is the light, vers. 12. they tell him he bears record of himself, and therefore his record is false, v. 13. he tells them he shall go from them, and carry the light with him, and they shall seek him, and not find him: what (say they) will he kill himself? v. 22. he tells them that he that keepeth his word, shall never see death: then said they, Now we know thou hast a devil, v. 25. He tells them, Before Abraham was, I am: and they take up stones to stone him. Here were the children of the devil, who was a manslayer from the beginning: And of these Christ said, Ye go about to kill me, a man that hath told you the truth, v. 40. and, Ye do that which you have seen with your father, and not only seen, but felt him moving & stirring in their hearts: for he worketh mightily in the sons of disobedience, Eph. 2.2.  
3. The more light and grace the Lord manifesteth in any of his children, 
3  the more must the darkness of wicked ones fight against it. It is not their innocency, their holiness, their wisdom, their peaceable course of life, that can fence them; nay, these bring all the malice of the wicked on them, and lay them open to their rage. Steven a man full of faith and power, whose enemies were not able to resist the wisdom and Spirit by which he spoke, Act. 6.8. yet drew they him to the Council, and suborned false witness against him: where what should he do? They might, and did see his face shine as the face of an Angel, v. 15. In his Apology he begins as a person at the bar, with a loving and moving speech, Men, brethren, and fathers, hearken: afterward in the course of his speech, as a faithful servant of God, and true teacher, he freely reproves them, c. 7. v. 51.52. calls them resisters of the holy Ghost, betrayers and murderers of the Just, he could convince them out of all the Scriptures, as Christ did Satan here: But the more full of the holy Ghost he was, the more were they filled with devilish fury, like so many devils or furies, their hearts braced for anger, they gnashed with their teeth, more like fell and savage beasts than men; they shouted with a loud voice, stopped their ears, ran upon him, cast him out of the city, and stoned him.  

4  4. The incessant malice of the wicked against the children of God, is a running stream from this of the wicked one, against the natural Son of God: the devil would still, if he could, tempt and molest Christ himself in his own person, but that he cannot, he will therefore be sure to molest him in his servants: he would obscure the glory of Christ in himself, but seeing he cannot do that, he will do what he can by himself and all his members, to extinguish that glory of Christ in those beams, wherewith his servants are graced and honoured: And this makes this war so irreconcilable.  

Use. 1.  Therefore let us not marvel when we see good things, and good men resisted, nor condemn that presently which we may see opposed: but, 1. Turn our eyes upon that natural enmity which is between the seed of the woman, and of the serpent. 2. Upon men's stubbornness against the truth, and malice, by which the sinner given up by God to Satan is obfirmed and hardened. 3. Upon the powerful work of Satan in men of great gifts, that being convinced in conscience, even against that light, can resist godly and innocent men. 4. Upon the love of men's sins, profits, and pleasures, which sets on forward this hatred against their conscience. What could Christ himself do to conciliate judas his favour? did not he know, that Christ was the Messiah, did he not preach him? did he not work miracles in his Name? did not Christ make him one of his family, and prefer him to be the steward of his house? did he not warn him of his sin, and bear him most patiently? Yet his heart being upon covetousness, for a small commodity he will betray Christ, and that against his conscience. 5. Other personal and private occasions, may force men of great gifts to malign and hate (against their consciences) most innocent persons. The jews knew, that Christ was the Messiah, that he was most powerful in doctrine, and most holy in his life; yet they loved their own praise, and therefore thrust down Christ; If we let him alone, all will believe in him. They thought themselves so much dishonoured, as Christ was honoured. Sometimes fear of great men, or some loss, or check, may cause this obstinate opposition. Pilate knew Christ was an innocent man, he washed his hands, and would have no hand against him; he pronounced him innocent, saying, I find no fault in him: his wife being troubled in a dream, sent him word, he should have nothing to do against that just man. Yet against his conscience, and his own words, he proceeded to condemn him. Why? how could he be so blind and wicked? surely it was fear of Caesar, and of some check: for he had heard them say, If thou let this man go, thou art not Caesar's friend.  
It should teach us to go on undaunted in our godly course, 
Use. 2.  making no account of all the malice that the devil or his instruments can create us, and never offer to shake hands with them; we shall never have done if we go about to please them, we can not do it unless we will be as bad as they, if we retain our savour of goodness, it doth but provoke them.  
Many men may hence see what spirit rules them, 
Use. 3.  who when they hear Scripture against their sins and unwarrantable courses, they go on still as a chafed colt, that cares neither for pale nor hedge, but flings over. These men would be loath to be compared to the devil, but we shall see them far worse, and the devil not so bad as many of them. When he hears Christ allege Scripture, he saith nothing against it, but was silent, he replies not, and much less rails on him, as a fantastical or precise person. But reprove the swearer, the drunkard; the gamester, the unjust courses of men in their trades, Sabbath-breaking in Masters or servants, and do it out of the Scriptures as Christ did; we shall have the same measure that he had returned from the Scribes and pharisees, who railed outright on him; He is too precise and severe, we can do nothing for him; or, What hath he to do with our government, or trades? or, He might find other things to speak of.  
Thus if Paul speak against Diana, or whatsoever the craftsmasters live by, all the city is in an uproar against him. It seems men are loath in their callings to meddle with the word of God, or the directions of it, else we should have to deal with them. It were too much to sit down silent, and go on in sin against the word: but to resist the word in terms, or to rail upon the Preachers thereof, goes one step beyond the devil.  

Use. 4.  Take knowledge of the secret working of the devil against the light and truth, in such as spurn against it. They cannot abide that truth and innocency should acquit itself; but though they see nothing but meekness, patience, and innocency, yet will side against it, as though they had the greatest advantage and occasion. What is the cause, that men will take part with most abject and base persons, and bring the curse on themselves, in condemning the innocent, and justifying the wicked in their horrible riots and misbehaviour, but the hatred they carry against goodness? Why did the jews band themselves for Barrabas, and seek to acquit him? was it because there was any cause of love in him? knew they him not to be a murderer, and a rebel? Yes; It was hatred of Christ that made them stick to him: & why hated they Christ, but because he was the light? Some there be of that jewish generation left, to whom, if Christ be weighed with Barrabas, he will seem too light; Barrabas shall carry the credit and defence from him; Not him, but Barrabas.  Into the holy City,] 
We come to the second circumstance in the preparation to this second assault, which is the place that Satan chooseth; set down, 1. in general, the holy city. 2. in special, a pinnacle of the Temple. What holy City this was, Luke expresseth, c. 4.9. He brought him to jerusalem, here called the holy City.  
jerusalem is called the holy city, not because of any holiness in the place: for no place as a place is more holy than other. It is true, that we read in Scripture of holy ground, as Exod. 3.5. mount Horeb where Moses stood is called holy ground, and Moses must put off his shoes. But this was no inherent holiness in the place, only for the present the presence of God appearing after a special manner, makes a special holiness to be ascribed unto it. Neither is it called holy in respect of the people and inhabitants: for the faithful city was long before this become an harlot, Isa. 1.21. and Christ not long after this combat, crieth out against jerusalem, That she had killed the Prophets, and slain such as were sent unto her, and proclaimeth a speedy desolation against her. But it was so called,  
1. Because God had made choice of this city to put his name there, 2. Chron. 7.12. I have chosen this place for myself. Hence was it called the City of God, and Gods holy mountain, Dan. 9.16. and the holy hill of Zion; because God had chosen it, and sanctified it for himself, wherein himself kept residence and made it eminent above all the places of the earth.  
2. Because of the holy things which were there established, even all the holy worship of God; it was not lawful for the jews to sacrifice or eat the Passeover any where but in jerusalem.  
There was the Temple built on mount Moriah, wherein, I. There was the Sanctum seculare, the utter court of the jews, and Salomon's porch which did rise up by 14. stairs, wherein Christ preached often, and Peter healed the lame man, Act. 3.3. and probably, where Peter converted 3000. souls at one sermon. In this porch was the great brazen altar for whole burnt offerings, on which altar the fire (which at Aaron's first offering in the wilderness fell from heaven, Leuit. 9.22.24.) was to be kept perpetually before the Lord; the which when Aaron's sons neglected and offered with strange fire, they were burnt with fire before the Lord. In this court was the great brazen sea, wherein the Priests washed themselves, and the beasts to be offered on that altar, especially their feet, because they were to minister barefoot before the Lord. Both of them holy representations of Christ; the former of his sacrifice, who gave himself for a whole burnt offering: the latter of the fruit of it, he being the laver of the Church, by whose blood we are washed from the guilt and power of sin.  
II. There was the inner court, which was called the Sanctum, or the Sanctuary, or the court of the Priests, whence the jews were barred. There was here, 1. the altar of incense for sweet perfume, wherein the Priests were evening and morning, to burn the holy incense before the Lord, as a sweet smelling savour unto God, and no strange incense might be offered thereon, Exod. 30.9. While Zacharie stood at the right side of this altar, offering incense to God, the Angel Gabriel stood and foretold the birth of john Baptist. This was an holy type of Christ, who offered himself on the altar of the cross, a sacrifice of sweet smell to God his Father, and through whom God savoureth a sweet smell from all our duties. 2. In this court was the golden candlestick, with seven lamps, and seven lights, which were fed with most pure holy oil, night and day, to lighten the whole inner court. And this was an holy type of Christ, the light of the world, enlightening all his elect with spiritual and heavenly light. 3. In this court was that golden table, on which the holy showbread was ever to stand, even twelve loaves, which were to be made of the purest flower of wheat, and were to be renewed every Sabbath, the old loaves converted to the Priests use: a holy type of Christ, in whom alone the Church and every member, setting themselves continually before God, are nourished and preserved unto eternal life. 4. In this court was that costly and precious vail, of blue silk, and purple, and scarlet, and fine twined linen, made of broidered work with Cherubims, the use of which was to separate the Sanctum from the Holy of Holies: this vail at the death of Christ was rend from the top to the bottom. A notable representation of the flesh of Christ, which hid his Divinity, but being rend asunder by his passion on the cross, the way to heaven was laid open unto us.  
III. There in the temple was the Sanctum Sanctorum, and in it the Oracle, called the inner house of God, into which only the High Priest went alone once a year, and that in the feast of expiation, wherein all the jews must fast and afflict themselves. A most notable type of Christ: for as it was called an Oracle, because God thence gave answer in doubtful cases; so who is the Father's Oracle but his Son, who is the word of his Father, by whom he speaks to us, by whom we speak to him, and through whom the Father heareth us? In this Holy of Holies was the Ark of the Covenant, and in this holy place stayed the Ark almost 430. years, signifying Christ the author of the covenant between God and us. In which Ark or chest were kept 3. things: 1. the tables of the covenant, written with the finger of God, signifying Christ, who is the fulfilling of the law. 2. the rod of Aaron which had budded, a type of the Priesthood of Christ, who in the world seemed a dead branch and dry, but after his death & resurrection began again to flourish, and bring fruits of life to jews and Gentiles. 3. the pot having Manna, a holy type of Christ the bread of life, and that Manna that came down from heaven, joh. 6.35.  
In this Holy of Holies over the Ark was the holy cover, called the Propitiatory, prefiguring the Lord jesus, whom the Father hath made our Propitiatory by faith in his blood, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Rom. 3.25. Here also were the two glorious Cherubims, set like Angels on either side the Ark, looking upon the Ark, figuring the holy Angels ministering to Christ, and earnestly desiring to look into the mystery of our salvation, 1. Pet. 1.12.  
These were the chief holy things established in the temple at jerusalem, but not all: for there were beside these, the observation of all holy rites appointed by God, the chair of Moses, and in it the law read and expounded: there were the holy persons, the High Priest with all his holy garments, with urim and Thummim, and on his forehead, HOLINESS TO THE LORD: there were other the holy Ministers of the Lord, who had the Lords holy oil upon them, of Gods own composition, with straight charge, that no other should make or use it out of this use. Yea, here had lived the ancient Kings and Prophets, David, Solomon, josiah, Hezekiah, who were special types of Christ. In which regard jerusalem the seat of God and God's worship, is called the city of perfect beauty, the joy of the whole earth.  
3. It is called an holy city by comparison unto other great cities of the neighbour countries, wherein idols and devils were worshipped in stead of God, as Babylon; or whose worship was the devise of man's brain, and no institution of God, as Samaria, Caesarea, and others, 2. Kin. 17.33.  
4. It is called holy in type, two ways. 1. As it was a type of the Church militant, of which the members are holy in part, at least in profession. For the whole Church of God was gathered together 3. times every year before the Lord; at the feasts of Passeover, Pentecost, and Tabernacles: Psal. 122.4. Thither the tribes of the Lord go up, and appear before the Lord. 2. As it was a type of the Church triumphant, even that celestial jerusalem which is above, that new jerusalem into which no unholy thing can enter, but is the eternal habitation of the holy God, the holy Angels, and Saints.  
5. It was called holy, or the holy city, because it was the fountain of God's holy religion, which being first seated there by God, must be derived thence, and sent out to all other nations. Mic. 4.2. The law shall go out of Zion, and the word of the Lord from jerusalem: therefore was it the Metropolis and mother city, the heart of the earth, placed in the midst of nations by Gods own confession, Ezek. 5.5. Nay, there must the precious blood of the holy Son of God be shed, which must stream and run out to the salvation of all nations; and himself preached the King of the jews, upon the cross as upon the theatre, in Hebrew, Greek, and Latin, and that in the time of the Passeover, when there was a concourse of all the people of jews and other nations. There the Apostles must give their first witness of Christ, and thence must carry it into judea, Samaria, and all nations to the utmost parts of the earth, Act. 1.8. And 8.1. the Church of the New Testament was first gathered at jerusalem, and thence by persecution scattered into all nations. In this regard it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy city: for all the holiness of all other cities was derived thence.  

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

Reasons. 1.  1. Whatsoever was in the law separated to God and his service, was called holy: the Sabbath was holy, the Priest's garments holy, Exod. 28. Thou shalt make holy garments for Aaron thy brother: Holy, both because they were peculiar to the holy Priesthood (for none else might put them on,) and because they were to be used in the holy place, (for when they came forth of the Tabernacle, they must put them off:) and thirdly, consecrate to holy uses, and to be an holy type of Christ's righteousness, a precious rob wherein all our sacrifices are offered. The flesh was holy, which was offered to the Lord in sacrifice, Hagg. 2.13. For places, Bethel was an holy place, when jacob saw the vision of the ladder there; and the Temple was holy. For people, the jews were called an holy nation, and Christians an holy Priesthood, and Saints by calling, 1. Pet. 2.9 For persons, some are sanctified in the womb to some special service, as jeremy, cap. 1.5. and john Baptist. Yea, every faithful man's heart, is as it were an Ark of God, in which are kept the Tables of the Law, yea the Tabernacle of God, and the Temple of the holy Ghost, where he pleaseth to dwell. And thus was jerusalem an holy city, so long as it continued in the true worship of God.  

2  2. This appears by the contrary, seeing this holiness was no further annexed to this place, than God tied his presence to it: for when as the jews had crucified the Lord of glory, both the Temple and City, as profane were destroyed, and delivered into the hand of the Romans, and are now in the hands of the Turk, a nest of unclean and idolatrous beasts, most savage enemies of Christ, and Christian profession.  
3. That place must needs be holy, where the Lord dwelleth as a Master in his house; teaching, ordering, and supplying all necessaries: where Christ the holy Son of God walketh in the midst of the seven golden Candlesticks, being conversant among the flocks of shepherds: where the holy Spirit of God is present to power out his treasures of wisdom and grace, by means of the word and Sacraments, which are his chariot, and which, not accompanied with the Spirit, are but dead and ineffectual to regeneration: where the holy Angels are present to assist the ministry, to repel hindrances, to behold our order; but especially desirous to look into the mysteries of our salvation: where the holy Saints upon earth, are met together to seek and see the face of the Lord, joining together in all the parts of his pure and holy worship, in hearing his holy word, receiving his holy Sacraments, preferring publicly their holy prayers, greatly by this means glorifying God, and enriching their own selves: Surely, this is Bethel, the house of God, and the gate of heaven.  
This teacheth us not to despise our assemblies, 
Use. 1.  nor to think our Churches unholy for some corruptions. Look upon jerusalem, Matth. 23.37. you shall see the eleven tribes were Apostates, there were in it dumb dogs, Isa. 56.10. there were Scribes and pharisees hypocrites; nay, at this time the doctrine of the law was corrupted by the false glosses of the pharisees, and the Temple almost a den of thieves, full of buyers and sellers. Yet for all this, the Evangelist calls it the holy City, even when it had more corruptions in it, than the Church of England hath at this day. Why? 1. Because there was the service of the true God set up in the Temple, the word preached, and sacrifices offered, and the meetings of the Church of God. 2. Because as yet they had not received a bill of divorcement. Have not we the word truly preached, and the Sacraments for substance truly administered? And for discipline, I will say, I wish we had the execution of so much as the Church alloweth. Or, when did the Lord give us a bill of divorce? or, what Church hath convinced us, that we cannot be acknowledged for a true Church? If they say, they of the Separation have; I answer, 1. They have laboured to discover some errors, but none fundamental in us, nor without as many in themselves. 2. We may well doubt whether they be a Church or no, seeing by the profession of some of their teachers, they will not join themselves to any Church at this day upon the face of the earth, and so renounce all Communion with all the parts of the Catholic Church in the world. But we must not think much, if some unstable persons forsake our communion, seeing in the golden and flourishing age of the Apostles themselves, some such there were, Heb. 10.25.  
As for ourselves, we may strengthen ourselves against them by these conclusions. 1. We know, that the word of truth is truly preached amongst us, which appeareth by the daily conversion of thousands, whereas never was man converted by a word of error, jam. 1.18. 2. We know, that our Ministers are of God, because by them so many are begotten to God: Our Saviour thought this a good reason, when he said, Believe me that I came out from the Father, for the works sake. The blind man had good insight into this matter, joh. 9.30. saying, If this man were not of God, he could do nothing: and a wonderful thing it is, that ye know not whence he is, and yet he hath opened mine eyes. So may I say to the Separatist, Dost thou not know whence that Minister is, who hath opened thine eyes? 3. We know, that our meetings are holy meetings: 1. our people is outwardly called by an holy calling, and to an holy end: 2. they profess faith in Christ, which is an holy profession, and in charity (if we see no open reigning sin) are to be judged Saints: 3. congregations are called holy in Scripture from the better part, not from the greater, as an heap of wheat mingled and covered with chaff, yet is called wheat. 1. Cor. 6.11. Now ye are sanctified, washed, and justified: but in epist. 2. cap. 12. I fear that when I come among you, my God will humble me, and I shall bewail many of them that have sinned, and have not repent of their uncleanness, and fornication, and wantonness, which they have committed. diverse other abuses there were, yet among Saints and beloved ones. 4. mixed congregations are holy in God's acceptation, esteeming them not as they are in themselves, but as members of Christ. When Israel was at the best, it was a rebellious and stiff-necked people: yet Balaam said, He saw no iniquity in jaacob, nor transgression in Israel, not that there was none, but that none was imputed.  
4. We know that we have no warrant to separate from holy things, neither for some defects cleaving to them, nor for ill men either handling them, or communicating in them. The Prophets never made any separation in times of greatest corruption, even when they cried out of their wickedness. 1. Sam. 2.24. Do so no more my sons (said Eli:) ye make the people trespass: How? By making them loathe the service and sacrifice for your wickedness, v. 17. And when many abuses were among the Corinth's in the Sacrament of the Lords Supper, yet a man that did carefully examine himself, might communicate of it with comfort. Yea our Saviour Christ was often in the Temple, teaching and praying, and so were his Disciples, though it was a most corrupt place.  
Object. 1. How may I pray with an evil man, seeing God heareth not sinners? Nay, his prayer is abominable. Answ. 1. The speech in joh. 9.31. is not universally true: for God heard the poor Publican confessing himself a sinner. 2. Though God hear him not for himself, yet he hears him for the people; as Balaam blessing Israel, being both a wicked man, and speaking against his heart, God heard him for the people, Num. 23.  
Object. 2. But how may I communicate with a wicked Minister, or with what comfort? Answ. The wickedness of the Minister may some what lessen the comfort, but neither diminish the perfection of the Sacrament in itself, nor hinder the efficacy thereof to us; seeing the efficacy depends only upon the promise of God, and the faith of the receiver, and is no more to be refused then the gift of a King, though the conveyance be drawn by a wicked Lawyer. Ob. But how can he be a means of conveying grace to me, that is a graceless man? Answ. Grace is compared to water: now may not water that passeth through a wooden or stony channel, which itself is so undisposed that it cannot receive or have any benefit of it, make a whole garden fruitful? It is Augustine's simile. Besides, I would ask, whether any could with comfort refuse judas his Baptism. joh. 4.2. even when he was a devil incarnate. If it be said, They knew him not so to be, than belike a man may receive the Sacrament fruitfully of a secret profane man or infidel, and the wickedness of a Minister (if it be secret) pollutes not the Sacrament; and than it must follow necessarily, that no comfort and truth of the Sacrament can depend upon any Minister; for than none could have any assured comfort, that they have ever received a Sacrament, because no man can look to the sanctification of any man's heart, and cannot certainly without revelation know who is indeed truly sanctified.  
Object. 3. But what say you to a dumb Minister? he is no Minister, and therefore he can perform no ministerial action: his Baptism, is no Baptism; his Sacraments, no Sacraments; his prayers, no prayers. Answ. 1. For themselves, I say their Ministry is unlawful to themselves, and without repentance a certain matter of destruction. 2. I cannot blame those, who with their own peace, and the Churches avoid them. 3. We must distinguish between such a man, and a mere private man: for although they be no good and lawful Ministers of God, yet because they come in the room of Ministers, by the election of the Church, to whom God hath given power to ordain, they are now public persons, and Ministers, though no good ones. 4. Being thus enabled by the Church to give what they can, and bound by being in the place of a Pastor, though he come never so inordinately to administer Sacraments, we may receive from him what he can give. 5. We must distinguish between a calling, and the execution of it; for it proves not he hath no calling of a Minister, because he executeth it not. A Magistrate ceaseth not to be a Magistrate, or to want office, because he doth not duly execute it. Object. But the Magistrate is an able Magistrate, so is not this Minister. Answ. A Magistrate is a Magistrate, who for the ignorance of his place may be called an Idoll-Magistrate: the substance of a lawful and good Magistrate, is to be able to judge of causes, but not of a Magistrate simply, who is chosen by election of people, or by course: so it is of the substance of a good and lawful Minister of God, to be able to preach, but not of a Minister simply. And as a Magistrate not able to wield martial affairs, and so defective in a special part of his office, yet no man refuseth the good that he can do for peace: even so, endeavouring in the mean time for a sufficient ministery, and groaning under this burden, which private men cannot cast off, I take it, the good things which they can give, may be taken at their hands. Object. But by communicating with them, we communicate in their sin. Answ. He that receiveth the Sacrament at the hands of a Minister, who is an adulterer, neither makes him an adulterer, nor partakes of his adultery. If we either made him Minister, or communicated with his insufficiency, which our soul's groan under, some part of the guilt would stick to our fingers. But we communicate only in the Lords ordinances, so far as he is able to administer, and justify not the lawfulness of his calling, but that he only is in the room and place of a Minister, whom we cannot avoid, unless we will put away the Lord in refusing his Sacraments.  
Object. Hos. 4.6. Because thou hast refused knowledge, thou shalt be no Priest to me: therefore ignorant Ministers are no Ministers. Answ. 1. True; no lawful, no good ones, approved of God, to me. 2. The Prophet rather gives a rule in election and deposition of such, then shows how far they may be used while they stand: So we deny not but such ought not to be chosen Ministers, nor that such ought not to be deposed: but, that nothing ought to be received of them while they stand, we deny, especially seeing we well know, that in ancient Churches there were Deacons, who were assistants to Pastors and Presbyters in reading, administering Sacraments, Baptism and the Eucharist, yea and in catechizing, who had not the office of Pastors. All which I speak not to maintain this foam of the Church, which she hath been too long in scumming off; but to remove causeless scruples of weak consciences, who are ready to deem all their actions nullities, and utterly reject Sacraments at the hands of such unpreaching Ministers.  
Object. 4. But how may I partake where open sinners are tolerated to receive the Sacrament? do not I partake of their sins? Answ. Christ entered into the same Temple with wicked persons, and ate the same Passeover with judas, and was undefiled: the Prophets lived in the midst of a polluted people, and joined in the public exercises of religion: and those few of the Church of Sardi defiled not their garments among a multitude of wicked persons.  
Object. Isa. 52.11. and, Reu. 18.3. Come out of her my people, touch no unclean thing, etc. Answ. If we compare the Prophet's precept, with his practice, we shall easily see he means not of any schismatical separation: he calls God's people out of that wicked multitude, but where read we, that himself did bodily separate? and therefore, this must be a coming out, and departing from their evil, not local, but moral: q.d. 1. have no fellowship with their unfruitful works. 2. do not countenance them in their evil. 3. reprove them. 4. touch no unclean thing, that is, consent not to any wickedness among them. But, 1. It is one thing to touch the holy things of God, another the uncleanness of men. 2. separation from the wicked in body is impossible, except we will go out of the world. The Disciples could not be rid of judas, unless they would depart from Christ himself. 3. unless they can prove an established idolatry among us ripe to the plague, as in Babylon, they cannot prove a separation in body and mind. 4. of this separation a reason is given, not because they cannot partake in any holy thing, while the wicked are in presence; but, lest ye be partakers of her plagues.  
Object. 1. Cor. 5.11. If any be a fornicator, or covetous, or an idolater, or a drunkard, or an extortioner, with such a one eat not. A little leaven leaveneth the whole lump. Answ. 1. The place is meant of private familiarity and amity, so far as a man is not bound, or tendeth to the countenancing of his sin. 2. It implieth that he ought to be excommunicate, if he hear not the Church's admonition, (as the whole context will show) and so cut off from Christian communion for the time. 3. If a man were excommunicate, some were bound to eat privately with him, as his wife, children, and servants: for these are necessarily bound, and do not countenance him. 4. A man may and must eat sometimes with notorious wicked persons; as suppose a man in the same ship, or prison, or army, and can have no meat but among vile wicked persons, here a man may not refuse it, lest he famish himself. So at the Lords table: such as admit wicked persons, having power to repel them, communicate with their sin and countenance them therein: but a private person, whose soul is vexed with their sin, and doth what he can to redress it, but cannot, is not polluted by them; he is forced to eat with them, he may not starve his soul.  
As for that, A little leaven leaveneth the whole lump, the Apostle speaks it to the governors not to suffer such wicked persons, and provoketh only private persons, the pieces of that lump, to be the more watchful over themselves, but not to refuse God's ordinances for them: And as neither that Church of Corinth ceased to be a Church for suffering that wicked man (for the Apostle honours them with that style while he checketh that sin,) so neither do particular members cease so to be for that such are suffered, much less. Look to thy own soul: the Apostle wisheth every man to examine himself rather then others.  
Object. 5. But how can I hear the word with profit from a wicked man? Answ. 1. A wicked man may preach salvation to another, and damnation to himself; as judas and the builders of Noah's Ark. A statue may point another the way, but itself stand still. 2. An instrument hath all his efficiency from the first mover, who is God himself: a knife without motion will cut if the hand will use it. 3. The word is like the light: now as the light of the Sun is not defiled, though it pass through the dirtiest places, so the word is not polluted through a wicked preacher. 4. Look to thy own disposition, that thy soil be good as the seed is good, take the benefit of the Sun and rain, and it is no matter whether the hands be clean or foul that cast and disperse the seed. 5. Let Preachers consider what a bar it is to all their labour to be scandalous, covetous, disdainful, envious, noted for gamesters, companions, etc. how their example doth more harm than their teaching can do good; with how little power or prevailing he can point his finger to other men's sores, which every one can point at in himself; what an odious thing it is to make God's people to loath Gods ordinances, because of him; and what a woeful case it is that Paul intimates of such teachers, who preaching to others, themselves by disobedience become castaways, 1. Cor. 9.27.  
Rules to avoid entangling and seduction by Separatists persuasions.  
1. Labour for wisdom to discern between main truths in doctrine, and inferior in discipline; as knowing that jerusalem was the holy City before Nehemiah builded the wall of it: between the person and the place, not condemning the place for the person; between the thing and the use, and condemn not the use for the abuse; between offices and executions, substance and circumstances; the being of a thing, and the well-being of it. 2. Labour to reform thine own heart first, for that is in thy power to amend; and then thy own family; and, if it be in thy power, go further to the house of God: but if thou be'st a private man, and this be not in thy power, thou must turn thee to prayers and tears; and yet so strive in seeking the well-being of things, as by unthankfulness thou lose not the comfort of the things themselves. 3. Be low in thine own eyes, suspect thy own judgement, condemn not, much less contemn those that are not every way as thyself. Pride and contention of spirit are inseparable; and it is folly to look that men who have a different measure of grace, should not differ in judgement, and though they walk in the same way, yet not after the same manner. 4. Testify thyself a sound Christian by the badge of Christ, which is love: By this shall all men know that ye are my Disciples, if ye love one another. Study to be quiet (saith the Apostle,) and follow things that concern peace. Love will make the best even of bad things, and give a charitable construction of things doubtful, and pity and pray for such as err howsoever, and much more if they err of ignorance.  

Use. 2.  This doctrine teacheth us, that the way to sanctify a man's person or family, is to set up the worship of God in his heart or house. 1. Thy heart must be the Temple of God, yea as the Ark within the Sanctuary: In the Temple God was daily worshipped, there were daily sacrifices offered, the Scriptures read and expounded, and prayers preferred unto God from his people. Thou must get proportion in all these, if thy heart be God's Temple: thou must privately, yea secretly apart daily worship God with personal worship, daily offer the sacrifices of praise and thanks for personal blessings and deliverances, daily prefer thy personal prayers, daily apart read and apply the Scriptures to thine own use: for thus must it be in God's temple. And further, thy heart must be as the Ark, wherein were kept the tables of the Law, written with Gods own finger: endeavour in obedience to all God's commandments, entreat God to write his law in thy heart, that thou mayest never depart from it. Thy heart as the Ark, must keep the pot of Manna, a type of Christ the food of life; close Christ within thy heart, and hold him as thy life never to part with him: for that pot figured the Sacraments, in which Christ is propounded the food of the soul. Thy heart as the Ark, must contain Aaron's rod that had budded, signifying the discipline and government of Christ, unto which thou must subject thyself: let this rod flourish in thee, and stoop with reverence and fear to this sceptre.  
2. Thy house and family must be sanctified also, by setting up and preserving God's worship there. We read of some of the Saints, who had Churches in their houses: Every Christian professing holiness must have the like care & endeavour in such family-exercises as God hath prescribed: as, 1. In diligent teaching and instructing the family, partly in reading, and partly in delivering precepts out of the word. It is God's commandment, Deut. 6.7. to whet the law continually on our children, and train them up even from childhood in the Scriptures. The benefit whereof shall be, 1. to fit them for the public ministry: 2. to cause the word to dwell plenteously in them: 3. it is a notable means for their growth in godliness, and to contain them in good order.  
2. In calling them to account for things delivered, by catechizing, pitifully neglected in families, who yet would be thought to be God's people. This is the driving of the nail to the head, to stick the surer. It works care in those, who easily reject good means. It hinders vain thoughts, words, and exercises. It banisheth much folly and ignorance, that is bound up in the hearts of children and servants.  
3. In applying the works of God past or present, on ourselves or others, to move them to confidence and trust in God, by the works of his mercy, and to fear to offend by the works of his justice: and by this means, the seeds not only of true religion, but of good conscience, shall be sown in them betimes: this was holy Abraham's practice, for which God would not hide his secret works from him, Gen. 18.19.  
4. In daily private prayer with the family, at least every morning and evening solemnly on our knees, making confessions of sins, and requests to God, together with thanksgiving. Psalm. 55.17. Evening, and morning, and at noon, will I pray and make a noise. Daniel three times a day prayed, and praised God in his house, as he was wont, chap. 6. v. 10. The excellent use of which, is the opening of the door of God's treasury to the family, by which it is enriched with the best blessings of God. Besides, the Lord shall hereby have some honour, that is due to his mercy upon the family.  
5. In edifying the family with Psalms and melody to the Lord, as it is Col. 3.16. In these daily duties doth the sanctification of a family consist. Whereunto we may be persuaded by these motives: 1. In that they are the practices of men fearing God, such as joshua and his house, Cornelius and his household. 2. In that by these exercises the family shall not only be sanctified, but also blessed; as Obed Edom and his house for the presence of the Ark. 3. What madness is it, to reject and banish God's word and worship out of doors, and yet think God is there? Nay, where sound grace comes, there is the Spirit of prayer and supplication in every family apart, Zach. 12.14. and where this worship of God is not set up in families, there is nothing but a conspiracy of Atheists, and a wicked brood bringing Gods judgements on themselves, and the business passing through their hands.  
jerusalem is called holy, being once sanctified to the Lords use; 
Use. 3.  which teacheth us, that we should reverently both conceive and speak of all such things as are set apart to the Lords use.  
1. Some persons are consecrate to the Lord, as the tribe of Levi, of whom the commandment was, Thou shalt not forsake the Levit all thy days. And the Prophets: Touch not mine anointed, and do my Prophets no harm. So in the New Testament, The Minister that rules well, is worthy of double honour: Yea, if the widows which were set apart to inferior offices about the poor, must be honoured, 1. Tim. 5.3. much more the minister that standeth in God's place and stead. Heb. 13.17. Obey them that have the oversight of you. Thus Cornelius reverenced Peter, and the Eunuch Philip. Nay, not only the minister, but every believer is separate to God, and sanctified to carry the Covenant, and hath the anointing of the Spirit; which the Lord acknowledgeth on them, and speaketh reverently and lovingly of them, calling them his holy ones, yea the apple of his eye. They see not this, who can persecute and revile them for hypocrites, and count them as the Apostles (whose doctrine they profess) the scum of the world.  
2. Some places are for their use to be accounted holy, because God is there present in his worship, as the places of our meetings; not that any inherent holiness is annexed to the place, or cleaveth to it out of the action of God's worship; but while God is present in his worship, we must account it holy ground, and the house of God. When God appeared in Bethel to jaacob, he said, How fearful is this place? surely it is no other than the house of God. We must therefore put off your shoes with Moses, that is, our base and vile, our sinful and sensual affections, yea our lawful (if earthly) thoughts, when we come to this holy place. Look we bring no thoughts with us unbeseeming the place where God is, separated from other common places to holy uses. Look that in this place we use no gesture or behaviour, unbeseeming a man that hath business with God being present. To sit talking, or sleeping, or laughing, or gazing, suits not with this place. And further, if God please to account the very places holy for the use, and presence of God in this use; what shall we think of them that conceive so basely of them, as they would love a Parish better, in which is no Church? Others profane them with base practices, and unconscionably suffer them to fall or decay, and will be at no charge to make or keep them handsome, sweet, and beautiful. Sties were fit for such swine: As their affection is, so is their devotion.  
3. The holy ordinances of God must not be touched but with holy respect and reverence: of which it is said, It is not safe to play with holy things. 1. The word must be received, read, heard, spoken, as the holy word of God. To make jests of Scripture is a wicked practice. God looks graciously on him that trembles at his word, Isa. 66. 2. as good josiah, whose heart melted, hearing the words of the law. So the names and attributes of God, are never to be used in frivolous admirations; but every knee must bow unto him, Phil. 2.10. Neither ought we to laugh at God's judgements on others. 2. An oath is one of the holy ordinances of God; and to swear in common talk vainly, is not to show reverence to this holy ordinance. Swear not at all, that is, uncalled, Matth. 5.34.35. neither being called, but in truth, justice, and judgement: for an oath is appointed to decide controversies, which other means cannot. How few consider whether the matter be worth an oath, or whether they be called to it, or whether it might not have been better passed by Yea or Nay, or by a bare asseveration? A wicked man is described by being a swearer, Eccl. 9.3. but a godly man not only not swears, from which a man by education or civility may abstain, but also fears an oath, in what company soever he is, or what occasion soever he hath. 3. A lot is another special ordinance of God, to decide a controversy from heaven by God himself, when all means on earth fail. Therefore lots must not be used without great reverence and prayer, because the disposition of them cometh immediately from the Lord, Prou. 16.33. and not but in great matters, not for recreation: for it is said, to cause contentions to cease among the mighty, Pro. 18.18. neither do we read that it was ever used, but in very great things, as the dividing of the land of Canaan, the election of high Priests and Kings, and the surrogation of Mathias into the place of judas. Hence it follows, if dice and cards be lots (as I think they be) that all play by them is unlawful.  
4. Some times are sanctified above other, as the Sabbath day, all which must be passed holily, with much reverence and respect, both remembering it before it come, yea rejoicing in the approach of it; and when it is come, to sanctify it; 1. In our hearts: for external observation of the Sabbath, without inward holiness and affection to the duties of God's service, 
Exod 34 25.  is hypocrisy. 2. We must not meddle with any part of the duties of our ordinary calling: for that is no holy thing. 3. Much less travel to markets or fairs: but every man must stay in his own place, Exod. 16.29. Neh. 13.15. to 9 4▪ Lest of all must we set any part of it apart to our recreations: these be no holy things: sports are inferior to our lawful callings, which are to be laid aside, far from holy things, and unsuitable to the Lords holiday. The like (if not more) may be said against pampering a man's self and others, by feeding or feasting, and of drinking, or any such wicked passing away the Sabbath. The same also is to be spoken of a day of feasting, or public thanksgiving, which have the reason of a Sabbath.  
Of these, and all other Gods holy ordinances, we may say as the voice said to Peter, What God hath sanctified, pollute thou not.  

Doctr. 2.  A place is no longer holy, than God and his worship is present. Was jerusalem a holy City? how then is the beautiful city become an harlot? how is it, that this city which was the seat of God's worship, and the habitation and collection of the S●ints, is now an harbour of Turks and Infidels, overrun with turcism or idolatry? Surely, because the cause of this holiness ceased; the worship of God was corrupted, the Son of God despited, the Gospel of God rejected, the Saints of God murdered, the day of visitation neglected. And therefore, they being infinitely departed from God, and his pure worship, God departs from them; and God being gone, the place ceaseth to be holy. Bethel, while the vision of the ladder lasted there, was an holy place, and so long as God's worship continued there: but when it admitted the pollution of idolatry, it must be called Bethel no more, but Bethaven. When the congregation of Israel brought the Ark from Gilgal, and set it up in Shilo, then was Shilo the standing house of God, the seat of religion and justice which God had chosen, josh. 18.1. but for the sins of this place, the Lord rejected it; as jer. 7.12. Go now to Shilo, into my place where I set my name in the beginning, and behold what I did unto it for the wickedness of Israel: if we will know what, look 1. Sam. 4.4. when by the villainy of Elies' sons, and outrage of the people, the Lord was provoked, he gave Israel into the hands of the Philistims, there were 30000. footmen slain, the Ark was taken, Hophni and Phineas slain, Eli the high Priest broke his neck; then did the glory depart from Israel, and the Ark never came at Shilo more.  
So the Temple at jerusalem was holy, the city holy, so long as they continued in the true worship of God; but after they crucified the Lord of life, both city & temple as profane were destroyed; so as jerusalem, although the holy city of God, if her filthiness be found in her skirts, she shall be bad in derision, Lam. 1. the most beautiful rod, if held out against God, shall be broken: yea, the Temple of God, if it become a den of thieves, God will depart from it. For what is it that can tie God to any place, but his own worship, to which he hath tied himself by promise?  
Let not the vain Romanist boast of the pretended chair of Peter, from which God cannot possibly depart. 
Use. 1.  Can God depart from Shilo for the sins of Priests and people, where first he put his name, and can he not depart from Rome? Can he depart from the holy city, where he promised he would rest, and can he not be driven from the great city of the whore, to which he never made any such promise? Can he depart in displeasure from her, whose foundations were laid among the holy mountains, Psal. 87.1. and can he not depart from the whore, that sitteth upon seven hills? Shall Bethlehem where Christ was borne, be forsaken, and cannot Babylon where Christ is daily crucified? Nay, 
Reu. 11.8.  the Lord is long since departed from her, and her final confusion is at the door.  
And if jerusalem, once the holy city, but now a cage and nest of unclean Saracens and Turks, be left of God, 
Use. 2.  what a superstitious error prevailed in former times, wherein such bloody battles were fought for the recovery of the holy land, most superstitiously putting religion and holiness even in the place itself, after all the holy things were profaned, and God himself departed? The evil success of such battles ever showed, how God was offended with such superstitious wars: and another mischief by them oppressed the Christian world to keep it in blindness: For the Pope making his advantage of this blind devotion, if any King or Prince in Christendom stood between him and his proceedings, one way or other he would send him out of his own country in expedition for the holy war, and there hold him till he had effected his own designs in that Prince's country, and so strengthened himself in all lands, as histories manifest.  
Let us not bear ourselves as though we had God so sure, as the Papist thinks he hath him in a box, 
Use. 3.  or pretend any vain privilege that we have to exempt us from danger: True it is, we have the word with peace, liberty, and protection; but the fear is, that our security and deadness of heart, with dissoluteness and profaneness in behaviour, will forfeit all. God sendeth jerusalem to Shilo, 
jer. 7.4.12  saying, Trust not in lying words, saying, The Temple of the Lord; but amend your ways, and I will let you dwell in this place: but if you will not, go to Shilo, and see what I did to it, and look for the like. So now God sends us to jerusalem, that we may consider what he did to it, being once the praise of the earth: and if the same sins be found in us as were in jerusalem, the Lord will do no other with us, than he did with it; even as he threatened, 2. Kin. 21.13. he will stretch over us the line of Samaria, that is, bring the enemy in our necks; and the plummet of the house of Ahab an idolater; take away his holy things, and exchange them with filthy idolatry, and wipe us as a man wipeth a dish, even turn us upside down. What were the sins of jerusalem but pride, idleness, fullness of bread, and contempt of the poor? in all which England doth equal, if not go beyond jerusalem: and yet we charge ourselves as little with our sins as jerusalem did. And if we look to the immediate causes and forerunners of jerusalem's overthrow, and compare them with our land, we shall see it high time to look about us: for,  
I. In general, jerusalem had grievously sinned, and therefore was had in derision: Lam. 1.8. Her sins were great, many, of long continuance, with treasured wrath; and all this in a place of such means and light. Now no place in the world hath more means than we, we are far beyond jerusalem in means, and therefore far beyond her in sins.  
II. More specially: 1. They did not hear the words of God's servants the Prophets, nor obey them; therefore the Lord made that house like to Shilo, jer. 26.6. and hence jerusalem afterward had time enough, but too late to charge herself with rebellion, Lam. 1.18. and to acknowledge the righteous judgement of God against it. Never were the Oracles of heathens despised so amongst them, as Gods holy word is generally of our people; no man almost lets it come near his heart, a manifest argument that God will one day speak so as he will be heard. 2. jerusalem would not take knowledge of the day of her visitation, as appears in Luk. 19.43. and Matth. 23.37. therefore her habitation was made desolate. As little know we the worth of our blessed means: but perhaps we may know it better in the want of them. 3. jerusalem remembered not her latter end, therefore she came down wonderfully, Lam. 1.9. she was careless and never considered the account she was to make of her liberties, and so hardened herself in sin, and grew to contemn the good means she had, through the daily custom of them. This also was the immediate forerunner of niniveh's destruction, Zeph. 2.13. This is the rejoicing city, that dwelled careless and said in her heart, I am, and there is none besides me. How is she made waste, and the lodging of beasts? Every one that passeth by her, shall hiss and wag his head. And the reason is, She bore herself upon her privileges, her holy things, her strength, wealth, populous and flourishing estate, specially upon the promises of God, which they perverted, being all made with condition of obedience, which they had long before forfeited: yea so likely and constant an estate she had, as none in the world would have believed, that the enemy should have entered the gates of jerusalem, Lam. 4.12. so as he came unlooked for. The same is our conceit, we think our staff so strong that it can never be broken, we remember not what is the end of security: when men cry, Peace, Peace, comes sudden war.  
4. jerusalem had two sorts of Prophets in her: First false Prophets, which flattered them and sought out vain things, false prophecies and causes of banishment, Lam. 2.14. Such was Hanani, who opposed jeremy, and said the Lord would within two years break the yoke of the King of B●bel, jer. 28.2. and ahab's false Prophets would bid the King go up to battle against God's commandment, and prosper. This was one cause of her ruin, Lam. 4.13. for the sins of her Prophets and Priests: not that the people had not sinned, but when leaders, and such as should preserve purity of religion and manners, are so corrupt, it argues a general corruption running down from the head to all the members, which must needs bring the whole to a consumption. A second sort were faithful and sincere, and the entertainment of these was such in jerusalem, as God most severely revenged. jeremy was cast into the dungeon, Micaiah into prison, nay our Saviour challengeth jerusalem of such cruelty against the Prophets, as did bring all the righteous blood upon them from Abel unto Zachariah, Matth. 23.37. But of all cruelty they filled their measure in crucifying the Lord of the holy Prophets: Matth. 21.38. the Housholder sent his servants to receive fruits, but they evil entreated them, and beat some, and slew others: at last he sent his Son, saying, They will surely reverence my Son: but they said, This is the heir, Come let us kill him, and the inheritance shall be ours. Now what will the Housholder do? He will certainly destroy those wicked men, and let out his vineyard to others. Expressing plainly in this parable, Gods dealing with jerusalem, and theirs with him, and what was the immediate cause of their destruction. A dangerous thing it is to wrong the faithful Ministers of God: Do my Prophets no harm, saith the Lord: and to persecute Christ in his members, shall not be unrevenged.  
5. jerusalem had many warnings before their utter overthrow. It was besieged by Pharaoh Necho, by Senacherib in Hezekias time, in Rehoboams' time by Shishac King of Egypt it was sacked and overthrown, 1. King. 14.26. It was subdued thrice by Nabuchadnezzar king of Babel, twice under joakim, and the third time under Zedekiah, the city was wasted, the Temple burned, and the people captivated into Babylon, 2. King. 24. and 25. After seventy years, when by the permission of Cyrus' King of Persia, the Temple was builded by Zerubbabel, the City by Nehemiah, and the law restored by Ezra, and the Lord came again to his Temple: yet being again provoked, some years after it was taken by Antiochus Epiphanes King of Syria, the law burned, the Temple profaned, the daily sacrifice removed, the sanctuary of strength polluted, and the abomination of desolation set up, as Daniel had foretold, chap. 11. v. 31. and made a wonderful effusion of blood. After this, the City and Temple was re-edified by judas Affomanaeus, and began to flourish: but it was not long, before it was again taken by Cu. Pompeius, a Roman Captain, whom Aristobulus called to help him against his brother Hircanus for the Priesthood. All these were fair warnings, whence they might perceive, 1. how righteous the Lord was in not forbearing their sins: 2. with how little reason they could stand upon any outward privilege, if they would go on in provoking the Lord: 3. how loath the Lord was to reject them utterly, if by any means they could be reclaimed. But when no means would do them good, the Lord gives them to utter desolation by Titus and Vespasian, who ruinated the city, defaced the Temple, and left not one stone upon another, as Christ prophesied, Matth. 24.2. And since that time it hath ever been profaned, and in the hands of the greatest enemies of God and man, next Satan himself; polluted with most horrible idolatries, the jews driven from thence into all lands, and in all lands vagabonds, the blood of the Son of God lying upon them and their children till this day.  
Oh the patience of God towards us! the many warnings and threatenings that we have had, by many treasons, conspiracies, sundry open and secret practices of our enemies, by sea and by land! (Remember 88 and 1605.) by sundry plagues of many kinds, and every day renewed, renews some warning or other: And yet, how fall we back more and more? how strong are the Papists? how bold? how malicious and furious, as mastiffs that have been long in the chain? Oh that we were so wise, rather to take example by others, then to be made examples to others; and to take warning by others harms to prevent our own! Why should we think ourselves so safe from the touch of this doctrine, or exempted from the lot of all Churches and lands? Where was there ever a more holy place, a more holy City, a more holy Temple, then at jerusalem? yet by security departing from the Lord, the Lord left them. What Church in all the world, whose flourishing estate hath always lasted? Cast we our eyes upon the Churches planted by the Apostles themselves, that of Rome, Corinth, Galatia, Ephesus, the Churches in Asia: they had their times, but knew it not till it was too late: now all are become dens of thieves, and sunk down into the deadly poison either of Mahometisme or Antichristianisme.  
It was the oversight and overthrow of the most renowned Churches, never long to prise their liberties in the presence of them, but had leave a long time to bewail their absence. Time was when jerusalem had God near them, his Prophets, his Law and Oracles, her Nazarites purer than snow: But not long after, there was never a Prophet left, never a sign, her Nazarites blacker than a coal, the ways of Zion forsaken: Oh now for one Prophet more! Time was when they had the Son of God among them, and his Apostles, and the sound of the blessed Gospel was first offered to them: But not long after Christ and his Apostles, the note was altered, and the case changed: for the sons of peace, and Ministers of peace, they hear of Titus and Vespasian, of wars and bloodshed, of famine and death meeting them a thousand ways.  
Now time is, we have God near us, and Christ his Son, and the Ministers of reconciliation, and we know not our happiness. Time may come, when we may wish one good Minister in a country, one sermon, one holy Sabbath spent as we have seen many with too much neglect: a Lent may come for this long ope-tide. The Lord knows how little we desire the day of vengeance, neither can we prophesy; but blessed is that man that seeth the plague and hideth himself, whereas the fool must go on to punishment.  
THE second thing in this second circumstance, is the special place, namely The pinnacle of the Temple.]  
The Temple was the highest place on the mount Moriah, and the pinnacle was the highest place of the Temple, to wit, a battlement about the top to keep from falling down, Deut. 22.8. called pinnacles from their sharpness, as our pinnacles are the sharp tops of our buildings, or spires.  
Satan makes choice of this place; 1. As fit to his temptation, the scope and aim whereof we shall see afterward. 2. Beginning a new temption, he changeth his place, to see if thereby he can change Christ's mind: so did Balaam, to see if any place would serve him to curse God's people, shift from place to place. And it is not unlike but our dicers and gamesters have learned this of the devil, when the play runs against them, to shift places for better luck, as they say. 3. The place was full of danger to stand upon, and much more for the height to fall from. 4. The Temple was an holy place, dedicated to God's worship and service; what hath Satan to do there? but he takes upon him, as though he had to do every where, and can stand among the sons of God, against the sons of God. It may be Christ will think himself privileged there, as the Pope in his chair, that he cannot err what ever he do. Or if he can abuse the Temple, to make it a means of the overthrow of the Son of God, he shall with one work both dishonour the Father so much the more, and destroy the Son.  

Doctr.  Satan either fits his temptation according to the place where he finds a man, or draws him to a place fit for his temptation: Both which we see here against Christ; being in the wilderness hungry, Satan fits his temptation to the place, to make stones bread; and now being to assail him with another kind of temptation, he draws him into a place fit for his temptation. This subtlety of Satan we may observe in the first temptation of all: there was but one forbidden tree in Paradise, and there Satan fits his temptation to the place, to eat of that. So he finds Peter in the common hall, there he tempts him to deny his Master, a place most fit for it, where all else denied and abused him; and, if he should not so do, he should be in like danger: Nay, he not only fitted the temptation, but also drew Peter to the place.  
1. Satan doth not use all temptations in every place, 
Reasons. 1.  but such as he will have some advantage in by the very place itself: he knows it were bootless, if the place aswell as other circumstances be not fitted to him. It had been in vain to have tempted Cain to slay Abel in his father's house: but he drew him into the field after him, and so prevailed. He knew joseph was a most modest and chaste man, and it had been in vain to have moved him to uncleanness, so openly as he did Zimri and Cosbi at the door of the Tabernacle of the Congregation, or as openly as Absolom who defiled his father's Concubines in the sight of all Israel: and therefore he sets upon him in a secret chamber. He knew it was no fit place to tempt Noah in the Ark, in the midst of the waters, when there seemed but a step between him and death: but, sitting under the vine in his vineyard, he was easily overcome with it. While David was in his flight before Saul in caves and wildernesses, it was bootless to tempt him to folly, he had no leisure, his thoughts were taken up in holy prayers and consultations with God; but when he was on his pinnacle, on the top of his turret, the place was fit to spy Bathsheba and have her fetched to him, and so the sin was finished.  
2. Satan knows, that sins are of divers sorts, 
2  and though all be works of darkness, and so should fly the light, and walk in solitary and private places, as extremities on the left hand, thefts, murders, adulteries, etc. yet some other are best brooded in the light and places of public resort, as pride, prodigality, and a number of riots and open disorders: for example; Herod swore an oath to give Herodias whatsoever she asked, to half his kingdom: when she asked john's Baptists head (which was an heinous murder of them both upon an innocent man) the very fitness of the place brought it forth. Great men often swear hundreds of oaths in a day, and forget them presently, if they were made privately: But because Herod had sworn amongst the people, for his credit sake, and for them that stood by, john must presently lose his head.  
3. The largeness of Satan's commission gives him leave to make choice of what place he list, 
3  and thence to make his best advantage: no place is privileged, for he compasseth the earth, and is the Prince of the air, and stands sometimes in the presence of God, to get leave to afflict the children of God; so as there is no desert so solitary, no pinnacle so high, no city so holy, no Temple so sacred, but Satan dares and can even there watch God's people a mischief: nay in Paradise he tempted Adam, and judas at Christ's own table.  

Use. 1.  This may advise us to keep ourselves so far as we can from places of probable danger, which Satan hath after a sort fitted for temptation. Some places are dry and barren, no goodness is there exercised, or to be had, nor to be done: in these places the evil spirit walketh, there he haunts (as we see in the parable:) and therefore our rule must be this: Where we can neither do good, nor take good, those be no places for us. Many civil men's houses, how is the time eaten up in vain and idle speech, and the most tolerable talk is wordliness, and the talk thereof is endless. Object. What hurt is in that? Sol. Yes, it is a dry place, and it cannot be answered, when even this shall shoulder out better speech. Other places are not only empty of good, but filled with evil, that as hardly shall a man come safe out of them without some poison or corruption, as out of a plaguy or leprous house: For how can a man be safe where Satan's throne is? as,  
1. Places of idolatry, where a man must either show his dislike, or else give a secret consent. Men can go into places where the horrible idol of the Mass stands, and keep their hearts to God: but commonly God gives such unwarrantable boldness a check, and experience shows what a tang it leaves after it. 2. King. 16.10. Ahaz went upon another occasion to meet Tiglah Peleser King of Ashur at Damascus, and only seeing an altar there, he was so in love with it as he sent to Vriah the Priest the pattern of it, and the fashion, and whole workmanship of it to have another like it in all points, against God's commandment. And how hath a secret infection poisoned a number of our travelers, who falling in love with Romish idolatry, have brought the fashion, and pattern, and workmanship of it over with them, and that because they run unwarrantably into places of danger? So how dangerously do men run into great Papists houses, where there are a thousand allurements and enticements, pure religion scorned, belied, and all to besmeared with shameful lies and opprobry, and the contrary magnified and extolled as the only truth; yea the Scriptures themselves not less abhorred than the thief hates the gallows, and thrust down under men's devices and Pope's Decrees, yea the word of salvation condemned and burnt (as they were of old by Antiochus and Maximinus) as the books of heretics; and the godly professors scoffed under the style of Scripturers and Bible-bearers? Men think it no danger to be familiar in such places, to be servants to such Masters; which is to lead themselves into temptation. Alas, what Communion is there between light and darkness, between Christ and Antichrist?  
2. Not only places of spiritual whoredom, but also corporal: If Satan get a man into such a place, he hath his snares and bands, her lips are snares, her hands as bands, her words are cords to draw a man in as an ox to the slaughter. How can a man avoid the unclean spirit in such foul sinks as such places be? Pro. 5.8. My Son, keep thy way far from her, and come not near the door of her house: and 6.32. he that goes in to her, besides that he destroys his own soul, he finds a wound, and dishonour, and a reproach that shall never be put away. And the same commandment, that hath forbidden any evil, hath forbidden also all the occasions of evil.  
3. We must avoid drinking houses, gaming houses, and places of such rude and hellish resort. How suddenly are minds corrupted in bad company? what quarrels and causeless blows? what vain and ribaldry speech, which corrupteth good manners? what expense of precious time? what riot of goods? what waste of wit, and loss of reason itself is commonly in such places? so that a good mind sees himself in a little hell while he is there: and where lodgeth Satan, if not in such houses, which are servants to every man's sin, and where are baits and snares, which are enemies not only to Christianity, but even to civility and humanity itself? There Satan hath one room filled with swearers, an other with scoffers, a third with drunkards, a fourth with gamesters; and all his rooms are full of idle and disordered persons, who for the time have cast up their callings, and are at leisure for any work of the flesh which their master the devil will now employ them in.  
4. Add hereunto the places of stageplays and interludes, places of as great danger as any of the former, Satan's schoole-houses: There you shall hear oaths, and lies, and scoffs of base varlets against not only their betters among men, but of God himself, 
Ludi sce●ici spectaculae turpitudinum, & licentiae vanitatum▪ Aug. de civit. Dei. l. 1. cap. 32.  and his holy religion: There you may see sin acted and represented, which ought not to be named among Saints: There you shall see men wearing women's apparel, and perhaps women men's: There you shall see men traveling of child, as one said of Nero being an actor in a Tragedy, to which his part called him; and all kind of adulterous behaviours, and such shameful gestures and actions, as the light of nature hath descried and condemned. What shall I speak of that lewd and wicked dancing of young men, 
Scipio propter animorum canendam pestilentiam, ipsam scenam construi proh●b●bat. Aug. ibid.  in the habit and gestures of women, like Herodias: which what an incentive of lust it is, may easily be conceived in Herod's example: and the poison of amatory kissing of beautiful boys, is unto lust as fire to flax, or oil to fire. And lest you should think I did wrong them in calling these places the devils schools, Cyprian doth no less, accounting the Stage-player (teaching boys to be effeminate, by instructing them how to play the women, 
Magister non erudiendorum, sed perdendorum puerorum. Cypr.  and to express wanton gestures) to be the devils Vsher.  
All these are places of certain peril, where no man can miss the Tempte●: if he can draw men into these places, he will not fail to fit them with temptation. Let us therefore make a covenant with our eyes, not to behold such vanities and lustful spectacles; and with our feet, not to wander into such bypaths; and with ourselves, to avoid the very appearance of evil. It will sort well with our weakness, to avoid temptation, to pray against it, to watch ourselves lest we be overcome, rather than to follow, and much less to go before the Tempter.  

Use. 2.  But if we must needs come in such places, as are fitted above others for temptation, then must we fence ourselves more strongly against such temptations, as the custom of the place offereth.  
Quest. How may we do so?  
Answ. By observing these rules.  
1. In all places put we on our Christian armour, without which Christian life cannot stand. When a man goes among thorns and stubbes, had he not need have his shoes of the Gospel on, if he would not be pricked and pierced to the heart? Or if a Christian want his sword, how should he cut the bands of sin in sunder? How should a soldier stand in the hours of skirmish, without his corselet and breastplate? or how should he quench or repel the fiery and furious darts of Satan and his instruments, if he want the shield of faith? That man that puts on this armour of God, shall overcome all difficulties, and stand where many have fallen: for he hath with him the victory that overcomes the world.  
2. In all places lay hold on all opportunities to do good, as Satan doth to do evil. He that hath goodness in him, shall come in no place but he may find some fitness to communicate it. If in places of good resort, men may and aught to make gain of that occasion. Can good men meet, and not be better one for another, whereas the wicked cannot meet but be worse? Here a man may 1. observe God's graces in others, to be a pattern to himself. 2. draw out understanding of them, by godly and fruitful questions, or conference: Pro. 20.5. 3. stir up others to diligence in going forward, and to greater love, Heb. 3.13. and inoffensive walking. Others may be ignorant; and here is occasion for thee to pity them, and open thy lips with wisdom to feed them, Pro. 10.20. Others may be dull and slow in God's ways, and these must be provoked and encouraged. Others by infirmity may be going astray, and thou perhaps mayest be a means to turn him, and win a soul. Others may need an exhortation, an admonition, a loving and brotherly reproof: or may need comfort: A wise man may now watch occasion not only to prevent Satan's baits, who would keep Christians from doing the good they can, but also to acquit himself in all places to the good of others, and his own comfort.  
3. In places of bad resort, or scorners, if our calling lead us into them, let us take with us the exhortation of the Apostle, 2. Pet. 3.17. Take heed ye be not plucked away with the error of the wicked, and fall from your own steadfastness. And beside, 1. let us grieve, that we are fallen into such company. 2. let us think of some good or special work of God's mercy or judgement, fresh in memory. 3. if there be apparent evil, either give apparent token of dislike; or in a wise and peaceable manner, so speak as God's honour be not by our silence trodden down. 4. if there be no opportunity or place for good, depart with all speed, Prou. 14. ver. 7. and beware of falling into the like company again.  took him up, and set him on the pinnacle.] 
The third circumstance in this preparation, is the manner how Christ was conveyed to jerusalem; Then the devil took him up into the holy city, and set him on a pinnacle of the Temple. Some of great learning and piety hold, that Christ's presence in the holy city, and on the pinnacle, was only in vision, and not corporal. Their reasons are these: 1. Some of the Prophets thus are said in vision to go from place to place; as jeremy must go to the river Perath, and back again, c. 13.4. and, Ezec. 11.24. The Spirit of God took me up, and brought me in a vision by the Spirit of God into Chaldea: and, 8.3. And took me by an hairy lock of my head, and the Spirit lift me up between the earth and the heaven, and brought me by a divine vision to jerusalem. 2. Because the Evangelists say, that the temptations were in the wilderness, and therefore could not be actually in the holy City, or on a pinnacle, but in vision. 3. Because Luke saith, that the temptations being ended, Christ returned into Galiley, namely from the wilderness.  
But it seems, Christ's being in jerusalem, and on the pinnacle of the Temple, was not in vision, but in deed and truth; and the reasons well considered are too weak to prove the contrary: because, 1. It overthrows the end of the temptation, which was to cast himself down headlong, for the Angels would keep him without hurt. How could he hurt himself by an imaginary fall? or what needed he the Angels help? Neither could he cast himself down, if he were still in the plain of the wilderness. 2. It seems not to stand with the holiness of Christ, seeing every vision, which is a work of Satan, intending by it to delude man, is either a deceiving of the outward senses, (whereby he makes a man think he sees, hears, or feels something, which indeed and truth he doth not: as the witch of Endor made Saul believe he did hear and see Samuel, when he did not, 1. Sam. 28. And after the same manner, if it were a vision, supposing that Christ was awake, he must not see the ground of the wilderness, where they say he was, but upon that ground the City, jerusalem, the Temple, and pinnacle, and himself standing on the top of it, when indeed it was not there.) Or else, a vision presented by Satan must be an illusion of the mind, whereby he makes a man think that of himself which is not true; which can far less agree with the holiness of Christ, whose imagination could not be so far abused, as that he should think he was carried, when he was not carried; or to think himself to be there, where he was not: for this were contrary to that unmeasurable wisdom, which was with him. And if Satan had had such power over the superior part of the mind of Christ, he might likewise have persuaded him he had not fallen when he did fall, or he did not worship him, if he had done so.  
As for the objection taken from the example of the Prophets; I answer, Great is the difference between the visions of God, and visions from Satan. They know their visions to be divine, and not to delude or deceive them, they knew the Spirit of God took them up in divine visions; but here it is said, The devil took up Christ; and the text mentioneth that theirs were visions, so it doth not here.  
For that which is objected out of the Evangelists, that the temptations were in the wilderness; and if it were not in vision, only the first should be there: I answer, 1. The Evangelists say, that Christ went into the wilderness to be tempted, but none of them say, that all these three were in the wilderness. 2. If they should have said, that the temptations were in the wilderness, it had been true: for (as we have heard) Christ was tempted with other temptations than these in that place within the forty days.  
Whereas it is further said, that Christ returned after the temptations into Galily, and therefore the last temptation was in vision upon the plain, and not on the mountain: I answer, 1. No one Evangelist saith, he returned from the wilderness. 2. That the Evangelist hath reference to the last temptation, which perhaps was finished in the mountain either in that wilderness, or near it, after Christ was led back from jerusalem, and there the temptations ended.  
And now, seeing that his presence in the holy city, and upon the pinnacle was real and local, not in vision and mental, the next question is, How the devil took him up, and set him on. Answ. It must necessarily be one of these two ways; either Satan must lead him, or else must carry him.  
The former, that Satan took him as a companion, or a leader, seems not so probable: 1. Because Christ of his own will would not go; for (as we have heard) the Spirit led him into the wilderness to be tempted; and he would not of himself go elsewhere, because the Spirit of God called him thither, and no whither else. 2. Christ would not do it at Satan's instigation, whom he knew to be the Temper: for neither must we do any thing at Satan's request, be it never so lawful: for what ever we do, we must have a word of God to do it in faith. 3. If Christ had yielded to be lead as a companion, he might have seemed to have sought temptation, and been a co-worker with Satan against himself: but it was enough to yield himself a patient in it. 4. The distance of the holy city from the wilderness, which was (as those say that make it the least) twelve miles from jerusalem, admitteth not that Christ being hungry and ready to faint, should follow Satan so many miles.  
The latter therefore seems to be the right manner of Christ's conveyance, namely, that he was carried by Satan through the air, who by Gods and Christ's permission, took him up, and transported his blessed body to jerusalem, and set him on the battlements of the Temple. For, 1. the words, he set him on the Temple, signifies he set him down, who had formerly taken him up; and if he had power to set him there, why should he not also have power to carry him thither? And, if he had not carried him thither, but Christ had followed him, the Evangelist would have said, When they came to the pinnacle of the Temple, and not set him on the pinnacle. 2. This was the hour of the power of darkness, wherein Satan was allowed to take all advantages to further his temptations: and he might think this violent transportation a means, either of shaking Christ's faith with terror and fear what might become of him, being now delivered into the hands of Satan; or else to make him swell with pride and insolency, that he was able to fly in the air, or to be conveyed in the air from place to place, without hurt, which an ordinary man could not: and this would well fit the scope of the temptation ensuing.  
Quest. But how could Satan carry the body of Christ, being a spirit? Or if he could, why should he? Answ. He is a spirit, 1. of wonderful knowledge and experience, to dive into secrets of nature, to work strange and hidden things. 2. of exceeding great power, to shake the earth, move the mountains, and confound the creatures, if God should not restrain him. 3. of admirable agility and quickness, proceeding from his spiritual nature, whereby he can speedily convey himself and other creatures, into places far remote and distant one from another. 4. he knows to apply himself to the creatures, and to move them not only according to their ordinary course, but with much more speed and quickness. 5. he is able to appear in the form of a creature or any person, not by deluding senses, but by assuming to himself a true body, and move it by entering into it, and to utter a voice in a known language, as he did in the serpent, and so he can in other creatures, which have instruments of speech. And thus it is not difficult to him to transport a body.  
Witches and wizards have been often by their own confession transported into remote places by wicked spirits, which they call familiars. Besides, good Angels (being in their nature Spirits as Satan is) are able to transport men hither and thither as Christ was in the air. Act. 8.39. The Spirit of the Lord caught away Philip, & carried him from Gaza to Azotus, which was about 36. miles. Some understand it of an Angel of the Lord, as Mr. Beza noteth. But if God by himself miraculously did that, the additions to Daniel (to which as much credit is to be given as to any history, which is not Scripture) affirm, that the Angel of the Lord carried Habbakuk out of judea into Babylon by the hair of the head.  
Now, why Christ must be thus carried by Satan: Answ. 1. It was not against the will of Christ, but willingly he puts himself into the hands of the devil, to pluck us out of his hands. 2. It was not impotency or weakness in Christ, but power and resolution, who would not recoil, nor shun any place where Satan would appoint for his assault, or would carry him, being aswell the God of the mountains as of the valleys. Here therefore we must not admire the power of Satan, but the patience of Christ, that suffered himself to be carried of the devil, being it tended to the greater confusion of Satan, and the glory of his own victory. 3. Our blessed Lord would be tempted in all things like unto us, that as a careful head he might sympathise with his members. God for the trial of his children, sometime suffers Satan to have power even over their bodies: and therefore Christ to sanctify this affliction to his members, would suffer even his own blessed body for a while in the hands of Satan. 4. What marvel if Christ suffered himself to be carried by the devil to temptation, that suffered himself to be carried by his instruments to execution? How was he haled and carried by the devils limbs from place to place, from Annas to Caiaphas, from him to Pilate, from him to Herod, from him to Pilate again, and from him to the place of execution? Satan in himself might aswell carry his body into jerusalem to be tempted, as his limbs carry it out of jerusalem to be crucified; and aswell might he suffer Satan to lead him into the mountain, and tempt him, as his instruments to lead his body unto mount Calvary to kill him.  
Use. 1. Consider the wonderful love of God to mankind, who would give his only Son, and the Son of his love, to such abasement, to deliver him not only into the hands of Satan's instruments, to mock, to spit upon him, to buffet, yea to condemn and kill, but to deliver his blessed body into his own hands to carry and recarry at his pleasure. Add hereunto the wonderful love of the Lord jesus, who was a willing patient in the hands of the devil himself. He knew it was the will of his Father, and therefore submitted himself unto it. He knew it was a part of that whole righteousness, which he was to fulfil, and therefore he resisteth not. He knew it to be as great an indignity as never could be the like; yet for out sakes he is well content with it.  
Now as Christ was content, because he loved us, thus to be tossed of Satan here, and of his instruments afterwards, so let us show or return our love to him. If we be tossed by Satan or by his instruments for Christ's sake, as the Saints have been, from prison to prison, we must be contented: our love to our Lord must help us to swallow it, and not shrink from him. Consider, we may be in the hands of the devils instruments, but he was in the devils own hands for us: this would make us shrink.  
Use. 2. Observe hence, that the work of our redemption, though free to us, yet cost Christ dear. He must be not only in the hands of judas to betray him, of the jews to scoff him, of Pilate to condemn him, and of the soldiers to crucify him; but personally in the hands of the devil to tempt him. And had not Christ been thus, and worse than thus, in the hands of the devil, we had never been gotten out of his hands. Here take we notice of the execration of our sins, and the woefulness of our estate: our sins put him into Satan's hands, he must put himself in our place or stead before we can be rescued.  
Use. 3. Observe the wonderful power of our Lord jesus, that being in the hands of the devil can come out safely: nay his mighty power shines herein, that by his own coming into Satan's hands he brings us out, an unlikely and contrary means, but such as by a divine power prevails for himself and all his members. Could any other but he work Satan's greatest disadvantage by offering him the greatest advantage? Here is omnipotency, to work by contraries, to kill death by dying, to shut the grave by entering into it, to remove hellish pains by suffering them, and to pull his members out of Satan's hands by putting himself in. The Philistims desired but to get Samson into their hands, and prevailed: but here is an invincible Samson, his enemy cannot hold him.  
Use. 4. Hence we see that Satan may have power over the bodies of men, God permitting him, to carry them as he listeth and grievously to afflict them, as we see in job. That Satan can transport the bodies of witches, all histories record. That he can bewitch the bodies of unbelievers, none deny. But our example teacheth, that even the godly themselves may be bewitched; as jobs body was, and the woman of Canaan her daughter, a daughter of Abraham, Matth. 15.22. For if the devil hath power here over the body of Christ himself, he may also over his members. Many presume upon the strength of their faith and graces, that Satan can have no power over them, and they defy him: But hast thou more strength of faith and grace then Christ had, over whose body Satan had power for a time to carry and recarry? Object. Witches have assayed to bewitch such and such, but have confessed their faith to be so strong as they could not prevail. An. They allege a false cause to feed the former delusion: for the true cause of their not prevailing is God's restraint, not the strength of faith.  
Use. 5. Here is a ground of comfort, if the Lord permit the bodies of his elect to Satan's disposal; it is no argument (suppose a man be witched or possessed) that a man is not then the child of God: for 1. Christ was as dear unto God now, being in the devils hands, as before. 2. Christ was safe enough now in the hands of the devil, and so are all they that are in Christ. He was no less in his Father's hands now then before. 3. He was not left in the hands of the devil, but permitted for a time of trial and temptation: So it is no argument of final delivery up to Satan, when the child of God is for a time delivered into his hands to exercise him. 4. It is rather an argument of God's child, and conformity with Christ, to be maligned of Satan and vexed by the devil. Satan may winnow and fifth God's children, but their faith through Christ's prayer shall not fail, and the gates of hell shall not prevail.   

VERS. 6. If thou be the Son of God, cast thyself down: For it is written, etc.  
NOw after those three former circumstances, which contained the preparation to this second temptation, we come to the temptation itself; which consists of the 1. assault: 2. the repulse. The assault containeth, 1. the ground of it, If thou be the Son of God. 2. the matter and scope of it, cast thyself down. 3. the argument enforcing it, For i● is written, etc.  
The ground (If thou be the Son of God) is the same with the former: which showeth, 1. Satan's importunity and violence. 2. His subtlety: by often making question of it he will see if he can yet bring Christ to make it a question. 3. His malice against Christ, laying still his greatest forces against his faith, which was the greatest moat in his eye: dealing herein like an experienced soldier, who seeing a town or fort in any hope to be won, will not away at first repulse, but will assay it again and again with new assaults. Whence we may learn, that,  

Doctr.  Satan will not stick to urge the same thing often, if thereby he may advantage himself, or disadvantage us. With how many new messages and devices did he urge Balaam to curse the people of God? Still he changeth places, but all is one temptation, to curse the people of God. By how many means did Satan by himself, by jobs friends, and his wife, seek to withdraw him from his confidence in God, bringing a number of several arguments, and all to prove him an hypocrite? For that was the foot and burden of all their discourses.  

Reasons. 1.  1. It may be the circumstances of time o● place may yield him some advantage, as here he thought the pinnacle fitter than the wilderness: as Balaak thought the top of Pisgah more commodious perhaps for Balaam to curse Israel in, than the high places of Baal, 
2  Num. 23.14. compared with 22.41. 2. Sometimes our disposition is more secure and remiss, especially having outstood and overcome a temptation; and than Satan comes again, and by the same temptation (not finding us the same men) suddenly surpriseth us. Wherein he deals with us as David with the Amalekits, who having took a great spoil from him, and his wives, they fell to eat, and drink, and dance; and lay scattered because of the prey: In this security David comes upon them, and recovered all, and they lost more than they had gotten. So deals Satan with us; when we grow secure (after we have prevailed) he wins more than before we had got. 3. Sometime the thing, 
3  which Satan would win from us, is so necessary, so excellent, as if he get not that, he can gain nothing at our hands. This makes him renew the same assault, as here; the faith of Christ had been a sweet morsel, and, if he gets not this, he gets nothing: So our faith is so precious, as he still aims at it, because he knows if he overthrows this, we are as branches without a root, withering and dead, soldiers without a shield.  
Look for the same temptation again and again. 
Use. 1.  The fencer having had a shrewd wound, will not easily lie open in that part again. The Citizens, who have stood out a siege, will survey the places most battered, where the enemy had his strongest hope of entry, and will most fortify them against another time.  
Where we are most tempted, know that there is some special grace to be kept or lost. 
2  A thief will not hanker after an empty chest: but if he know where jewels or treasure is, he will haunt there.  
Abandon all doctrine of doubting as Satanical, which Satan is much and often in, both against Christ and his members: 
3  And no marvel, seeing doubting warreth against faith, by which only Christ is apprehended, and heavenly life and heat kept in us. But of this before.  Cast thyself down] 
Now follows the matter and scope of the temptation, and the dart itself which is thrown at Christ. The scope of Satan is, 1. To bring Christ to presumption, that seeing he will needs trust in his Father's providence and care, he assays if he can make him trust too much; and seeing he will be so confident, if he can bring him to vain confidence: as if he should say, If thou, because thou art the Son of God, canst live without bread; upon the same ground thou canst go down without stairs. And both Satan's allegation of Scripture, and our saviours answer, show that this was the principal aim of the devil. 2. To fasten upon Christ vain glory as well as vain confidence: as if he should say, Thou shalt have great honour, and every man will believe, if thou by this miracle show thyself the Son of God: to this purpose I have fitted the place, where is greatest resort, and where the Son of God ought especially to make himself known: For where should the Son be made known, if not at his Father's house? Satan knew he had overcome the first Adam by a temptation of vain glory, and now he assaulteth the second, Ye shall be gods: and, Thou shalt be known to be the Son of God, if by flying in the air thou canst come down without hurt. 3. To bring him to tempt God, and try whether he be so powerful as to save him in such an attempt; whether so true of his word as to keep him, and whether the Angels did diligently watch him, and bear him up, as their commission was. 4. Satan intended directly to kill him, being a manslayer from the beginning. For every way the dart intended his destruction, if he should cast himself down: for thus Satan thought, If he cast down himself, and kill himself, than he is not the Son of God, and so I shall gain him: Or, if he cast down himself, and not kill himself, yet shall I make him both disobey God in tempting him, as also obey me. Thus either way Satan makes sure of his prey. 5. Satan had yet a further fetch, which made him so bestir himself, seeking in Christ's downfall, our utter ruin, disgrace, and destruction. Strike off the head, all the members with that blow are slain. The bent of all Satan's temptations against the Head, is against all the members. Out of the same ground Satan raiseth a clean contrary temptation to the former. In the former he moves Christ to diffidence and despair; in this to presidence and presumption. In the former he would have Christ use unlawful means; in this, to reject all means, even lawful. In the former he persuades him to distrust where God had promised; in this latter, to trust where God had not promised. In the former, that bread was absolutely necessary; here, that a ladder and means of going down, were not necessary at all: as if he should say, Thou sayest that God is able to uphold thee being his Son without means; go too, let us see how true that is. If he can ordinarily and extraordinarily preserve thee, then, Cast thyself down headlong from this pinnacle: for being the Son of God, thou shalt be sure to be preserved safe without hurt.  

Doctr.  Whence observe, that the devil in tempting men, labours to bring them to extremes: and when he cannot prevail in one, he would fasten on them the clean contrary sins. If he can get Christ, because he is the Son of God, either to contemn his Father's providence, as in the former; or to presume on the same, as in this temptation, either will please him. 2. Cor. 2.10. the Apostle showeth, that this is one of the wiles and stratagems of Satan, by clean contrary ways to destroy the Church: either by too much lenity, which let fall the censures of the Church, so as the incestuous person was not at all corrected; or when they began to use too much rigour and severity, forgetting the rules of Christian meekness and charity. And in the incestuous person himself, it will please him well, either that he go on without all remorse of his sin, and the Church not meddle with him; or that by the severity of the Church, he be swallowed up of sorrow. In regard of both which the Apostle saith, We are not ignorant of his wiles. Act. 14.11.19. when Paul and Barnabas came to Lycaonia, to preach and publish the Gospel, observe Satan's wile in the people▪ either they must receive them as God, and sacrifice unto them out of blind zeal and devotion, at which the Apostles rend their clothes; or else they must take them and stone them, as they did Paul, and drew him out of the city, supposing he had been dead, v. 19 Matth. 21.9. when Christ came riding to jerusalem, multitudes flocked after him, spread their garments in the way, cut down boughs to strew therein, and cried Hosanna, he was the son of David, the blessed one that came in the name of the Lord; the people said, it was jesus, the Prophet of Nazaret, and all the city was moved: But before night, Satan had them in another extremity: such was the envy of the Scribes and pharisees, that Christ was either glad to fly the city that night; or the fear of the people, that none durst entertain and lodge him: v. 17. so he left them, and went into the town of Bethania, and lodged there. And within few days after, all cried, Crucify, Crucify.  
1. This comes to pass, because Satan is contrary to himself; 
Reasons. 1.  according to his disposition are his ways. Though he be the Prince of darkness, yet can he transform himself into an Angel of light, 2. Cor. 11.14. He appeared in the shape of a serpent to Eve, in the shape of a Prophet to Saul. Sometime this crooked serpent can deny Christ to be the Son of God, as here; and sometimes preach him so to be, Mark. 1.24.  
2. His dexterity and slyness is another cause, 
2  whereby he can make one ground, and that a good and true one, to serve to rear up two extreme evils, in such cunning manner as he was in hope to deceive the wisdom of God himself thereby: for here out of God's word, that Christ was his Son, he infers two contrary conclusions, both contrary in themselves, and both contrary to God's word.  

3  3. He knows there is but one good and strait way to heaven, that the Lord hath commanded us to walk in that way without turning to the right or left hand, that he hath placed the virtue in the mean: and therefore he cares not in which extreme he can thrust us, so as we keep out of that mean appointed. He hateth nothing but virtue and grace, which God loveth.  

4  4. He knowing the propensity and inclination of our corrupt nature, (which desires to know no mean, but is rather disposed to any vice in extremity, then to rest in obedience unto God's commandment;) fits us according to our inclination, and tastes us first in one extreme, then in another, and holds us there where we best please ourselves. Hence we account extremes virtues.  

5  5. Many are the by-ways that lead to hell on all hands, there being but one truth: and the devil carrieth such incessant malice to man, that he cares not in which of them a man come to hell, so he come at length.  
Beware then of Satan's subtlety, of his contrariety and extremities. 
Use.  In matters of God's worship, his scope is to make a man either profane, and cast off all care of religion; or if men will not be drawn from some devotion, than he seeks to make them superstitious, in which extreme he holdeth the blinded and devout Papists, who worship both false gods, and the true God with a false and vain worship. Act. 17. the Apostle having charged the Athenians with superstition, he adds this reason, because he saw an altar to an unknown God. The same of those, who will worship God in devices which he never commanded, and place it in things which indeed hinder it. And so some hate Popery, but not profaneness. Satan aims also at the Minister, to make him idle and negligent in preaching, and is well pleased with that, because where vision fails, people perish. But if he cannot hold a man in idleness, than he seeks to get him to preach, either of pride, or envy, or flattery, or for preferment, or vainly and unsoundly; and then the more he preacheth, he likes him never the worse; or maliciously against good men, and good ways, and then he preacheth nothing else but what Satan (if he must needs preach) would do.  
In hearing the word, he would first have men slack of all conscience of doing or obeying, that hearing their Master's will, and not doing it, their stripes may be the more. If he cannot do that, but sees a man make conscience of his ways, than he will make him scrupulous, and make needless questions of every thing; and, to hinder his peace, he will make more sins than ever God made.  
In judging of one's own estate, he will make a man believe that God never elected such a wretch as he, he never had truth of grace, all is hypocrisy, God never loved him; so many sins, so great falls, such unworthiness as never was in any child of God. On the contrary, if faith withstand this temptation, then comes pride in stead of former dejection, and makes him think his election so sure, as though he take all unlawful liberties, he shall be saved; Oh the son of God cannot do amiss, nor the Father hate him.  
Sometimes to destroy boldness of faith he will suggest, that sin is so great in such and such circumstances, as it cannot be forgiven; now the heart is heavy and lumpish, and hath no cheerfulness in God. But this being a little blown over, he will bring the same man by degrees, to think what a fool he was; for his sins now are not so great, so dangerous, as others be, nor himself so great a sinner: and now the sadness of sin being shaken off, he grows merry, and too too light, forgetting all his former heaviness.  
In the course of life, he gets beyond many in these extreme courses. In spiritual things, numbers of men are held in a profane and wicked scorning of religion, of Preachers, and Professors, whose names they cannot abide. Some of these are sometimes called out of the snare of the devil, and then Satan is in a contrary corner, he will have them zealous; but not according to knowledge: If the Master will not send his servants to pluck up all the tars before harvest, they will stand no longer in the field of the Church, but grow resolute in schism and separation.  
In civil things, how many examples of men have we extremely covetous in their youth, but prodigal and voluptuous in extremity in their age; and so on the contrary, and in divers other instances?  
Rules to avoid these extremities of Satan.  
1. Look we still to to the word, which pointeth us our way for the warrant of our actions, and the manner of doing them, and saith, This is the way, walk in it, Isa. 30.21. 2. Watch we the fickleness of our nature, which may be seen in the Barbarians, Act. 24.4.6. who accounted Paul a God and a murderer, at one time. 3. Consider we what it is that we are eagerly set upon, and suspect it, because our nature is to be in extremes, and Satan's hand is likely in it to set it forward. Never are we so violent for God's kingdom, as for the world.  Cast thyself down.] 
In the scope of this temptation, which was to presumption (for the allegation following would persuade him, that God would preserve him whatsoever he did, though he threw himself from the pinnacle:) we learn this point of instruction, that,  

Doctr.  Satan doth incessantly labour to draw men unto presumption, and vain glory, as here he did the Head. And this presumption in a word, is nothing else but a vain confidence, that we are this or that, or can do this or that, without any word or ordinance of God. A vain hope without warrant is the very being of presumption.  
1. Sam. 4.3. Israel went to war against the Philistims, and were slain about 4000 men: but they would make another onset more warily (as they thought) then before: they would send for the Ark from Shilo to save them; and when it came into the host, all Israel gave a shout, that the earth rang of it, presuming that now they were safe enough: But all this was done of their own heads, and without warrant; and therefore God discomfited them with an exceeding great slaughter of thirty thousand footmen; and the Ark (wherein they were so vainly confident) was taken, the Priests Hoph●i and Phineas slain, Eli breaks his neck, and such a confusion there was, that the Ark never came at Shilo more.  
Num. 14. After the men were sent to search the land of Canaan, and had returned and told the Israelites, that the land was good and fat, but the walls reached up to heaven, and there were sons of A●ak giants, than the people murmured and disinherited: But, the sentence of the Lord passing against them, that they should wander forty years in the wilderness, according to the forty days in searching, till that age were all wasted, none of which should come into the land, except Caleb and joshua, ver. 40. then they up betimes in the morning, and they were ready against the word of God to go; Moses forbids them, tells them God was not with them; yet 44. presumed obstinately to go, and were pitifully consumed.  
2. King. 14.10. Amaziah King of judah, having gotten a notable victory against Edom, presuming of God's hand and help with him, but not ask God counsel, would also make war against Israel, but unhappily, as such attempts prove; for he was overcome, and jehoash King of Israel took Amaziah, and broke down jerusalem's wall, and spoiled the house of the Lord, and the King's house of all the treasure there. josiah a good King, presuming of God's assistance without his word, undertook an unwarrantable war against the King of Egypt: he might have thought God would help him, who sought the Lord with all his heart against an open idolater; but not seeking the Lord in this▪ he was mortally wounded, and left his Kingdom in great trouble and confusion. 2. King. 23.  
Now Satan is most usual in temptations to presumption, 
Reasons. 1.  for these reasons. 1. He hath experience, how easily we are foiled with this kind of temptations; how soon he foiled our first parents in the state of innocency; how good David was overthrown, presuming of his own strength, when he forced joab to number his people. And those whom he could never shake with distrust, he hath quite overthrown with presumption. 
2  2. Satan knows, that of all temptations, this is most agreeable to our corrupt nature. It is pleasing to us, to conceive of God's mercy and power towards us in any course ourselves affect: whereas temptations to despair are irksome, and grievous to the flesh, and have not ordinarily so much help from the flesh to set them forward as this hath; and therefore the devil is sometimes, but not half so often in them. Again, he knows it goeth with our nature and stream, to presume of our own goodness, strength, and virtue. Peter and the rest of the Disciples, presumed they should not be offended at Christ, nor forsake or deny him: but yet not long after, even they who professed they would die with him rather than deny him, left him and fled away, Matth. 26.33. etc. 3. He knows, that presumption is an extreme of faith and hope, and doth no less extinguish faith then despair, 
3  nay more often doth foil it, seeing a man in despair is more fearful, more watchful, but a presumptuous man is fearless, careless, and will easily thrust himself upon any adventure, as fearing no sin. 4. Satan knows that presumptions are great sins, 
4  prevailing sins, Psal. 19.13. a tempting of the Lord (as the answer of our Saviour implies) when we leave his way and means, and will try our own, a sin which doth much provoke God to displeasure: we see it in Peter, who fell fearfully above all the Disciples, because he was most presumptuous of all; 
Vbi d●xisti, sufficio, ibi defecisti: ubi tibi placuisti, ibi peri●sts. Aug.  of whom Augustine saith, When thou beginnest to say, I have enough, thou beginnest to fail; when thou hast an overweening opinion of thyself, thou art undone.  
Quest. What may we think of Jonathan's action, who himself alone with one man his armour-bearer, went out against a whole army of the Philistims? Was it not a strange tempting of God, and a great disorder in time of pitched battle? 1. Sam. 14.  
Answ. It may seem so at first; but indeed it was not temerity in him: for 1. He was guided by a secret and strong instinct of God's Spirit. 2. He had a general promise, that so long as his people feared God, one should be able to chase a thousand, and two ten thousand; and therefore took no more with him than one, being fully assured that God would go out with him, and fight for him against God and his enemies. 3. He set God before him, with whom he said it was not hard to save with many or with few, v. 6. Besides, he knew they were God's enemies, saying, Let us go to the uncircumcised. 4. The event was a singular deliverance of God in that needful time: for God sent a fear among the enemies, and an earthquake, etc. and armed jonathan with such a spirit and power, that the enemies fell before him for fear, even at the sight of him.  
Object. But the instinct of the Spirit is strong and not doubtful, as this was: v. 6. It may be the Lord w●ll be with us. Answ. The first instinct drew him to the place where he was to receive a sign of confirmation from God; as v. 9.10. If they say, Come up, we will go▪ (a sign they were lazy:) If they say, ●arrie till we come, we will not; that was a sign of their courage. And this was a certain sign, which strongly assured him, v. 10.12. Quest. Is it lawful now for any so ●o do? Answ No: it was a singular fact▪ not to be drawn into example, unless a man can allege a new promise; seeing all the ordinary promises of Scripture join the means and end together.  
We must conceive all this doctrine of Christ's temptations above an ordinary history, not only relating a thing done, 
Use. 1.  but belonging also to us to make our use of it, as of other Scripture. And hence let us learn to beware of these temptations to presumption, which are many ways darted against us, both in things spiritual and temporal. I. In spiritual things: 1. When men cast aside the known word of God, they dare swear, and curse, and blaspheme; they dare adventure to break the Sabbath, dare lie and be unjust, against their conscience; they dare do any thing against the justice of God, though they know his will to the contrary: and all because they presume of God's mercy, which in their conceit hath eaten up all his justice. But in joh. 19.11. Christ enlargeth the sin of the jews and judas, because it was against their conscience, He that delivered me, hath the greater sin: he was warned, he heard my doctrine, saw my miracles, and so did you. And thou that knowest thy Lord's pleasure; and darest go against it, shalt know how fearful a thing it is to fall into his hands. If thy conscience condemn thee, God is greater than thy conscience.  
2. Others are persuaded that Christ died for all, & therefore they may be the bolder in their sins; grace hath abounded, what though sin abound much more? Christ hath blood enough, and merit enough, what need they fear? But here is presumption without warrant. For in Christ's death, before it can be fruitful to us, there must be two things, 1. an actual accomplishment, 2. an effectual application to the soul in particular. Physic, though never so sovereign, if it be in the pocket unapplyed, doth the patient no good: And if the death of Christ be applied to thee, it worketh the death of thy sin: Christ died to abolish sin, and destroy the works of the devil.  
3. Many others are carried along in their presumption, by a deceitful supposition, that they can come out of their sin, and repent when they list. But here is a vain hope without warrant, or else bring me a word that promiseth repentance to morrow, if this day thou neglect it; this is thy day, thou knowest not what the morrow may bring forth. Now thou hast life, health, the word, ministery, and memory▪ perhaps this is the last day thou shal● enjoy all these. Oh▪ but I hope to repe●t: But show thy warrant, else Satan hath thee in the bands of presumption. Besides, it is just with God, that he who will not take God's time, should never come to his own. And dangerous it is to put our souls to adventure till the last hour.  
4. Others feed a conceit, that howsoever God deal with others, he will not grow into such displeasure with them, they are further in his books then so; as Satan here intimates, that God's Son may do what he list. But it is a practice of wicked men, to make covenants with death, and secure themselves that when the sword passeth through the land, it shall not come near them, and to cry Peace, Peace, when the trumpet hath sounded war. Again, tell me thou that presumest so far to sin, art thou further in God's books then Adam in Paradise, yea then the Angels in heaven? Dost thou excel in holiness those Worthies of the world, Moses, Aaron, David, Hezekiah? yet these could not escape when they sinned. Shall the whole world (sinning) be drowned, and shalt thou avoid the deluge? No, no, the highest mountains in the world shall not save thee: nay, if thou couldst climb into heaven, the Angels were cast thence.  
5. Others presume of the end, and fly over the means; hope for salvation, but neglect the means, the Word, Sacraments, and Prayer. Oh, but they use means, they know God and their duty, as well as the best. But it is a presumptuous knowledge; they think they need no more, they profess they know God, but in their works deny him, Tit. 1. ult. Yea, they believe all the Articles of Christian faith, if we believe them; but it is a dead and vain faith, without works of piety and charity, such as shall profess great acquaintance with God in the day of judgement, but to whom he shall say, Depart from me ye workers of iniquity. Yea, but they come to Church, and pray to God as others do, and hope to be saved in their religion what ever it is, so long as they mean well: and what need men be so precise and curious? But these prayers are presumptuous and abominable, if thou turn thine ear from hearing the law: and so long as thou livest in thy lusts, and walkest not precisely with God in all his commandments, (though thou fast, and pray, and afflict thyself never so much,) God will not hear, nor help. Therefore never presume of an harvest without a seed-time; as a man soweth, so shall he reap.  
6. Others (and a common presumption it is) think themselves in the high way to salvation; their names are written in the book of life, never to be razed out; they are beloved of God, and therefore they may do what they will, and leave undone what they list; they may enjoy their pleasure and liberty, their salvation dependeth not upon their works, but upon the election of God that shows mercy. And thus out of a vain presumption, they are idle and unfruitful in the work of the Lord, and sometimes grow Libertines and scandalous, and still God is the same (they say) and loves them. But what can be a more evident note of God's displeasure, then to be given up to such a delusion? as if the goodness of God would not lead his to repentance; or as if mercy were not with him to be feared. But thou, out of the hardness of thy heart which cannot repent, treasurest up wrath against the day of wrath.  
II. In things of this life Satan prevails exceedingly with this temptation of presumption.  
1. When men conclude of God's love by temporal things, all which are common to good and bad. By which sorcery, when they are most cursed, they think themselves the happiest men under the Sun. Whereas none knoweth love or hatred by any thing before him; and as God beginneth his love at things within, faith, fear, uprightness of heart, and the like; so must we begin the knowledge of it. And if we compare Dives estate with Lazarus, Pharaohs with Moses, Simon Magus with Simon Peter, who said, Money and gold have I none, we shall easily see what little ground the Scripture affordeth for such presumptuous conceits.  
2. Many of our great men venture to travel into places of idolatry, and think themselves strong enough against any such temptations as they meet withal: but, 1. Were there zeal indeed, there would be also a witness-bearing against such horrible idolatry; whereas if they do not act idolatry, they consent to those that do. We read of some noble and Heroical spirits, stirred up by the motion of God, to disgrace and witness with their blood against that horrible idol of the Mass. 2. It is a just judgement of God on many, who perhaps against their purpose, are catched in the snare of Popery, and infected with the poison of their heresies, because they are given up to delusion for want of just detestation of it.  
3. Others are bold-hardy, to run into places infected with the plague without a just warrant, or sufficient calling, only pretending the strength of their faith: which is temerity & rashness, often paid home with much sorrow and bitterness. Hath not God tied his care over us, with our care over ourselves? Hath not he in ordinary course tied our safety with the means? Act. 27. Except these abide in the ship, they cannot be saved: and so some upon boards, and other upon planks, came safe to land. Yet I condemn not that presence with infected persons, which charity and conscience requires: but in way of ordinary visitation, it is as unsafe for us to go to them, as for them to come amongst us, and a tempting of God.  
4. Some are so bold-hardy, as to venture upon the dangerous places, which are given by God to be possessed of the devil, and (as if they were Exorcists) will adjure the devil, and outdare him: and this they think to be strength of faith. Which is indeed a folly, and extreme presumption, often repaid as it was in the sons of Sceva, Act. 19.16. who undertaking to adjure the devil, (wanting a calling, commission, and every thing but presumption) were driven away, rent, and wounded. Others are of mind, they can never be bewitched, nor all the devils in hell cannot touch them, their faith is so strong. But that is a presumption, seeing no man can absolutely assure himself he shall be free from Satanical molestation. Christ could not be free, whose faith is as strong as thine.  Cast thyself down.] 
Here be in these words three things further to be considered: 1. the action, which the devil would effect, the casting down of Christ. 2. the agent, not the devil, but Christ himself must do it, Cast thyself. 3. Luke adds, from hence, where means of safety were.  

Doctr. 1.  All the travel of the devil, is, to cast down Christ, and in him all mankind. The estate of the Church is militant while it is here below, and the battle is maintained between Michael and his Angels, and the Dragon and his Angels, Reu. 12.7. and therefore as in a battle the contrary part by all the power and policy it can, seeks to cast down and overthrow, not the captain only, but all the adversary power, and discomfit the whole host; so is it here.  
To clear this point, we must know there be three estates from whence Satan hath ever sought to cast men down.  
1. From the estate of innocency and grace created: Adam was no sooner set up in this happy and glorious estate, but Satan cast him down. And from this pinnacle we are all cast down in him. The second Adam himself was sundry ways assayed in these temptations and sundry others, to be cast down also from the same most innocent estate: which had been the casting of us all not out of the earthly paradise with Adam, but a casting down from heaven unto hell.  
2. From the estate of regeneration and grace renewed. Satan's continual labour is, either to keep men under condemnation from the state of grace, or to cast them down (if it were possible) from that estate, to which they are by Christ restored. He worketh effectually in the sons of disobedience, by hardening their hearts, blinding their minds, and leading them hoodwinked at his pleasure to damnation: 2. Cor. 4.3. If our Gospel be now hid, it is hid to them that perish, in whom the God of the world hath blinded their minds, that the light of the glorious Gospel, which is the image of God, should not shine unto them. And for the elect, he sets upon them false Prophets and seducers: he is incessant in most malicious temptations, by which he foileth them often in foul manner: and if he cannot cast them down from their estate in Christ, yet he often casteth them down from the comfort of it, both by inward and outward sorrows and persecutions. Reu. 12. the Dragon, when he cannot kill the woman, and her seed, he will cast out of his mouth waters like a flood to drown them: and if that prevail not, he will stir up war with the remnant of the seed, which keep the commandments of God, and have the testimony of jesus Christ.  
3. From the pinnacle of their outward estate or office, which they hold in the Church or Commonwealth: for so he did here with Christ; when he had gotten him to the pinnacle, he thought to get him down easily: at least he will do his best to cast him down, for he should fall with witness.  
First, if he see a man on the Pinnacle of the Temple, a teacher in the Church, lifted up above others in gifts or place, he will leave no stone unturnd to cast him down: for he knows, that (as if he had here cast down Christ, he had cast down with him all his members, so) if he can cast down an eminent teacher, he casts down with him as many as depend upon him. And here no teacher can secure himself, if he were in place above all the ministry of the New Testament: nay, the higher the pinnacle, the more slippery and dangerous to fall. judas his place was an higher place than any ordinary minister of the new Testament stands upon: but yet how fearfully was he cast down by the devil, who put it in his heart, and prevailed first for the betraying of his Master, and then the hanging of himself? How did the devil seek to winnow as wheat the rest of the Disciples, that stood on the same battlements, who had as certainly been cast down, but for the power and prayer of their Master. Luk. 22.31.  
How strongly may we clear this truth, if we observe one experience, which all the ages of the world have confirmed? namely, that the devil hath ever striven to set men on the Pinnacle of the Temple, to cast them down, and the Church in them. How hath he by wicked means, as flattery, money, and corruption, advanced them into the highest places and pinnacles of the Church, whom he might use as his chief agents to ruinate and bane the Church; as the false Prophets in the old Testament, that would ever with the squirrel build and have their holes open to the sunside, ever keep in with Princes, and sing sweetly to the present times; As also the false Apostles that would suffer nothing for Christ, but under a colour of preaching Christ, abolish Christ and his doctrine, taught and maintained by the true Apostles. How doth the Church complain, that she was never so wounded as by the watchmen, who also rob her, and took away her vail from her? Look into the records of 1500. years, and we shall not read almost of any persecutions of the Church, but raised and with all heat pursued by proud, persecuting, and Antichristian Bishops, who kept the chief places in the Church. And ever since the Bishop of Rome hath been by the devil lifted up into the highest pinnacle of the Temple, his casting down and fall into so many monsters of doctrine and manners, hath been in this Christian world the ruin and downfall of so many as whose names are not written in the book of life. All this comes to pass by the malice of the devil, whose tail draws the third part of the stars of heaven, and casteth them to the earth, Reu. 12.4. Against these stars and lights of the world he bendeth his forces: If he can cast them down to earthliness, or service of any lusts, he hath his desire.  
Secondly, if he see a man upon the pinnacle of his own house, he will (if he can) cast him down thence, and for this purpose will lay his plots and objects. David walking in his battlements, was soon cast down thence by the sight of Bathsheba. Especially if a man be a Magistrate or Governor, standing on the pinnacle of authority, the devil will cast him down, if by any means he can: His example will cast down a great many with him, he stands high, many eyes are upon him, and so many see him. If Rehoboam commit idolatry, all judah will sacrifice under every green hill. If the Magistrate be fearful, negligent, or any way noted for vice, those under him will take it for a licence.  
The reasons, why Satan seeks thus restlessly to cast men down from every good estate, are these: 
Reasons.  1. Because himself is cast down from heaven to hell. Reu. 12.13. when the dragon saw that he was cast out into the earth, he persecuted the woman. He would have and hold every man under his own condemnation. 2. Because of the extreme corruption of his nature, who is pleased with desire of hurt and mischief, hating God and his image with deadly and perpetual hatred, a murderer from the beginning, joh. 8. that is, the first murderer, and the author of murder, clean opposed to God, who is the first goodness, and author of all goodness, life in himself and in his creature. It cannot be showed, that ever God erected any good or excellent thing in the Church or Common wealth, but Satan out of the abundance of his wickedness, did one way or other seek (even in the beginning of it) the corruption or destruction of it. He presently destroyed God's image in our first parents, presently corrupted God's worship in Cain, and in the rest of the posterity of the Fathers before the flood, till all flesh had corrupted their ways. When God had given his law and set up his pure worship, he presently cast his people down within 40. days before the calf, and after before other idols of the nations, which was their destruction. So soon as ever Christ was called to his office, he must either cast himself down from the pinnacle, or cast himself down to worship Satan, as we shall see in the next temptation. And as a serpent never vents any thing but poison, so Satan never speaks in other language but the issue and effect is, Cast thyself down. From this corruption of his nature, he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wicked one: and he that can fill his agents with wickedness (as Elymas was called the child of the devil, 
Qu● efficit tale, illud ipsum est magis tale.  because he was full of subtlety and mischief, Act. 13.10.) must needs be full himself.  
Seeing then Satan's whole drift is to cast us down, 
Use.  note what a wonderful mercy of God it is, that we stand and are upheld, especially such as stand upon higher pinnacles and places then other, against whom he redoubleth his forces. Ye stand by grace, saith the Apostle. It is not the goodness of nature, yea if it were clothed with innocency, that can support us, no if it were Angelical: It is the grace and strength of our invincible captain, that we are not every moment cast down into hell, seeing there wants neither skill, nor malice, nor diligence in our adversary, no nor advantage or inclination in ourselves. Let us therefore acknowledge, that by the grace of God we are that we are, and say with the Apostle, 1. Tim. 1.12. I thank God, which hath made me strong.  

Use. 2.  We must learn from this incessant industry of the devil to cast us down, to be so much the more watchful against him.  
Quest. How shall I do this? Answ. By observing these rules. 1. Take heed thou suffer him not to lead thee to a pinnacle: 
Rule. 1.  for although our Lord and Saviour, being filled with the Spirit, and led by the Spirit, gave him leave to set him on the pinnacle, yet must not thou follow him thither, who art not so fenced or furnished. For he never sets any on a pinnacle, but (as Christ here) to cast him down. And then the devil sets a man on the pinnacle, when by wicked or base arts, a man riseth to wealth, or honour, or any public place in the Church or Commonwealth: he will willingly lend his help and hand, thus to exalt and set up men, but as the hangman helps the thief up the ladder, to turn him off with a breakneck. Haman was advanced to great honour; but was it not to his greater ruin and downfall? Did not ●e help up Herod by pride and ambition, almost above the pinnacle? when he spoke, Oh, it was the voice of God, and not of a man. But was it not to cast him down lower than all his people, to be presently eaten with louse? He sends up Nabuchadnezzar to the pinnacle of his palace, and that was great Babel which he had built for the honour (not of God, but) of his Kingdom; and by the might (not of God, but) of his own power. But the issue was to be cast down among beasts, and not a fit companion for Princes or his people, till he knew who the Lord was.  
From Princes to Counsellors. Achitophel was on an high pinnacle, when his counsel was accepted as an oracle of God: but the end was, that when it was despised, he should cast himself down, and hang himself.  
From them to their inferiors, but rich and great. David saw the wicked man in great prosperity, on an high pinnacle, strong, spreading like a green bay three: but suddenly he was cast down, and he could not find where he had been. Psal. 37.35. The like of the rich man in the parable, Thou fool, this night shall they fetch thy soul, etc.  
From these to great Churchmen. judas was set in the Apostleship, Satan finding him there, cast him down to hell, he went to his place, so woeful a spectacle as beseemed the son of perdition, and the betrayer and murderer of the just and innocent Son of God. How many examples of men have we, who out of pride, and ambition, flattery and corruption, have advanced themselves into chief places, and as the times called on them, against their consciences were cast down into horrible practices against the Church, and after into woeful outward misery, as Cardinal Poole, Gardiner, Bonner, and the like. Compare their lives with their deaths.  
Others raising themselves by multiplying, chopping, and engrossing of livings, have been cast down from their gifts, their reputation, their profiting of the Church, from their sobriety and civility; and some from the outward wealth they so lay about them for so eagerly, and died beggars.  
Other ordinary men are raised by Satan to a great state of wealth, as usurers, oppressors, and unjust persons, 
— Lucri bonus est ●dor ex re Qualibet.— Juvenal.  that think all savour of gain sweet, though it be never so filthy, on God's Sabbaths, out of labourer's lives and bellies. But Satan hath cast them down already into the curse of God, and only the execution of the sentence awaiteth them. Others stand upon the pinnacle of pride, and Satan sets every man upon this pinnacle if he can, as knowing that pride goeth before a fall. Did not he suggest to our first Parents, that they should be as Gods, if they ate the forbidden fruit? that by lifting them up in their own conceit, he might cast them down from their happiness? It was the same suggestion, which he would here fasten upon the Son of God: If thou wilt here cast thyself down, all jerusalem must needs confess thee to be the true and undoubted Son of God, and honour thee accordingly.  
Use the means to be established in grace, 
Rule. 2.  seeing all Satan's labour is, to cast us down from the grace of God. 2. Tim 2.1. My son, be strong in the grace that is in Christ jesus. Train thyself to humility; for God gives grace to the humble, and ever humbles his children that he may exalt them. Waters stand in valleys, not in mountains. joseph was raised out of prison to be the second man in the kingdom. David was by little and little raised, from a shepherd to a warrior, from thence to a King's son, from thence to a Kingdom. Mordecai was first in danger of his life, and in great distress, and afterward his head was lifted up. This humility, 1. will not suffer a man to affect pinnacles, as seeing their danger, but content himself in a mean estate, which is safest: 2. it will make a man rejoice rather in God's humiliation, then in Satan's advancing; the former tending to exaltation, the latter to ruin and downfall.  

Rule. 3.  As Satan is ever plotting to cast thee down, so be thou ever raising thyself up. 1. By means of the word, which is the staff of a Christian, raising him in his falls, and strengthening him in his standing. 2. By prayer, which gets God's hand with thee to uphold thee, so as the hand that must cast thee down, must be stronger than Gods. 3. By heavenly conversation, lift up thy soul and affections daily, seek the things that are above, mind heavenly things. Satan would not have a man mount above the pinnacle, nor will suffer him (if he can hinder) to get up to heaven: therefore in regard of his malice, we must put more labour to this business. Our affections are like the leaden plummets of a clock, by their own weight ever tending downward, and Satan often hangs his weight upon them; and therefore we must every day be winding them up. 4. By fostering, not quenching the motions of the Spirit.  Thyself] 
Quest. Why doth not the devil cast Christ down? Did he want power, who had now carried and set him on that dangerous pinnacle, or did he want will to throw him down? Answ. There wanted no will in Satan any way to mischief our Lord, to which purpose he strained all his wits in these temptations: but, 1. He wanted power and strength, being bound in chains, and bridled by God, so as it is as far as he can now go, to tempt Christ to cast down himself. His commission went no further than to carry his holy body to the pinnacle, and there set it. 2. For him to have cast down Christ, and Christ to be a mere patient, had not furthered him a whit in his drift and scope: he intended to bring Christ to sin, and if Christ cannot be gained to be an agent, or a voluntary patient, he cannot sin. Besides, he specially intendeth to bring Christ to the sin of presumption, in throwing himself down, which he could not effect by his casting him down, unless himself (bearing himself upon his Father's protection) can be brought to cast himself down. 3. Although afterward Satan had power by his instruments to put our Saviour Christ to death, yet now he could not by casting him down the pinnacles do it, no more than the people could, when they attempted to cast him down the hill: for his hour was not yet come, he had not yet done that great work, which he came into the world to do, and the hour for the power of darkness was not yet. Hence he is a suitor to Christ to cast down himself.  
Satan can tempt and persuade us, but he cannot force us to sin: 
Doctr. 2.  or, He cannot cast thee down, unless thou cast down thyself. He setteth Christ on the pinnacle, he cannot throw him down, but persuades him to throw down himself. He crammed not Eve with the apple, nor gave it into her hand, but persuaded her to reach and eat it. He did not kill Saul himself, but persuaded him to cast down himself upon ●is own sword. He did not put the halter about judas his neck, nor was his hangman, but was of his counsel, and made his own hands his own executioners: therefore it is said, Act. 1.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, factus praeceps, he threw down himself from an high place, not only of his office, but from off the tree whereon he hanged himself.  
1. This comes to pass by Gods restraining power, 
Reasons. 1.  which suffers not Satan to do what he list: for than he would suffer no good thing or person upon earth, but destroy all the order and government of God both in Church and Commonwealth: then should every man not be a wolf only, but a devil to a man. Hence he is fain to take out a new commission, and power from God for his several designs, and cannot go beyond the limitations of it, though the greediness of his prey be never so great. 2. 
2  No man is hurt but from himself, 
Dico peccatum non esse, si non propria voluntate pecc●tur: August. contra Fortun. Manich.  and out of the voluntary inclination of his own mind unto evil; which Satan knows well enough, and therefore he ever worketh on our corruptions, and cannot poison us, unless either he get us to drink of his cup, or intoxicate us by our own. 3. God hath made the will of man as a fountain of all human actions, whether natural, civil, moral, or divine: 
3  and herein hath given a man a kind of power under God over himself, by investing every man's will with this natural property, that his will is free from coaction and force: for a man to say, the will can be forced, is to speak a contradiction, 
Volunta●●ogi non potest. Arist.  and as much as to say, that the will in the same time and thing can be willing and nilling; which if it could be forced, were true.  
To understand this better, we must know, that there be only two ways to move, change, or bend the will. First, from an internal agent or principle, and this is twofold: 1. God himself the author of all natural faculties, in whose hand the heart of Kings, and all men, be to turn as he pleaseth, as the rivers. 2. The man himself to whom God hath committed this will, who hath power to dispose it to this or that object: as Adam in innocency had freedom in things divine and human, and now we his posteriry in the latter. Secondly, by external movers; and these are either, 1. the natural object of the will, which is some good so apprehended in the understanding, and strongly urged upon the will; or 2. some passions, lusts, affections, and appetites, which incline the will this way or that.  
Quest. How then is it said, that the devil filled Ananias his heart to lie to the holy Ghost? Act. 5.3. and of judas, that the devil entered into him, and put into his heart to betray his Lord, if he cannot move the will? Answ. It is not denied, but that something besides God, can move the will: but the question is, of the manner. God moves it by his own and absolute power, even without ourselves, and against ourselves, as when he changeth an heart of stone into an heart of flesh. But other without us cannot move our hearts, neither by any proper power that they have over them, nor yet without ourselves first gained unto them; but then they move our wills, when they can either make us apprehend and understand some object, or move passion or appetite, whereby to incline our wills. Thus the good Angels may and do propound divine truth and good unto our understanding, and move our wills to embrace it and choose it, but not always with effect, because the power is not in them, but in ourselves. A good Angel admonished joseph in a dream, by which his will was bended to provide for Christ and himself. Thus also the devils and wicked Angels move the will, by working upon the fantasy and imagination; as in many Melancholic persons to hurt themselves and others: sometimes by setting good colours upon evil, so that the understanding apprehending evil in the case and colour of good, may bend the will to it; as Peter in denying his Lord, thought it good and safe for the present: sometimes by raising up passions, and working in them; as Saul in a passion to cast his spear to kill his good son jonathan, a barbarous and unnatural fact; yet the devil gained his will to it, having first raised a cloud of dusty passion to darken his understanding: and the other Saul in his fury and hot mood to waste and persecute all that called on Christ: sometimes by stirring up lust and concupiscence; as David being inflamed with lust, the devil working on this corruption, gained his will to those foul facts, which above all blemished him.  
As for the examples alleged, thus Peter saith, that Satan filled Ananiah's heart; not that he brought any new wickedness into his heart, but, that which he found he stirred up, and persuaded his will to play that dissembling part; for he should carry it away closely and cautelously enough. And thus the devil put treason into the heart of judas: he knew him to be a covetous wretch, and had often watched him how he was deceitful in the administration of his Master's money: now his affection being troubled, and stuffed with covetousness, Satan useth this as a means to persuade his will, for money to attempt this foul and barbarous treason.  
In all which we see, that our wills are not under the power of the devil, who deals with us as wicked men, who when they persuade any evil, infuse none of their wickedness into us, but only by their speech stir up that which is in ourselves, and persuade us thereunto.  
4. It is not enough for Satan's malice and cruelty to bring mischief on the bodies of men, but the thing he aims at is, 
4  to bring guiltiness on their souls; as our Saviour here, I doubt not but he would willingly have killed him, if it had been in his power to cast him down, as it was to carry him up: but he had far rather that Christ should do it himself, and so have an hand in his own death. In job Satan was not contented to cast him down in bringing misery upon his body and estate, but the thing he aimed at was jobs casting down himself by blaspheming God, that so he might bring guiltiness upon his soul. And Satan knows, that when he can bring a sinner to give up his will to his persuasion, his sin is so much the more sinful, because to a voluntary sin is added, 1. a deliberation: 2. an election of evil, and a preferring it before good: and 3. a willing execution of that which a corrupt understanding hath embraced, and a corrupt judgement and will preferred for some corrupt end.  
5. Satan's slyness and usual subtlety in his temptations, 
5  shows that his strength lieth in inward persuasion, and not in outward violence: He insinuates like a serpent, and pretends great good will, as here, Thou shalt show thyself the Son of God; as though he in earnest sought the honour of Christ: and, as if he would have bettered Adam's estate, he said, Ye shall be Gods. He transforms himself into an Angel of light, and ordinarily deals with us as with Saul, who, when he saw the devil himself, he made him believe he saw Samuel God's worthy Prophet.  

Use. 1.  This doctrine serves to comfort us, considering the impotency of our enemy. He is a weak enemy, and cannot overcome him who is not willing to be overcome. He can egg us on to evil, compel us he cannot. 
Ad malum hortari potest, cogere non potest. Chrys.  And as Christ said to Pilate, Thou couldst have no power over me, unless it were given thee from above; so Satan can have no power but from God, not over beasts, Matth. 8.31. not over wicked men: Ahab a wicked King could not be deceived, nor set on to move a needless war, till the Lord sealed Satan's commission, 1. King. 22.21. And much less over the godly, as we see in job, till God said, All that he hath is in thine hands; till then, neither he nor any thing he had was in Satan's power. Nay, not an hair of our head falls to the ground without the providence of our heavenly Father. And another sound ground of comfort is, that as he cannot hurt us without the will of our heavenly Father, so he cannot without our own wills: for if he could, he would never be resisted in his temptations; whereas we see in joseph, job, and by experience in ourselves, that some hellish temptations are by grace, and the watch over our hearts, repelled and resisted.  

Use. 2.  Hence we see that nothing can do us harm but our own sin: death without sin is but a gate to life, the devil a great and cruel enemy, but nothing so dangerous as our own sin, this slays us without him, he hurts us not without this. What reason have we to be in love with sin, while we profess we hate the devil, who can do us no such harm? Which must stir up our watch against our own corruption: for if he plow not with our heifer, he can get no advantage.  
Many having sinned lay the blame on the devil, who (they say) ought them a spite, 
Use. 3.  or a shame. But as the Lord said to Cain, so say I to thee, If thou dost evil, sin lieth at thy door: and, it is thy sin, not the devils. Object. Oh but he tempted me. Answ. So he did Christ here: and hadst not thou cast down thyself, he could not have done. It was indeed the devils sin, that he beguiled the woman, and he had his judgement for it: But it was her sin that she was beguiled, and arraigned, and judged by God for it. It is the thieves sin to steal thy money, and he shall be hanged for it: but if thou leavest thy money without doors, and never lookest after it, it is thy fault and folly, and what couldst thou look for else? The devil is a sly thief and robber: but he commits not his robbery as other thieves and Burglers, he will not break open the door, nor draw the latch; but, where he finds the door open, and an house prepared and swept, there he comes and makes spoil, Luk. 11.25. And if a man know a rank thief, were he not worthy to be robbed that will open his doors, and give him entertainment? Oh let not us extenuate our sin, or lay the blame on the devil, who cannot hurt us without our own weapons. He cannot make us swear, or curse, or drink, or kill, or break the Sabbath: All that he can do is, to stir up our corruption, present objects, stir up passion to trouble the judgement, and persuade or solicit. He can suggest, he cannot force. And therefore do as David, taking all the blame of our sins upon ourselves: when the devil stirred him up to number the people, and he came to see his folly, he thought not his sin less, because Satan moved him, but said, I have done very foolishly: Alas, these silly sheep what have they done?  
Take heed of Satan's voice, which is ever to cast thyself down: 
Use. 4.  every temptation to sin hath this voice in it, Cast thyself down: and too too many hear and yield to the same. Some cast themselves down, by casting themselves back from God and his truth, forsaking the right way. Thus every Apostate hath cast himself down, and hath need of that counsel, Remember from whence thou art fallen, and do thy first works. Others cast themselves down by falling into a puddle of base uncleanness, as covetousness, drunkenness, swearing, lying, etc. unbeseeming the place, name, and honour of Christians. Were it not too too base a dejecting of himself, if a Noble man should sort himself to lie in a barn among beggars; or any man to lie in a sty among swine? So for a Christian to demean himself like a worldling, or Epicure, or Atheist, is as great a debasement. Others cast themselves down into the pit of despair, when any sorrow or trouble extraordinary presseth or pincheth them. If God cast them down a little, they cast themselves down immeasurably, as Cain, judas: nay, Gods servants think sometimes, that God hath forgotten them, and will not remember seasonable mercy.  
But do thou in all temptations answer Satan thus; No Satan, I know thou canst not cast me down, God (to whom the honour of it is due) be praised for it; and I will not cast myself down: if God cast me down, 
Psal. 119 71.  I shall rise again, who only can and will turn his humiliation of me to my exaltation.  From hence.] 
So Luke addeth: that is, from the battlement, which God had straightly enjoyed as a means to keep men from falling, and to prevent danger. Deut. 22.8. When thou buildest a new house, thou shalt make a battlement on thy roof, that thou lay not blood upon thy house, if any man fall thence. And this was the manner of the jews buildings, to build their houses not ridged as ours, but with a flat roof, as most of our Churches be, and battlements about; and their roofs thus made, served them to many good purposes; as josh. 2.6. Rahab brought the spies up to the roof of the house, and hid them with the stacks of flax which she had spread upon the roof. Act. 10.9. Peter being in joppa in Simons house a tanner, went up upon the house to pray. Of this kind seemed that house of the Philistims, which Samson at his death pulled down, upon the roof of which, stood 3000 persons to behold while Samson was mocked.  

Doctr. 3.  Satan seeketh especially to draw such to sin, who have most means against it. As Christ was not set on a pinnacle, which had no stairs to go down by, but where were stairs; and he must notwithstanding them, cast himself down headlong. So dealt he with Adam in his innocency, who having all perfections his soul and body were capable of, yet must he needs reach at the bettering of his estate: had Adam known any misery yet, his sin had been so much the less, if he had been enticed unwarrantably to mend his estate; but he did (as the parable speaks) set an old patch upon a new garment, which was both idle and disgraceful. And the means of his sin, was as idle as the end: for, had he not all the trees of the garden, and fruits of paradise to eat upon? and were not all else means enough to keep him from one forbidden fruit? If God had restrained all but one, he had not wronged him: he had furnished him with all strength against temptation, if he would have used it: he had no manner of discontent in his estate: yet if he had been overcome in that supposal, to have enlarged without God his own allowance, his sin had not been in that degree, and so out of measure sinful, as the having of all these means made it. Who must deny our Saviour Christ, but one of his disciples? who must betray him but another? both of them abounding with means to the contrary, having been advanced by Christ into the high offices of Apostleship, to be next attendants of Christ, who heard his doctrine, saw his miracles, and were eye-witnesses of the integrity of his life, yea both specially warned by Christ of those particular sins, and Peter had professed to die rather than do it.  
1. The malice of Satan is such, 
Reasons. 1.  as he is not content that men sin, unless he can bring them to aggravate their sin, and do it as sinfully as may be: and therefore he is industrious to get men to sin against the means. For this addeth weight to the sin, and provoketh God's anger much more than another sin. Examples we have in Exod. 32.31. when Israel had made a calf, Oh saith Moses, this people have sinned a great sin. It was great, 1. in the kind, idolatry. 2. in the manner, being against such means: it was not many days before that, that Moses had received the ten commaundement●, which themselves heard delivered in such thunder, lightning, and terrible voice, as made them profess what ever the Lord should command them by Moses, they would do: and beside, the ten commandments thus uttered and delivered, Exod. 20. in the 22. verse a special addition was annexed, Ye shall make you no Gods, of silver or gold, etc. They had immediately before received an extraordinary food by Manna, which then they enjoyed: Moses was in the mount with God, to receive more laws for their good: Aaron was with them to advise them. But against all these and many more means, they worship a calf, and so highly provoke God, as after a great slaughter of men, 3000. in number, Moses hardly obtained pardon for the residue. David's sin was so much the more heinous, in that he had many wives of his own, 
2. Sam. 12.1.  as Nathan in the parable showeth, and maketh himself to confess. A rich man had many sheep and oxen, and the poor man had but one lamb, which ate his morsels with him, and slept in his bosom (which was Bathsheba in Vriahs' bosom:) and the rich man refused to dress any of his own sheep, and slew and dressed the poor man's sheep. David himself hearing it, before he knew it to be his own case, could say, As sure as the Lord lives, he shall die that hath done this: and Nathan said, Thou art the man, etc. And this sin so provoked the Lord, that the sword never departed from his house, and his repentance could not cut off that part of the sentence, but his own son Absalon must defile his father's wives, in the sight of all Israel.  
Hence it was also, that our Lord answering Pilate, aggravated the sin of judas, joh. 19.11. He that delivered me unto thee, hath the greater sin: he knew he delivered an innocent to death, he was warned, he was a friend and familiar, his sin was a great sin, and so great as God took him in hand, and laid the burden of it presently upon his soul, and he found no ease but in hanging himself.  

2  2. Satan knows these sins more trouble and wound the conscience than other, because this circumstance lays the sin directly upon ourselves, and takes away excuses; God was not wanting to prevent such; a man cannot say he could not remedy it, no good means was wanting to him, only he was wanting to himself and the means. And thus the Lord reasoneth with his people to bring them to the sight of their own corruption, Isa. 5.4. What could I do more to my vineyard which I have not done?  

3  3. Satan knows, that to sin against means is a compound sin, and like to a complicated disease, hardly cured: for besides the sin, to which a man is drawn, there is, 1. a neglect of a man's own good: 2. there is a base estimation of God's great kindness in offering the means of our good; and consequently, God himself is despised in the means; yea, there is an unthankful rejecting of grace offered. And what is further to be done, but to leave such a one as remediless?  

4  4. Well knows Satan, that God hath denounced and executed greater plagues upon these sins than other, where means were not present. He punished adultery in the law with death, not simple fornication, because one had means to avoid the sin, the other wanted it. So for theft, Prou. 6.30. If a thief steal to satisfy his soul, because he is hungry, men despise him not; a restitution may be made, he must not die; comparing the sin with adultery, in which no restitution must be made, they must die the death. Capernaum, which was lifted up to heaven in respect of the means of salvation, neglecting those stairs, cast herself lower into hell than Tyrus and Sidon, which never had the like things done in them. Nay God, whose nature is to be merciful, in this case takes pleasure, and delights himself in severity: Prou. 1.22. Ye have despised all my counsel, and set my correction at nought, therefore will I laugh in your destruction.  
This doctrine is of great use through the whole life.  
1. If where more means be to hinder sin, 
Use. 1.  there sin is aggravated: how heavy be the sins of our age, who in the means are lifted up above all the ages of 1500. years before us? How may the Lord complain of us, as Hos. 8.10. I have written to them the great things of my law, but they have counted it a vain thing? The means that we have, do set our sins in a far higher degree than were the sins of our fathers. Theirs were in the night, ours in the day; theirs were ignorances in comparison, ours are presumptions, of knowledge and set purpose: theirs were errors and sins, ours are rebellions and obstinacy: they could scarce do any other, we will not: their ignorance invincible, ous affected. And as our means be greater, so our judgement and account shall be straighter: for, to whom God gives more, of them he requires more, Luk. 12.48.  
2. Content we not ourselves, that we have stairs or means; 
Use. 2.  as many who say they come to Church, hear the word, receive the Sacrament, have some measure of knowledge, and be able to speak of religion: seeing the presence of the means brings Satan more fiercely upon thee, and threateneth thy greater danger, if thou growest not in soundness of Christianity by them. Consider whether the Scripture be not true, saying, 1. Not the hearers of the word, but the doers thereof shall be justified. 2. Knowers of their Masters will, and not doers of it, shall be beaten with more stripes. 3. Many seem to be partakers of grace, who are perverters of it, and turn it into wantonness, who are of old rolled or billed unto condemnation. 4. Many in the day of judgement shall say and allege for themselves, We have eat and drunk in thy presence, and thou hast taught in our streets; to whom the judge shall say, I tell you, I know not whence you are: depart from me ye workers of iniquity.  
The jews had the ministry of john, of Christ and his disciples, the Gospel of the kingdom preached, which was as Jacob's ladder, to rise up by the stairs and staves of it unto heaven: but for all this, because they walked not worthy of these means, Christ tells them plainly to their faces, that Publicans and harlots should go into heaven before them. And the same shall be said of every formal Christian, contenting himself with an outward show of goodness, and not answerable to the means he hath, without any inward, or constant change by them.  
3. Let us beware of Satan's wile, neither to neglect means, nor yet to sin against them. 
Use. 3.  I. In spiritual things, the means of salvation are stairs to heaven: 1. If thou be'st not a member of the Church, and abidest in the ship, thou canst not be saved, Act. 27.31. 2. If being overrun with the disease of sin, thou waitest not at the pool wherein and when the Spirit moveth and stirreth the waters, thou canst not be cured, joh. 5.4. Refuse the word and Sacraments, thou perishest. 3. If God have showed thee, oh man, what is good, and what he requireth of thee, surely to do justly, to love mercy, to humble thyself, and walk with thy God: if thou cast thyself off these stairs into injustice, unmercifulness, pride, and profaneness, by this fall thou dost break the neck of thy soul. So when the Lord affords many gracious means within a man and without: without, the exhortations and precepts of his word, and the warnings of his correcting hand; then, 1. suffer the word of exhortation gladly, let the word rule thee, sin not against the word by which thou art to be judged. 2. let the rod open the ear that was sealed, and correction be thy instruction: it is a note of blessedness to be chastened, and taught in God's law. The Lord is glad to add this means to let in the former; and if men still fall back more and more, the Lord casts such persons off.  
So when he inwardly useth either checks of conscience, or else the motions of his Spirit, sin not against them: for, 1. the voice of thy conscience must thou hear one day, therefore suffer it not to go on in accusing thee, but still it by casting out the core of sin, that makes it so restless and painful. 2. quench not the motions of God's spirit: for this grieves him, and makes him go away in displeasure, and then all thy sound comfort is gone with him.  
II. In temporal things, sin not against the means. He must eat that must live, he must work that will eat, sow to reap; he that would avoid a strange woman, must love his own wife; all the soldiers and people in the ship must come safe to land, but then must they not cast them into the sea, but abide in the ship. Isa. 37.33. the Prophet in the Lord's name tells Hezekiah, that Senacherib shall not enter into the city; but if hereupon Hezekiah, should have bid them set the gates open, would not the Prophet have told him he had betrayed the city? For a rich man to be an usurer, or an oppressor, is a greater sin than it is taken for, because it is against the means: yet who are usurers else? who oppressors else? who grind the faces of the poor? who detain the wages of poor servants, but they? For a man to break the Sabbath for gain is a great sin, as appeareth in the poor man that went out to gather sticks: but how great then is it in rich men who need not, having much means beyond the present necessity? and yet they, or their servants and workmen, must be gathering sticks to burn themselves withal in hell. Who sees not the malice of the devil here, who will have the Lords day worldly and wickedly spent, wherein God hath set up the special means to draw men from it?  For it is written,] 
Having spoken both of the ground of this assault, and also of the scope and matter of it, we come to the third consideration in it, namely, The enforcing or urging of it by a testimony of Scripture. Satan had persuaded the Son of God to a most foolish practise: would any mad man or fool cast himself down from an high place, and pash himself all to pieces at any man's persuasions; and cannot now the Son of God, the wisdom of his Father, discern danger in this motion? Satan is too black here, and lays his snare in vain before the eye of that which hath wing. But to hide his blackness, he draws a fair glove over a foul hand, and assays to make the case without all danger or absurdity: he hath that to say, which the Son of God cannot refuse: he hath Scripture to persuade him; for no reason is comparable to this, to assure the Son of God, who must hear the word of his Father, that there is neither danger, nor unreasonableness in this motion; nay, there is much good in it: 1. he shall show himself to be the Son of God: 2. he shall show his affiance in his Father's word, which hath fully assured him of his Father's protection: as if he should say, Thou being the Son of God, mayest without danger cast thyself down hence; but do not take it on my word, which perhaps thou mayest suspect, but take it on thy Father's word: If that hath any truth in it, there is no danger in my motion: And because thou shalt not think that I speak without book, it is written in thy Father's book; If I had a Psalter here I could show it thee, that he hath given his Angels charge over thee to keep thee, that thou dash not thy foot against a stone: and though thou cast thyself down, they shall bear thee up, and save the harmless. And if they should fail of their duty, thou being the Son of God, canst sustain thyself by thine own proper power and virtue.  
Here consider two things, 1. the general consideration of the allegation, It is written. 2. the special matter of it, He will give his Angels charge over thee, etc.  

Doctr.  The devil can and doth allege Scripture to further his wicked purposes: as here. In his tempting of Eve he made the ground of his temptation God's word, Hath God indeed said ye shall not die? In the deluding of Saul, he took the help of samuel's prophesy, 1. Sam. 28.17. The Lord hath done even as he spoke by mine hand. So his instruments the false Prophets pretend the word of the Lord, as Hanani, jer. 28.2.  

Reasons. 1.  The reasons why Satan allegeth Scripture, are these: 1. To hide his person, and to transform himself into an Angel of light: here he counterfeits David's voice, nay, the voice of the Spirit of God, speaking in the written word. He would fain persuade Christ that he is a lover of the truth, and under a testimony of Scripture would hide his horns. 
2  2. As hereby himself dissembles holiness, 
Regula credendorum & agendorum.  so he would colour the matter to which he tempts us, to be just and lawful: for is not that lawful, which the word allows; 
3  seeing it is the rule of faith and manners? 3. He frames himself according to the disposition of parties with whom he is to deal: Christ stood much upon Scripture, and would do nothing without Scripture, and if he cannot draw him by Scripture he shall prevail nothing; and thus he deals daily with tender consciences, he can bring them to any thing by a Scripture of his own misshaping. 
4  4. This comes to pass by reason of his malice, 1. against the Scripture, which he seeks to abuse to a contrary end, seeing the Scriptures are written that we might not sin, 1. joh. 2.1. 2. against the godly, to overcome them with no other than their own weapons: Christ had made the written word his shield, his sword, he will therefore assay with his own weapon to wound him: and so he deals with his members. 5. Here is not only God's permission, 
5  but his overruling power: for hereby the father of lies against his heart and nature, giveth witness to the truth, and strongly argues it to be the strongest weapon, that hath strongest power over the conscience.  
Quest. How doth Satan allege Scripture? Answ. He is God's ape; and as God, allegeth Scripture three ways: 1. by his Spirit and inward motion, as to Abimelech in a dream, Gen. 20.3. 2. by his Ministers and servants, Angels or men. 3. by his own lively voice, as to Adam: So can Satan, 1. by suggestion. 2. by his Ministers, who transform themselves as if they were the Ministers and Apostles of Christ. 2. Cor. 11.13.14.15. not only delivering the word, but also truly. 3. by voice in some assumed body, as undoubtedly he did to the first Adam, and here to the second.  
Seeing then this wicked spirit can and doth allege Scripture against us, 
Use. 1.  it behooves us to try the spirits whether they be of God or no, 1. joh. 4.1. not to believe every one that can allege Scripture; for so we might believe the devil himself. 1. Thess. 5.22. our commandment is to prove all things, and hold only that which is good. Our precedent is in Act. 17.11. the Bereans, when they heard the Apostles, searched whether the things spoken were so. We take no coin without due trial.  
Quest. How shall I try the spirit that brings a sentence of Scripture? Answ. 1. By diligent study and reading of Scripture, diligently searching out the truth: for the determination of every truth must be by Scripture: 
Dubium.  and though Scripture seem to be opposed to Scripture, we must not with Papists draw determination of matters from Scripture: so saith the Apostle in Eph. 4.14. Let us not be carried about as children with every wind of doctrine: how should we do other? but follow the truth in love. Examine the places, circumstances, antecedents, and consequents, confer with other Scriptures; to all which it must agree. 2. Follow and frequent the ministry, as not content with the knowledge of the Scriptures without the true understanding of them: 
Non in legendo, sed in intelligendo. Hieron.  for they consist not in the bare letters, but in the pithy sense, said the Father. And this true understanding will help us to lay it to the analogy of faith, whereunto it must be agreeable, and will make our senses exercised in the word. 3. Add hereunto prayer, which procureth the Spirit to lead us into all necessary truth. David never ceased to pray to be taught, as we may see through the whole 119. Psalm. 4. Consider the end & scope of the Scripture alleged. If it lead thee into an action condemned by the law of nature, or against other direct Scriptures, or principles of religion, it is of the devil the father of lies: for God's Spirit never allegeth Scripture but to lead us into the knowledge and practice of some truth. This is Moses his rule, Deut. 13.1. If a false Prophet rise up, see what he aimeth at: if it be to draw thee from the Lord, his worship, or word, take heed of him: so if Satan by any instrument of his shall bring the word, and pretend great zeal, if the end be to draw thee to superstition, idolatry, or Popery, beware of him, his scope discovers him. If a doctrine or Scripture be alleged to nourish any fleshly delight, or to hold men in sin, though the words be Gods, the allegation is the devils: as, At what time soever a sinner repenteth, etc. and the thief was saved at the last hour; and therefore, if thou canst say two or three good words at thy death, all shall be well: here is the devil, saying It is written: for all Scripture truly cited by God's Spirit aims at mortification, and the furtherance of repentance. If a Scripture be alleged and urged to threaten and discourage such as fear God, and show forwardness in good ways, or to animate the sinner, promising him peace and life, it is Satan's allegation: for if God's spirit allege Scripture, that word is good and comfortable to him that walks uprightly, and the threats of the law are fit provision for impenitent persons.  
This teacheth us not to content ourselves to know the Scripture, 
Use. 2.  and be able to speak of it, or to allege it: for the devil knows the word, and can allege it readily, yea he is expert in it. Many men deceive themselves in their estate, and think themselves sure of salvation, if they can get a little knowledge of the Scripture above others: as though Satan could not allege it, or as though the wicked could not preach it, as judas did, or ungodly men profess it, who take the w●rd into their mouth, and hate to be reform, Psal. 50.16.17.  
But let us take heed we come not behind the devil himself, while we thus highly conceit ourselves: 
Use. 3.  for 1. Are there not a number of ignorant men, almost as ignorant as if the Scriptures had never been written? and shall not the devil condemn these, who hath gained so much knowledge in the word, which containeth not one word of comfort for him, but judgement that makes him tremble? Yet these, whom they would make wise to salvation, and to whom they offer the joys and comfort of life eternal, are utterly ignorant of them.  
2. Many read the Scripture, but as Satan, not to inform or reform themselves, nor to make themselves better, but both themselves and others far worse, as not only heretics and learned Papists, who bend all their knowledge to suppress and hide the truth, but all such as by the Scripture seek to maintain their own errors and sins, which they will not part with: And these are no better than the devil.  
3. Others will read Scripture, and hear, and know it, but without all special application and grace in the heart, wherein they should differ from the devil and wicked men, who know the word, but affect it not, do it not, nay, cannot abide the special application of it to do them good: and this doth nothing but increase sin and judgement: sin] jam. 4.17. to him that knoweth to do well, and doth it not, it is sin, a great sin, without excuse or cloak: joh. 15.22. judgement] for such shall be beaten with many stripes.  
4. Others brag of their knowledge; they read the Bible, at lest David's Psalms, and they know as much as any Preacher can tell them. But stay, the devil reads the Psalter as well as thou, and can quote David's Psalms more readily than thou, he can read the Bible, he knows as much, yea more than any Preacher can tell him: what sayest thou more of thyself, than the devil can do of himself, and more truly? And what hast thou gained by all this challenge, but thine own conviction of great sin, without excuse, but not without witness? Is not thy own mouth thy judge, who professest so much knowledge, and so little grace, love, practice? To sin wilfully and presumptuously, against the light, is an extraordinary conformity with Satan.  
Rules of reading, and hearing the word religiously.  
1. Consider the excellency of the word above all precious things, and how dangerous it is to take God's name in vain; which is then, when the word is frustrate of his right end. 2. They are called holy Scriptures, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not only in regard of that holy truth contained in them, but because they are instruments, by which the elect are sanctified and made holy, joh. 17.17. and therefore are never to be used without holy affection, nor without endeavour to grow up in holiness. 3. They are the word of faith: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  therefore we must mingle the word with faith, and lay up the precepts and promises thereof to believe it. 4. The Scriptures being the rule of life, we must submit our whole man to the obedience & practice of it, with all sincerity and constancy. Hereby we shall go beyond the knowledge of the word in devils and ungodly men.  
NOW for the place itself, we must consider it two ways; 1. As abused by Satan in his allegation. 2. As we find it holily set down by the Spirit of God.  
In Satan's abuse of this Scripture, we may see many particulars: 1. He wrongs the words of God, when he urgeth them spoiled of the right sense of the holy Ghost. 2. He perverteth the right order of God's spirit in his allegation: for whereas God's spirit first suggests the word, and then frames the heart to obedience of it (for the property of the sheep of Christ is, first to hear the voice, and then to follow, joh. 10.27.) Satan first will have men to conceive opinions, or attempt practices pleasing to him and themselves, and then afterwards seek out some Scripture to justify them. Thus johanan and the captains were resolved to go into Egypt▪ but sent for jeremy to see if they might have the word of God to go with them, jer. 42.3. compared with verse 20.3. He wrists the right end: for whereas all Scripture is written that we might not sin, 1. joh. 2.1. he abuseth this part of it to draw Christ to sin▪ ●nd whereas all the precious promises of God▪ should hold us in the awe and fear of God, this promise must occasion Christ to presume upon an unlawful action. 4. He willingly mistakes the persons: for whereas that Psalm, and the great promises of it, hold true in Christ our Head, yet notwithstanding it w●s principally written for the godly members of Christ, and the adopted sons of God: neither can every thing in that Psalm be so fitly referred to Christ in himself, as in his afflicted members. Besides that, the Angels minister otherwise to Christ himself, then to his members: Christ by his own power bea●es up himself, and Angels, and all things, Hebr. 1.3. 5. He falsifies the text, by adding partly to the words, partly to the sense. To the words, he adds, lest at any time, which adds no small strength to the temptation, including even that time wherein he should be jumping between the pinnacle and the pavement. To the sense, thrusting his dart into the sense of the place, as if that place said so much in effect to him, Cast thyself down▪ which Chrysostome hath well observed, 
Homil. 5. ex varijs in Matth.  saying, Cast thyself d●wne, was not written, but was the poison of the serpent, cunningly mingled with the sweet comfort of the Scripture. 6. He puts out and conceals that which most makes for Christ, and against himself, namely, those words [in all thy ways,] which most warreth against this headlong casting down of himself: for it is not the way of a man to cast himself from such an height, but to seek the stairs, o● the ordinary way. And these words were not unawares omitted, but maliciously and purposely: for if Christ shall hear him speak of his ways, and consider that this casting down of himself pertained not to his way, one piece of his own argument had overthrown the whole. 7. In th● allegation he commits the fallacy of division, intending Christ's overthrow, by disjoining the things which God hath coupled together: for whereas the words of that text in the right sense, consists of two parts, namely, 1. a promise of protection, and preservation: 2. the condition of keeping a man's self in his ways, 
Satanas promissionem obij it Christ, conditionem vero abijcit. Par. in locum.  without which condition no promise of God belongs unto us (for godliness hath the promise of this life, and the life to come:) Satan rejects the condition wholly, and divorceth it from the promise. This is Mr. junius his observation.  
8. From every part and word of a most excellent text, he can urge his most hellish temptation, and make all fair weather when he intends nothing less: as if he should say; If thou be the Son of God, cast down thyself, I do assure thee, nay, the written word assures thee of protection and safety: for in such a Psalm, namely, the 91. verse 11. thou hast the word of thy Father's promise: yea, in one promise, a number of promises: for, 1. If thou wilt know the parties that shall support thee, they be Angels, creatures swift, mighty and powerful. 2. If thou doubtest of their will, they must do it, they can neither will nor choose, it is their charge, they are commanded so to do. 3. If thou ask the manner how, they must bear thee up, that if thou wouldst thou canst not fall. 4. If thou doubtest of their cheerfulness, or willingness, or diligence, there is no fear; for they must do it as mothers or nurses (as the word signifies) who out of their tender love bear, and carry, or lead the infant with great watch and circumspection, that it fall not, and so come to hurt. 5. If thou thinkest there is any limitation of their commission, there is none; for they must bear thee up at all times. 6. To take away all suspicion of fear from thee, they must save thee not only from great danger, as breaking thy bones or neck, but from the least danger, thy foot, the lowest and basest part shall not stumble or be hurt, much less thy head, thyself.  
Thus subtly intending to hold with the hound, and run with the hare, Satan hath pricked out a place which seemeth forcible enough to persuade any reasonable man to his purpose. Hence note, that  

Doctr.  A principal wile of Satan, is, to assay (if he can by no means else) to overthrow men by the overthrow of Scriptures. Gen. 3.1. Hath God indeed said, ye shall not eat of every tree of the garden? It were strange and marvelous he should say so, seeing he knows it would better your estate. In this his first temptation, of all other he chooseth to make God's word a means of their and our overthrow, thinking it not an easy thing to destroy God's image in the soul, unless he could first destroy the word of God out of their heart. 1. Sam. 28.15. when the devil would delude Saul, ●nd hasten his death, he lays the ground of it in God's word, and taking on him the person of Samuel saith, The Lord hath done even as he spoke by my hand; abusing & alleging that Scripture in 1. Sam. 15.28. The Lord will rend the Kingdom from thee this day, and hath given it to thy neighbour, who is better than thou. Mar. 1.23. the devil comes to Christ, and tells him he knows him well enough, Thou art jesus of Nazareth, even that holy One of God, that holy One that was promised, figured, and expected, even that Redeemer and holy One of Israel, Isa. 41.14. even that holy One foretold by the Angel, Luk. 1.35. And all this was by Scripture, to overthrow both Christ himself, and the faith of believers, as though there were some secret compact and familiarity between him and them: and perhaps hence arose that speech, By Beelzebub he casteth out devils.  

Reasons. 1.  1. Satan knows that Scripture is the will of God revealed, and hath sway in the conscience, as being inspired by the holy Ghost, as the only rule of faith and life; and if he can turki● the Scripture out of his right sense and shape, he perverts judgement, and holds the conscience in error; and these errors are dangerous, and near of kin to obstinacy. For till the truth of God come to his place again in the conscience, it will stiffen itself in error even to the death. So as by this stratagem Satan usurps the conscience, which is God's right, and so leads men at his pleasure.  

2  2. His malice sets him clean contrary to God in his proceedings. God hath given his Scripture to save men by, and therefore it is called, a word of salvation: now Satan would herein cross the Lord, in perverting the word to men's condemnation. The Scripture is in the Church as a law to the Commonwealth, to contain men in the compass of faith and godly life; whence it is called Statutes, and precepts, and judgements. But Satan seeks to enforce it as a law to thrust men from faith and obedience. The Scripture is a word of truth, of holiness, of wisdom, every way resembling God the author: Satan therefore, being the greatest enemy to God's image, is the greatest enemy to the Scriptures, and desireth to pervert them, by establishing by them errors, heresies, false doctrines, wicked and foolish opinions and practices.  
3. His subtlety and policy is not inferior to his malice: for, 
3  1. He hath a special slight and trick of his own, by pretending truth to impugn it, and with Scripture to fight against Scripture; which he hath taught his special factors, heretics, and seducers: for why else did Christ forbid the devil to witness to him, but that even that truth he speaks, ever tends to destroy the truth? And in the text, why cities he the truth, but to draw Christ into an error? 2. He will gain to himself some credit by this practice: for seeing speeches and testimonies depend much upon the credit of the speaker, by his quoting of Scripture he would be taken as if the truth of Scripture depended upon, or needed his witness.  
4. Satan must do thus, if he will prevail against Christ, 
4  or his servants: for Scripture in the true sense of it, is no patron of sin, nor ever stands on the devils side.  
Of all temptation's beware most of them which come armed with Scripture: 
Use.  for hardlier can we espy the subtlety and danger of these, than those which are directly against the Scripture. And by temptations of this kind, Satan mightily prevaileth in points both of doctrine and practice; which it shall not be amiss to give some taste of, and in both we shall observe how Satan doth not so much use as abuse Scripture.  
I. In matters of doctrine. 1. For the establishing of the Headship of the Church in the Pope, the ordinary Papists have found a Scripture in joh. 21.16. where Christ saith, Feed my sheep. I answer: first, that place speaks not of any headship or spiritual government, but of fee●ing by the word and Sacraments, which the Pope never doth: secondly, it is a commandment not given to Peter alone, but to all the Apostles, who were equally Apostles with him, but applied to Peter specially, not to note any Primacy, but secretly to check him for his threefold denial, whereby he made himself unworthy to be a Disciple. Object. But Peter saith he hath two swords, and therefore the Pope hath both spiritual and temporal jurisdiction. Sol. This is a place of Satan's alleging, when that which is spoken literally, is wrested into a figurative sense. And where Peter is commanded (Act. 10.13.) to kill, and eat●, the Pope may kill, and slay, and eat up whom he will or can, Prince with people. But this is a place literally to be taken, and one part of the argument▪ hangs with another as the dream of a sick man: for the Pope, if he be Peter's successor, must feed the sheep, not feed on them. But Bellarmine, who would make the world believe his wit is thinner, hath devised a far more sufficient place: 1. Pet. 2.6. Behold, I put in Zion a chief corner stone, elect and precious; that is, the Pope: In his preface to the controversy, De Rom. Pontif. and lib. 4. cap. 5. But what may we think to reap from him, that dares begin his controversy with so high a blasphemy? and least we should think it fell inconsiderately from him, he takes it up again. For doth not both Paul and Peter teach, that this stone can be meant of none but of Christ, doth not both of them add, He that believeth in him, shall not be ashamed? must we now believe in the Pope? And who is this living stone that gives life to all that are built upon him, besides Christ himself? None can arrogate it to himself, or attribute it to another without high blasphemy. Therefore I conclude this point, boldly affirming that the devil could not more impiously abuse this place, then hath blasphemous Bellarmine.  
2. For the point of justification by works, is alleged that place of james, 2.21. wherein they add unto the text, 1. a false gloss, by works of the law. 2. a false distinction, saying that they justify as causes; whereas we grant, that as effects they justify, that is, declare a man to be justified: so did Abraham's works declare him to be just: and this is not the justification of the person, which is only by faith, but of the faith of the person, which is manifestly dead without them.  
3. In that great sacramentary controversy they allege, This is my body: wherein Satan hath taught them to abuse Scripture, in taking that literally which is figuratively spoken, as often to writhe that ●nto a figure which is spoken literally: and whereas they exclaim against us for denying the words of Christ, as heretics, we are far from denying Christ's word●, but disclaim their false meaning, which destroys the Scripture, seeing Scripture stands not in words, but in sense.  
4. To establish the false doctrine of free-will, they furnish themselves with that place in jer. 17.7. Blessed is the man that trusteth in the Lord, and whose hope the Lord is. But what do they else but imitate the devil, in cutting off that part of the text which makes against them? for in the next verse it followeth, The heart of man is deceitful above all things, who can know it? showing, that man in himself is utterly destitute of all grace.  
5. For the jesuitical trick of equivocation, or mental reservation, they have Scripture and Example: joh. 1.21. they asked john if he were a Prophet, he said, No, whereas he was one: for Zachary called him the Prophet of the Highest, and Christ said that there was not a greater Prophet than john: therefore john equivocated. Answ. Whatsoever was the true meaning of the question, that john answered plainly unto. If they meant to ask him if he were that singular Prophet, whom they fancied to come together with their Messiah, he truly answered, no. If he were any of the ancient Prophets, who were long before Christ, he truly answered in that sense, no. If he were a Prophet by his proper office, he truly answered, no. For howsoever he was by grace and power a Prophet, being sent of God to reprove and convert sinners; yet by ordinary office he was no Prophet, neither did he prophesy.  
But what is this to those mental reservations; Are you a Priest, Garnet? No, saith he, meaning not a Priest of Apollo, or jupiter. Were not you in England at such a time? No, not as the Sun in the firmament, or as a King in a Kingdom. A strange madness, that men professing knowledge & zeal, should so dally with lies and oaths: which tricks of theirs, were they justifiable and sound, we should have little use of Magistracy or tribunals, especially where matters are determined by men's oaths: he were a very block that would suffer any thing to be fastened upon him. The murderer might swear he never slew man, namely, with the jaw-bone of an ass, as Samson did. The drunkard might swear he drunk never a drop, if he can inwardly conceive of water, or aqua ●oelesti●▪ or the Poet's nectar, or what he can feign. The adultr●●●e might swear she was never taught, if she can inwardly conceive of any creature, as of a Bull, or a Swan, as the Poets feign of Pas●ph●e and Leda. And were is lawful to dally with God, and men's consciences, after this manner, we could pay them home in their own kind: for suppose a man were in their Inquisition, and were asked if the Pope were Supreme over all Kings; if a man were disposed to equivocate, be might say and swear, yea; reserving his secret meaning, not by right, but only in his own proud and ambitious desire; and thus delude them.  
II. In matters of practice, you shall have no sinner but he hath a Scripture reached to him, to lie safe under in the holding of his sin, but robbed and turned out of the right sense. The Atheist, that cares for no Scripture, yet hath one text for himself, Eccl. 7.18. B●e not just overmuch, nor overwise: and so he hath enough to cast off all care of knowledge, and conscience. The image-munger hath a text, to let nothing be lost: he hath a good use for his images; if they cannot serve to worship, they may serve for ornament. The swearer hath a text in jeremy, Thou shalt swear in truth, righteousness, and judgement: therefore he will swear so long as he sweareth nothing but that which is true. The Sabbath-breaker hath his text, The Sabbath was made for man, and not man for the Sabbath. The murderer and adulterer think themselves safe, seeing they find David in both these sins, and yet commended of God. The drunkard hath his lesson, Drink no longer water, but a little wine for thy stomach, and often infirmities sake. The covetous person knows, that he that provides not for his family, is worse than an Infidel, which through many men's wickedness, is a ground of much covetousness. The lazy Protestant hath his text, We are saved by grace, and justified by the blood of Christ freely: what can his works do? what need they? The idle person hath his text, Care not for to morrow, let the morrow care for itself. The usurer hath his plain place, Matth. 25.27.— that I might have received my own with usury. The thief, hath the thief on the cross, repenting at the last. The carnal gospeler cares not what sin he venture on, because where sin hath abounded, there grace hath abounded much more. The careless Libertine is predestinated to life or death, do what he can, and do not what he list, he cannot change God's decree: and so he will do what he list. The obdurate and hardened sinner saith, At what time soever a sinner reputes, God will put all his sins out of his remembrance, and therefore he will not repent till he be dying. Lastly, the unjust person he hath his rule in the unjust steward, who was commended by Christ: who was indeed commended for his providence, not for his injustice. In all these thou mayest hold this for a good rule, It is the devils divinity, to confirm thyself in any sin by whatsoever thou hearest or readest in God's Book; all which in God's meaning is direct, and the only preservative against all sin.  
NOw we are to consider this comfortable Scripture in the holy use of it, not as we have it wrested and mangled by Satan, but as we find it set down by the holy Ghost, Psalm. 91.11. For he shall give his Angels charge over thee, to keep thee in all thy ways: They shall bear thee in their hands, that thou hurt not thy foot against a stone.  
In which words the godly are secured, and assured of safety in danger, not only because the Lord himself is become their refuge and protection, as in the words going before, but in that to his own fatherly care and providence, he hath added a guard of Angels: to whose care also he hath committed the godly. Wherein for explication, we will note these particulars,  
1. What is the ministery of the Angels, namely, to be the godly man's keepers.  
2. Who sealeth their commission, He hath given them charge.  
3. The limitation of it, In all thy ways.  
4. The manner, they shall bear thee up in their hands.  
5. The end, lest thou dash thy foot against a stone. Which is a borrowed speech taken from mothers or nurses, who lead or carry their tender children in their hands, that they stumble and fall not to hurt or endanger themselves.  
The word Angel, is a name not of nature (for so they be spirits) but of office, ministering Spirits, to God, to jesus Christ, and to Gods elect. His Angels] that is, the good and elect Angels, called his, 1. By creation: for they had not being of themselves. 2. By more immediate ministery, they assist him, and stand before his face; whereas the wicked Angels are cast down from heaven, from enjoying his presence. 3. By grace of perseverance: for they fell not from their estate, as the wicked Angels did, and are now confirmed by Christ that they cannot fall: and hence is Christ called the head of men and Angels, in whom all things in heaven and earth consist, Coloss. 1. vers. 17. that is, are preserved, sustained, and governed, whether visible or invisible; and consequently a mediator of the Angels in respect of special grace of confirmation, by which they inseparably adhere to God, although in respect of that mediation which is restrained to redemption, the Angels have no need of it.  
Charge] This charge is not a general commandment over the Church in general, but a special charge over every godly man, over thee. And the charge is directed to many Angels to keep one man; for the word affords us more comfort, than that Popish and ungrounded conceit, of every man's having his particular Angel.  
Quest. Why doth God give this charge to the Angels? or why doth he use their ministery? Answ. Not for any necessity (for he by his word and beck doth sustain heaven and earth, and without them can keep his own:) but out of his good will to us, he declares his love and care of us, who hath so abundantly provided for our safety, and made far more glorious natures than ourselves our keepers.  
To keep thee] This custody of the Angels standeth, 1. In observing and watching their persons, souls, bodies, and estates; and therefore are called watchmen, Dan 4.10. And I saw a watchman, and an holy one come down from heaven. 2. In propulsing and averting evil: so here, There shall no evil come near thee, for he will give his Angels charge over thee. 3. In defending them in good, as Elizeus and his servant being compassed with enemies. 4. In comforting them in trouble, as Hagar, Gen. 21.17. and jacob, 32.1, 2. and Christ in this place.  
In all thy ways] Namely, in such courses as God hath appointed, and in all these, in all times, and in all places, in all estates and conditions. In the way into the world, in birth and infancy, the good Angels keep Gods little children, Matth. 18.10. In the way through the world they keep us, as the Israelites in the wilderness, Exod. 33.2. In the way out of the world, their charge is to keep us, as we may see in Lazarus, who when he died the Angels carried his soul into Abraham's bosom. In all our ways, by day and by night, they keep us so long as we are in our callings.  
They shall bear thee in their hands] this is a borrowed speech: for Angels have no hands, nor bodies: sometimes they assume bodies in their ministery to others, but these bodies are not theirs, neither were they naturally and hypostatically united unto them, but for the time created and assumed: but, from what beginning they were taken, or into what end after the ministery they were resolved, it is idle to inquire. Here hands are ascribed to them as elsewhere wings, both improperly, one shows the speediness of their motion, the other their fitness and tenderness in our keeping: For their charge is not only to foresee danger and admonish us, but they must be actual helpers, to bear us up from ground, when we are ready to fall, and g●● knock, as a tender mother or ●ourse, if they see the little child falling, will haste and catch it before the head comes to ground.  
That thou dash not thy foot against a stone.] That is, that thou hur● not thy foot against any rub or occasion. Angels are nurses, we are as infants in spiritual matters, on every occasion ready to fall into sin, and by it into all dangers, spiritual and temporal. Now the Angels keep us not only from hurt by others, but from bringing hurt on ourselves, even the least; they keep us from hurting our head, yea our foot. Object. But how do the Angels perform their charge, when some of God's children not only stumble, but fall spiritually, and bodily, and take great harm. Answ. The reason is, because no man keeps his way so diligently and uprightly as he ought. If we did never fail, God would never fail us, no more would his holy Angels; nay, such is their love, as they would not have us to take the least hur● in the world, while we walk faithfully in the ways and commandments of God.  
The Angels of God are the tender keepers of God's children in God's ways, that no hurt can betide them, Gen. 32.5. 
Doctr.  When jaacob was in great fear of his brother Esa●, the Angel of God met him to comfort and defend him. When S●dome was to be destroyed, the Angels came to Lot to forewarn and hast him out of that wicked city. Psal. 34.7. The Angel of the Lord pitcheth his tents round about them that fear the Lord, and delivereth them.  
1. Because of jesus Christ our Head, 
Reasons. 1.  to whom they are subject as to their Lord and head, who hath reconciled things in heaven and earth, Angels and men, Col. 1.20. In ourselves and our own vileness we could not be endured by these blessed spirits, but now Christ becomes our Head, and for him they tend us as his members. 2. Their love to us is another ground of their custody of us, 
2  manifested in that they are compared to nurses: neither can they but love those whom they see God loveth▪ now they see God loving us so dearly, that he spare● no● his own Son, but gives him to the death for us; and therefore they dearly love us and our good, they desire our salvation and promote it, they rejoice that our salvation is wrought, and are glad of our repentance, by which we lay hold on it. 3. And specially this charge and commandment of God is the cause hereof; 
3  so as now it is not out of courtesy, or the goodness of their nature only, that they do us good, but by virtue of this charge and commandment of God, whom they love as their chief good, and to whom they are bound in absolute obedience by the eternal law of their nature; so as although they are charged by god, yet are they not forced or coacted, but out of their perfect love of God they watch over our good.  

Use. 1.  This doctrine affoa●ds a use of great consolation: for when we consider our own weakness and impotency on one hand, and the multitude, power, and policy of our enemies on the other, when we see a whole army of sins besieging us, and a whole legion of dangers behind them to oppress and swallow us; now this doctrine touching God's providence in the ministry of Angels, will be able to support us; when we shall consider, not only that God's protection is as a wall of fire round about us, but that he hath set and pitched his Angels round about us as a guard, 
Ordo gratiae praeponderat ordini natura. Th. Aqu.  of whom we may say with Elisha for their multitude, They are more that are with us, than they that are against us; and for their power, they are called the Angels of God power, far stronger than the wicked Angels and powers that are against us. And when we shall consider, that God hath given a charge, and that not to one or two Angels, but to the whole blessed company of them over every godly man, how can we but assure ourselves, that we shall be defended and protected? If a man were to pass by ship over a dangerous sea, full of gulfs, sands, rocks, and robbers, if the King should give him ●etters of safe conduct, it would much comfort him, and help him through his voyage: but if this King should send a great navy to conduct him over, yea and should not only go in his own person, but call out all his men of war to see him safely arrived, this were so comfortable as he could not wish more. But thus doth the Lord with his children, not only himself going with them through the world, but guarding them with his holy Angels, who willingly afford their ministry, because of their love to man, but in respect of God's word and charge much more willingly, that of God's Angels they become our Angels, Matth. ●8. 10.  
What an unspeakable comfort is it, that when we lose the watch over ourselves many ways, through sleep of soul or body, the Angels watch over our safety? Matth. 2.13. joseph was asleep, and thought not of that danger which was even upon him, by means of Herod's cruelty: but even in that sleep the Angel watched and admonished him by a dream, both of the danger, and the means to escape.  
How great a comfort is it, that when we see such difficulties between us and our desires, as we can never overcome, than we have Gods Angels present to do it to our hands? Mark. 16.3. when the good women that came to embalm Christ's body, were very much troubled how to come to his body, and asked who shall roll away the stone, for it was a very great one; when they looked, they saw the stone rolled away, & it was done by the Angel, as Matth. hath it. God's Angels roll away all stones and impediments, and make our way smooth to all good duties.  
No less comfort is it, that when Satan begins to insult, and makes as if he would trample upon us, we have a stronger guard about us, any one of the Angels being as able to shut the mouth of this roaring lion, as they were to shut the mouths of those hungry lions, into whose den Daniel was cast.  
And for the further strength of our faith and comfort in this doctrine, the Scripture notes three things further concerning Angels, worth observing: 1. Their wisdom and providence in pitching about us, so as we lie open no where. Ex. 14.19. when Israel was gone out of Egypt, the Angel of the Lord who went before them to lead them out, now removed and went behind them, because now Pharaoh and his people pursued them. The power of the Angel was no less if he had stayed before them as he was, being Christ himself, but for the comfort of Israel, and our instruction, the Angel changeth his place, and stoppeth between them and the danger. 2. Their uniting of themselves, and strength for our safety; one of them readily will help another in helping us: Dan. 10.13. one Angel being resisted by the Prince of the kingdom of Persia, Michael one of the chief Princes came to help him: who whether he were an Angel, or (as it is more likely) the Prince and Lord of the Angels, even the Angel of the great covenant Christ himself, it is every way full of comfort. 3. Their patience towards us, who if they should be gone from us a● often as we by sin provoke them, we should perish every moment. But as God is long-suffering, so hath he charged his Angels to be; and therefore they wait still for our return, and rejoice in the repentance of sinners, Luk. 15.10. and abide in their charge and ministry still.  

Use. 2.  Again, this doctrine is a ground of manifold instruction.  
1. Hath God afforded us the ministry of Angels? then note the privilege and pre-eminence of God's children, whose nature being assumed by the Son of God, gives it dignity above the Angels, who are the ministers of our human nature in the head and members, Angels are indeed called the sons of God, but tha● is by creation. Christ never gave them this honour to call them brethren. Nay, there is a nearer conjunction between Christ and us, then between Christ and the Angels, which conjunction doth privilege us with their attendance. 1. By reason of his conception and incarnation, taking on him the seed of Abraham, and not of the Angels, by which he becomes flesh of our flesh. 2. By reason of his spiritual contract, taking us to be one with himself, by which we become flesh of his flesh, and so nearly set into him, as the Angels cannot be, who are not members of this Head, as the elect be. Christ indeed may be called their head, but as a Lord and commander, not by such spiritual union as is between Christ and the Christian.  
Herein we may see the love of God in setting his Angels to be our keepers. The more noble, potent, numerous, and diligent the custody is, the more is the care and love of the thing kept. How great thanks therefore owe we unto our God, who notwithstanding he is daily offended with our sins, yet affords us the ministry of hi● Angels? Who, and what am I, that God is so mindful of me, that he should give so many glorious creatures charge over me, that he should give me such a privilege, that even the holy Angels (whose dwelling is in heaven, and see the face of God, who are all spirit and no flesh, who are free from all sin and misery) should so narrowly attend me a lump of earth, a piece of flesh, compassed with so many sins and miseries, as I can look no way either before or behind them? David in the 8. Psalm burst out into the praise of God, when he considered that God had afforded man the use of birds, beasts, and fishes: O Lord, faith he, what is man that thou ar● so mindful of him, and hast preferred him over the works of thy hands? How much more should we, when we see our happiness by the ministry of the glorious Angels?  
2. Let us learn hence to look to our conversation, because of the Angels, 2. Cor. 11.10. for they are our keepers and observers, they see all the good and bad we do, and we do nor speak any thing without many witnesses. Sin makes God take away our hedge, Isa. 5.5. it grieves the Angels of God, and lays a man naked to all his judgements. Shall we willingly offend them, from whom, under God, we receive so great and daily comforts? If we did believe, or weigh this doctrine, we would not: but because we see not God, nor his Angels, we love neither, nor fear to offend either.  
3. Let us beware of wronging the children of God, even because they have the protection of the Angels. To rise up against any of them, is to rise up against the Angels their keepers. Offend none of these little ones: for their Angels behold the face of their heavenly Father, and thou provokest the Angels against thee. If the Sodomites rise up against Lot, the Angels will save him and destroy them. If Balaam will go to curse God's people, he shall have an Angel against him with a sword drawn ready to kill him.  
4. Learn we to give God the honour of our salvation and safety, when we have avoided any danger, public or private. It is not by chance, nor by our providence and policy, but Gods charging his Angels to save and keep us. Daniel did rightly ascribe his deliverance to God, by the ministry of the Angel, chap. 6.22. My God (saith he) sent his Angel, and shut the lions mouth.  
5. To be partaker of all this comfort, these means are to be used: 1. Become a godly man: Psal. 34.9. The Angel of the Lord pitcheth his tent round about them that fear the Lord: Hebr. 1.14. They are ministering Spirits to the heirs of salvation. 2. Hold on in a godly course, keep thee in thy ways, in the duties of thy calling, general and special; for thus long the charge of the Angels stands in force. 3. Pray (not to Angels, but) to the God of heaven, to send his Angel before thee, to direct and assist thee in thy duties and ways. For what God hath promised, we must pray for: Gen. 24.7. Abraham tells his servant, that God will send his Angel before him to take a wife for his son: and this Angel prospered his journey, v. 40. And that this was the practice of the Church of Egypt, appears by Moses his message to the King of Edom, Numb. 20.16. Being ill entreated in Egypt, we prayed to the Lord, and he sent an Angel, and brought us out of Egypt. I doubt not but this duty, were it more faithfully practised, would bring home much more success and comfort, than many men find in their labour, who scarce know whence or how their prosperity cometh unto them.  
Object. If God should send his Angels in human form, and as familiarly to converse with us as anciently they did with the patriarchs, we should believe this doctrine: but now there is certainly no such thing. Ans. 1. Christ is now in heaven, where our conversation ought to be by faith, rather than by the visible apparition of Angels. 2. The beginnings of the Church needed such heavenly confirmation, but now the word is sufficiently confirmed by the Son himself from heaven. 3. The Scriptures are perfect, and fully and plainly reveal unto us Gods will in every particular, as if the Angels should come and teach us daily. 4. The blessed Spirit is more abundantly given in our hearts, and supplieth their absence in bodily shape and apparition▪ 5. We must labour to get the eyes of our souls open, and then we shall with Elishaes' servant see their comfortable presence, notwithstanding they take no bodies to appear in.   

VERS. 7. jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.  
NOW followeth the repulse of our Saviour to this second temptation, wherein are two things, 1. his resistance: 2. his reason, drawn from a testimony of Scripture.  
I. Christ resisteth, and yieldeth not, albeit he heareth Scripture alleged. Why? If ye were of God (saith Christ) ye would hear his word: 
jam. 4 5.  neither doth Scripture speak any thing in vain. But the reason is, 1. because our Lord perceived that the word was wrested and abused by Sathan● and 2. that Scripture abused, binds not to obedience: 3. that Scripture turned out of his right sense, is not God's word, but carries something in it besides Scripture: and then if an Angel from heaven should bring it, we must be so far from receiving it, as to hold him accursed: 4. for our example, that we should not take all allegations hand over head, (but as Christ here) try whither they tend; if to cast us down, refuse them.  
II. Christ resisteth, but not without reason, but by Scripture, and opposeth Scripture to Scripture, not as repugnant one to another, but by way of collation and conferring one with another, that the right use of one, may overthrow the abuse of the other: not in way of contrariety, but of commentary.  
Quest. But why did not our Saviour shut his mouth, by telling him how wickedly he had abused the text he had alleged, by adding, detracting, and wresting it to a contrary end and meaning?  
Answ. This might indeed have confounded him sufficiently: but our Saviour his combat is not only victorious for us, but exemplary; and therefore we are herein trained in our fight and encounter: 1. To hold close to the Scripture in answering the devil; It is written again: which word of our Saviour noteth how he buckled the Scripture to him, both as a buckler to defend him, and as a sword to foil and wound his enemy: and so must we, who are not so able to dispute with Satan about the true meaning of a place, as our Lord was. 2. To inform us, that the best and only way to discover the abuse of Scripture is Scripture, it being the only rule and judge of itself, and all the controversies rising out of it. And therefore the devil, no sooner heard this testimony, but his mouth was shut, as well knowing how the wisdom of his Father had discovered his subtlety. The best commentary of Scripture is Scripture; every man is the best interpreter of himself, and so the Author of the Scriptures is the best interpreter of them. 3. To let us see, that although Satan had abused the Scripture, yet he nor we must overcome by no other weapon, and that the abuse of a thing, takes not away the right use of it; nor good things to be rejected, because they are abused by them that can use them aright. If Christ had been of the Papists mind, he would have condemned and shut up the Scriptures from common men, because the devil had abused them: for so do they, because heretics his instruments do abuse them, the Laity may not meddle with them.  
But it is plain, that in things necessary, no abuse in one, takes away the right use in another. As for example: A murderer useth a sword to kill a man; may not another use a sword, or that sword in his own defence? And are not the Scriptures, the sword of the Spirit, more necessary? A drunkard, a glutton, a proud person, abuse meat, and drink, and apparel, to surfeiting, drunkenness, riot, and excess: shall we therefore cast away meat, drink, apparel, and refuse the necessary use of it? And is not the word a more necessary food? Because a wolf comes in sheep's clothing, must the sheep cast away their fleece? No: the Prophets did not refuse the word of the Lord, because the false Prophets did say, The word of the Lord, as well as they.  
Object. Then it is no good argument, that we must reject such and such things, because the Papists have abused them. Answ. If they be good, and necessary, it is not; as are the Word, Prayer, Sacraments, Churches, and whatsoever stands by God's ordinance in divine or civil use. But in things unnecessary, that we might be as well, or better without their use, it is a good consequence; Idolaters have abused them, therefore we must forbear them, as Bishop jewel speaketh.  

Doctr.  The infallible judge, and speaking-decider of all controversies in the Church, are the holy Scriptures in the true sense of them. Our Lord here gives the true meaning of one Scripture by another, in this his controversy with the devil. Deut. 17.9.10. In any matter of difference, the people must come to the Priest or Levite, and they must judge and determine all differences according to the Law; and all the people upon pain of death must stand to that judgement. Now this Priest was a type not of the Pope, but of Christ, on whose mouth all must depend for the decision of all controversies. josh. 1.7. the book of the Law was given to joshua, to decide all matters among the jews, from which he must not depart to the right hand or left hand: He was an eminent type of our jesus or joshua, whose voice speaking in the Scripture (the book of the law) we must attend unto in all things. joh. 5.39. Search the Scriptures: and our Saviour said to the Sadduces, Ye err, not knowing the Scriptures, plainly affirming that the Scriptures rightly known, were a sufficient fence from all error. Luk. 16.29. They have Moses and the Prophets, let them hear them. Matth. 19.4. Christ by Scripture refuted the pharisees abuse of that Scripture of Moses, for putting away their wives. Isa. 8.20. To the Law, and to the Testimony.  

Reason's. 1.  1. This is true by reason of the perfection of the Scripture: Psal. 19.7. The law of God is perfect, so perfect as man and Angel are accursed that shall add unto it. Prou. 30.5.6. Every word of God is pure, a shield to those that trust in him: put nothing unto his words, lest he reprove thee, and thou be found a liar. It is a perfect Canon or rule, which as a strait line shows the crookedness of that which is not strait. It is a touchstone and trial of all truths. It is a perfect law, which is an universal judgement, to direct all, and for all to be led by which live under it. It is perfect in the effect, 2. Tim. 3.16. It is profitable to teach, to improve, to correct, and instruct in righteousness, and to make the man of God perfect. Object. The Apostle saith, it is profitable, but not that it is sufficient alone. Ans. We say not it is therefore sufficient, because he saith it is profitable; but, because it is profitable for all purposes of teaching, improving, and making the man of God perfect, therefore it is sufficient and perfect.  
2. In the Scripture we have the voice of God speaking from heaven, 
2  than which voice no voice of man or Angel can be more clear or manifest. Prou. 2.6. Out of his mouth cometh knowledge and understanding. His wisdom in the Scripture, is above Salomon's in answering all dark and deep questions; and no case can be propounded, which hath not there his satisfaction and determination. Object. But the Scriptures are a dumb judge, and cannot determine controversies. Ans. 1. We give earthly Kings leave to give definitive sentence and judgement in cases by their writing, by which numbers who never heard their voice, but read the writing, understand their meaning: and shall we now call them dumb judges? or shall we deny this privilege to the King of glory, to determine by writing, but we must blasphemously account him a dumb judge?  
2. The Scriptures are not a dumb judge, but a speaking judge: Rom. 3.19. That which the Law speaketh, it speaketh to them that are under the law. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Heb. 12.5. Ye have forgotten the consolation which speaketh to you as children. joh. 7.42: Doth not the Scripture say? and what saith the Scripture? so as it is a speaking judge, and gives to itself a mouth, and a voice, and that a loud one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 9.27. the Apostle quoting the Prophet Esay, saith, Esay cries out concerning Israel, etc. 3. How doth their speaking judge determine all causes in Christendom delated unto him at Rome, but by writing, and bulls, and breves? and yet he scorns to be counted a dumb judge.  
3. That is the noble and infallible judge of all controversies, 
3  to which all flesh must stand, which hath his authority of himself, no way delegate: but the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for itself to be believed, because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inspired by God▪ from whom lies no appeal, whose judgement can by no means within or without itself be corrupted, whose voice alone cannot err or be led by passion, affection, or respect of persons, but is an unchangeable truth as God himself is, the author of it. In every commonwealth, the fittest decider of a controversy in the Law, is the Lawemaker, the King himself: the same is also true in the Church.  

4  4. Christ himself decided all controversies by Scripture: so did the Apostles: so the ancient believers brought all their doubts to the Scriptures, after their example.  
This serves to discover the wickedness of the Church of Rome: who, 
Use. 1.  1. that they may be judges in their causes, and 2. to avoid the light of Scripture, which they see so direct against them; fly the Scriptures as an incompetent judge of the controversies of religion between us: and in stead of the Scriptures, they appoint us four judges, the authority of all which is superior (by their doctrine) to the authority of Scripture.  
The first judge is the Church: for that (say they) is to judge of the meaning of Scripture; & but for the authority of the Church, we could not know which were Scripture. Answ. 1. We ask what they mean by the Church: They say, the Catholic Church. But that is impossible to be judge upon earth, because it is a company of all the elect in heaven and earth, which never was on earth at one time. Then they say, the visible Church. But what if the Church be not visible sometimes, as in Elias his time, or be in the wilderness? Then they say, the Roman Church, which hath ever been visible these 1500. years. Now we know our judge, and how our cause is like to go, in which it is a party. But, 1. It is not the Catholic Church, unless a finger can be an hand, or an hand the whole body, or a part become the whole, and falsely and ridiculously call themselves Catholics. 2. That is no true Church, which disagreeth from Christ the Head, as Augustine saith, and is fallen off Christ by many fundamental errors; as idolatry, justification by works, and the like; which yet are maintained by Romanists. 3. We hold that the Orthodox and true Church is, 1. A witness and keeper of the Scriptures: but a jewel hath his price and excellency from itself, not from the keeper. 2. Having the Spirit of Christ, the Church can discern true Scripture from false and supposititious writings; but this by the help of Scripture: as a goldsmith by the touchstone can discern gold from other mettells; but he makes it not gold, but only tries it so to be. 3. It is to publish and declare the truth of Scripture without adding, or diminishing, as an Herald or crier manifests the King's pleasure, but it receives no authority from him. 4. The true Church is a ministerial interpreter, as having the gift of prophesy, but tied to interpret and judge of Scripture by Scripture: Christ is a magisterial interpreter.  
But that the Church on earth should have authority over Scriptures, is too unreasonable. 1. It is to prefer men's voice and testimony above Gods. 1. joh. 5.9. If we receive man's testimony, the testimony of God is greater. joh. 5. ult. If ye will not believe Moses his writings, how will ye believe my sayings? as if he should say, If ye believe not Scriptures, my testimony will do you no good. True it is, that our Saviour said, I receive not testimony from man; that is, I need no man's testimony: for john gave witness to Christ: no more doth the Scripture in itself. For Christ was the light, whether john witnessed to it or no: so is the Scripture the word of God, whether the Church be witness or no. But we admit the Church to give witness, but not authority: see it in a familiar example: A man owes me money, I have a bond and witnesses, he denies it, I produce the bond, and the witnesses that clear the matter, and affirm the bond to be his act and lawful; do these now make the bond true, or the debt good, or only clear it so to be? for if they should not witness, the debt and bond were true: Even such is the witness of the Church to the Scripture. 2. The voice of the spouse is inferior to the voice of the bridegroom, and howsoever a man may be moved by the Church to hear the Scripture if he be unconverted, as Augustine being a Manichie, yet a man endued with God's Spirit, and the gift of faith, esteems the Scripture for itself above all the words of all men, as Christ himself at length was of far more authority than the woman of Samaria, when the men thereof said to her, Now we believe not for thy word, but because ourselves have heard him. So as when we have the Papist ask us (as if every one of them doth, when the word hath put them to their shifts:) But how do you know Scripture to be Scripture but by the Church? we must answer, by the Scripture, taking with us the help of the Church, and especially by the Spirit of God revealing the truth unto us: for the sheep of Christ hear his voice, and follow him. And when we ask the Papists, how they know the Church to be the Church, or where it is, some say it is here, some there, some hold us off with one mark, some with another, but at last they come to know the Church by Scripture; and that is the Church which the Scripture saith is the Church: so in all other questions, that must be the determination which the Scripture determines.  
3. The Church cannot be judge, because it must be judged by Christ's voice, and not be a law unto it. commonwealths must receive laws from the Prince, and not the Prince from his people: and as it is in bodies politic, so in the mystical body of Christ. And as in the natural body the head ruleth the members, not contrarily, so is it here.  
4. How absurd is it to affirm, that that which is subject to error, must be judge and superior to that which is free from it? But the Church may err, even the true Catholic Church on earth may err, and doth when it departeth never so little from the Scripture, although it cannot depart from the foundation, nor incorrigibly err: for every man may err, and therefore that which consists of every man: even the Apostle was compassed with infirmity. Besides, the main difference between the Church militant and triumphant, is, that one may err, the other is quite freed from error.  
The second judge and decider of controversies, appointed by the Church of Rome, are the Doctors and Fathers: but how corruptly? for, 1. They consent not among themselves, and seldom agree in the same sense. 2. They borrow all the light and truth they have from the Scripture, as the stars from the sun. 3. All their doctrine must be judged of by Scripture, and only so far received as they agree with it. 4. They all present their writings to be examined by Scripture, and so, many things in them are truly judged erroneous, even in the best of them. If I speak, let none hear me; but if God speak, woe to him that hears not. It must not go for currant, This saith Augustine, or that saith Donate, 
Aug. epist. 48. ad Vincent. Donatistam.  but, This saith the Lord. 5. The interpreter of Scripture must be divine and infallible as itself is, and certain: but the interpretation of Fathers is human, infirm, sometime according to passion, or contention: so as often (even by Bellarmine's often confession) they spoke minùs cautè; the best of them wrote retractations, and other things being old than they did being young. Seeing therefore there is no stability in Doctors, let Christ be acknowledged of us the chief Doctor of his Church: Matth. 23.8. One is your doctor, even Christ.  
Their third judge and decider of controversies are councils, which (say they) is the Church representative: but these are as unfit to be judges of Scripture as the former: for 1. Even the general councils disagree among themselves in interpreting Scripture, as might be seen in a number of places. 2. The Pope's Canon law itself affirmeth, that all the councils (except the four general, namely the Nicen, anno 332. Ephesine, anno 450. of Chalcedon, anno. 456. and of Constantinople, anno 386.) may err: and although it blasphemously equal the four councils to the four Evangelists, yet we know that even these have erred. 
Greg. lib. 2. ●pist. 2●0.  For that Nicene General Council determined, there should be at any case but one Bishop in one city, which is against the Scripture, Act. 20.28. Philip. 1.1. The twelft Canon of that Council condemned all kind of war among Christians. The 13. Canon holds the necessity of the Eucharist, as the necessary viaticum, or provision of a Christian at his departure. Also it erred in the matter of ministers marriage, stayed by Paphnutiu●. And the Constantinopolitan Council gave all equal honour and authority to the Bishop of Constantinople with the Bishop of Rome; which the Papists themselves generally hold to be a great error, and yet perhaps was none. And the consent of ancient Fathers is, 
August. lib. 2. de bapt. con●●a Donatist c 3.  that plenaria Concilia, universal and Ecumenical councils may err and be mended by latter councils.  
3. There was a true sense and interpretation of Scripture in the Church before any of these general councils. The first general Council was the Nicene, wherein were 318. Bishops gathered by Constantine the Great against Arrius: but this was not till the 328. year after Christ: and was there not all that while the gift of interpreting and judging of Scripture, that now we must seek a new means, erected so many hundredth years after the Apostles?  
4. The councils themselves determined by the Scriptures of the Scriptures, as the first Nicene general Council, where Constantine enjoined, and accordingly they determined all according to Scripture. It seems in those days the Scriptures were above councils: and since councils and decrees of men got wings to fly above the Scriptures, it was never well, as one of themselves speaketh. Well may we now say with Nazianzen, who therefore avoided all meetings of Bishops, quòd nunquam ullius Concilij bonum & foelicem exitum vidisset; yet he had seen some which the Papists stand unto.  
And we also, seeing the gross errors of councils (as that ancient Council of Carthage under Cyprian, appointing rebaptisation to such as were baptised by heretics: the 2. Ephesin Council, in which were more than 300. Bishops, is called by Leo himself, living in Theodosius his time, conciliabulum latronum, a den of thieves: the 2. Nicene Council appointed images made by man's hand to be worshipped: a most gross error and idolatry. The Roman Council under Pope Stephanus, condemned Pope Formosus, and all his decrees: and the Council of Ravenna condemned Stephanus, and restored Formosus. One of them must needs err. The Council of Constance appointed a number of gross errors, as that the cup should be taken from Laikes, that faith given to Protestants, under the emperors promise and seal, is not to be kept, etc. and it condemned a number of john Hus his articles, which were orthodox and consonant to Scripture. The Council of Trent was a sink of all Antichristian errors:) now we, I say, seeing such gross errors of councils, may not or ought not we with the ancient Fathers, appeal from councils to the holy Scripture?  
Jerome on Galat. 2. saith, The doctrine of the holy Ghost is that which is delivered in Scripture, contra quam si quid statuant concilia, nefas duco: If councils determine any thing contrary thereunto, 
Aug. l. 2. de bapt. cont. Don. c. 3.  I account it abominable. And Augustine, being pressed by the authority of the African Council, at which Cyprian was present, appealed from it to the Scripture, with this reason, We may not (saith he) doubt of the Scripture, of all other we may doubt. Nay, Panormitan, the great Popish Canonist and Lawyer, saith plainly, Plus credendum est simplici, laico scripturam proferenti, quam toti simul Concilio; We must more believe one poor simple lay-man that bringeth Scripture, than a whole Council. I will add nothing of the Romish trick of falsifying the books of councils, and corrupting, changing, adding, and detracting from the Canons; which makes them yet more uncertain and insufficient to rule the Scriptures by: this might be instanced in the Nicene and Milevitan Council, and others; but the further dispute hereof belongs to the schools.  
The fourth judge to decide all controversies is the POPE himself: for they have but fumbled all this while, and now they deal plainly: for when they pretend the Catholic Church, Doctors, councils, they mean all Romish: for, 
Rhem. in Rom. cap. 1. ver. 8.  with the Rhemists the Catholic and Roman faith is all one. Gregory de Valentia, saith, By the Church, we mean her head, the Roman Bishop. Bellarmine hath these words, The Pope himself, 
De Christo. lib. 2. cap. 28.  without any Council, may decree matters of faith. And the Canon Law saith, that all his rescripts and decrees are Canonical Scripture, and that he may dispense, 1. against God's Law, 2. against the law of nature, 3. against an Apostle, 4. against the New Testament.  
Now that the Pope cannot have authority at his pleasure to judge the Scripture, is plain: 1. Because a Council is above the Pope, as the most and ancientest of Papists believe, and two general councils, of Constance and Basil decree, 
Ge●son. Aeneas Sylu.  and that the Council hath power to restrain, yea and depose him, and so hath done. And yet a Council (as we have seen) wanteth this authority over the Scriptures. Bellarmine would not believe or approve it, but for the observation of the Church, and common opinion. Now the Sorbonists of Paris deny it. 2. Because we know the Pope can err in his chair in matters of faith, and interpretation of Scripture. As for example: Rom. 8.8. They that are in the flesh, cannot please God: Pope Syricius thus interpreted it, To be in the flesh, is to be married, therefore the Priests must not marry. joh. 6.53. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you: Pope Innocent 1. thence determined the absolute necessity of the Eucharist to salvation, and therefore it must be given to infants. Luk. 22.38. Behold two swords here: Pope Boniface 8. interprets it of the temporal and spiritual sword delivered to the Pope. Nay, they have not only erred many of them, but been gross and wicked heretics. Liberius Pope about the year 350. was an Arrian, and subscribed to the unjust condemnation of Athanasius, and afterwards as an obstinate heretic was deposed. Honorius the 1. ann. 626. was a Monothelite, held that Christ had but one will, and so but one nature: and for this heresy was condemned in three general councils. In the year 1408. at a Council held at Pisa, consisting of a thousand Divines and Lawyers, two Popes were deposed as once, to wit, Gregory 12. and Benet 13. the tenor of whose deprivation calls them notorious schismatics, heretics departed from the faith, scandalising the whole Church, unworthy the Papacy, cut off from the Church. What? must we obey in error, scandal, and heresy? or can the Pope alter the nature of that which is false, and make it true?  
3. When there were two or three Popes at once, and none knew which was the right Pope, or the chief Pastor, whither should men go for their determination of controversies in religion? or when themselves disagree in interpreting Scripture, how can we know which of them to lean unto? See an example: Mat. 16.18. Thou art Peter, and upon this rock I will build my Church: some Popes understand it of Peter's person, some of Peter's chair, which they say is at Rome, some of Peter's confession. We have all unerring Popes, maintaining these several interpretations; how shall we choose the best? what, upon a Pope's word? every one of them hath that. Therefore there must be a superior interpreter, and more infallible, namely, the Spirit of God in the Scriptures.  
4. How know we he hath any authority over any other Bishop, seeing the Scripture gives him none? How may we know he is not carried by affection, seeing he is a party in the Church's Controversies, and by Canon cast out from being a judge? How know we no appeals lie from him, seeing the Fathers have appealed from Counsels which are above him? How can we know that he sits in Peter's chair upon earth, seeing the Father hath taught us, 
Cathedram in coelo habet, qui i●tus docet cord●. Aug.  That he sitteth in heaven who inwardly teacheth men's hearts?  
Therefore we renounce all such corrupt judges, and lean to the uncorrupt Scripture.  

Use. 2.  Secondly, seeing the Scriptures are the best Commentaries of themselves, and the judge and decider of all doctrines and controversies; Ministers that would 'stablish truth of doctrine, must be careful to prove and justify all their collections of doctrine out of Scripture: for thereby they settle the faith of their people upon a sure ground of faith and manners: all other foundations are sandy, all other proofs liable to exceptions. Why then should Protestant-Preachers, who defend against Papists the sufficiency of Scripture to make God's people perfect, and hold it the rule and square of all doctrine, cross their judgement by their practice? for every place of Scripture alleging a dozen or twenty testimonies of Doctors, Fathers, Counsels, nay profane Poets and heathens; all which are darkness itself, and without light, further than they borrow from the Sun in the Scripture.  
I am not so nice, as that I think not there may be a sparing and sober use of human testimonies in Sermons; sometimes in cases of Grammar; sometimes in matters of great controversy, to show the consent of the ancient Church, especially dealing with an adversary that will claim all antiquity for him; sometime by way of conviction, to shame Christians by the heathen, as the Lord did the jews by Chittim and Kedar, and the sluggard by the pismire. Neither am I an enemy to learning, but would have a man well seen in natural Philosophy, in human literature, in the writings of Fathers and Schoolmen, and be as a good householder stored with things new and old. But needlessly, and for ostentation, to give tongues unto dead men, and in the message of God, to put to silence the voice of God, speaking in the Scripture, to set up Hagar the handmaid above Sarah her mistress, is a fearful sin against God and his word, and a crying sin of these days; wherein for a man to tie himself close to the Scripture without such flourishes, and to scorn to send a rich jewel to the painter, is to bring a blot on himself, that he is a man of no learning. For what meaneth else that common cry, that no man is against this manner of preaching, but they that cannot use it? Well hath he learned his art that can most hide it here, that God may have all the glory: for he is not commended here, whom men praise, but whom God alloweth. The Apostolical teaching of Christ was not in words which man's wisdom teacheth, but Gods: he is the best scholar that can teach Christ plainlyest: and for my part, if I would set myself to be idle, I would choose that kind of Preaching which is counted so laborious. The same I say for disputations and controversies in the Church and Schools: never can we look for an end of them, till we tie the determination of them to the Scripture alone, the right judge. A stratagem of Satan for Antichrist to fly the Scripture which should soon end controversies, and hide his poison in the infinite windings of Fathers, councils, traditions, etc. Well I know, that God hath a secret work in punishing the unbelieving world, by the continuance of the man of sin till his time come: but having well thought of the props on which he standeth, yet in the days of such light, there is none that doth him more service, than this hiding of his mystery in such a thicket of uncertainties, wherein it is impossible to come to any end or issue. We may follow the fox from one burrrow to another, and from hole to hole, because we are forced. But whosoever looks to come to an end of controversies, by following him from Father to Father, from Council to Council, from one Decree to another, from one Tradition to another, with infinite labour examining and scanning the words and syllables of ancient and later times, he shall fall short of his expectation: For all this while the determiner of the controversy is not present, but set aside.  
And what other reason can be given, that whereas the chase and pursuit of that beast of Rome hath been continued with extraordinary speed and strength for above these hundred years last passed, and he hath been followed into every hole wherein he hid himself, yet the controversies so beaten and canvased, are in man's eye as far from composition or determination as at first, not one of them yielded up on either hand? I say, no other better reason can be given, but that we are not agreed of the judge of the cause; and so long as they can hold them off the Scriptures, they will not be set down by any other authority.  

Use. 3.  Thirdly, this doctrine must provoke us to the diligent reading and study of the Scriptures: for hereby we shall come to be established in the truth, and able to discern the abuse of Scriptures, by conferring them with themselves: this is the best way to keep us from errors and sects, and to find out the true sense of Scripture.  
Object. But do not our adversaries read the Scriptures as diligently as we? and are not they as skilful to compare Scriptures, and yet abide in error and heresy? Answ. Here we must consider, 1. the person that must read: 2. the rules to be observed in reading.  
The person must be a religious and rightly affected person, that must read the word with understanding. Object. So the Papists say, that only religious persons ought to read the Scriptures. Answ. Every Christian ought to have the book of the law with him, as the jews had before their eyes, and in their hands continually, Deut. 6.10. every Christian ought to have the word of Christ dwell plenteously in him, Coloss. 3.16. every one ought to be ready to give a reason of the faith he professeth, to every one that will ask, 1. Pet. 3.15. every one ought to attend to the sure words of the Prophets and Apostles, as a light shining in a dark place: for so the Apostle Peter writeth to all Christians, and not only the Clergy.  
Yet no Christian ought to read unprepared, neither can every one read to profit, but such as are qualified, 1. With humility in the sense of our own simplicity and infancy in heavenly things, becoming fools in ourselves, that we may subscribe to God's wisdom in the Scripture, and captivating all our own thoughts to the obedience of Christ. Psal. 25.9. God teacheth the humble. Matth. 11.25. Thou hast hid these things from the wise, and revealed them to babes. And what is the reason that heretics, Sophisters, and Papists of great learning, read the Scripture but understand not, but because they give not up their reason and human wisdom, which is enmity to God; and scorn to be children, delivered to be taught and form by our heavenly Master? 2. With desire and love of Christ, and his truth: the scope of all the Scripture is Christ, and thou must desire to know and advance nothing but Christ crucified. Pro. 4.13. love wisdom, and she shall keep thee. When men come prepossessed with opinions to set up men's devices, and traditions, and wicked opinions, according to which they must interpret Scripture, and not examine them by the Scripture: or if they bring a purpose to magnify the Pope, and advance his religion in stead of Christ's, no marvel if like the images they have eyes and see not, read and understand not. They love not Christ, nor will have him to rule over them, but his Vicar, neither love they the truth in the Canonical Scripture further than it will stand with their Popish Canon law. Or, if a man come to read out of custom, and coldly without fervency and love, experience will tell him, though thus he read much, his profit shall be but small. 3. With repentance, and faith, and a good heart. 2. Cor. 3.14. when the heart of Israel shall be converted to the Lord, the vail shall be taken away: this vail is natural ignorance, and infidelity. Where the former is, no marvel if the word read and known be not understood, as a blind man cannot see the sun shining in his strength. Where faith is absent, and is not mingled with the word, it must needs become unprofitable. Impossible it is that the wisdom of God can dwell in a wicked heart; no man puts precious liquor into a fusty cask. This is the cause, that men of great learning want sound understanding, because they want sound conscience. Hos. 14.10. The ways of God are right, but the wicked fall in them.  
4. With a purpose not only to know, but to practise. joh. 7.17. If any man will do my will, he shall know whether my doctrine be from heaven. The scope of the Scripture, is not only to believe in the Son of God, but to walk in the obedience of faith. Now if men read over all the Bible an hundred times, either for knowledge only, or for vainglory, or to advance themselves into preferments, or to oppose the truth, as heretics and Papists do, no marvel if they never attain the true sense of them.  
5. With prayer for the Spirit to lead us into all truth, because the Scriptures were inspired by God's Spirit at first, and the same Spirit is only able to acquaint us with his own meaning. If any man want wisdom, he must ask it of God, jam. 1.5. so did David Psal. 119.18. Open mine eyes, that I may see the wonderful things of thy law. Is it any marvel, that they who fly the judgement of God's Spirit, and stand to the Church, Pope, councils, and only swallow that sense which they give, and never look after God's Spirit, should miss of the true meaning of the holy Ghost, and fall into and tumble in a number of errors and heresies?  
To these might be added meditation, diligence, keeping of order and time, special application, and the like. These things let them be brought to the reading of God's word, and no man shall lose his labour, he shall be taught of God, who hath promised to reveal his secret to them that fear him.  
So much of the qualification of the person.  
Now follow some rules, which a person thus qualified must learn, and keep by him, to try when a Scripture is wrested or no.  

Rule. 1.  The first is that in our text, conference of Scripture: there the Spirit of God by plain places expoundeth those which are more difficult. Thus Nehem. 8.8. Ezra opened the Scripture, by comparing it with itself, and so made the people to understand, as junius noteth out of the original. So the Bereans having heard the doctrine of the Apostles, searched the Scriptures; that is, compared their doctrine with the doctrine of the old Testament. Thus the Apostles themselves, teaching Christ's resurrection, Act. 2.16. prove it out of the old Testament: viz. Psal. 16.10. Thou wilt not suffer thy holy one to see corruption. And to prove that those words cannot be meant of David himself, he appeals to another testimony in 1. King. 2. where it is said, that David slept with his fathers, and lay buried in his sepulchre, and so saw corruption. This is a special way whereby the Scripture giveth wisdom to the simple, Psal. 19.7. And for this purpose the Lord hath in great wisdom tempered the Scripture with some hard places, to exercise men's senses, and try their diligence in comparing of Scripture, whereof there were no need if there were no hard places. How comes it that many pervert the Scripture to their own destruction, but because they confer not one part with another, which would lead them into the right sense? How come the Arrians, when they hear Christ say, The Father is greater than I, and other such sayings, to hold to the death that Christ is not true God, coessential and coequal with his Father, but that they do not compare this with other places; as joh. 1.1. That word was God▪ Philip. 2.6. He thought it no robbery to be equal with God: Rom. 9— which is God blessed for ever. And consequently, that the former place speaks of his human nature, the latter of his divine nature?  
How could the Papists suffer shipwreck of faith, and heretically err in the foundation of religion, teaching justification by the works of the law out of jam. 2.21. Was not Abraham our father justified by works? but that they confer not other places to help them into the right sense; as Rom. 4.2. and 3.20. We are justified by faith, without the works of the law: and, Tit. 3.5. Not by the works of righteousness which we had done, but according to his grace he saved us. Which places being compared show, that one speaks of justification before God, as Paul; the other of justification before men, as james; the former of justifying the person, the latter of justifying the faith of the person.  
When they read such places as these, Awake thou that sleepest: and, Turn you, turn you, O house of Israel; hence they conclude, man hath free-will in his own conversion. Whereas, would they compare these with other places, as Gen. 6.5. The whole imagination of man's heart is only evil continually; and, it is God that works both the will and the deed, etc. the reconciling of such places would force them to see that till God work us, we are mere patients, and after that, acti agimus, being moved we move: for his grace must not be idle in us.  
The lewd and disordered Libertine, when he reads that we are justified by faith without works, casts off all care of his conversation: What can his works do? what need they? But he could not thus pervert the Scripture to his destruction, if he compared it with such Scriptures as say, that faith without works is dead: and, that faith works by love. The reconciling whereof would teach them, that although works be excluded from justification, yet not from faith: they must be in the person justified, though not in the justification of his person.  
This conference of Scripture, is either in places parallel and like, or in such as seem to be opposed, and unlike.  
The conferring of like places bringeth great light to the reader. As for example: 1. Cor. 7.19. Circumcision is nothing, and uncircumcision is nothing. If we would understand what is meant by this nothing, compare we it with, Gal. 5.6. In Christ jesus neither uncircumcision availeth any thing, nor circumcision: where nothing is, to avail nothing, and is not referred to circumcision, or uncircumcision itself, but to the person it is nothing to his salvation. So Psal. 110.1. Sat at my right hand till I make thy enemies thy footstool. If we would know whom this is meant of, compare it with 1. Cor. 15.25. For Christ must reign till he have put all his enemies under his feet. Psal. 2.7. Thou art my Son, this day have I begotten thee: this place is explained by the like, Heb. 1.5. For to which of the Angels said he at any time, Thou art my Son, etc. Psal. 97.7. Worship him all ye Gods: what is meant by Gods, and whom must the God's worship? see Hebr. 1.6. When he brought his first borne into the world, he said, Let all the Angels of God adore him.  
Concerning unlike places we have this rule, That they speak not either of the same thing, or manner, or time; and by wary observation of the circumstances, this will easily appear in examples.  
joh. 16.13. the Apostles after the gift of the Spirit were led into all truth, and freed from error. Yet Peter greatly erred after that, Gal. 2.11. Answ. The Apostles were led into all truth of doctrine, and erred not, but were not free from all error in life and conversation: now Peter's error was not directly in doctrine, but in conversation with the Gentiles. So as the opposition is not in the same thing.  
Isa. 59.21. My word shall not depart from thee, nor from thy seeds seed for ever, saith the Lord: yet Matth. 21.43. the kingdom shall be taken from you? Answ. The Prophet speaketh of the whole true Church of God, which shall be perpetual upon earth: our Saviour of the nation of the jews. So as the seeming opposition is not in the same.  
Luk. 17.19. Thy faith hath made the whole: here faith is greater than charity: but in 1. Cor. 13.13. charity is greater than faith. Ans. They speak not of the same faith: the former place speaks of justifying faith considered with his object Christ, which not absolutely as a quality, but relatively as apprehending Christ, is greater than charity: the latter of miraculous faith, which is less.  
Rom. 7.22. Paul delights in the Law of God: yet, v. 23. Paul resisteth the Law of God. Answ. This is indeed an opposition in the same person, but not in the same part: Paul stands of spirit and flesh: according to the former part, he delights in the law, according to the latter he rebelleth against it.  
Luk. 10.28. Life is promised to the worker, This do and live: Rom. 4.3. not to him that worketh, but to him that believeth, is faith imputed to righteousness. Answ. Both speak of the word, but not of the same part of the word, which standeth of two parts; the law, and this promiseth life to the worker; and the Gospel, which promises life to the believer.  
joh. 5.31. If I give testimony to myself, my testimony is not true. joh. 8.14. If I testify of myself, my testimony is true. Answ. Consider Christ's testimony two ways: 1. As the testimony of a singular man, and thus considering himself as a mere man, he yields to the jews, that his testimony were unfit, and not sufficient in his own cause, because by the law, out of the mouth of two or three witnesses every word must stand: but, 2. Consider him as a divine person, coming from heaven, and having his Father giving witness with him, thus his testimony is infallible, not subject to passion or delusion: And of this the latter place speaketh.  
Matth. 10.8. Freely ye have received, freely give. Luk. 10.7. The workman is worthy of his wages. Answ. The places speak of the same persons, but not of the same works; the former of miraculous works, which are not to be bought and sold for money (the use of them being only to forward their ministery:) the latter, of the function of preaching, and labour in building the Church: equity requires that he that laboureth in the ministry, should receive recompense for his labour, Gal. 6.6.  
Hos. 13.9. God is not the author of evil. Amos 3.6. There is no evil in the city which the Lord hath not done. Answ. It is not the same evil; but, that the evil of fault, this the evil of punishment.  
Prou. 20.9. Who can say, my heart is clean? Matth. 5.8. Blessed are the pure in heart. Answ. 1. A man absolutely considered in himself is all impure; so the former place speaketh: but relatively considered in Christ, he is pure; so the latter. 2. No man is pure in respect of the presence of corruption, but the godly are in respect of the efficacy and rule of it.  
Mark. 16.15. The Apostles must go out into all the world. Matth. 10.5. They must not go into the way of the Gentiles. Answ. Distinguish times, and the Scripture will be consonant enough: the former place is meant of preaching after Christ's time; the latter, while he was living on earth. Both are true, because the times are diverse.  
joh. 3.17. God sent not the Son to judge the world. joh. 5.27. The Father hath given all judgement to the Son. Answ. The time of his abasement, at his first coming, when he came not to judge, but to be judged, must be distinguished from his second coming in glory and majesty, to judge the quick and the dead: of this the latter.  
Exod. 20.15. Thou shalt not steal: chap. 11.2. Rob or spoil Egypt. Answ. A special commandment of God never opposeth a general, but is only an exception from it. So of Abraham's mental slaying of his son. If a man of himself should steal or kill, it is sin; but if God bid, it is not.  
Malac. 3.6. I am the Lord, I change not: yet it seems he is changeable. jer. 18.7. Answ. The Scripture speaks not in the same respect: God changeth not in himself, but in respect of us: he is changed (as the schools speak) non affectiuè, sed effectiuè, in respect of his work, not of his affection: for so there is no variableness or shadow of change in him.  
Psal. 18.20. judge me according to my righteousness. Psal. 143.2. Enter not into judgement with thy servant. Answ. There is a twofold righteousness, one of the cause, another of the person: by this latter he will not be justified by himself, but in the other he desires to be justified: his cause was good, there was no such thing as they laid to his charge. If job would dispute with God, his own clothes would make him unclean: but when he dealeth with his calumnious friends, he saith, I will never let go mine innocency▪ till I die.  
Luk. 1.33.— of his Kingdom there shall be no end. 1. Cor. 15.24. He shall deliver up the Kingdom to his Father. Ans. Luke speaketh of Christ's Kingdom in respect of itself, the Apostle in respect of the administration of it. In the former respect it shall never be abolished, Christ shall always have a people to rule, always a Lordship and Headship; but he shall give up his Kingdom in respect of the manner and means of administering it, he shall not rule as now he doth, by Magistrates, Ministers, the Word, Sacraments, and other ordinances.  
Isa. 64.6. All our righteousness is as filthy rags. Ephes. 5.27. The Church is called glorious, not having spot or wrinkle, or any such thing, but holy and without blemish. Both are true: the Prophet speaks of the Church militant, the Apostle of the Church triumphant.  
Act. 15.10. Circumcision, and such like rites, are called heavy yokes, which neither the Apostles nor their Fathers were able to bear. 1. joh. 5.3. To them that love God, his commandments are not grievous; and his yoke is an easy yoke, Matth. 11.30. Answ. They were intolerable in respect of the rigour wherein Moses propounded them, to be fulfilled: but not in respect of imputation (of Christ's righteousness,) inchoation (of inherent righteousness,) and acceptation, God accepting the will and faith, for the deed: Christ stood between those heavy burdens and us, and carried away the curse of the law.  
Act. 15.27. Circumcision is abrogated: yet Paul circumcised Timothy, chap. 16. v. 3. Answ. True, it was taken away as a Sacrament, but it was not yet honourably buried, and therefore it remained only as a ceremoni e.  
Matth. 9.6. The Son of man hath power to forgive sins. Luk. 23.34. Father forgive them, they know not what they do: why prays he thus to his Father, if himself might forgive them? Answ. Though all the Persons in Trinity forgive sins, yet not in the same manner: the Father bestows, the Son merits, the holy Ghost sealeth up and applieth remission of sins.  
joh. 10.29. None of my sheep, no elect shall perish, none shall pluck them out of my hands. judas was elected, Matth. 10.4. and yet perished, was the Son of perdition, joh. 17.12. Ans. Election is twofold, either to life eternal, whereof john speaketh, chap. 10.29. and so judas was not elected: or to the office of Apostleship, and from this he fell.  
joh. 1.8. He was not that light. joh. 5.35. He was a burning and a shining light. Answ. It speaks not of the same light: john Baptist was not the Sun of righteousness, the Messias, that light that brought light in the world; but he was a light, and gave a notable testimony to that light.  
Mic. 5.2. Bethlehem was little among the thousands of judah. Math. 2.6. Thou art not the least. Answ. The Prophet speaks of it as it was in his time, in itself, as it was of a little circuit and compass: but the Evangelist, as it brought forth Christ the Son of God, the Messiah: in this respect it was great, which in itself was but of small estimate.  
Gen. 2.18. God said, It is not good for man to be alone. Paul saith, It is good for a man not to touch a woman, 1. Cor. 7.1. Answ. God speaketh so, 1. ratione medij, because of propagation: 2. remedij, to avoid fornication, and wandering lusts: 3. mysterij, because marriage should be a type of the union between Christ and the Church: 4. & adiutorij, because man wanted a fit helper. But the Apostle speaks not simply, but comparatively; it is not so good as not to touch a woman: or it is good, that is, commodious in these times of persecution, when all the world raged against Christians, not to touch a woman; it is not fit to have the burden of a family in such times. Again, he speaks of such as himself is, such as have the gift of continency.  
joh. 10.27. Reach hither thy finger, and thy hand, and thrust it into my side: yet, ver. 17. he saith to Marie, Touch me not. Why so? Answ. Because Thomas must believe, and have his faith helped, who professed he would not believe, unless he might touch him▪ but Marie believed, and did not need this indulgence, she would hold him with her, and have the comfort of his bodily presence.  
Rom. 14.9.— that he might be the Lord of the dead and living. Matth. 22.32. God is not the God of the dead, but of the living. Can God be the God of the dead, and not the God of the dead? Ans. Christ speaks not simply as the Apostle doth, but in the sense of the Sadduces, and by an hypothesis of their surmise: as if he should say, God is not the God of such dead, as you surmise shall never rise again: but because they are indeed to rise again, God is their God.  

Rule. 2.  Another rule to be observed in reading, to get the true sense of Scripture, is this: If any place seem to uphold sin directly, it must be expounded by a figure; as, 1. King. 18.27. Cry aloud, for he is a God, either asleep, or in a journey, or pursuing his enemies. Here is a manifest Irony. Matth. 26.45. when Christ took his Disciples asleep the second time, after he had commanded them to watch, he saith, Sleep on; which was a sharp reprehension of their dullness. The like may be said of these places, judg. 10.14. 1. King. 22.15. Eccles. 11.9. Mark. 7.9.  
In all doubtful places, let us ever receive that exposition, which is according to the analogy of faith: Rom. 12.6. 
Rule. 3.  If any man prophesy, that is, have a gift of interpreting, let him interpret according to the analogy of faith: so that if the letter of a Scripture cross the analogy of faith, that is, agree not with the sum of the doctrine of faith, contained in the Decalogue, Creed, and Lords prayer, it must be understood by a figure. As for example: Where the text saith, This is my body; seeing the literal sense fighteth with the Article of faith, by which we believe that Christ is ascended into heaven, and sitteth at the right hand of God, till he return to judge the quick and the dead, it must be understood in the figure, usual to Sacraments, by which the thing signified is put for the sign: and chose. So, Luke. 7.47. Many sins were forgiven her, for she loved much: to gather hence merit of remission for our works of charity, with the Papists, is against the ground of faith, by which we believe remission of sins, which is directly opposite to merit.  
Great diligence must be used to discern the right scope of the place doubted of; which being neglected, 
Rule. 4.  makes way to manifold errors. See an instance: The good Samaritan showed mercy to the man that fell among thieves, and was left half dead, and wounded. Now to gather hence, with the Papists, that men are but half dead in sin, and being a little holpen by grace, are able to work out their salvation, is to miss the cushion, and wander beyond, and beside the scope of the place; which is, to show who is our neighbour, and what charity binds us to, and not what we can do of ourselves. Besides, being a parable, it proves nothing besides the main scope. Else one might hence prove, that of all men Priests and Levites are most unmerciful, and that there is chance.  
If a doubt rise out of a promise or threat, 
Rule. 5.  know that they are all conditional, although the condition be not expressed. Yet forty days, and Ninive shall be destroyed; with a secret condition, except Ninive repent. So a promise of long life is made to the godly, and yet they often die young: therefore a secret condition must be understood, thus, unless God see it better for them to take them away young from the evil to come. Isa. 38.1. Set thy house in order▪ for thou shalt die, and not live: yet Hezekiah lived fifteen years afterward: therefore there must be understood the condition of God's will, which was concealed. Gen. 20.3. God said to Abimelech, Thou shalt die for the woman, yet he died not: the exception was, Unless thou restore her. See this rule at large in Ezek. 33.13.14.  

Rule. 6.  Neither stick too fast to the letter, nor yet insist too much in allegory or metaphors. The jews greatly sinned in the first, and are yet held from their conversion by this plot of the devil. For as the multitude of them in the Prophet's time, while the Ceremonial law stood in force, stuck to the outward ceremony and letter, and offered sacrifices and beasts, and did such things as were commanded, but went no further; they washed the outside, but not the inside; they offered the blood of beasts▪ but rose not so high as the blood of Christ; they killed the bullocks and sheep, but not their sins, nor took notice of that mortification of corruption, which these would have put them in mind of: So at this day, reading the prophecies of Christ's spiritual kingdom, set out under the types of most flourishing temporal kingdoms, they stick in the letter and lose the sense, denying the Messiah to be come, because they see not that flourishing estate and temporal happiness, which they grossly and carnally imagine.  
This was the judgement of God upon Origen, who was in such extremities in both these, that although his wit served him to turn all the Scripture almost into allegories, yet he stood most absurdly to the very letter: as in that of Matth. 19.12. Some have made themselves chaste for the kingdom of heaven: he foolishly interpreted the place, and made himself be made chaste by men, not discerning Christ's distinction, who speaks of three sorts of Eunuches, 
Euseb. eccles. hist. lib. 6. cap. 8.  some so borne, some violently cut and made so by men, some voluntarily by repressing their lusts, abstinence, temperance, etc. this last he confounded with the former. And he might aswell have plucked out one of his eyes, because Christ saith, It is better to go into heaven with one eye, etc.  
So on the contrary, many heretics have defended their heresies only by translating of Scriptures into allegories. The Apostle speaks of such as denying the resurrection of the body, turn all the testimonies of the resurrection into an allegory, meaning thereby only the spiritual resurrection of the soul from sin. Of which sort was Hymeneus and Philetus, who destroyed the faith of certain, saying the resurrection was passed already, 2. Tim. 2. v. 17. And of this sort are the Familists at this day.  
The Papists denying the marriage of Ministers, hearing the Apostle say, that a Bishop must be the husband of one wife, turn it into an allegory (I had like to have said, a jest:) He must, they say, be the Bishop of one Bishopric; as though his children must not be governed in his own house, which is plainly distinguished from his Diocese, 1. Tim. 3.4.5. Thus they defend the sacrifice of the Mass, by Gen. 14.18. where it is said, that Melchisedec brought forth bread and wine to Abraham, and he was the Priest of the high God: with them this must needs signify, that the Priest offers Christ to God, for the sins of quick and dead.  
In every small diversity and difference in numbers, 
Rule. 7.  which are historically mentioned, we must not suspect error in the Scripture, but our own ignorance. Act. 7.14. All the souls which came with jaacob into Egypt, were seventy five: but in Gen. 46.27. they were seventy souls. Here are five odds. Some say, Luke follows the translation of the Septuagint, which was famous and of great authority, and would not bring his history in disgrace for so small a difference. I doubt not but Luke, and Steven, and Moses agreed. Mr. junius thinks that Steven mentioneth the four wives of jaacob, and his two sons, Er and Onan that were dead, excluding jaacob himself; but they came not into Egypt. Calvin and Beza think there was some error in the writers: which is not unprobable, seeing in writing the Greek, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying five (being in the margin) might easily creep into the text for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth all. And thus both Moses, and Steven, and Luke may be reconciled, who both likely wrote seventy.  
But howsoever, according to our rule, the Spirit of God often in setting down numbers, useth the figure Synecdoche, a part for the whole, and in a divers respect putteth down a greater or less number. As for example: 1. King. 9.28. Solomon sent his servants, who took from Ophir 420. talents of gold: 2. Chron. 8.30. he took thence 450. talents of gold. Here is 30 talents odds. Answ. They received of King Hiram 450. which they brought to Solomon, partly in substance, as the 420. partly in account, much being spent about the charge of the navy, even the 30. talents. 1. Sam. 13.1. Saul reigned two years over Israel: whereas he reigned forty years, Act. 13.21. Answ. He reigned two years well, de iure, lawfully: but being rejected from being King, the other are not numbered. junius upon this place proves this interpretation by four arguments.  
Matth. 17.1. Christ took Peter and john the sixth day after: Luk. 9.22. eight days after. Answ. Both are true in a diverse respect: Matthew accounts only the intermedial days, not the two extreme pieces; Luke accounts them all. Sometimes some numbers are cut off for brevity, and to make the number run more full and round: as in judg. 20.46. of the Beniamites were slain five and twenty thousand; here wants an hundredth, as appears v. 35. for the foresaid reason. 2. King. 15.33. jotham was 25. years old when he began to reign, and he reigned 16. years in jerusalem: yet it is said in the 30. verse, in the twentieth year of jotham the son of Vzziah. Answ. The former text speaks of the years that jotham reigned for himself: but he had reigned 20. years in his father's time, being struck with leprosy for meddling with the Priest's office; and all the years he reigned in his father's life time are counted to his father's reign; for he was not Rex for that time, but prorex.  
The like rule also we must observe in diversities of names and places, if we would not stick in the sand. As in this example: Matth. 27.9. It was fulfilled which was spoken by the Prophet jeremy: whereas it was spoken by Zacharie, c. 11.13. and not by jeremy. Many learned men trouble themselves more than needs in reconciling this place. 1. Some say, that S. Matthew joins together both one place in jeremy, c. 18.1.2.3. of the potter, and this of Zacharie, 11.13. But there is little or no agreement between them. 2. Some say, that it is not in jeremy's writings that are Canonical, but in some Apocryphal writings of jeremy, which the jews had, and which Chrysostome confesseth he saw wherein these words were. But it is not likely, that the holy Evangelist would leave a canonical text, and cite an Apocryphal; or give such credit to that, or seek to build our faith upon it. And by our rule that book should be Canonical. 3. Some say, that Matthew forgot, and for Zacharie put down jeremy: but with more forgetfulness, that holy men writ as they were moved by God's Spirit. This error Erasmus takes hold of, from Augustine, who in his third book concerning the consent of the Evangelists, chap. 7. defendeth and excuseth this error. 4. Some think it the error of heedless writers, who might easily so err: but all the oldest copies, and the most ancient Fathers have the name of jeremy. 5. Some say, that Zachariah being instructed and trained up with jeremy, did deliver it by tradition from jeremy, and so jeremy spoke it by Zachariah: which might be true, because it is said in the text, As was spoken by jeremy, not, written. But 6. the most compendious and likely way of reconciling is this, that Zachary and jeremy was the same man, having two names, which was very usual among the jews: as Gedeon was called jerubaal and Ierubesheth, Solomon was called jedidiah, jethro was called Hobab and Revel, Iehoiacim jeconias and Coniah, Hester was called Edissa, Simon Peter Cephas and Bar-iona, Matthew was called Levi, jerusalem jebus and Salem, etc.  
These are such rules as not only the learned (who besides these have the benefit of arts and tongues, the knowledge of phrases, the benefit of disputation, and the like,) but even the simplest may make good use of: 1. To understand the Scripture aright, and so discover the subtlety of Satan, and seducers. 2. To convince error, and let others see their errors, and so gently lead them back into their way again. 3. They be great means to justify the truth, and glorify God. 4. Practisers of them have comfort in themselves, that they are lovers of the truth, and desire to find it, even with much labour and industry. 5. The want of this diligence and study of Scripture, is the very cause, that so many stagger and doubt of our religion, & are so indifferent that they cannot tell whether to lean to Papists or Protestants, and so hold doubtful to their death. Yea, and many go away and fall off from us, and depart to Antichrists which is a just judgement of God upon them, because they were so far from receiving the truth in the love of it, as they would never take pains to search into the Scripture, which witness of the truth.  
WE are now come to speak of the allegation itself, and the force of the reason, taken out of Deuter. 6.16. where the Israelites are forbidden to tempt the Lord, as in Massah. How they tempted him in Massah, is set down in Exod. 17.7. being in want of water and distress, they contended with Moses, and said, Is the Lord amongst us? 1. They doubted of his power, and so would try whether he could give them water in this their want: for the word nasah, properly signifies to make trial; as David is said not to have tried and proved before to go in armour, 1. Sam. 17.39. where the same word is used. 2. They doubted of the truth of his promise, not believing him to be amongst them, as he had promised, unless he would show them in all hast some sign of his presence, in present supply of their necessity; and therefore they say, Is God amongst us?  
Now mark how aptly and wisely our Lord and Saviour applieth this place. I. In his choice: he is now on the pinnacle, and in a dangerous place, and well knows that this prohibition was a fitter place to study and meditate on, than those large promises in that most comfortable Psalm. For howsoever all Scripture is profitable and divine, yet some Scriptures fit some persons, and some occasions, better than other. It is a true and comfortable promise, Isa. 1.18. Come, let us reason together, though your sins were as red as scarlet, etc. But for a man not truly humbled, the threats of the law are fitter to meditate on: neither doth the Lord so invite the jews till they be humbled. It is true, God hears not sinners: but such a place is not so fit to be meditated on, and applied by such as are seriously beaten down already in the sight and sense of sin. He that provideth not for his family, is worse than an infidel: a true and holy speech: but if a covetous man apply it, it hurteth him, he hath other places to study on; as, Beware of covetousness: and, covetousness which is idolatry, is one of the sins which shuts out of heaven. The holy heart of Christ could equally meditate and apply all Scripture; but by this his choice, he would teach us to make choice according to occasions. II. In direct meeting the devils drift, which was to move Christ to vain confidence, and make trial whether he was the Son of God, or God his Father, by throwing himself down. Comparing this place with the former, he shows him, that it gives him no leave to cast down himself: for this were not to trust God, but to tempt God, as the jews did in Massah: but I doubt not of my Father's power, and therefore I need not try it. I distrust not the truth of his promise, and presence with me, what need I make trial of it? I have a commandment, which I must not separate from the promise, as thou dost. Thou pretendest a promise, but no promise extends to the breach of any commandment, but hath his ground and dependence upon some commandment or other. Thou wouldst have me cast myself down, and promisest help, but no promise can secure him, that attempteth that wherein he tempteth God, as this action would.  
In the words are, 1. the person that must not tempt, Thou: 2. the person that must not be tempted, The Lord thy God: 3. the action of tempting, not tempt.  
I. The person, Thou. Some think that the pronoun [Thou] is to be referred to Satan; and [the Lord th● God] to Christ himself, as though Christ had said, Thou shalt not tempt me. But, 1. It was never written, that Satan should not tempt Christ: if it had, it had been false. 2. It is a negative commandment of God, directed to his people, which binds all persons, at all times, in all places; and not to be restrained to this occasion. 3. Satan was irrecoverably fallen from the Covenant of grace; and so, although Christ was his Lord in respect of his power, yet not his God in respect of the Covenant of grace, which those words have special respect unto. 4. Satan proceeds to tempt him still, and therefore that is not the meaning. 5. Christ in this humble estate would not manifest himself, much less call himself Lord and God.  
II. The person who must not be tempted. The Lord: if he be a Lord, he must be feared, obeyed, honoured, not tempted or provoked. Thy God: though he be my God and my Father, I must not presume, I must not abuse my Father's goodness and providence where no need is. A loyal subject will not presume upon the clemency of his Prince, to break his laws, or a loving child upon his father's goodness to offend him.  
III. The action of tempting. To tempt God, is to prove and try God (out of necessity) what he can do, or what he will do, and whether he be so good, so merciful, so just, as his word and promise say he is: so, Heb. 3.9. Your Fathers tempted me, and proved me, and saw my works. The mother of this sin is infidelity and unbelief, 1. of God's power, as if his arm were shortened: 2. of his goodness, as if he were not so careful of his chosen as he is. For else what need I try that which I were assured of? The issue of it, or the branches that shoot from this root, are put forth, 1. In judgement. 2. In affections. 3. In counsels and actions of life.  
1. In judgement and matter of doctrine, to prefer our own conceits above the word of God, whereof the Apostle speaketh, Act. 15.10. Why tempt ye God, to impose a yoke upon the Disciples necks, which neither our Fathers nor we can hear? as if he should say, Why do you of the circumcision, vainly swelling and trusting in your own strength, falsely conceive and teach without warrant, to anger the Lord with, that by the fulfilling of the law ye can attain salvation, binding up the power of God to the law as necessary to save men thereby? what an intolerable yoke is this, which no man is able to bear? What shall we think then of the Papists doctrine, who lay the same yoke upon men's shoulders? What is their whole religion but a plain tempting of God, and a provoking of his anger, while they lay on men the yoke of the Law? This is the sin of all other heretics, who like the pharisees, set the word of God behind their own inventions, and properly and directly fight against faith, which leaneth itself wholly upon the word of God. Faith looks at God's constitutions, it suffers not judgement to arrogate above God's judgement; it beats down human wisdom and reason, and brings the thoughts and reasonings into the obedience of God. It teacheth not impossibilities, as they of the circumcision, and Papists do at this day.  
II. In affection: 1. By diffidence and distrust. Psal. 78.18. They tempted God in their hearts, in requiring meat for their lust. Here were many sins in one: 1. a murmuring and grudging at their present estate: 2. a tempting of God's power, Can God prepare a table in the wilderness? v. 19 3. a denial of his presence; If God were amongst us, he would prepare us a table: 4. making haste, and appointing of time, and place, and the manner of helping them; he must now, in the wilderness set up a table: 5. wantonness, having sufficient and necessary Mannah and water, by an immediate hand of God, they must have meat for their lust. 2. By curiosity, when men vainly desire extraordinary things, and neglect ordinary, and must have such signs as they list, either out of mere curiosity, as Herod would have a sign only to please himself in some rare sight; or in pretence of confirming them in the truth, as the jews, when Christ had sufficiently confirmed his heavenly doctrine with powerful miracles, they rejected this, and must have a miracle from heaven, Matth. 16.1.  
Quest. Is it not lawful to ask a sign? did not Gedeon, judg. 6.17. and Hezekiah ask a sign, and Moses, and it was granted? Answ. Yes, it is lawful in four cases. 1. When God offers a sign, we may require and ask it, as he offered one to Hezekiah: and not to require it is a sin, as in Ahaz, who when the Lord bade him ask a sign, he saith, he will not ask a sign, nor tempt the Lord, Isa. 7.11. But he tempted the Lord now not in tempting him, and grieved him much, v. 12.  
2. When an extraordinary calling and function is laid upon a man, he considering his own weakness, and the many oppositions which he shall meet withal in the execution of it, may for the confirming of his faith, demand a sign: and this was Gedeons' case, who of a poor man of the smallest tribe of Israel, was extraordinarily called to be a judge and Ruler. Or when such an extraordinary work or calling is to be made manifest to the world to be from God, for the better prospering of God's work, a man may desire a sign, as did Moses Exod 4. and Elijah.  
3. When God gives an extraordinary promise to his servants, of effecting something above all they can see or expect, he pleaseth to condescend to their weakness, and for confirming of their faith he hears them ask a sign: as Hezekiah being extraordinarily restored, seeing 1. his own extreme weakness; and 2. the word of God passed, Set thy house in order, for thou shalt not live but die, required a sign: and God afforded him an extraordinary one. The Virgin Mary had such an extraordinary promise as never was, to be a mother without the knowledge of man; she asked how that could be: God gave her a sign, saying, Thy cousin Elizabet hath conceived, and shall bear a son, and so shalt thou.  
4. When an extraordinary testimony to a new form of doctrine is requisite, extraordinary signs may be required. As for example: The Gospel at the first publishing of it, was joined with the abolishment of all the ceremonial law, and all the ordinances of Moses, and bringing in a new religion (in respect of the manner) through the world, against which both jews and Gentiles could not but be deadly enemies. Now the Apostles did desire and obtain the power of working many signs and wonders, of healing, kill, raising the dead, commanding devils, and the like.  
But to ask a sign out of these cases, is a provoking and tempting of God: as 1. out of diffidence or malice, as the jews bade Christ come down from the cross, and they would believe him, assuring themselves he was never able to do that. 2. For curiosity and delight; as Herod desired to see some marvel; or for satisfying our lust, as Israel. 3. For our own private ends, not aiming directly at God's glory, and denial of ourselves; as the jews followed Christ not for his miracles but for their belly, and the bread: and the Virgin Mary herein failed, requiring a miracle of Christ, rather for a prevention of scandal for the want of wine, than the manifesting of Christ's glory; for which Christ checked her: for it was a private and light respect, to which miracles must not be commanded, joh. 2.4. 4. for confirming of that doctrine and authority, which is sufficiently confirmed already▪ joh. 2.18. Show us a sign, why thou dost these things, why thou whippest out buyers and sellers out of the Temple. He shows them none, they tempt God herein; was not the whipping of them out, and the authority he had shown, sign enough of his divine authority? did not he solely and alone overthrow and turn out a number of them without resistance? did not he by his word challenge the Temple to be his Father's house, and himself the Son of God? Having thus confirmed his authoriry by this sign, he would show them no other.  
Thus the Papists as a Pharisaical seed tempt God, looking for more miracles to confirm the same doctrine, which Christ and his Apostles have sufficiently confirmed by many and powerful miracles. When they prove that we teach another doctrine, we will show them other miracles.  
III. To tempt God in action, is thus: 1. To enter upon any thing without a calling: for that is to step out of our way, when we do that which we have neither word nor promise for: this is in the text. 2. To walk in a course of sin, and live in our wickedness, especially when the Lord by blessings moveth us to repentance. Malach. 3.15. They that work wickedness be set up: who be they? in the next words the Prophet showeth, saying, They that tempt God are delivered. So as all wicked persons are tempters of God. 3. To presume upon extraordinary means, when ordinary means may be had: thus the 3. worthies of David tempted God, that went for water in danger of their lives, whereas they might have had it nearer in safety, 2. Sam. 23.15. but when they brought it to him, he considered how they had sinned to satisfy his sinful desire, and would not drink it. And this is the tempting of God, intended in this place, to fly down refusing the stairs. 4. To run into places, or occasions of danger, in soul or body, is to tempt God; as to run into wicked company, or exercises. Peter, notwithstanding Christ foretold him of his weakness, yet trusted of his own strength, and went into Caiaphas his hall, and seeking the tempter found him, and himself too weak for him.  
Our Saviour would here teach us what a dangerous sin it is to tempt the Lord, it being so absolutely forbidden the people of God, not only in the old Testament, but in the new. 1. Cor. 10.9. Neither let us tempt Christ, as some of them also tempted him.  
For 1. It is a plain contempt of the Lord in his providence and constitutions, when a man either neglecteth the means, 
Reasons. 1.  which God hath appointed to bring forward his purposes, or betaketh himself to such means as God hath not appointed. 
2  2. It is a manifest argument of infidelity, and hardness of heart. When a friend promiseth me to do me good at my need, or to stand by me in time of danger, I will feign a need or danger, to try whether he will be as good as his word or no; what doth this but imply a suspicion in me, that my friend will not be as good as his word, therefore I will try him before I need him? And thus he deals, that will needlessly tempt God. 
3  3. No relation between God and us may encourage us to tempt him. He is our Lord, a strong God: do we provoke the Lord? are we stronger than he? 1. Cor. 10.22. Let not the Princes of the Philistims dally with Samson, for he is strong and will revenge himself by pulling the house over their heads: the Lord is strong and mighty, Sampsons' strength was but weakness to him, therefore let not us tempt him, lest we go away with the worse, as the Philistims did. He is our God, even a consuming fire, Heb. 12.29. it is no safe dallying with fire. He is our father, therefore we must fear him as jaacob knows Isaac is his father, yet is afraid to go to him disguised, lest (said he) I seem to my father to dally or mock. 
4  4. The greatness of this sin will appear in the greatness of his punishment. It cost good josiah his life, 2. King. 23.29. He would try what he could do against Pharaoh Necho, when he was admonished of the Lord, not to go against him. For this sin the Lord swore that not one of the Israelites above 20. years old should enter into Canaan. It cost the lives of 600000. men, besides women, who for tempting God, were destroyed of the destroyer, 1. Cor. 10.9. Good Zacharie for not believing the Angel, which came with tidings of a son, was struck dumb for requiring a sign. Even the best, if they tempt God, shall not carry it clear away.  
Object. Psal. 34.8. Taste, and see how good the Lord is: and, Rom. 12.2. prove what that good and acceptable will of God is. Answ. There is a twofold knowledge of God's goodness: 1. speculative, by which we know God to be good in himself and to us: 2. experimental, in something not revealed. The places alleged speak of the former, only this latter is a tempting of God.  

Use. 1.  This serves to discover unto us, our failing against this doctrine, and that every of us cannot so easily put off this sin as we think for.  
1. Is it not ordinary amongst us, that read the word, and of God's power therein? we hear his promises, we taste by experience how good and bountiful God is, and yet in any strait, in every danger, we can be ready to tempt him as in Massah, saying in our hearts, Is God with me? doth God regard me? am I not clean cast out of sight? can I ever be holpen, and swim out of this distress? Thus the unbelief of our hearts is ready to make God a liar. When there was a marvelous great famine in Samariah, and Elisha said, To morrow at this time two measures of barely shall be at a shekel, and a measure of fine flower at a shekel: a Prince answered, If the Lord would make windows in heaven, could it be so? he answered, Thine eyes shall see it, but thou shalt not eat of it. And he was trodden in pieces in the gate for his unbelief. 2. King. 7. ver. 19  
2. How generally are we in love with our sins, which out of Malachi, we have showed to be a tempting of God? God hath powered abundant mercies upon us the people of England, yet we go on to provoke and tempt him; the more his mercies, the more our sins: how can this abusing of goodness but heap up wrath against ourselves. Can there be a greater tempting of God in his justice, then to go on and trade in sin without repentance, presuming that God will not punish us? What a number of notorious wicked persons are resolved to add drunkenness to thirst, and sin to sin, and yet at last mean to be saved?  
3. How hardly can we be kept from wicked companies and occasions? Though we be warned by Christ's voice speaking in the word, as Peter was, yet we thrust into Caiaphas his hall, and the Player's hall, which is the devils school, and will not avoid occasions, till the end of sin bring sorrow and bitterness incurable. How easily do men lose the watch over themselves, against their own resolutions, and the motions of God's word and Spirit? when they might redeem their precious time, gained from their special calling to the general, in reading, meditating, prayer, etc. presently the devil thrusts them out of both callings, to gaming, drinking, or bowling, or such unprofitable exercises. Oh when God lays you on your deathbed, this one sorrow (if God ever give you sense of your estate) will be ready to sink you; that you have loosely and unfruitfully parted with your time, and now you cannot buy an afternoon to bewail the loss of many in, with all your substance.  
4. How prone are we to venture and rush upon any thing without a calling, or without a warrant? as when men cast themselves into unnecessary dangers, hoping that God will deliver them. Many run on an head into unlawful contracts, without care of any word to guide them. Others strike the hand, and undo themselves by suretyship. Others cast off profitable callings, and betake themselves to unprofitable and hurtful; as usurers, and their bawds; and keepers of smoake-shops. And some will run upon ropes for praise or profit. In all this men are out of their way, and in a course of tempting God. Would a man cast himself into the sea, in hope he should never be drowned; or on a persuasion he should never be burnt, cast himself into the fire? We having stairs, are prone to leap down: Christ our Lord would not do so.  
5. How common a thing is it both in matters of soul and body, to sever the means from the end, which is a plain tempting of God, as our Saviour here calleth it? Every man hopes to go to heaven, but never seeks the way. What a number will be saved by miracle? for means they will use none: faith, repentance, knowledge, mortification, sanctification, they are strangers, yea enemies unto. God fed the jews miraculously in the wilderness, not in Canaan, not in Egypt where means were. Christ fed many people by miracle in the wilderness, but being near the city, he bought bread, joh. 4.8. God will never feed thee with the heavenly Mannah by miracle, where the means are to be had, but are neglected.  
How many will either be saved as the thief was on the cross, or they will never be saved? they make their salvation but an hours work, and make as short a matter of it as Balaam, who would but die the death of the righteous. What a tempting of God is this, as if a man would add his oath unto Gods, that he shall never enter into his rest? Christ hath sufficiently set forth his divine power by that example of him on the cross; he need not, nor will not do it again, in saving thee by miracle. It is a better argument, Christ saved the thief at the last hour on the cross, therefore he will not so save me, than otherwise. What a common sin is it to neglect the means, and despise the word, as a weak and silly means, as the Preachers be silly men? Oh, if we had greater means, some man from the dead, or some Angel from heaven, or some miracles, we could be better persuaded. A great tempting of God: as though his wisdom had failed in appointing sufficient means for the faith of his people. Christ reproved this infidelity, job. 4.48. Except ye see signs and wonders, ye will not believe. Notably Luther: If God should offer me a vision, I would refuse it, I am so confirmed in the truth of the word. How commonly do men stand out the threats of the word, plainly denounced against their sin, even in their own consciences; which is nothing but to tempt God, and try whether he will be so just and strict?  
In the things of this life men tempt God many ways.  
1. Idle persons are tempters of God, that for working might relieve themselves and theirs, but they will not, and yet hope to live: whose presumptuous tempting of him, God revengeth either by giving them over to stealing, and so they fall into the Magistrate's hand, or he hardens men's hearts against them, that they find not that good in an idle and wandering life which they expected. These must have water out of a rock, and be extraordinarily fed, thrusting themselves out of the ordinary course which God hath put all flesh under: viz. By the sweat of thy brows, thou shalt get thy bread. 2. The omitting of any ordinary means of our good, or overprizing of any means, is a tempting of God to take them from us, and a revenging of the abuse. Hezekiah, though the Lord say he shall live 15. years, must not omit means, but take dry figs, and lay to the apostem. Asa must not trust to Physic: for than he shall never come off his bed. 3. In our trials when we murmur, grudge, make haste, or use unlawful means, we tempt God, and incur this great sin. So as none of us can wash our hands of it, but it will stick with us: and we had need daily to repent of it, because it daily thrusts us under the displeasure of God.  

Use. 1.  Labour we to nourish our confidence of God's power and mercy, which is an opposite unto this sin, and strive against it. Quest. By what means? Answ. By observing these rules: 1. See that in every thing, thou hast God's word and warrant for that thou dost: say not, I hope I may do this or that; but I know I may do it. If thou hast a word, thou mayest be bold without tempting God: that is the ground of faith, and tempting of God is from infidelity. Act. 27.34. when Paul was in extreme peril, he tells the mariners, they should come safe to land. Why, what was his ground? even a special word; the Angel of God told him that night, that none should perish.  
2. Walk with God as Enoch, provoke him not by sin, then mayest thou pray unto God, and secure thyself under his wing in danger without tempting him. So long as a man hath a good conscience with Paul, and an upright heart with Hezekiah, he may be bold with God, and rejoice in himself, and assure himself that God's power and justice is his; he will not sink in trouble, nor say, Is God with me?  
3. Use the means conscionably, which God hath appointed for the attaining of good ends. Paul had a word, that they should all come safe to land; yet they must not cast themselves into the sea, nor go out of the ship. Never did any promise of God make the godly careless in the means. Daniel had a promise of return out of Babylon after 70. years, and knew they should return: and turning the book, and finding the time expired, he useth the means, and is diligent with fasting and prayer, that God would accomplish his word, Dan. 9.2. jaacob had a promise of God, that he should return into his country, he knew all the devils in hell could not hinder the promise; yet seeing his brother Esau's wrath was a stop or bar, he useth means to remove this let; he goes to God, and wrestles with him by prayer, than he sends his presents, and orders his droves with all the wisdom he could; and by this means prevented the danger. Christ himself having stairs will use them. Remember for spiritual life and natural, he must eat that would live: for spiritual war and temporal, he must carry his weapons that would overcome: for earthly and heavenly harvest, he that would reap must sow. The sick needs the Physician. In our earthly or heavenly travail, let us with jaacob prevent whatsoever lets would hinder us from our country, or the end of our way.  
4. Whether thou seest means or no, subject thy will to Gods in all things. If he kill thee, yet trust in him still. David in the want of means of comfort, said, Behold, here am I, let the Lord do whatsoever is good in his eyes. The three children seeing no means of escape, escape, answered the King thus, Our God is able to deliver us; and if he will not, yet we will not worship thy image: we are sure of his presence, either for the preservation of our bodies, or the salvation of our souls.   

VERS. 8. Again, the devil took him up into an exceeding high mountain, and showed him all the Kingdoms of the world, and the glory of them:  
9 And said unto him, All these will I give thee, if thou wilt fall down, and worshp me.  
NOW are we come by God's assistance, to the third and last Temptation of our Lord and Saviour, which at this time he sustained, and powerfully vanquished. For although our Saviour had twice repelled his violence already, yet notwithstanding Satan continues his assault. [Again,]  

Doctr.  Whence we may note, the importunity of Satan against Christ and his members, in temptation to sin. That he is restless herein against Christ, appears in that he dares set upon him here again, and again, and the third time, even so long as he hath any leave given him. And after this our Lord himself lead not a life exempted and freed from temptation: for, Luk. 4.13. Satan left Christ but for a season. And for his members, we may see in job, how many armies of temptations he would have oppressed him withal: one could not finish his tale of dismal tidings, till another came and overtook him; even as one wave in the sea, overtakes another. And in joseph, how did he stir up the hatred of his brethren against him? not content with that, they must cast him into a pit; and there he must not rest, but be drawn out either to be slain, or at least sold to the Midianites: being in Potiphars' house, how was he every day tempted by his wanton Mistress? refusing that folly, how was he hated of her, and cast into a dungeon by his Master? and there he lay a long time, till the time came that God's word must be verified for his advancement.  
1. Because he is eagerly set upon the destruction of mankind, & therefore will be hardly repulsed: 
Reasons. 1.  he seeks continually to destroy, and leaves no stone unturned. 
2  2. He hopes at least by importunity to prevail, and by continuance of temptations to break those whom at first he cannot foil. Well he knows, that instance and multiplying of temptations, may drive even strong Christians sometimes to be weary and faint in their minds. And the rather, because he knows the state of God's children is not alike, but as often in their bodies, so the strength of grace in their souls is sometimes weakened and abated. 3. His policy is oftentimes to make one temptation a preface, and step to another; 
3  and a lesser way to a greater. For, 1. considering Christ's hunger, it seems small to make stones bread: 2. but a greater sin than that, to cast himself down, when there is no need: 3. but the greatest of all, is plain idolatry, Worship me. 4. If one kind of temptation will not take so well, he turns to another: as here, 
4  If Christ will not distrust, let him presume; if neither, let him be covetous.  
To teach us to beware of security, 
Use. 1.  seeing Satan takes not any truce, but as a raging powerful enemy, desperate and yet hopeful of victory, will not be repulsed, but assail us again and again. Yea, though we have once and again overcome his temptations, as Christ had done, yet must we stand on our watch still: for he will set afresh upon us. And why? 1. This is the Apostles counsel, 1. Pet. 5.8. because Satan is a continual enemy, therefore we must be sober and watch. 2. Where he is cast out, he seeks re-entry, Matth. 12.24. 3. Though God of his grace often restrain his malice, it is not to make men secure, but to have a breathing time to fit themselves better for further trial. 4. Security after victory in temporal war, hath proved dangerous, and hath lost more than all their valour had won; 
1. Sam. 30.16.  as the Amalekites having taken a great spoil of David's, and burned Ziglag, sitting down to eat & drink, and make merry, were suddenly surprised and destroyed by David's sword. But in the spiritual combat, security is much more deadly. 5. It is the wisdom of a wise Pilot in a calm, to expect and provide for a storm, and in a troubled sea, after one great billow to expect another in the neck of it: Even so, while we are in the troubled sea of this world, it will be our wisdom to look for one temptation in the neck of another. And seeing it is with us as with seafaring men, who by much experience have learned, that in the trouble of the sea, the greatest danger and tossing is towards the havens, where there is least sea room: therefore let us towards our end, in sickness, and towards death, look for Sathan● strongest assaults, and in the mean time prepare against them. Yea, let us learn to prepare against all kinds of temptations, as our Saviour here resists all kinds in these three general ones, and herein teacheth us so to do: for, shall Satan dare to renew so many temptations against our Lord, and will he spare any of his members?  

Use. 2.  Here is a ground of comfort for God's people, who, when temptations come thick upon them, are often dismayed as though God had forsaken them, and so grow weary of resistance; yea, and not seldom they grow into words of impatiency, Never were any so molested as they. Good David said once, This is my death, and, all men are liars, even all God's Prophets that told him he should be King: there was no way but one, he must one day fall by the hand of Saul. But be of good comfort, and possess thy soul with patience: for 1. No temptation takes thee, but such as befalleth man, 1. Cor. 10.13. and the same afflictions are accomplished in thy brethren which are in the world, 1. Pet. 5.9. 2. Thou hast the natural Son of God most restlessly assaulted by the devil, and pursued with all kinds of temptation, to sanctify all kinds of temptation to thee. And herein thou art not only conformable to the Saints of greatest grace, but even to thy Lord and Head. 3. The more assaulted thou art, the surer argument it is thou art not yet in Satan's power, but he would win thee. Thou hast more cause to fear, if all be quiet with thee. When an enemy hath won a city, he assaults and batters it no more, but fortifies it for himself. If the strong man have possession, all is at peace: but if there be any resistance never so weak, he hath not won all. Therefore resist still, stand thy ground, and faint not, and if thou dost any time faint, desire to resist still, and thou still resistest.  

Use. 3.  See here an express image of the devil in wicked men, who are restless in their wickedness: no child so like the father, as they like their father the devil in this property. Their feet run to evil, and they make haste to blood, Pro. 1.16. yea, they are so restless that they cannot sleep till they have done some mischief, c. 4. v. 16. and the more they be resisted and opposed, the further are they from desisting, but grow more violent, as Satan here. See this restless disposition in the wicked Sodomites: they came about the house of Lot to abuse the Angels, they cannot sleep till they have done their villainy, they are all the night about it: when Lot persuades them to desist, they are further off, and more violent; now must Lot take heed to himself: when the Lord from heaven strikes them small and great with blindness, and resists them, yet they will not give over, but sought the door still.  
The like restlessness we note in the jews, the wicked enemies of Christ, who were so thirsty of his blood, and nothing else could serve them, and no means could hinder them, but they consult in their hall how they may apprehend him, they send out in the night to apprehend him; being come to catch him, he with a word struck them all to the ground, yet they go on: having apprehended him, they keep him all night in Caiaphas his hall, and at the break of the day, Caiaphas the high Priest, the Elders, Scribes, and pharisees held a solemn Council to put him to death: And when his gracious words confounded them, and they saw his innocency shine out, when they heard the judge clearing him, and saw him wash his hands from his blood, yet they grew more violent, and called his blood upon them and their children for ever. Exod. 32.6. when the Israelites would sacrifice to the golden calf, they rose up early in the morning. We shall ever see wicked men in their wicked courses make more haste, then good speed: and the more opposed, the more violent. Aaron durst not resist them. How restless was judas till he betrayed his Lord, and earned that price of blood, both his Lords and his own? and how far was he from desisting, notwithstanding the gracious means he had to hinder him?  
There are three special things, wherein men do most expressly imitate Satan, and manifest his image upon themselves.  
1. In incessant malice against God, and his children. Satan was a manslayer from the beginning, and so in the beginning was his son Cain, who hated his brother, and slew him, because his works were good, and his own evil, 1. joh. 3.12. Of this progeny were the cursed jews that went about to kill Christ, joh. 8. and all those that hate and malign the children of God.  
2. In slandering and false accusing: 
Reu. 12.10.  for Satan is called the accuser of the brethren, and so are they, 2. Tim. 3.3. Calumniation is the constitutive form of Satan, and the jews had an express image of it upon them, Matth. 26.60. How do they compass their malice against Christ? thus: they sought false witness, and thereby played the devils: first, they desired to have two witnesses, but they would not serve; then two more, but they also would not serve (and mark by the way, it seems they examined them apart:) at last some came that accorded, and upon their word they condemned Christ. All the while they will seem to take a course of law, justice, and equity: but all is but a colour. 1. Though, according to their plot, they must put Christ to death unjustly, yet themselves do not devise slanders, but only are willing that any should come in and speak against him in somewhat; they will have two witnesses: it was enough for Magistrates to receive witness, not to be judges and accusers themselves. Besides this, they will not deal underhand, but have witnesses, and witnesses that must agree, and they ask him what he answereth to them: and all in public, to show that they did not devise slanders in corners, but dealt as men that would justify their proceedings, and stand to their doings. Yet for all these fair and colourable pretences, their plot is to pronounce the sentence of condemnation upon him.  
3. In boldness and impudence in sin: no age, nor ours want numbers of examples of wicked persons sold over to sin, who are as naturally carried to wickedness, as sparks to fly upwards, and as busy as bees in contriving their wicked purposes; night and day is too little to spend in the confusion of their lusts. As violently are they carried into their riots, drunken matches, adulterous and filthy meetings, murderous and revengeful plots, cursed and blasphemous oaths, rotten and poisonful language, wicked and diabolical courses, as the swine were hurried by the devils into the lake. And if devils were incarnate, and should put on men's shapes, we cannot devise how they could otherwise carry themselves more to corrupt human society, and more to heap up their own and others damnation. And let the Magistrates or Minister use means to reclaim, or (if that be hopeless) to restrain and hinder their malice, Oh they are so far from giving up their courses, as they rage and storm so much the more; they will not be so wronged, as be at every man's command; they did swear, and will swear; they were drunk, and will be drunk; and to justify any thing that they have wretchedly done, they will repeat it.  
And do we not in all this see the express image of the devil of hell in these earthly devils, that are as restless and unweariable in mischief as he, and as far from laying aside their wickedness (even when they cannot compass it) as he?  

Use. 4.  Let us learn a good lesson from the devil, and his imps: they will hardly be repelled from mischievous attempts, no not by Christ himself; so we on the contrary must as hardly be driven from good purposes and practices. Which is the rather to be learned, because we have that within us, which will make us easily daunted in good things; as Peter himself, after he had been long with Christ, was so daunted with the voice of a damosel as he easily forswore his Master. All Satan's instance in evil, is to bring us from instance in good, against whom we must every way fortify ourselves. First, in the subduing of any sin or corruption, how will nature recoil? how stirring will Satan be to keep his holds? how many baits and objects will he present unto thee? how many fears, and losses, and crosses (as rubs) will he cast in thy way, and all to drive thee from the field against thy sin? But now is a time to make use of this doctrine: Are wicked men so constant to the devil at his instance, and must not I be constant for God at the instance of his blessed Spirit? I will hold out by God's grace, and if I be foiled once and again, as the Israelites in a good cause against Benjamin, I will renew the battle the third time, I shall at length carry away the victory: this sin is one of Satan's band, like the captain, and I will not be driven out of the field by such a craven that will fly, if he be resisted. Secondly, the graces of God are as so many precious jewels locked up in the closet of a godly heart, the devil is instant to rob and bereave us of these; we must be as hardly persuaded to give up these, as to be spoiled of our earthly treasure and riches.  
1. Our faith were a sweet morsel to Satan: but we must resist him, steadfast in the faith. job will hold his faith in spite of the devil: let him lose his goods, his health, his friends, his children, he will hold his faith, and profess if the Lord kill him too, he will still trust in his mercy. 2. He would steal away our love of the Saints, and with it the life of our faith, and therefore he sets before us many infirmities of theirs, and suspicions of our own, and some fear from others: but notwithstanding, our delight must be in the Saints that excel in virtue. jonathan will not be beaten off the love to David, though in all outward respects he had little cause; only because he saw God was with him. 3. He layeth siege to our sobriety and temperance, & layeth many baits: but joseph will not yield to the many assaults of his Mistress. 4. He would make us weary of prayer, which is our strength; and if God delay, he tells us he hears us not, we lose our labour: But we must wrestle by prayer, as jaacob, till we obtain, and as the woman of Canaan, beg once and again till Christ hear us; if he call us dogs, so as we cannot sit at table, let us beg the crumbs (as whelps) that fall under the table. 5. He would make us weary of our profession, is uncessant in setting the malice of the world upon us, yea great ones, multitudes and all: But the Disciples by no whips, mocks, threats, or persecutions could be daunted, but rejoiced in them, and went on more cheerfully. 6. He would have us weary of well doing, and beginning in the Spirit to end in the flesh: But as Nehemiah in building the temple and wall, said to his crafty counsellors, should such a one as I fly? so let every Christian say, Should I lose all my labour, and that crown of life that is promised to all them that are faithful to death? No, I will not do it.  The devil took him up into an exceeding high mountain,] 
In this third temptation, we are to consider two things: 1. the assault. 2. the repulse. In the assault, two things: 1. the preparation: ●. the dart itself. In the preparation, 1. the place. 2. the sight represented. The dart consists of 1. a proffer; All these will I give thee: 2. a condition; If thou wilt fall down and worship me: 3. a reason; for they are mine, and to whomsoever I will, I give them.  
First of the place: and in it, 1. what place it was: 2. how Christ came thither: 3. why Satan chose that place.  
I. The place was the top of an exceeding high mountain. What this mountain was, we cannot define, and the Scripture being silent in it, we may be sure it is no article of faith. Some think it was mount Ararat, on which the Ark of Noah stood in the flood, the highest mountain in the world. But without all reason: for that was in Armenia, another part of the world, Gen. 8.4. And there were a number of great hills round about jerusalem fit enough for this purpose. As. 1. There was mount Moriah, where Abraham offered to sacrifice his son Isaac, where Solomon built his Temple, and wherein Christ stood in the former temptation. But the text is plain, he was carried from thence into an higher mountain by far. 2. There was mount Ghion, where Zadok and Nathan at David's appointment anointed Solomon King: 
1. Kin. 1.33.34.  But this was too low. 3. There was a mountain over against jerusalem, called mo●s offensionis, the mountain of scandal, where Solomon in his age (deceived by outlandish wives) built an high place for Chemosh, and Molec, the abominations of the children of Ammon and Moab, 1. King. 11.7. which high places (so hard it is to thrust down superstition once set up) continued standing 363. years, and were destroyed by josiah. 4. There was mount Calvary, where Christ suffered: but that was not so high as this mount spoken of. 5. There was mount Olivet, a famous mountain, about six furlongs from jerusalem: here David wept, flying before his son Absolom: here Christ often watched, and prayed, and wept over jerusalem: for it was so high as that from the top of it (as josephus reports) one might discern all the streets of jerusalem, and see a far off to the dead sea. 6. There was mount Zion, higher than all these, which was called the mountain of the Lord: for those that have written concerning this city, know that the foundation of it is among the holy mountains, and among them all mount Zion was far the highest, and therefore David made a fort there, called the city of David. 7. There were beside these, without jerusalem, mount Nebo, from the top of which Moses stood and beheld all the land of Canaan, and was commanded to die. This is generally held to be the mount, to which Christ was carried: and so could I think, were it not that it was quite without Palestina, and not in the land of Canaan: for Moses only there did see the good land, but must not enter into it. 8. There were within Palestina, besides these, mount Basan, and mount Hermon, very high hills, in comparison of which Zion is said to be a little hill, Psal. 42.6. and 68.16. Now it is very probable, that this temptation was upon one of these hills: but we must not be curious to determine where the Scripture doth not. Which soever it was, the text saith, it was an exceeding high one.  
II. How came Christ thither? Answ. After the same manner that he was formerly transported unto the top of the pinnacle, as we have showed in the former temptation. 1. The more to humble and abase Christ. 2. To terrify him, if it might be, to see himself so carried and tossed by Satan.  
III. Why did Satan make choice of this place? Answ. 1. Because it best fitted his temptation, and furthers his purpose: for if he had stood in a valley, and made a show of the world, and the glory of it, it might more easily be discovered to be a delusion and deceit. But here is a brave prospect. 
Excelsa promit 〈◊〉 in excelse.  2. He is to promise mountains and great matters, and therefore brings him to a mountain, there to view his commodities which he would barter. 3. Some say, he chose a mountain in way of imitation of God: or rather we may say in exprobration of him, who in the mount Nebo let Moses see all Canaan: but Satan doth more: 1. Moses must go up that mount, God carries him not, but the devil carries Christ. 2. God lets Moses see only the land of Canaan, the devil lets Christ see all the Kingdoms, and glory of all countries. 3. God will give a small country, to a country of people to possess, so long as they give him his worship, and service: but the devil will give all the world to Christ alone, if he will but once fall down and worship him.  
Hence note, Satan had Christ in the wilderness, a low and solitary place, he could do no good upon him; he raiseth him extraordinarily to the pinnacle of the Temple, and Christ is to good for him there; now he thinks him not yet high enough, but if he can get hi● to the top of an exceeding high mountain, he despairs not but to obtain his purpose against him. This policy of Satan teacheth us, that,  

Doctr.  Those that are in highest places, are in greatest danger of falling. And when he useth one temptation against a man in the wilderness, in a low and mean estate, he doubles his forces, and secondeth his assaults against a man set aloft, and in the mountain, as his practice against our Saviour teacheth. Saul while he was in a low and private estate, was dutiful and humble; but, being raised into the throne of the kingdom, how did Satan prevail against him till God uttely rejected him? Nay, David himself, while he was in the valley, was holy, full of vows, prayers, watchfulness, he was meek and merciful; but being set in the chief seat of the kingdom (as it were in the mountain) how soul, bloody, proud, became he by Satan's malice; as in adultery, murder, and numbering the people was manifest?  
1. Satan as he thought to have great advantage against our Saviour even by the place, 
Reasons. 1.  so he knows that the mountain, that is, the high places will afford him advantage against us: For whereas low estate keeps us careful and respective of ourselves, the mountain makes us forgetful, proud, insolent, voluptuous; as good Hezekiah in his sickness could pray, weep, and be humble enough, but no sooner recovered he his mountain, but he prides himself in his wealth and treasures. David confesseth of himself, that in his prosperity he said, he should never be moved, because God had made his mountain strong, Psal. 30.7. Thus easily doth vain confidence creep on him that sees himself stand on a mountain, though otherwise his heart be according to God. No marvel then, if ease slay the fools, and the prosperity of the foolish destroy them, Prou. 1.32. if Satan have them in the mountain, he needs no more, their own state will overthrow them.  
2. Satan, as he desires men in the mountain, that is, in high place, to sin; 
2  so he desires that every sinner were in a mountain or high place, because as the place itself will draw forth that corruption which is within, so it will hold them in their sin: For great men commonly are not more licentious than incorrigible; hardly are they reclaimed, and who dares call them to account? And beside, their sins are more infectious and scandalous: for all the eyes of inferiors are upon them. A man that stands upon an high mountain, is a fair mark, and may be seen of millions at once. So as if in the commonwealth, Rehoboam commi● idolatry, all judah will do the like under every green tree, a 〈◊〉 under every green hill, 1. Kin. 14.22. In the Church, if the high Priests contemn Christ, the people will buffet him, and spit in his face, Matth. 26.67. In the family, if the Fathers eat sour grapes, the children's teeth are set on edge. Commonly the proverbs are verified: like Prince, like subjects; like Priest, like people; like mother, like daughter. Nothing can lie on the mountains, but it easily slideth down into the valleys.  
3. Satan herein directly opposeth God in his course and proceedings: for the Lord advancing men, 
3  and carrying them into these mountains of the Church, Commonwealth, or Family, he therefore raiseth them, that they should be greater instruments of his glory, and man's good. Now Satan mightily strives to have these the greatest instruments of God's dishonour, and hurt of human society. Well he knows, that the punishment of such men's sins ceaseth not in their own persons, but descendeth on the valleys round about them. If Ahab make all Israel to sin, all Israel shall be scattered as sheep without a shepherd. David numbers the people, all his people are plagued: he sins with the sword, and the sword shall never depart from his house: good josiah met with that threatening four hundred years after. The devil cannot bring a greater mischief into the earth, then by throwing down such as stand in high places of the Church and Commonwealth.  
Therefore let prayer be made especially for all in authority and 
Use. 1.  eminency, 1. Tim. 2.2. Not only in respect of the burden of their calling, and the hazard and peril of their persons; but especially because of Satan's special malice against them, and the multitude of their temptations: the place is slippery, and dangerous to fall. How do we puff up ourselves, when our small things go well with us? How could we be easily carried away with the tickling of vain glory and pleasure, who scarce taste of them? Of how much strength therefore may these be conceived in Kings and Princes, who have a sea in comparison of our drops? Which forbids us to marvel, when we see the most excellent Kings, David and Solomon, altogether impotent to withstand the waves of temptation.  
Besides, the devil keeps not only in the country, but in the court, and his malice against us, stirreth up his rage against our chief Rulers: as when the Devil had a malice to Israel, he set upon 〈◊〉 to number the people. Which one consideration should stir us daily in our prayers to be mindful of our Prince and governors, that as our provocations bring temptation upon them, so our petitions for them may help them through all.  

Use. 2.  Such as are in any eminency or place above others, must be so much the more watchful, and let this meditation be as an antidote to expel the poison, swelling, and inflammation of pride, that the higher thy hill is, the more is Satan's malice and plots against thee. If a man stand upon the top, or any part of mount Zion, that is, be a teacher in the Church, he must know that he is a light set upon an hill or mountain, all eyes are upon him; and therefore Satan that stood at Jehoshuah's right hand, will not be far from him: let him make right steps to his feet, lest be treading awry, many be turned out of the way. Let such as are eminent in profession above others, be more watchful than others: Satan is more busy with thee, because thou shalt open many mouths against thy profession, and he will wound many through thy sides, he will make many ashamed because of thee, and because of thee he will make Gods enemies to blaspheme, 2. Sam. 12.14. Thy slip or fall shall make all Gath and Askelon ring of all thy pro●ession; for they are all alike, never a good one of them all, etc. Such as are carried into the mountain of earthly prosperity, must labour for more strength and watchfulness, then if they were in a lower estate: else Satan will make this condition as the dead sea, in which no grace can live. Show me one (excepting our Lord jesus) that ever came better from the mountain, that is, was the better man for his prosperity. Numbers there are that have come out like gold, brighter and purer out of the fire of affliction; but so dangerous it is to stand upon this mount, as the Lord once and again forewarned and charged his own people, that when they should come into the good land which he had given them, then to beware that they waxed not fat, and forgetful, and rebellious against him. We know that the moon being at full is furthest from the Sun, and commonly fullness and abundance withdraw us from our Sun of righteousness, whence we have all influence of light and grace.  
Let this point work contentment in our hearts, 
Use. 3.  and cause us to prise a mean and comfortable estate, wishing no mountains but that holy mountain of God, where we shall be free from all gun-shot, and safe from all temptation. Here is an holy ambition, to affect and aspire to a kingdom, wherein we shall reign as Kings. In the mean time, if we desire superiority or command, let us labour to overcome sin, the devil, ourselves, and our lusts, let us depose them from reigning in our mortal bodies. And if at any time we begin to admire ourselves and others, for outward prosperity and greatness in the world, let us turn our eyes another way, and esteem God's wisdom and fear above all outward happiness. This was the wisdom of Solomon, with which God was so well pleased, that having it in his choice to ask riches, or long life, or victory, he asked wisdom before them all, and God gave him both that and them. Let this ever be our wisdom, to affect goodness not greatness: this brings Satan upon us, that drives him away from us.  
The second thing in the preparation, is the sight represented, in which consider these things: 1. what was the sight, All the kingdoms of the world, and the glory of them. 2. how Satan represented them, he showed him. 3. how long this sight lasted, in a moment, saith Luke.  
The sight was all the kingdoms of the earth, both the kingdoms themselves, and the Majesty, beauty, glory, and order of them; yea their wealth, and whatsoever was in them, by which the mind of our Saviour might be rapt into the admiration of them, and after to desire them. For the end of his temptation is idolatry, and his means is covetousness. Quest. But were there not many sorrows, vexations, and tumults in the world? why doth Satan show none of these? Answ. 1. His policy and subtlety would not make show of any thing, which would hinder his temptation, but did all to further it. His scope was to bring Christ into love with the world, and for this purpose he must make it as lovely as he can, as a cunning fisher must hide the hook, and show nothing but the bait. 2. He knew that by this very trick he overthrew the first Adam, to whom he showed nothing but the fair side of the apple, and benefit and bettering of their estate, how by eating of it they should be as Gods; but hid all the inconvenience, that it was a breach of God's commandment, and that the issue was death. And so he goes about to cirumvent the second Adam.  
The manner of this sight, And showed him] Some think in a map. But he needed not have carried him into a mountain for that. Neither in a vision, illuding his mind and fantasy; because this he might have done either in the wilderness, or on the pinnacle, if it could agree so well to the perfection of Christ's mind. But I take it, he offered the images and representations of them all sensibly and actually, after a wonderful and strange manner, making their images to appear to his senses. And if a man by his art can represent to the senses in a glass, any person or thing so lively, by which he that sees not the thing itself, discerneth a notable image of it; how much more may we think, that Satan by his art and cunning can represent to the sense, the images of things which are not indeed present? A lively confirmation whereof appeareth in his lumber, I mean sorcerers and jugglers, who by the devils help most cunningly delude the senses. But Christ did indeed see the images, and most glorious representations of the world, and the kingdoms of it: the which that he might think to be the things themselves, and the better to persuade him that he saw the things indeed, he set him on an exceeding high mountain; notwithstanding he knew, that the highest mountain of the world could manifest but a small part of the whole; and if it could, yet the strongest eye of man could reach but a little way, and were not able, at least in so small a time, to distinguish the particulars thereof.  
The time how long this sight lasted; in a moment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In accurate consideration, a moment is the fortieth part of an hour▪ for a point of time is a quarter of an hour, and a moment of time is the tenth part of a point of time. But I think we are not to take the word so strictly, which here noteth a very short time, much shorter than the fortieth part of an hour: and with Chemnitius, I think it to be the same with that in 1. Cor. 15.52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a moment; and explained in the next words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the twinkling of an eye, which is indeed no time, but the beginning rather of time, seeing there is no distinction between time past, and time to come. Howsoever, we must take it for a very short space of time, and that the sight was gone before Christ could well consider of it. For so the like phrase is used concerning Sodom, that it was destroyed in a moment: for the sun rose very fair, and before ever they could consider of such a storm, the Lord showered down fire and brimstone.  
Now the reason why the devil used such a speedy and quick representation, was, to ravish Christ suddenly, and stir up his affections by the absence of it, to desire to see it again: dealing with Christ as we with our little children; when we would make them earnestly desire a thing, we let them see it, and hide it again, give it them into their hands, and suddenly take it away again. So did Satan. Secondly, Satan might have another trick in it, to disturb the mind of our Saviour: for as a sudden flash or light doth dazzle the eyes of the body, so doth a sudden flash or sight of this or that object, easily dazzle the eyes of the mind, and in stead of pleasure with it, at least it brings some trouble and perturbation. However, he thought it would fit and bring on his temptation. Thirdly, shadows will abide no looking on, no examining, and therefore the devil is so quick in taking them in.  
It is an old practice of the devil, to let death into the soul, 
Doctr. 1.  by the window of the senses, and especially by the sight: for here he would overcome Christ by the sight of the world, and the glory of it. Thus he had gained Eve to sin by the sight of the apple, which was beautiful to the eye: by hearing that she should be as God, if she did taste it: by touching, tasting, and pleasing all her senses with it. The sons of God saw the daughters of men that they were fair, and took them to them for wives: which was the cause of the deluge. Ahab saw the vineyard of Naboth lie so conveniently to his demeans, as he must needs compass it by murder.  
1. The senses are the near servants of the soul: 
Reasons. 1.  if Satan can make them untrusty, he knows he can by them easily rob the soul, yea and slay it. For senses work affections, and affections blind judgement. David sees Bathsheba, presently affects her, his violent affection blinds his judgement, he must have her company though it cost Vriahs' life. I saw (said Achan) among the spoil a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels; and I coveted them, and took them, josh. 7.21. How was Adam otherwise deceived by Eve, but first in his affection, and then in his judgement?  
2. As Satan lays his baits in all the senses to steal the heart, so especially in the eyes, 
2  dealing as the chapman that would vent his wares, he lays it forth on the stall that men may see it, and oftentimes the very fight of it, without further offer draws on the buyer to a bargain. He knows he looseth not all, if he gain but an unlawful look: because there is sin begun, though not perfected.  

3  3. The sense is to the soul as a door to the house: A man that would come in, or send any thing into an house, must go in and send it in by the door. Even so, although the devil by his spiritual nature, can and doth apply himself to our spirits without our senses, yet other tempters cannot reach the soul so immediately. Eve could not work Adam's heart directly, but by the outward senses of hearing, and seeing especially sent in the temptation. Poisons cannot reach the heart, unless by the senses they be drawn in. So wicked mates cannot convey their corruption one into an other, but by the outward senses; hearing their wicked and incentive speeches, and seeing their graceless and infecting actions. But besides this, so full of malice is our spiritual adversary, that he would not only immediately take up our hearts, but fill up all our senses, and by them continually sendeth in burning lusts, and by the same door covetous desires, and by the same ambitious & aspiring thoughts, and by the same revengeful intentions, and such like, till the house be full of wickedness.  
4. Satan knows that God hath appointed the senses for the good and comfort both of body and soul, 
4  especially the sight and hearing to be the senses of discipline, to furnish the mind with knowledge of God, with faith which is by hearing, with hope of his gracious promises, with heavenly meditations, and contemplation of his great works which our eyes behold. Now Satan would cross all this gracious constitution of God, and make the lights of the body, be means to blind the mind; he would fill up the senses, and take them up with such objects, as shall not only corrupt the heart, but keep out those means of grace, which the Lord would by them convey into the heart: so that the soul should be further poisoned by the same means, which the Lord hath prepared as an antidote, by which natural poison and corruption should be expelled.  
This doctrine enjoineth a diligent custody of the senses. 
Use. 1.  A good householder suspecting thieves and robbers, will be sure to keep his doors and windows fast. And we knowing that our senses are the doors and windows of our souls, must look to these doors, lock them, bar them, bolt them fast, that the devil enter not this way. True it is, that the inside must first be made clean: for out of the heart proceeds an evil eye, Mark. 7.22. But whosoever is resolved to keep his heart in any rightness, must think it his next care to shut out, and keep out whatsoever might be let in, to decline it and turn it from God again. What made the holy Prophet, Psal. 119.37. pray so earnestly, that God would turn his eyes from beholding vanity, but that he knew, that even a good heart (such as his was) could never hold out, unless the outward senses, especially the eyes, which by a Synecdoche are there put for the rest, (both because they are special factors of the soul, and because of the multitude of their objects, and in regard of the quickness of sight above all the rest of the senses laid together) were well safeguarded? Can the heart or marketplace of a town or city be safe from the siege of the enemy, if the gates be cast open, or the walls demolished, or the ramparts bared of their fence and munition? Why did job make such covenants with his eyes, but that he knew that without such a fence every object would be as a snare to entrap his soul? job. 31.1. Nay, let an heart never so seasoned with grace, suffer the senses to leak, the soul is in danger of shipwreck. Was there ever heart of ordinary man or woman more innocent, or more filled with grace, than eves in her innocency? And yet when as Satan set upon her senses, he sent in by them such poison, as wrought death unto all her posterity.  
Rules for the ordering of our senses aright.  
1. Beware of the life of sense, which is a brutish life. 2. Pet. 2.12. the Apostle speaketh of men lead by sensuality, even as the bruit beasts, who follow sense and appetite without all restraint. Thus did the Gentiles, who were therefore given up to a reprobate sense, Rom. 1.24. And the danger of this estate Solomon noteth, Eccles. 11.9. when he bids the young man walk in the sight of his own eyes, and after the lusts of his heart; but withal, Remember that for all this he must come to judgement. Let such think hereon, that think it is free to give up their senses to feed themselves upon every object themselves please.  
2. Consider that God made the senses to minister to a right ordered heart, and not the heart to follow the senses: and therefore the heart must be watched, that it walk not after the eye, which is to invert God's order. And what a deluge of sin overfloweth the soul, when the understanding is buried in the senses, and the heart drowned in sinful appetites? David gives his eye leave to wander, and look lustfully after Bathsheba: and what waves of misery one overtaking another did he bring into his soul? And what marvel then if natural men neglecting their duty, in taking off their eyes from unchaste objects, never rest till they come to have eyes full of adultery, 2. Pet. 2.14. not ceasing to sin, according to our saviours speech, Matth. 6.23. If the eye be evil, all the body is dark, yea and the soul too.  
3. Keep the parts of Christian armour upon thy senses, that thou lie not open there. A valiant captain knowing that the enemy is easier kept out, then beaten out of a city, hath great care to plant his garrison about the gates and walls; there he sets his most faithful watch and ward, there he plants his chief munition and ordnance. Had David kept his armour on his eye, he had not been so foiled by Bathsheba: If on his ear, he had not been so injurious to Mephibosheth, by means of slandering Ziba, 2. Sam. 16.3, 4. Solomon wisheth us, Not to look upon the colour of the wine in the cup, that is, with too much pleasure to stir up desire. He would have us keep our fence upon our ears, not to give ear to a flatterer or whisperer, but browbeat him, and drive him away with an angry countenance. The Apostle Paul would have our ears shut against evil and corrupt words, which corrupt good manners. Daniel desires not to taste of the King's dainties, nor will pollute himself with them, chap. 1. v. 8. And so we must fence our whole man, as we may not touch any unclean thing, and yield nothing to the course of waters.  
4. Feed thy senses with warrantable objects: 1. God: 2. His word: 3. The creatures: 4. Thy brethren: 5. Thyself.  
First, our eyes are made to see God himself, here below as we can in his backeparts, hereafter as we would, face to face. And therefore a base thing it were to fix them upon the vain pleasures and profits of this life: This is fitter for bruit beasts, that have no higher object. Again, what fairer or fitter object can we choose for our senses, than himself that made them with all their faculties, and gives us so much comfort by them? Pro. 20.12. The hearing ear and seeing eye, God made them both: and both of them as all things else ●e made for himself. Further, where can we better place our senses, then upon him from whom all our help cometh? how ought our eyes to be continually lifted up in holy and fervent prayers and praises, considering both our continual necessities and supplies? So David, I lift up mine eyes unto the hills from whence my salvation cometh, Psal. 121.1. and, As the eye of the handmaid is lifted up to the hand of her Mistress, so are our eyes unto thee, Psalm. 123.1. Lastly, how can we place our senses better, then upon him who is the most pleasant and durable object? To see God in Christ reconciled, to hear and know him become our father, is so ravishing a sight as the Saints have run through fire and water to apprehend it. And for the continuance, it will feed the senses everlastingly; yea when the senses themselves decay and wax dull, this object shall feed them, and be never the less sweet. And therefore as Solomon adviseth, Eccles. 12.1. while thou hast thy senses, fix them upon this object; Remember thy Creator in the days of thy youth, before they be dark that look out at the windows, etc. If a man set his senses and feed them upon any outward object, wealth, honour, pleasure, buildings, and the like: we may justly say to him, as our Saviour to his disciples, when they gazed upon the beautiful workmanship of the Temple; Are these the things your eyes gaze upon? verily, the time comes, when one stone shall not be left upon another undemolished. The like may be said of all earthly objects whatsoever. Only this object shall grow more and more glorious and desirable.  
Secondly, God made our senses to be exercised in his holy word, which leads us to himself: Heb. 5.14. the Apostle requires, that Christians should have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, senses exercised in the word: Pro. 2.2. let thine ear hear wisdom. 1. Hence comes faith, which is by hearing. 2. Hence we draw the comforts of the Scriptures, which are the consolations of God in our trouble. 3. Hence are we admonished, directed, and wholesomly corrected. Pro. 15.31. The ear that heareth the rebuke of life, shall dwell among wise men. 4. The danger of neglect is great: 1. he that turns his ear from hearing the law, his prayer is abominable: 2. uncircumcised ears resist the holy Ghost, Act. 7.51. 3. itching ears that turn from the truth, do (by God's just judgement) turn unto fables, 2. Tim. 4.3. 5. It is a sign of a man that hath given his heart unto God: for he that gives his heart, will give his senses too, knowing that God requires both. Pro. 23.26. My son, give me thy heart, and let thine eyes, that is, thy senses, delight in my ways. And our Saviour saith, He that hath an ear to hear, let him hear. Seeing therefore that this is so notable a means of guiding our senses, let us more carefully give up, and take up our eyes and ears with the sight and sound of God's word upon all occasions, in the hearing and reading of the Scripture. I would ask the most carnal man that is, whether this in sound judgement be not a better object for our senses then bowls, or tables, and fitter for all times, especially for the Sabbath.  
Thirdly, God made our senses to profit ourselves by his creatures, that by them we might glorify him their Creator, and not by them corrupt or ensnare ourselves. Isa. 40.26. Lift up your eyes aloft, and behold who created all these things. This use David maketh, Psal. 8. when I see the heavens, the earth, and the works of thy hands, than said I, Lord what is man that thou art so mindful of him? and concludes the Psalm thus, How excellent is thy name through all the world? And why? 1. The invisible things of God, his power, and divinity, and eternity, were made visible to the very Gentiles by things created, Rom. 1.20. And shall we either not look on them, or so look upon them as they to make us inexcusable? shall we only enjoy the natural use and no spiritual or divine use from them? 2. Consider that God for this purpose, hath made the countenance of man, not as the beasts groveling on the earth, but erected unto heaven: and he hath made the eye of man not as the beasts, but (as Anatomists observe) hath given it one muscle which they want, whereby he can turn his eye directly upwards with admirable quickness; that it should not so fix itself upon any thing below as the covetous eye doth, but by occasion of things below turn itself upward to their Creator. Yea, he hath compassed our eyes with brows, and lids, and fences from dust and earth, that though we look sometimes on the earth, yet the least dust or earth should not get into them. 3. Let us labour to use our senses in beholding Gods works, as they in joh. 2.23. that saw the works of Christ; of whom it is said, Many believed in the name of Christ, seeing the works that he did. So let the works which we see God hath done, be at least inducements to believe him so much the more.  
Fourthly, God made our senses in respect of our brethren, both to benefit them, and ourselves by them. 1. Our eyes to behold their misery, to pity them, to relieve them. Turn not thine eyes from thine own flesh. Herein the unmerciful Priest and L'euit were condemned by the pitiful Samaritan. Our ears to hear the cry of the poor: Prou. 21.13. he that turns his ear from the cry of the poor, himself shall cry and not be heard. Numbers never make this use of their ears: but God hath a deaf ear for them. 2. Our eyes to see the good example of our brethren, to imitate them, to glorify God for them. Our ears to hear their godly counsels, admonitions, reproofs, and so be bettered by them. 3. Our eyes to see and consider their danger, to pull them out of their infirmities, the fire, and to cast out the mote of their eyes. Our ears to hear what is fit to be spoken of them, to defend their good names if they be traduced. For God hath given us two ears, not rashly to receive every information, but to reserve one for the party, lest he be condemned unheard, unconuinced.  
Fiftly, and lastly, God made our senses in respect of ourselves, not only to be faithful keepers of the body, but diligent factors and agents for our own souls: as 1. That our eyes should ever be looking homewards, and to the end of our way, as quick and expedite travelers, and not fix themselves upon every thing we see here below. This is done by heavenly conversation. 2. Our ears should be bored to the perpetual service and obedience of our God, as our Lord himself was; Psal. 40.7. Thou hast bored mine ear: alluding to that ceremony in the law, Exod. 21.6. If a servant would not part from his Master, his ear must be bored and nailed to the post of the house, and thus he became a perpetual servant, he was nailed and fixed to that house and service; So we must yield an obedient ear, as Solomon calls it, unto the counsels, will, and commandment of our Lord and Master jesus Christ.  
3. Our eyes were made to be conduits of tears, for our own sin and misery, and for the sin and wretchedness of other men. Psal. 119.136. David's eyes gushed out with rivers of tears, because men keep not the word: how wept he then for his own sins, that wept so for others? Good Lot his righteous soul was vexed in hearing and seeing the unclean conversation of the Sodomites. Thus should our senses be so far from conceiving pleasure in sinful objects, as these must be the continual grief of our souls. And can we indeed look upon ourselves, and not see something which is a brand of our sin? or can we behold any creature, and not see some express prints and marks of our sin, and vanity upon it? Surely this one meditation would be effectual to keep us from casting our eyes upon unlawful objects, and so from making ourselves a prey to the devil.  

Use. 2.  This serves to reprove such as fail in this watch of the senses: for who doth not? yet some far more dangerously. Such as have in their houses Popish pictures and images, which are alluring harlots, corrupters of the heart, which is an opening of the door to the devil; a sign of a man willing to be seduced. Experience shows, that when a man is in love with such images, he easily falls out with God's image in himself and Gods children. 2. Such as delight in lascivious pictures, and filthy portraitures of naked men or women, in whole or such parts as may stir the corruption of the heart, which should be beaten down by all means. We need bring no oil to this flame. Yet the devil hath gotten such pictures in request in this wanton age, wherein every thing is almost proportional. 3. Such are far from this watch of their senses, as so attire and disguise themselves, or lay open their nakedness to ensnare the senses of others. Let them not say, they think no hurt in it, unless they can be sure that no other think hurt by it. 4. Such as like the images have ears and hear not, eyes and see not; care not to hear the word or read it, never taste God's goodness in it, neither doth the breath of heavenly life ever pass through their noses. 5. Such as frequent wicked company, and delight in the ungracious actions and speeches that they hear and see, or can digest them without reproof or dislike manifested. The devil hath a thoroughfare among such companies, who are conspired against God and goodness. Add unto these such as read, or have in their houses lascivious and wanton books, teachers of lewdness. Add also stage-players and their beholders, that cast open all gates and walls to the devil. 6. The covetous eye, whereof Solomon saith, Eccles. 4.4. his eye is not satisfied with riches, neither doth he say, For whom do I thus labour?  
In that Satan would draw Christ to the love of the world, and thereby makes no doubt but to ensnare and cast him down, we learn; that,  
The love of the world easily maketh a man a prey and spoil to the devil. Satan well knew, 
Doctr. 2.  that if he could get Christ to fall down to the world, he would easily fall down to him. Where by the world, I understand not the goodly workmanship of God in the frame of the heavens and earth, which we must love and admire: but all the riches, honours, pleasures, profits, and allurements of it, without God, or before God: as when men are willing servants and slaves to worldly desires and corruptions. 1. Tim. 6.10. The desire of money, is the root of all evil, a fruitful mother of much mischief. There is no sin so impious, so unnatural and barbarous, that a man in love with the profits of the world will stick at. And more plainly, ver. 9 They that will be rich, fall into manifold temptations and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction: which in sense is all one with this, That such a one makes himself a willing spoil and prey to the devil. Hence they are called deceitful riches, because they easily lead us out of this right way. Matth. 13.22. and job, 18.8. The wicked walks upon snares, and the grin shall take his heel.  
1. The love of the world banisheth the love of God out of the soul. He that is a lover of the world, is an hater of God. jam. 4.4. 
Reasons. 1.  Know ye not, that the amity of the world, is enmity to God? Whosoever therefore will be a friend of the world, maketh himself an enemy to God: now what sin will an enemy of God stick at? And the Apostle john plainly divorceth these two which can never agree in one, 1. joh. 2.15. If any man love the world, the love of the Father is not in him. And if the love of God sway not the heart, Satan will easily incline it to any sin.  
2. Where there is the love of the world, that heart hath already renounced God in heaven, and given itself to be possessed, 
2  ruled, and commanded by the god of the world. For look what a man chiefly loves, he not so much possesseth it as is possessed by it. Whence the Apostle is not afraid to call covetousness idolatry, Eph. 5.5. and, Coloss. 3.5. not only because the chief love, but the chief trust, hope, and confidence goeth with them. They say to the wedge of gold, thou art my hope. And further, as the heathen idolaters worshipped and served gods of gold and silver, so these serve and obey their golden and silver god, wherein they take up their chief desires and contentment. Now having denied the God of heaven, and thrust himself out of his protection, a man becomes to be in the power of the devil, and ruled at his will.  

3  3. The love of the world spoils us of our armour and strength, by which we should be fenced from Satan's subtleties. For, 1. Whereas our chief fence is in God's word, it first intercepteth the word, and estrangeth the heart from it: as, Ezech. 33.31. They sit before thee, and hear thy words, but their hearts go after their covetousness: secondly, it choketh the word, that it becomes as seed cast among thorns, which choke it presently: thirdly, it scorns the word, as may appear, Luk. 16.14. These things heard the pharisees which were covetous, and mocked. Now is not such an one easily snared by the devil, who is thus disaffected to God's word? Is not he easily bound, that wants, yea scorns his weapons? 2. The love of the world, whether the pleasures, profits, or glory of it, as a thief steals and robs our graces which are another chief part of our strength. Good Hezekiah a little tickled with vainglory, made himself and his land a prey and spoil to the enemy. Wise Solomon loved too much the unlawful pleasures of the world, and how did it rob him of his wisdom? The Disciples while yet Christ was with them, were stirred with love and debate for superiority and greatness, which did much hinder them, and took up their thoughts when they might have attended to better things. How many for love of the world and preferment fall from their first love, abate their zeal, become cold and indifferent, as the times are.  

4  4. The love of the world where it is rooted, delivers a man so far into the hands of Satan, as he easily falls from all show of goodness, and dangerously revolts from all the goodness that seemed to be in him. The young man that came to Christ with many good shows and desires, hearing of selling all, and giving to the poor, goeth away heavily, and we hear no more of him. Demas once a companion of Paul, but easily forsook the truth, when he embraced the present world. judas an example almost without example, a disciple at Christ's elbow, endued with excellent gifts Apostolical, of doctrine, of miracles, etc. having his heart glued to the world, for a trifle fell from his place, from all the affection he had sembled to his Master, from the society of his fellow disciples, and stood with them that betrayed him.  
5. Experience shows, how when Satan hath thrust the love of the world into a man's heart, he hath power enough; 
5  1. To bind that man's hands from the works of piety and mercy. He is a bad tenant; the more land he holds, the less homage he doth unto God. And as for works of mercy, he will not part with his crumbs, like the rich man in the Gospel. And as he lives altogether unprofitable to others, so to himself; he hath no care of his salvation: Thou fool, this night shall they take away thy soul. 2. As he hath no power to do any good for God or man, so he will suffer nothing. A man loving the world flies affliction for Christ: Matth. 13.21. when the sun riseth, he withers: when persecution comes, he is offended, and falls away to the hindrance of many. They that mind earthly things, are enemies to the cross of Christ, Phil. 3.19.  
Oh therefore love not the world, nor the things in the world, 
Use. 1.  1. joh. 2.15. A necessary exhortation to us, to whom it is as natural to love the world, as for water to run down a hill. And who can hardly affect it, without being infected with it? Hereunto lay hold on these motives. 1. Consider how hard it is to love God, & the world too: even as hard, as to look with the same eye (saith Augustine) up to heaven, and down to the earth at the same time. The more love a woman bestows upon a stranger, the less she loves her husband: whence S. james is bold to call worldlings, adulterers and adulteresses, c. 4.4. whom the Lord will not endure to dally, and sport, and go a whoring after the world; Ye cannot serve God and Mammon.  
2. Consider that a course lead in lusts, 
Eph. 2.3.  is fitter for the Gentiles than those that profess the teaching of grace; Tit. 2.11. for the grace which hath appeared, teacheth us to deny worldly lusts. Our relation to Christ, of whom we are called Christians, must draw our affections out of the world: for, 1. He hath chosen us out of the world, so that now he professeth of us, They are not of the world, joh. 15.19. 2. He gave himself to deliver us out of this present evil world, Galat. 1.4. 3. No man hath benefit by Christ's death, but he that with the Apostle, is crucified to the world, and the world to him, Gal. 6.14. 4. The world as it hath no part of his death, (for he dies not for the world) so no part in his intercession▪ joh. 17. I pray not for the world. 5. In the entrance of our profession, we have not only renounced the world, but proclaimed and vowed war against it: and therefore shall prove no better than runagate soldiers, yea Apostates, if we fight not against it. The love of the world is a leaving of Christ's colours.  
3. Consider what cause there is in the world to love it: 1. In respect of God; it is contrary to his nature; he is holy, pure, righteous; the world lieth in unrighteousness. It is contrary to all his commandments: He commands holiness and sanctification: it incites to all uncleanness in soul and body: he commands truth, sobriety, etc. it teacheth to lie, swear, curse, slander, and cirumvent. He commands all fruits of the spirit: it enjoins all the works of the flesh. He commands to give our goods to the needy: it wills us to get our neighbours. 2. In respect of itself: it is changeable, variable, inconstant: and wilt thou affect that which thou canst not hold or enjoy? 3. In respect of thyself: is it not madness, excessively to love that which doth thee so much harm, pricks as thorns, and pierceth with so many sorrows, crosses, losses, persecutions? which if thou be'st good will fight against thee, and pursue thee with mortal hatred, and only slayeth those which resist it not.  
4. Consider we what strangers and pilgrims we are in the world, and so be moved to lay bridles upon our affections: which is the Apostles argument, 1. Pet. 2.11. dearly beloved, a● pilgrims and strangers abstain from earthly lusts. Let us estrange our affections from this world, and deal as wise travelers, that make the greatest Cities but thoroughfares to their own home.  

Use. 2.  Let this doctrine moderate our affections in seeking and having, yea and not having the things of this life. This is the common error, that men look altogether upon the beauty, glory, and fair side of the world, and wealth of it; but never look upon the inconveniences of them, and how strong they are to pull us away from God, or how apt to make us a spoil to Satan: which one consideration would somewhat abate our heat and affection towards them. How ambitiously do many affect promotion and great places, not considering in what slippery places their feet are set? How eagerly do they desire wealth, as though it had no power to draw the heart from God, and the wealth of heaven? How unsatiably do they pursue pleasure, not considering how the devil ensnares them, and makes them lovers of pleasure, more than lovers of God.  
Surely were men acquainted with their own hearts, they would not suffer them so to roave in these desires. Oh, saith one, if I were a rich man, how liberal would I be to the poor? But alas, he knows not what spirit he is of: the devil would make no doubt to change his mind, if his state were changed, and make of this liberal man either a prodigal, or an usurer, or an oppressor, and do much more mischief than he can in his low estate. Oh, saith another, were I in high place, I would right wrongs, and set things in order. But so said Absalon, and yet who did more wrong than he, deflowering his father's concubines, and deposing (if he could) his father himself. And such right would many do, if they were in higher place. All which is an argument how open we lie to Satan in such estates.  
To conclude this point, observe these few rules: 1. Put on the Lord jesus Christ, and care not to fulfil the flesh. 
Rom. 13.14.  2. Use the world as not using it, 1. Cor. 7.31. 3. Count all things dung for Christ, as Paul did, Phil. 3.8. whose blood is set against and above all corrupt things. 4. Pray that thy heart may be set upon God's statutes, and not inclined to covetousness, Psal. 119.36. First seek the kingdom of God and his righteousness, etc. 5. Whether thou hast the world or no, show not thyself a lover of it, by increasing thy wealth, or bettering thy estate, by swearing, lying, deceiving: rejoice in no part of it, which God reacheth not to thee by good means: desire none but that on which thou mayest crave a blessing, and for which thou mayest return praise: hold none but with moderate affection and mind to forego, when God calls for the whole or any part to good uses: use none but with sobriety as not using it, and that ever to God's glory, and the good of men.   

VERS. 9 All these will I give thee, if thou wilt fall down and worship me.  
NOW after the preparation, standing in the choice of a fit place, and presenting a glorious vision, we come to the dart or temptation itself: in which there is, 1. a proffer: All these will I give thee. 2. a reason: For they are mine, and to whomsoever I will I give them. 3. the condition: If thou wilt fall down and worship me.  
And first of the proffer. Before he had showed his wares, now he tells the price. All these] here is no pinching, nor parting of the matter: but 1. Christ shall be an absolute Monarch, none shall share with him: There is the extent of the proffer, he will part with all. 2. The quality of it; All these, the glory, beauty, wealth, and all that can be desired in the world: all that he saw, and nothing else: he would give him unmixed and unblended glory and honour, without sorrow, trouble, shame, or vexation: for he saw none of them. 3. I will give thee: but he will not barter or sell these so dear to Christ as he would to another, but he will deal kindly with him, he will as good as give them to him, if he will but make a leg, and thank him for them.  
Note here the nature of all the devils promises; they seem to be liberal and very fair, 
Doctr.  whereas indeed they are miserably foul and deceitful. Who could expect more frank and plain dealing then is here pretended? but look a little nearer, we shall see it vanishing into nothing but deceit and mischief. For 1. What is this great all that he makes proffer of? A great catch, just nothing, but shadows and representations of things, in themselves nothing at all but the show he had made. 2. As this great all was but a show, so it was but for a moment: for shadows cannot continue: and what were Christ the better if he had been put in possession of the things themselves, if they so suddenly vanish away before he can give a sight of them? 3. His best and largest promises here are but in the transitory kingdoms of this life, which all pass away as a shadow, so as if he had offered and could have performed the things themselves, it had been no great matter: he never offers and makes good any sound grace, or the things of God's kingdom, which are things only worth hearkening after. 4. Will he give all the kingdoms, and all the glory of them to Christ alone? why, what righteousness or justice could be herein? will he rob and spoil all other Kings, and rulers in the world of their right and sovereignty, which God had invested them in, and this all at once, and in a moment? 5. Whereas he pretends a gift, he intends a dear bargain: and offering nothing but pure and unmixed glory, he would rob Christ our head and all his members at once of all joy and happiness both external and eternal. Of this kind are all his promises: be promised to Eve deity, but it proved mortality and misery: he promised Cai● respect and love, if he could make Abel out of the way; but it proved the casting of himself out from the face of God, & his father's family.  
1. He that means not in true dealing to perform any thing, 
Reasons. 1.  may promise as much as he will. Satan meant not to give Christ one kingdom, and he may as well promise all as one. 
2  2. His enmity and hatred of God, and man's salvation, makes him large in his promises: he knows how s●●ly temptations on the right hand steal into the heart, and that no enemy is so dangerous as he that comes in pretence of kindness. When he seeks to draw man to hell with him, he takes on him to teach him how to become a God. When Christ was to suffer, he would have him to spare himself, to hinder man's salvation: he will offer kingdoms, all kingdoms, with all the wealth and pleasure of them. Satan herein deals as Jacob's sons with the Sichemites: they made very fair promises, that if they would be circumcised, they would give their daughters, and take their daughters, and dwell together as one people, Gen. 34.16. but they talked deceitfully, v. 13. intending only to revenge upon them, as they did when the males were sore by means of their circumcising. Satan can promise a victory to Ahab, but it is to chase him before his enemy to confusion. 3. He knows man's credulity and folly, 
3  who is easily taken with fair words which makes fools fain, their eyes being wholly upon things before them. Besides, howsoever our blessed Lord here was fenced that the least inordinate affection could not fasten upon him, although he had all the objects in the world to move him, yet he commonly finds men and women fitted for his turn, doting upon the world, and needs no such large offers as here are made to Christ, but for less commodity and glory then that in one kingdom will fall down and worship him. 
4  4. Satan is so much the larger in his promises, to imitate God, whom he sees encouraging his servants by making covenant with them, and promising them all the good things of this life and that to come, as to Abraham, All that thou seest I will give thee. Now to draw men from God's covenant, if it were possible, and to disgrace the same, Satan seeks to get men in league with him, by larger promises of the world then ever God made to one man, because that carrieth their whole desires: and as God for the ratifying of his covenant hath appointed Sacraments and seals, so the devil hath certain words, figures, characters, ceremonies, and charms for the confirmation of his league with them, and their faith in that league.  
Hence observe a difference between God's promises, 
Use. 1.  and the devils.  
1. They differ in the matter. Satan proffers earthly shadows, earthly kingdoms, things that glance through the sense, worldly things which may be perceived, and thrust into the eye and senses all at once, 
Act. 25.23.  the best of which is but a fantasy; as Paul calls the great pomp of Agrippa and Bernice, things of a moment for continuance, that last as long as the fullness of the moon, scarce seen but vanishing. But the matter of God's promises is the kingdom, not of earth, but of heaven, and the glory thereof, to which all earthly things are but appendices: things which cannot be shadowed: for the eye cannot see, nor the ear hear, neither can it enter into the heart of an earthly man, to conceive what God hath prepared for them that love him, 1. Cor. 2.9. The great promises of God are matters of faith, not of sense; and for continuance, he promiseth a kingdom unshaken, eternal, reserved in the heavens; a glory not withering or fading, unlike the glory of flesh: of all which the Prophet saith, it is like the flower of the field, Isa. 40.6.  
2. They differ in the scope and aim of them. God's promises all serve to provoke and encourage men to lay hold upon the covenant of life, to draw men nearer God in faith and obedience: 2. Cor. 7.1. Seeing we have these precious promises, let us cleanse ourselves from all filthiness of flesh and spirit, and grow up unto full 〈…〉 in the fear of God. But Satan's promises tend to fix 〈…〉 world, as here he would make Christ the greatest 〈…〉 it, to withdraw men from God and their covenant with him, to pull them from the service of the God of heaven, to worship himself, or serve their lusts, or embrace the world, or bow to any thing but the true God.  
3. They differ in the accomplishment. God is ever as good or better than his word: Tit. 1.2. God who cannot lie hath promised. To David, (as Nathan witnesseth in his reproof, 2. Sam. 12.8.) he gave his Lord's house, his Lords wives, his Lord's kingdom, and if that had been little, he would have given him more. To Solomon he promised long life, or wealth, or wisdom, and in the accomplishment he gives him both life, and wealth, and wisdom. But Satan is never so good as his word, but a liar in all his promises. For, 1. He wants power to perform, when he promiseth that which is none of his, as the kingdoms of the world. Or, 2. He wants purpose and will to perform his promise: For, had he a purpose and mind to have given Christ the kingdoms of the world, if he had had power? Doth not he envy to every man the fruition of any creature of God? Can he willingly afford a good man a good moment? And did not he more malign Christ's good and comfort then all other, because he exceeded all other in grace and God's image? Or 3. wherein he hath power and purpose to be an honest devil of his word, it is with a far more mischievous purpose: as here if he could have given the whole world, he would for Christ's overthrow: for what cares he for the world, or what use can he make of it, but to make it a bait and train to catch men by it into his own destruction. The ground hereof is this; As every promise of God is a testimony of his love, so every promise of Satan is a token of his malice. An example of the devils faithfulness we have in our own Chronicles: In the reign of Edward the first, when the Welshmen rebelled, their captain resorted to a conjuror for counsel, whether he should go on in the intended war against the King, or no: yes (said the devil) go 〈◊〉 in thy purpose; for thou shalt ride through cheapside with a crown on thy head: and so he did indeed, but it was off, and he was carried in triumph as a prey to the King.  
This may justly reprove and shame many professed Christians, that will scarce give God's promises of grace and life the hearing, though they are founded in Christ, in whom they are all yea, and amen, flowing from his love, and tending to our eternal happiness with himself. Many will not be brought to hear them; many hardly when they have nothing else to do; and many hear them as things not concerning themselves; for than would they take more delight in them. But if Satan promise any earthly kingdom or profit, he hath our ears, our hearts at command, all our speech runs upon the world, our desires and hopes are for earth and earthly things: and being thus earthly-minded, how expose we ourselves to Satan's assaults, and offer ourselves to be won by his most treacherous promises.  
This teacheth us what to think of that doctrine and religion, 
Use. 2.  that teacheth men to be promise▪ breakers: what may we think of it, but to be a treacherous, unfaithful, diabolical religion? But such is the Romish religion, as we may easily see in two or three instances.  
1. In that article of the Council of Constance, that Faith is not to be kept with heretics: that is, Protestants: and so broke promise with john Hus, who had not the emperors only, but the Pope's safe-conduct. Against the examples of good joshua, who kept promise (though rashly made) with the Gibeonites, and with the harlot of jericho▪ and of David, who kept truth and promise with Shimei, a seditious and cursing wretched traitor.  
2. The Church of Rome teacheth by the doctrine of equivocation, to break the promise of a lawful oath, before a lawful Magistrate, and teacheth the lawfulness thereof. But the Scripture condemneth a double heart, and the deceitful tongue: and proclaimeth woe against them that trust in lying words, jer. 7.8. and that make falsehood their refuge. 
In lib. de fide cum haeretic●s servanda.  Yea, Molanus a great and learned Papist concludes, syncerè faedera & iuramenta sunt intelligenda, all leagues, and especially oaths, are sincerely to be understood, and condemns plainly such mockeries and dalliance with promises and compacts, by one or two instances; as of him that made truce with his enemy for thirty days, and wasted his enemy's country and camps only in the night: and of Aurelianus the Emperor, who coming afore a town Tijana, and finding the gates shut, to animate his soldiers, with great anger said, I will not leave a dog in the town: they hoping for the spoil, bestirred themselves to ransack the town; but being won, he would not give them leave to spoil it, but bade them leave never a dog in it, and let the goods alone. This was but a dalliance, condemned by the Papist himself: and yet had more colour of truth then Popish equivocation can have.  
3. The Romish Church teacheth men to break promises and oaths with lawful & Christian Princes, exempting subjects from obedience, and putting swords, dags, daggers, powder, and all deadly plots into their heads and hands, against the Lords anointed. A treacherous and devilish doctrine.  

Use. 3.  We see also what house treacherous and deceitful persons descend of, such as care not how much they promise and how little they perform, men most unlike unto God, and resembling their father the devil, who is most lavish and prodigal in his promises, when he knows he hath neither power nor purpose to perform; men of great tongues, which swell as mountains, but of little hands, not performing molehills. Of these Solomon speaks, Pro. 25.14. He that glorieth of a false gift, (that is, speaketh of great things that he will do for his neighbour, but fails in the accomplishment) is like a cloud and wind without rain. A cloud seems to offer and promise rain, but the wind takes it away, and frustrates a man's expectations. And the same is true of all windy promises. Which we must carefully avoid, and use these rules against slipperiness in promise: 1. If a man would be like God, who cannot lie in his promises, he must strive against it. But Satan is a liar from the beginning, and the father of lies and liars. 2. Faithfulness in contracts is the sinew of human society, which Satan would have cracked, that he may bring all to confusion. 3. The heathens that were given up by God to a reprobate sense, are branded with this mark, they are truce-breakers, Rom. 1.31. 4. It is a mark of a man in the state of grace, who hath obtained remission of sins, that in his spirit is no guile, Psal. 32.2. 5. A note of a man that shall dwell in God's holy and heavenly mount, is this, he speaks the truth from his heart, Psal. 15.2. and, Revel. 14.5. They only shall stand on mount Zion, and sing before the throne, who have no guile in their mouths. Especially we must be careful of two promises, whereof God and the Congregation have been witnesses: as, 1. That of baptism, which we must have a special care to look unto: for, if we fail in keeping touch with God, no marvel if we fail with men. 2. That of marriage, which the Prophet calls the covenant of God, Mal. 2.14.  
THE second thing in this proffer, is the reason annexed, Luk. 4.6, For it is delivered unto me, and to whomsoever I will, I give it.]  
The devil, like a desperate man, that is sure in this bout to kill or be killed, lays about him with all the skill and strength he hath, yea he is put to his shifts, so as no base or mischievous devise comes amiss, by which he may either in fair combat, or cowardly attempts oppress his adversary: and that which he cannot do by strength and power, he will attempt by falsehood and lies, which he heaps up here together most like himself, the father of lies, that stood not in the truth.  
And here he challengeth the power and glory of the world to be his, 1. In possession: 2. In disposition.  
First, he affirmeth it to be his, but not directly, but indirectly; by gift, it is delivered unto me. But this is a most notorious lie: for the earth is the Lords, and all that therein is, the world, and all that dwell therein, Psal. 24.1. and, Deuter. 10.14. Behold, the heaven of heavens is the Lords thy God, and the earth with all that therein is. And where read we that ever he committed these into the hand of the devil?  
Object. 1. joh. 14.30. he is called the Prince of the world; therefore he speaks true. Answ. 1. He is called the Prince of the world, not simply, but as it is corrupted: the prince of this world, saith the text; which world? this, which lieth in malice and hostility against the Son of God, and the means of salvation. 2. He is not so a Prince, as having any right unto any creature: for he cannot possess a pig without leave: but by tyranny he forceth and commandeth as a Prince, the wicked world unto his obedience: for the world departing from God to his adversary, God in justice giveth Satan leave to prevail, and rule in the sons of disobedience. But will it follow, that because he ruleth in the world by sin and death, being the Prince of darkness, and having the power of death, therefore the parts of the world must needs be his?  
Object. 2. He is called the God of the world, 2. Cor. 4.4. Ans. True, not in respect of dominion over things created; but, 1. in respect of corruption: for he is the god of the evil in the world, the author, ringleader, and nourisher of all evil. 2. in respect of seduction: for he is bold to use all earthly things, which are made to God's glory, to serve to set forward his temptations, and wicked men's lusts, and so to set up his own kingdom. 3. in respect of opinion or estimation, because the people of the world make the devil their god. But this no more proves him to be indeed the God of the world, than an idol is proved to be a true God, only because idolaters so esteem and make it.  
Secondly, the devil affirms it to be his in disposition, that he may give it to whom he will; which must needs be another lie, because it is not his in possession: for nothing can give that which it hath not. 2. the Scriptures ascribe this to God, as a prerogative, and peculiar to him: By him Kings reign, Prou. 18.15. All Powers that are, are ordained of God, Rom. 13.1. He maketh low, and he maketh high. It is the most high that beareth rule over the kingdoms of men, Dan. 4.22. The Lord giveth, and the Lord taketh away, job 1.21. 3. another notorious lie is, that having them to dispose of, he will dispose them to Christ, which is impossible, seeing Christ had them already disposed unto him, and had received them of his Father, so as he only could say, Matth. 11.23. All things are given to me of the Father: and, joh. 3.35. The Father loveth the Son, and hath given all things into his hands. Therefore the devil offering him the kingdoms of the world, must needs lie. Psal. 2.8. Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. If then Satan say, All this power will I give thee, it is a lie: for all power was given him in heaven and in earth of his Father, Matth. 28.18. So as in this proffer he belies the Father's gift, and the Sons right, and derogates from the glory both of the Father and of the Son. 4. another lie is his false boasting, making himself Lord and Caesar of all, when he hath not one foot of all he speaks of, like Salomon's Bragadocio, There is one that makes himself rich when he hath nothing, and when he pretends his unjust usurpation in the world, to be a just possession and title to the world.  
And thus we have examined the substance and truth of this reason, and have found neither substance, truth, nor reason in it. Here note; that,  
Bad causes must ever be thrust forward by bad means. 
Doctr.  Satan had a naughty matter in hand (as no better can beseem him) namely, the overthrow of the Son of God, and all the salvation of mankind; and the means by which he would effect his purpose is suitable, lying, and falsehood, and boasting: and he is no changeling, never a true word comes out of his mouth. 1. King. 21. jezabel had a wicked end to bring to pass, namely, the disinheriting of Naboth, and setting Ahab into his possession: and what means doth she use but bribery, perjury, and murder of Naboth and his children; and all this under a colour of religion, and revenge of God's cause, a fast being proclaimed before it. Matth. 26. the jews had as wicked a cause as ever was undertaken, viz. the oppressing and murder of the Son of God: and what means must they use? for what had the just man done? They must accuse falsely, and suborn false witnesses, and deprave his words, and make him speak what they list. And what other means used they to falsify and suppress the truth and glory of his resurrection? In this place, Satan aims to bring Christ to idolatry, and the means is covetousness. Peter had an ill cause in hand, to hinder Christ from being apprehended, and his means was bad, unwarrantable striking.  
And this must needs be: 1. In respect of God: 
Reasons. 1.  when a bad action is undertaken, he leaves it, and as he permits the action only, so he permitteth bad means, but never appoints or approves any means to bad and wicked purposes; which therefore must be wicked and unhappy. 
2  2. In respect of Satan, who seeks to make every action as sinful as possibly may be: he knows that all instruments of falsehood are hateful to God, and therefore the more wicked means are used, the more detestable and damnable the action is. 
3  3. In respect of men themselves: for those that make no conscience of bad ends, make none of the means; as we may see in David himself, whose conscience being so sleepy as to take another man's wife, he will make no bones to hide it by murder of his faithful captain. 4. In respect of the means themselves which are near enough at hand: 
4  bad means are easily found and attempted. What might be more difficult then to pick matter against the Son of God, to bring him not only under disgrace, but unto death? Yet the jews could easily find a law, by which law he was to die: or if they had had none, they could easily make one. If they wanted true witness, they could suborn false. If they wanted witness from others, they could make use of his own, We ourselves have heard him, what need we any other witness?  

Use. 1.  This teacheth us to suspect those causes and actions that are brought about by bad means: as, 1. When men run out of God's ordinances, and will not live by some honest calling and means of life, but by cards, dice, bowls, bets, cozenage, and such instruments and means of injury and wrong, they are convinced to live a lewd and wicked life: for a good and honest life is blessed by God, and carried by good, and lawful, and honest means, such as these be not. 2. All such goods as are gotten by lying, swearing, deceiving, Sabboth-breaking, overreaching or helping forward sin in any man, are here not only to be suspected, but condemned, and sentence passeth against them, as such which the devil hath taught to bring them in by evil means, both of them accursed by God, and the gainer for them. 3. All actions which are brought to pass by unwarrantable means, are likewise to be suspected not to be of God, who ordereth due and lawful means to good and lawful ends, 
Zach. 4.2.  and hath as many pipes to convey good unto us, as eyes to provide for it. Saul must needs know his condition was unhappy, and his business unprosperous, when he must run to the witch to help himself. So their cause is worse than nought that run to the wizard for help in diseases and losses: God is gone from them, and the remedy is far worse than the disease. Yet how common is it, not to seek to them by night as Saul did, but even by day, as not ashamed of of it? Herod he would not break his oath, no, that was not for his credit: but he might well know it to be a wicked one, which could not be kept but by murder of john Baptist. Object. Why, what would ye have him forsworn? Answ. He had brought himself into such a snare, as either he must be forsworn, or a murderer: Now of these, to have broken a cruel and wicked oath, should have hindered murder, which is a sin in an higher degree against God and man; and to keep a wicked oath is worse than to make it. This is rather to be thought of, because even godly men themselves are too ready to effect good things by bad means: as jaacob▪ will get the blessing by lying, Rahab will save the spies by a lie, Lot will save his guests by prostituting his daughters: In which, how ever the Lord sometime commends the fact and faith of the parties, yet he never commends the manner, which blemished both the doers, and the actions. The rule that we must walk by, is in Rom. 3.8. We must not do the least evil, for the greatest good. Therefore let us take heed of these base tricks of the devil, to effect our desires by wicked means. Many condemn good men, because they stand nicely upon some small things, which if they would yield unto, they might do themselves and others great good; but they have learned another lesson, not to do the least thing against their conscience to procure themselves the greatest good. God need not their error to glorify himself, and do his people good by.  
4. That religion which is set forward by bad and wicked means, is to he suspected and condemned: true religion was ever maintained by truth, simplicity, humility, patience, mercy, love, meekness, etc. But the Church of Rome must needs defend a bad cause, the means are so extremely wicked, as violence and power, treachery and subtlety, fire and sword, murders and massacres, King-killing and powder-plots, lies and equivocations, and what not? It was once said, Omnia venalia Romae, at Rome all things are sal●able; and now it may be said, Romae omnia venialia, at Rome all things are pardonable. One demonstration for memory sake: That religion which upholds itself, 1. by ignorance, as the mother of devotion. 2. by disgracing and reproaching the holy Scriptures, abhorring them no less than a thief doth a pair of gallows, and warning men to take heed of them▪ 3. by upholding images and image-worship. 4. perjury, by freeing subjects from the oath of allegiance. 5. disobedience, yea rebellion to Princes and Parents. 6. murder and massacres of all Princes and people, Kings and kingdoms, by sword, fire, poison, powder, poniard, openly or treacherously. 7. adulteries and fornication by their stews and sheet-punishments, yea with large revenues by them. 8. by lies, legends, lying and straw-miracles, notable tricks and collusions, as once in the images of the heathens the devil often spoke; but the Priests in stead of the devil speak through images, and make them move, sweat, nod, etc. to deceive simple people. I say such a religion cannot be of God, because the means of advancing it are from the devil. But the Romish is such a religion: therefore, etc.  
Here is a glass for liars and boasters to see their faces in, and their resemblance to their father the devil. 
Use. 2.  He promiseth an whole world, when all proves but a shadow and image. He takes upon him to dispose all things in the world, as though they were his, whereas we must go to our heavenly father, the father of lights, for every morsel of bread. Wherefore whosoever would any way advantage himself by lying or deceiving, it is manifest the spirit of the devil ruleth in him. And therefore cast off lying as a rag and relic of natural corruption, and speak every man the truth to his neighbour, Eph. 4.25.  
It is a received opinion in these days, that Qui nescit dissimulare, nescit vivere, No dissembler, no man, and plain dealing is a jewel, but he that useth it shall die a beggar, and some men are too honest to thrive in the world: such common speeches argue the common breach of this commandment. But know: 1. How far are we degenerate from our forefathers: they lived simply by their hands according to God's ordinance: but now many live by their wits; whence it is that trades are called crafts and mysteries, because more live by craft and the sin of their trade then the trade itself. 2. The Lord is the avenger of all such wrong by secret cozenage and lying: for he sees that thou deceivest him that trusteth thee; and because it is hidden from men, his own hand must revenge it. 3. What a shame is it and slander to Christian profession, that men professing salvation by Christ, should so carry their trades as a man that comes to deal with them, must come so suspiciously as if he were to fall into the hands of so many thieves; and having dealt with them hath just cause to say, that he might find more just dealing with Turks and infidels? Whereas if this vice were put off, a child might traffic in the dark without delusion.  
The same of boasters, who brag of things they have not. As job speaks of the Leviathan of the sea, so may we of the hellish Leviathan, He is the King of all the sons of pride. As, 1. Many bear themselves out in fine apparel and bravery, when indeed nothing is their own, if their debts were paid. And if every bird had his own feather, they might well go naked. 2. Others, to raise themselves, make no bones to lie and magnify their estate, as the often experience of the world shows, that widows and widowers promise great things of themselves, and much wealth, whereas the greatest wealth prove debts. 3. But if you will see the very natural protrayture of the father the devil, if ye will hear his very voice, look upon the Bishop and Pope of Rome. For,  
1. He hath engrossed all the kingdoms of the earth into his own hands, saying, All these are mine, yet not directly, but in ordine ad Deum. 2. I give them to whom I will: I can set up and thrust down, I can bind and loose subjects from their obedience at my pleasure. 3. I will give thee all these, if thou wilt fall down and worship me; if thou wilt be my vassal, and a found Catholic, let my laws bind thy conscience, and persecute with fire and sword these heretics, thus thou shalt hold thy kingdom, else not. 4. But this is a small thing to challenge the kingdoms of the world, and therefore he challengeth to be Lord of heaven, hell, and purgatory, to open and shut at his pleasure, as his three crowns imply. Here is a brag that puts down the devil quite: never was the devil overmatched in boasting and lying but by the Pope his eldest son, that in him we might have a plain demonstration of Antichrist, whom the Papists themselves say must be begotten by the devil.  If thou wilt fall down and worship me.] 
NOW follows the condition of Satan's large and prodigal proffer, which is the third thing considerable in the dart. In it are two things: 1. the matter he requires, worship. 2. the manner, fall down and worship me. The thing he desireth is worship and honour due to God: for so our saviours answer implieth, that he must worship God only. And for the manner of this worship, he must outwardly bow and bend unto him, or prostrate his body in way of homage unto him. Wherein we see marvelous cunning and malice combined.  
1. His cunning, in making it appear so small a mote: for being a worship proper to God, as we see by comparing our saviours answer with it, 1. He would make it in show and appearance, but a bowing of the body, a small thing, a gesture which God greatly regards not; as if he had said, as Bathsheba to her son, 1. King. 2.10. I have a small suit unto thee, deny me not: which small suit if Solomon had hearkened unto, it had cost him the loss of his kingdom. And the same did our Solomon by his wisdom discern in this place. 2. In making it so necessary a thing to worship him: me, with emphasis; me, of whom thou must have the world if thou hast it: me, who am so able and willing to reward so small a service towards me: God doth not so reward his worshippers.  
2. His extreme malice: in that, 1. he would rob and deprive God of his honour, which is due to him alone, and to no creature else. 2. he would have it conferred upon himself, God's greatest enemy. 3. he would have none do it him but jesus Christ the Son of God's love, thus to wrong his Father the more: whereas God expects no other of his enemies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. he implies how little God regards or rewards his worshippers.  
The connexion of this condition with the premises showeth; That,  

Doctr. 1.  Satan's proffers are never free, but upon some wicked condition or other. He said he would give all the world and the glory thereof to Christ, but now he adds a condition, which makes it a dear bargain. He offers freely, he will give all the world, and the glory of it, but the condition is dangerous; if Christ will fall down and worship him. The devil offered to put our first parents in possession of further knowledge, and no less a gift then deity: he makes as though he would out give God, but all upon this dangerous condition; if they would eat the apple which God had commanded them not to touch. He would help Cain to the favour of God, and all the love of his parents: but upon condition, he would kill his brother Abel: for when there was none else to be loved, or to do sacrifice, he should obtain all. judas comes to the high Priests, and saith, What will ye give me? Matth. 26.15. and they appointed him thirty pieces of silver: but upon his own condition, to betray his Lord and Master: an heavy condition for so light a sin. Potiphar's wife proffered joseph great honour and rewards, but upon a fowl condition, of committing whoredom with her.  
1. As Solomon saith of the harlot, 
Reasons. 1.  She hunteth for the precious life of a man, so doth Satan incessantly, and therefore can give nothing freely: for a free gift is a pledge of love between parties; but he carries a mortal hatred towards mankind, seeking by all means to devour us, 1. Pet. 5. v. 8. Seeing therefore his love is like that, of a ravening lion to a lamb, no marvel though he bestow nothing freely.  
2. The end and scope of all Satan's gifts is discovered in our text, viz. to pluck men from God, 
2  and so bring them to damnation; and indeed they are not gifts, but wages paid for doing some work. 2. Pet. 2.15. Balaam loved the wages of unrighteousness. Now, if we look into the history, Num. 22.17. these were great gifts and honours promised, upon condition of cursing the people of God. So as by the judgement of the holy Ghost, all such gifts taken upon such dangerous conditions, are wages of unrighteousness. And as a General never gives pay but to such as fight under his colours, so Satan never gives pay of worldly preferment, but to such as fight his battles.  
3. Never man gets any thing from Satan, but by way of contract, or bargain, where the conclusion shall be for himself: 
3  and being the arch-enemy of all charity, he will never make an exchange but for the better. He gives Adam an apple, but it was dear bought with the loss of God's image, and all his happiness. He offers the second Adam the whole earth, but with such a condition, as he must for it forsake heaven. Quest. But is there any man so extreme wicked, that will contract with the devil, or receive any thing upon any condition at his hands? Answ. The devil will do nothing for any man but by virtue of a compact, and why should he be at any man's command, but in hope of his reward, no more than any man would be at his, but in the same hope? But this compact is either, 1. more open: 2. more secret.  
A more express and solemn contract is that of witches, conjurers, and sorcerers, wherein there is a mutual promise of service between the devil and the witch. And this promise is not only made by solemn words, but by deeds and seals; as some diabolical signs, figures, or ceremonies, for the ratification of this league and compact. And this is evident by the confession of all witches at this day, and by the Scripture. Of this kind was this in our text; Satan offers to compact with our Saviour Christ, and there wanted nothing but the free consent of our Saviour to the condition.  
But the more secret compact is the more general, and no less dangerous, though Satan be less seen in it. And of this kind the devil makes many covenants in the world, and innumerable persons contract with him underhand, perhaps not thinking they do so. And this two ways, 1. By a secret faith in the devil. 2. By a secret consent unto the devil.  
Secret faith in the devil is, when a man useth any superstitious or diabolical means for the effecting of his desire, which he knows neither in themselves, nor from God's institution, have any such power to effect things, but from the power of the devil: as the use of charms or spells, figures, characters, amulets, scratching of a Witch, or the like: which having no power in themselves, nor by God's ordinance, can do no good but by a secret faith in the devil, who by God's permission puts power in them to heal men for their delusion.  
Secret consent unto the devil, is yet more common than the former, though the former be the common cure of common people: namely, when Satan secretly suggesteth and offereth to make a covenant and bargain with a man, without any express form of contract, but by inward temptation putteth the motion into the heart (as of judas) that if he will use such an unlawful means, or upon such a condition, he will effect his purpose, which he earnestly desireth to attain: now the party blinding his own judgement by the eagerness of his affection, gives his consent to Satan, and accepts the condition: which mutual and silent consent of party with party, is a real bargain and covenant. Satan solicits the heart, and the heart consents to Satan: here is a secret compact, by which numbers of men are in league with the devil, that would be loath to be thought so to be. Yea, numbers there are that receive the greatest part of their earthly portion at the hands of the devil, by virtue of this compact, secretly believing or consenting unto him.  
This serves to let us see the difference between God's gifts and the devils, in four things: 
Use. 1.  1. God's gifts come all from grace and love, he freely bestows his blessings: for his love is everlasting before our own being, and our inheritance is eternal above our merit, and in the heavens above our reach. But Satan's gifts proceed out of his endless hatred, and are wages of unrighteousness. 2. God's gifts are derived to us by good and warrantable means, diligence, labour, prayers: Satan's, for the most part, by wicked means. God's conditions are profitable and safe: Satan's hurtful and dangerous, by the breach of some commandment, by impiety or injustice. 3. God's gifts are first bestowed upon us, and then obedience is required as a testification of thankfulness, not as merit: Satan's are after our work as a merit and wages of sin; first fall down and worship me, and then I will give thee all these things. 4. God's gifts are in mercy, for our salvation and comfort, and encouragement in his service: Satan's, to draw us from his service, and to drag us to destruction.  
Let this doctrine make us afraid to receive any thing from the hand of the devil, and accept of nothing but God offers. For, 
Use. 2.  1. God is more able and willing to do us good than the devil is, unless we think with those wicked ones, that it is in vain to serve the Lord. 2. An enemy is never so dangerous as when he flattereth and fawneth: he never kisseth but killeth, with joab, or betrayeth with judas: his gifts are dear bought, his conditions are intolerable: he will have a better thing for it, even our precious souls. 3. A little from God's hands is far better than if we could receive all the world, and the glory of it, at the devils: for this comes with blessing, with promise, with contentment, with good conscience; so doth not the other. Therefore be the just man's portion small or great, it is ever precious: it hath no sorrow added to it, as Solomon speaketh. Quest. How may I know I receive any thing from the devil? Answ. When any thing is gotten by the breach of any commandment of God, as by swearing, lying, deceit, oppression, and the like, this is a gift of the devil, and the wages of unrighteousness.  
Note here how like the usurer is to the devil: the devil saith, 
Use. 3.  he will give, so the usurer faith he will lend, which should be free as gift: but then comes a condition of ten in the hundredth, which is more than the lending is worth. Satan is an enemy to all charity, and so is he. The like may be said of covetous men, who will do no good but where they look for return of the like or more, as like the devil as may be, and altogether unlike to God who doth good where he can receive none, sows where he reaps not.  

Use. 4.  See the misery of men, who accept of Satan's proffers. 1. Such as are in open league with him, as wizards who bind themselves to renounce God, and their baptism, and redemption by Christ, and to believe in the devil, to expect aid from him, and give him body and soul for that help; which is the substance of the solemn leagues, made by such limbs of Satan; he is of the sure side with them, they can gain nothing by him, unless he gain themselves first. And such by God's law ought not to live. 2. Worldly-minded men, with whom he deals as with Esau, he gives them a mess of pottage, but on condition to sell their birthright; a silly match is made presently, an exchange of earth for heaven. 3. Men impatient in losses or sickness, who run to the witch, as not knowing what to do with themselves. But Satan never easeth the body of temporal pains, but to cast the soul into eternal. 4. Ambitious and discontented persons, that take preferments of Satan upon base conditions: Absolom shall have a kingdom, on condition he will rebel against his own father. Zimri a captain under Baasha, 1. Kin. 16.10. shall have the kingdom of Israel, if he will rebel and slay his Master. Discontented Papists shall divide the land among themselves, if they will blow up the Parliament house.  
Now if we would avoid the dangerous compacts with Satan, let us observe these rules. 1. Beware of profaneness, which is a sin, where men carelessly loose heaven and the joys thereof for these lower and earthly things, as Esau to satisfy his lusts despised the blessing, Heb. 12.16. Let there be none such amongst us. 2. Believe the truth of God's proffers and promises, to rely on them, and thou shalt be fenced from Satan's lies, 2. Thess. 2.10. 3. Consider how easily men power out themselves for Balaams' wages: covetousness carries away their whole heart, and yet in the end they are deceived as he was; in stead of his reward he was slain in his return homeward, Num. 31.8. 4. Consider how little joy there is in that which is received at the devils hand: neither Ahab nor his posterity enjoyed Naboths' vineyard. judas brought back his 30. pieces, and hanged himself. According to that of Solomon, The wicked roasteth not that which he taketh in hunting. 5. Moderate thy affections not to desire the kingdoms of this world and the glory of them, but a far more glorious kingdom in the world to come, and all these transitory matters only to help thee forward to that.  
The condition of Satan's proffer teacheth us further; that,  
All his drift in his temptations, 
Doctr. 2.  is to draw men from God's service to his own. An example whereof we have in Saul, whom he drew from his hope and trust in God, to seek and sue to himself for help. He entered also into judas to draw him from his Master's side and service to his own, to make him a leader and captain against Christ, Luk. 22.3. Neither faileth he of his purpose and scope, but effectually prevaileth in the world, and in the children of disobedience, Ephes. 2.2. For if we look to that part of the world, which is indeed the world, not visited by the light of grace, and the Gospel, they in general are vassals to Satan, and profess homage and service to him in ceremonies and rites, as God's people to God himself. 1. Cor. 10.20. Those things which the Gentiles sacrifice, they sacrifice unto devils, and not unto God: Which is spoken not in respect of the intention of the worshippers, but of the mystery in that idol worshipped, which indeed tended to the worship of the devil the deviser and setter forward of the same. And at this day in those new-found countries, experience shows, how those heathenish and barbarous people, not having the true knowledge of the true God, do therefore esteem the devil as God, and the devil appearing to them in visible shapes they fall down and worship him, and offer many services and sacrifices unto him; upon this ground, because God is merciful and amiable, and will not hurt them, 
Non est n●cens nature Deu●. Cic.  and therefore they need not be so obsequious to him, but the devil is terrible, and fearful, and churlish, and therefore must be pleased and worshipped, Ne noceat.  
Nay, Gods own people and children are often drawn from the worship of their God, to the worship of the devil, in the most base and submiss kind of worship. The jews themselves offered unto devils, and not unto God, Deut. 32.17. and what did they offer but their dearest things? as Psal. 106.37. they offered their sons and daughters unto devils: A marvelous high wickedness, wherein the Israelites themselves imitated the barbarous heathens, among whom Satan had brought in this unnatural cruelty, to kill their little children, and offer them to Molech in the valley of Hinnom, v. 38. Thus they shed innocent blood by a diabolical fury, and polluted their land at the devils instigation. Thus it was in the time of Ahaz, and of Manasseh; against which the Lord showed great indignation and vehemence, jer. 7. and 19 and, Ezek. 16. And the rather, because it was against a special law enacted for this purpose (which we would think Gods own people should not need) Leuit. 17.7. They shall no more offer to devils, after whom they have gone a whoring; and the sanction follows, This shall be an ordinance for ever. Yet God's people forgot God's institution, and nature's instinct, and so put off all religion and natural affection.  

Reasons. 1.  And this comes to pass: 1. Because of Satan's pride and ambition, who will not content himself with any thing, but that honour that is due to God. He being the Prince of the world, and the god thereof, joh. 14.31. 2. Cor. 4.4. will be worshipped by the world as a God, and takes upon him as if he were so indeed: whereas he is so only by his own usurpation and affectation, and the wickeds delusion and acceptation. 2. Because of his malice to God, 
2  to whom he is most contrary. God hath by the law of creation, of nature, the moral law, yea by the law of faith, and all other bonds, tied man to his own service: now Satan seeks contrarily to deprive God of his due homage, and draws men from the knowledge & practice of God's will, that he may rule them after his own will, 2. Tim. 2.26. 3. Because of his hatred to mankind, 
3  to draw men into the greatest offence and displeasure of God. It is an evil thing and bitter, to depart from God and his service: but to give this to God's deadly enemy, is a sin most hateful & dangerous. 4. It is all the business that Satan hath in the world, for which he leaves no stone unturned, 
4  no means unattempted, to set up his own kingdom above and against God's kingdom; a compendious way whereof is to hinder, corrupt, or destroy the true worship of God. 1. Thess. 2.18. Satan hindered me: namely, the true worship which Paul sought to establish. He corrupted the worship of God among the sons of God by the daughters of men, Gen. 6. And he sought to destroy all God's worship in the posterity, by destroying Abel.  
Quest. But is it possible that Satan can so prevail to draw men to worship himself in stead of God? And what means useth he to effect it? Answ. Yea it is plain and usual, as we shall easily see, if we consider, 1. the ways that a man worshippeth the devil: 2. the means how he bringeth men thereunto.  
I. The ways are laid down in these four conclusions:  
Conclus. 1. Whosoever worshippeth for God that which is not God, he worshippeth the devil for God. Deut. 32.17. They offered unto devils, that is, to gods whom they knew not. In all divine worship, whatsoever is not performed to God, is performed to the devil, there being no mean between them in worship. But how hath the devil drawn Pagans and heathens to set up and worship false gods, devils indeed, Mars, jupiter, etc. yea and Gods own people to worship Dagon, and Baal, and Molech? At this day all the Eastern people of Turks and Saracens worship Mahomet, a god of their own making. And the Papists all give divine worship to stocks and stones, the work of men's hands, to rags and relics, to their breaden and baked God in the Sacrament; as base an idolatry as can be found among the heathens: in all which they have fallen down to the devil, and worshipped him.  
Conclus. 2. Whosoever worshippeth God in any other means then himself hath appointed, he worshippeth the devil, and not God. If the manner of God's worship prescribed by himself in the Scripture be refused, that cannot be God's worship, because the manner is devised by the devil. Thus do they who profess the true God distinct in three persons, but worship him according to their own devices and human traditions; as the Papists that worship God in images, pilgrimages, & a thousand devices mere strangers to the Spirit of God in Scripture, thrust in by Satan for his own service.  
Conclus. 3. Numbers will not be persuaded they worship the devil, when indeed they do. For as then we worship God actually, when we serve and obey him, so than men worship the devil, when they do the works of the devil, joh. 8. He that is a slave, a vassal to the devil, is an apparent worshipper of him. Yea, so near a service is between them, that the devil is said to beget many sons in the world, joh. 8.41. now every son honours his father. Thus do all they that are subtle to pervert the strait ways of God, as Elymas, therefore called by Paul the child of the devil, Act. 13.10. because he sought to hinder the word and work of God. Thus do all those tars, the children of that wicked one, Matth. 13.38. which grow up in God's field to the molesting and annoyance of the Lords wheat. Thus do all they who when they should spend the Lords Sabbaths in his worship, they worship and serve the world in buying and selling, or the devil in play and gaming in their own houses, falling down to the worship of the devil, when true worshippers are in God's house, performing their homage and service to him.  
Conclus. 4. Satan prevails against numbers, by drawing the affections of their hearts from the true God, to something besides him, to love, trust, and follow it more than God: as the voluptuous person, that makes his belly his God, and so is a lover of pleasure more than of God: and the covetous person making his wealth his God, whom Paul therefore calls an idolater. All these and many more are worshippers of the devil, and fallen down to him, and cannot possibly worship the true God.  
II. How and by what means Satan doth thus prevail. And the means are these: 1. He hath often the secular arm, and human authority: 2. Chron. 11.15. Rehoboam ordained Priests for the high places, for the devils, and for the calves that he had made. Thus Antichrist, the beast of Rome, Reu. 13.16. by power made all both small and great, rich and poor, bond and free, to receive his mark in their hands and foreheads. So he did in our country by fire and faggot in Queen Mary's days. 2. Sometimes he draws men to his own worship by policy; for he can transform himself into an Angel of light, he can preach Christ for a need, to overthrow the preaching of Christ, Mark. 1.34. he can be a lying spirit in the mouths of four hundred false prophets, 1. King. 21. at once: and can put on the shape of Samuel, being still a Satan. 3. Sometimes by fair promises, as in our text, he will give a whole world to bring Christ to one sin: Thou shalt have ease, pleasure, wealth, credit; in a word, thy hearts desire, if thou wilt fall down and worship me. 4. By persuasion, that it is a vain thing to serve God, Malach. 3.14. no joy for the present, no recompense hereafter: thus he carries with him innumerable companies with things present, not considering the time to come. 5. By threatening of crosses, losses, disfavour, as Balaac said to Balaam, Thy God hath kept thee from preferment. By violent persecutions, Revel. 12.13.15. the red dragon persecuted the woman which had brought forth the man child; the serpent cast out of his mouth waters like a flood, to cause the woman to be carried away. 6. By effectual delusion, by means of signs, wonders, false miracles, and sleights, which Satan putteth forth to give credit to false worship, as it is spoken of the great Antichrist, 2. Thess. 2.9, 10. that he shall come by the working of Satan, with power, signs, and lying wonders, and in all deceiveableness of unrighteousness among them that perish: and thus shall the beast deceive all those, whose names are not written in the book of life. Thus many are deceived in Popery, by the juggling and crafty conveyances of the Priests, and often by magic, making their images appear to sweat, to nod, to roll their eyes, to pass voices through them, and make blood appear in the host; which they would have their people believe: and thus Satan mightily draws them to the worship of himself.  
Here let us learn to bewail the misery of men seduced by the devil, and thrust from their God, whether more openly, 
Use. 1.  or more secretly: as, 1. Such as join to Popery, renouncing the worship of the true God, and fall down to the devil to worship him. Reu. 13.4. and they worshipped the dragon and the beast: noting that the worship of the beast, is the worship of the dragon. Now they worship the beast that give him power over the Scripture, over the consciences of men, to make laws to bind them, to pardon sins, to open heaven, hell, purgatory, and receive his bulls and canons before the Canonical Scripture. A lamentable thing, that Satan gets such great ones daily to fall down, and worship him.  
2. Such as get livings by bribery, simony, chopping and changing, and such indirect courses: here the chaplain hath fallen down to the devil, and worshipped him, and he hath bestowed the benefice.  
3. Such as seek to witches for help, or cunning men and wome●▪ a plain and open service of the devil, by virtue of a league and compact, at least secret. Should not a people seek to their God? or can all the devils in hell remove the hand of God?  
4. Such as by flattery, dissembling, injustice, lying, swearing, or breaking the Sabbath, obtain wealth, or profit. All this the devil hath given thee, because thou hast fallen down and worshipped him. Whatsoever a man doth against the word, against his oath, or conscience, is a falling down to the devil, and a worshipping of him.  
Take heed of coming under the power and service of the devil: and to that end observe these rules: 
Use. 2.  1. Hold thee to God's word and will in all duties of piety and justice, both for matter and manner. For we must not only do our Master's will, but also according to his will. 2. Hear and foster the motions of God's Spirit, which are ever according to the word. It is a note of a man given up to Satan, to have continual disobedience breathing in him, Eph. 2.2. The fowl spirit savours nothing but the flesh. 3. Renounce the world daily, be not a servant to any lust, neither take pleasure in it. For when Satan finds a man serving pleasures, he halters him with them, and clogs him with cares of riches and voluptuous living, Luk. 8.14. 4. Walk in the light, love it and such as walk in it. It is a sign of a man in Satan's snare, to despise them that are good, 2. Tim. 3.3. to make a show of godliness, denying the power thereof, v. 5. Satan himself pretends light, but walks in darkness, and leads such as he rules in the same path. 5. Contend for the faith, jud. 3. and God's pure worship, stand for God, be at war with thy sin, keep an inward conflict and combat; for, not to be tempted of Satan, is to be possessed by him: Luk. 11.21. When the strong man keeps the hold, all is at peace.   

VERS. 10. But jesus answered and said, Avoid Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.  
NOW we come by God's assistance, to the answer of our Lord to the devils third dart. In which consider three things: 1. the denial and resistance, But jesus answered, and said: 2. the manner of it, Avoid Satan: 3. the reason, For it is written, Thou shalt worship the Lord thy God, etc.  
First, our Saviour would not yield to Satan's temptations: 2. nay he repels it with great vehemence. 3. he hath just reason so to do.  
I. Christ would not yield to the temptation, no not for a world. Quest. Why? what hurt had been in it? Answ. 1. He had taken the honour of God, and given it to Satan: whereas the Lord hath said, I will give mine honour to none other. 2. He had consented to a lie, viz. that the world was Satan's in possession and disposition. 3. He had partaked and abetted all that injustice and wrong which Satan would offer to all the inhabitants of the earth, if he had yielded, or accepted any thing from him. 4. He had impeached his own right, and present possession of all things, whereof he was right heir, already invested by his Father. 5. Although the worship required was external, yet it was divine; and so in giving it to Satan, it had been idolatrous, which had entangled the Son of God in sin, and unfit him to the redemption of mankind. So as in respect of God, of Christ, of us, and the whole Church, it had been every way woeful and dangerous, as Satan, yea our Lord well knew.  
Hence we learn, from the example of our Saviour Christ, 
Doctr.  to esteem and prefer God's glory above all the world. Christ could not be corrupted with gold, nor silver, nor kingdoms, nor glory, but as a good Physician sees all diseases and eyesores, without contracting hurt to himself: the glory of his Father in his eye, is an antidote to preserve him without infection. And no marvel, seeing he had formerly preferred the glory of his Father's mercy in man's salvation, above the glory of heaven itself, which he left, and became a man of sorrows, and was numbered among the wicked to that purpose. Here is an example for us, which we cannot attain, but must look on a far off for our imitation, to come as near it as infirmity of flesh will afford us.  
Moses, that man of God, so preferred the glory of God before the world, that he made a strange choice, viz. to suffer with God's people, rather than to enjoy the treasures and honours of Egypt, Heb. 11.24, 25. Nay, he was so set for God's glory, as he preferred it before his own part in the book of life, Exod. 32.32. Rather than thou shouldest not glorify thy mercy in thy people, and rather than thou shalt give the enemy cause to blaspheme, rather blot my name out of thy book, let me have no part in heaven. The Apostles also following the steps of our Lord, for God's glory, and the Gospel's cause, did glory in the world's contempt, and rejoiced that they were counted worthy to suffer for Christ, Act. 5.41. Paul bare in his body the marks of Christ, Gal. 6. ver. 17. and was a prisoner, Eph. 3.1.  
1. God's glory is the chief good, 
Reasons. 1.  and the utmost extent of all his own counsels, and actions, wherein he manifesteth his mercy or justice, Rom. 9.22.23. and so it ought to be of ours; 1. Cor. 10.30. whatsoever ye eat, or drink, or whatsoever ye do, do all to the glory of God. An earthly child honours his father, when he imitats him in good: so do we honour our heavenly Father in this imitation. The first thing in God's intention, must be the first in ours.  

2  2. The practice of this duty is a fruit of faith, and a support of faith. Heb. 11.24. By faith Moses refused to be called the son of Pharaohs daughter. The consideration of God's faithfulness in promising and performing better things, makes these inferior things small in our eye: as Moses therefore preferred the rebukes of Christ before the treasures of Egypt, because he looked at the recompense of reward. And that the sight of God's glory, worthy to be set above all things, takes the part of faith to foil temptations, is apparent in our text, by the practice of our holy Saviour.  

3  3. In the Lord's prayer the first petition is, that God's name may be hallowed, set before the desire of daily bread, yea before remission of sins, because all these are but means tending and serving to the main end of all, which is God's glory. All our good, spiritual and temporal, are or aught to be means tending to that end.  

4  4. God's glory is the dearest of all things to himself, of which he is most jealous, and so ought to be to all his children, as we profess ourselves to be. And what can more rejoice the heart of a gracious and ingenuous child, than the honour and high respect of his parent?  
5. According to our estimation of God himself is our respect of his glory, 
5  and so much as we esteem his glory, so much we esteem himself. It is true that God's glory is eternal, and so abides in itself not capable of our addition or detraction, and God will be ever most glorious, though we never had been: neither need he our help to make him glorious. The sun would shine in his brightness and glory, if all creatures were blind and no eye saw it. But yet he will try how much glory we will ascribe unto him, and how we prise it, and how industrious we are to magnify and exalt it: not that he can get any good by it, but we ourselves reap the fruit: even as the fire is not hotter, because we stand by it, but we are hotter; so while we glorify God, not God but ourselves are become better & more glorious. God loveth his glory as he loveth himself▪ and we, as we love himself, so we love his glory.  

6  6. This is the perfection of Christianity and grace here, and of our glory and immortality hereafter, to prefer his glory above all the world. The Spouse (Cant. 2.18.) calleth Christ her best beloved, which he could not be, if she loved any thing better than him. And our Saviour cashiereth him as unworthy to be his follower, that doth not at least in affection and full purpose, forsake father, and mother, and wife, and children, and goods, and lands for his sake. This perfection of grace the holy Martyrs attained, who rather than they would dishonour God in yielding the least show of idolatry, refused the whole world, yea their lives. And the perfection of glory in the life to come is, that nothing else occupy or distract us from being wholly taken up in the immediate glorifying of God, without either satiety or ceasing.  
Let us learn to be of the same mind with our Lord jesus, 
Use. 1.  in whom we have a worthy pattern of constancy and heavenly resolution, in that all the world and the glory of it could not move him, no not by a gesture to impair his Father's glory. The heathen man could say, if he would forswear himself for any thing, it should be for a kingdom. Absolom for a kingdom would kill his own father. jehu for a kingdom makes no end of murders: One saith of him, What was a basket full of heads to a kingdom? 2. King. 10.8. Herod for a kingdom kills all the male children. Nay it were to be wished, that only kingdoms could draw men to mischief: for than should not Ahab murder Naboth for a field, nor judas betray his Master for thirty pence, nor Christians and Protestants lie and swear, and forswear, and transgress for a piece of bread. How many executions have we for 30. pence, or 13. pence? Which shows how degenerate men are from Christ, whom all the kingdoms in the world, nor the greatest things in them could move in the least manner, and as it were indirectly, to dishonour his Father. Nay, what shall we say of them, that profess, they nor no man else can trade, and buy, and sell, to live without some lies, and dissembling sometimes? These may carry the name of Christ, but the mind of Christ is far from them. Others think, and say, What need men be so nice to stand upon so small scruples, as not accept so good offers and promotions in the world, which have some condition or other annexed, which their conscience cannot without offence swallow? What, may not ●e call a little evil good; and a little good, evil; that so he may raise his own estate, and do himself, and others much good? And thus be is every where accused of indiscretion. But to these we object Christ's example, who would not be moved with all the world to do that he was not warranted for in the Scripture. And for the imputation of indiscretion, we allege Moses example, who when he was at age (saith the text) refused to be called the son of Pharaohs daughter, and chose rather to suffer with the people of God. And to all such allegers we say in one word, Either was Christ far wide in refusing so great an offer, or else are they.  

Use. 2.  As we must prefer the glory of God above the world, so we must promote it by our best means: The Magistrate by procuring and stablishing that whereby God may be most glorified, not administering justice by affection or reward, or sparing offenders by a cruel mercy, who should be made examples to others, or not encouraging the godly: All this dishonours God highly. The minister must use his gifts, not for any private end, but for God's glory, as a good servant that gains all for his Master. And every private man must so carry his course of life, his trade, his speeches, as God may be honoured in all things: his light in all things must shine, that our heavenly Father may be glorified: therefore in every thing whether it will carry the commendation not only of truth and honesty, but of Christianity and religion.  
To stir us up to this duty, see some motives:  
1. All creatures in their kind do glorify God, and keep their standing, the sun, the stars, the heavens declare the glory of God. Psal. 19.1. the ox knoweth his owner, and the ass the master of his crib, Isa. 1.3. the crane, swallow, and turtle know their times, jer. 8.1. What a shame for Israel than not to acknowledge their benefactor, but come so far behind the unreasonable creatures? What a shame for Christians to come behind the Israelites, who partake in far greater mercies and means than they did?  
2. Hereby we manifest ourselves to be the servants of God, in resisting the dishonour of God, and standing out for our Lord, against Satan, wicked men, hypocrites, whose whole desire is to obscure and darken the glory of God, and as far as they can with violence to tread it under foot: Especially having vowed in our baptism so to do. He is a coward that seeing the readiness and alacrity of the enemy, is not by it provoked to stout resistance, especially standing in a good cause, and sure of victory. Can a child endure his father to be dishonoured and wronged by word or deed, and put it up? Can God's child, seeing a son honours his father?  
3. Our time is but short, we are in our last conflict, the time of our full deliverance and introduction into heavenly glory is at hand, the crown is in our eye, almost upon our heads already: and therefore let us encourage ourselves a while to be instant for the glory of God, which is our last scope and chief expectation: even as a traveler that sees the evening come upon him, is so much the quicker till he attain the place he desires; so we having the evening of our life approach, and our last hour, should set ourselves forward with more speed and alacrity towards our home, holding on our right way, which is the glorifying of God in all things.  
4. We have a cloud of examples before us: 1. of holy men, who have endured Martyrdom, and rejoiced in the flames, that they were worthy by their so exquisite torments to glorify God, as Christ told Peter that by such a death he should glorify God. 
joh. 21.  2. of holy Angels, who spend all eternity in magnifying God's holiness and glory: Isa. 6.3. one cries to another, Holy, holy, holy is the Lord: the whole world is full of his glory: and, Luk. 2.14. Glory be to God in the highest heavens. And shall not we approach to the Angelical life, which is the happiest of all creatures? 3. of the blessed Son of God our head, whose whole life was nothing else but a seeking of the glory of his Father: And should not the members imitate the head? Have we so many faithful guides in so dangerous a way, and should we be so cold and slow in the imitation of them?  
5. Our glorification is individually knit to our glorifying of God: as, 1. Sam. 2.30. Him that honoureth me, will I honour. Yea Christ claims his glory on no other condition but this, but that he had glorified his Father on earth, joh. 17.4. As among men, great benefactors are well pleased with small testimonies of thankfulness, where ability wants to perform much: so the Lord accepts our small obedience and study of glorifying him, that he plentifully remunerates it.  
Means to come to glorify God in some good measure.  
1. Pray for wisdom, and a sound judgement. Phil. 1.10. that ye may discern things that differ, being filled with the fruits of righteousness, to the glory and praise of God. For every thing will not please and glorify God. 2. Renounce thy own glory in doing things. joh. 8.49, 50. How can ye which receive honour one of an other, seek the honour that cometh of God? Certainly Christ sought not his own praise, but the praise of him that sent him. 3. Observe God's wisdom in his word and works; his power, justice, and mercy; his benefits and corrections on thyself and others; in all things praise him: He that praiseth me, glorifieth me. Psal. 50.23. 4. Honour God in an honest and Christian conversation: gracious speeches, and an unspotted life, honour the Gospel: hereby stop the wickeds mouths, and glorify God, 1. Pet. 2.12.  
II. The manner of this answer of Christ; Avoid Satan] which differeth somewhat from Christ's other answers, being more plain and sharp than they, as appeareth, 1. in the title he gives him, Satan: 2. in the commandment, Avoid. First, he calls him Satan, which is the third name given him in this history: for he had before been called a devil, that is a false accuser, and a tempter, and now he is called a Satan, signifying an adversary or enemy: 1. to God directly: 2. to man, both in his person, whom he often possesseth and vexeth, Matth. 4.24. and also in his estate, which he doth often endamage and impoverish, as we see in job.  
And Christ doth now so term him, 1. To show him that he takes better notice of him then before: for he called him by no name before, though he was called by the two former terms by the Evangelist. 2. That we should see further into his nature, the more to beware of, and detest him. 3. To show us how we may detect an adversary, and smell a devil; namely, when he sets against and opposeth the grounds of religion. 4. To teach us that he is no friend, that offering us wealth and honour, would draw us from God and religion. The greatest kindness here is the greatest cruelty.  
Avoid] 1. This is a word of indignation, as we say to a dog, avant: for Christ was much offended and angry against this temptation, when he saw and heard Satan so impudent and blasphemous. So Christ gives this as a reason of the same speech to Peter, Avoid Satan; for thou art an offence unto me. Christ shows indignation, because Satan shows his blackness. 2. It is a word of rebuke and castigation of Satan's importunity and impudence, who would not be satisfied at the first and second assault, but still renews more hellish and horrible temptations. Thus Luke expresseth it, Hence behind me, as one not worthy any longer to behold his face. 3. It is a word of dismission, or sending him packing, and carries in it the force of a commandment. An heretic (saith the Apostle) after once or twice admonition avoid, Tit. 3.10. Thus deals our Saviour with Satan here, who is haereticorum hereticissimus, an arch-heretic: as a great man talking with a wrangling fellow, whom no reason will persuade, commands him away, he will hear him no longer.  
Quest. Why was our Saviour so angry at this temptation above the former, wherein he exercised meekness and patience? Answ. 1. His wisdom knew how far he was to bear Satan at this time, and how much to suffer from him, and then how his mouth must be stopped, which meekness and lenity would never do: there is no hope to win or overcome a devil with kindness, nor to shake him off that way; nay rather this will more invite on his malice, he will go so far as he is suffered. 2. Christ thirsted after man's salvation; and his love to us and our redemption, made him so angry with the devil, who sought by all means to hinder it: for had he been defiled with sin, the work of redemption had availed us nothing. 3. To note the hatefulness and detestation of that sin of idolatry, whether it be covert or open, that if our dearest friends should solicit unto it, even the wife of the bosom, we should pursue them to death, and so show our deadly hatred against it, Deut. 13.1.6. 4. The two former more concerned himself, but this concerned his Father's glory directly: he hears him claiming all to be his, quartering the arms and royalties of God, making himself a God, and challenging worship due to God: this he could not bear: his tenderness and zeal to his Father's glory, would not endure so vile a creature to carry away, no nor to challenge any part of his worship.  
God's causes must ever more affect us, than our own. 
Doctr.  How full of lowliness and meekness was our Lord and Saviour in all his own causes? He did not strive nor cry, neither was his voice heard in the streets: he would not break a bruised reed, nor quench a smoking flax, Isa. 42.3. Matth. 12.20. When he was reviled, he reviled not again. When he was called glutton, drunkard, a friend of Publicans and sinners, Matth. 11.19.28. in stead of returning rough language, he calleth, saying, Come unto me all ye that are weary and heavy laden, and I will ease you. He was lead as a sheep to the slaughter, and opened not his mouth: when thy accused him of capital things, knowing that his answers would not be taken, he answered not a word. Now he was in his own cause. But when he takes his Father's cause in hand, how doth he clothe himself with zeal, which even consumes him? joh. 2.15. in purging his Father's house, he lays about him, and whips out the abusers of that holy place. Moses in his own private cause was the meekest man upon the earth, being contumeliously worded by Miriam and Aaron, he presently pardons it, and prayeth for Miriam, and gets her cured of her leprosy. In Exod. 32. that froward people was ready to stone him: yet when God begins to be angry with them, he forgets all, and prays God rather to put his name out of his book, than not to pardon their sin. But, seeing the calf, his calm spirit is vanished, and he breaks the tables of stone that were in his hand. The Apostle Paul every where provokes Christians to meekness, patience, and laying aside of revenge, and stirringness of spirit in private causes: yet (Act. 17.16.) when he saw the idolatry of the Athenians, his Spirit was stirred up in him.  

Reasons. 1.  1. The religion which we profess, should bind us unto God most straightly: therefore Augustine noteth the word either à religando, or à relinquendo, that where religion is, it will leave all for God. And hence is self-denial enjoined, as a necessary preparation, to him that will profess religion.  

2  2. God's glory is preferred by himself above all his creatures, as being the end of them all; and therefore must so be of us, even above ourselves: for of him, and through him, and for him are all things. We see in the commonwealth how the instruments of public justice, if any service be commanded from the King, must lay aside their own business and ease, and execute the King's pleasure before their own. Such a good servant for his Lord was Paul, saying, My life is not dear unto me, so I may finish my course with joy.  

3  3. Our Lord jesus hath more affected our cause then his own: what an infinite love showed he in descending from his glory, to work the great and painful work of our redemption? what infinite misery did he sustain to help us out of it? what an happiness forsook he to recover us to that which we had forsaken? what a dear price did he pay for our ransom, when we were lost? Is it not fit now, that we should be earnest in the cause of such a friend? May not he well disdain, that any thing in the world (never so much concerning us) should be preferred before him, yea or equalled with, or loved without him?  

4  4. Do we know that God himself is the chief good, and should not we cast our eyes beyond ourselves, sinful lumps and heaps of dust, that all the springs of our affections might run into this main? Shall we bestow the pitch of our affections upon lower things (as earthly-minded men do) when we may satiate them with God himself, and the things of his glory?  
5. There is no loss in neglecting ourselves for God, but great advantage: for his eye is upon us to be a speedy, faithful, 
5  and royal rewarder of us. The preferring of our Lord's cause above ourselves, is the preferment of ourselves in the end. He that looseth his life for my sake (saith Christ) shall find it. And therefore as Caesar's eye made his soldiers prodigal of their blood; so God's eye upon us should make ourselves small in our own eyes, that his glory may be maintained and reserved wholly to himself. Moses preferred God's honour before his own: for he looked for the recompense of reward.  
The use hereof belongs to such as are specially set forth to set up God's causes. The magistrate is not now a private man, 
Use. 1.  to seek himself, or to set forward his own designs, or to show his heat in his own private causes, but to prefer God's causes before ●ll men's, his own or others. David a King, how calm was he in his own case, when Shimei traitorously railed upon him, and Abishai would have fetched his head, Oh no (saith he) God hath bid him rail, etc. But when God's cause was in hand, Oh then, away from me ye wicked: and, I will have no wicked person in my house, 〈◊〉 will timely destroy the wicked from the house of God. Good Nehemiah neglecteth his own allowance, and departed from his own right for the people's sake, c. 5. but c. 13. how zealous is he for God? he will not let God lose his right: not one whit of the Sabbath must be allowed to any use but Sabbath-duties. Such a courage for God and the truth, ought the Magistrate to have, as neither for fear of men, nor any man's favour or affection, he neglect any thing which God would have him do, especially for the house of God, and the offices of it. Alas, how many Magistrates are of Gallios' mind, to think religion but a matter of words, as if God made them governors of men only, but not of Christians; keepers of the second table to preserve peace and justice, and not of the first to preserve piety and religion? and if they be so, why are not blasphemies, and horrible oaths, and innumerable profanations of the Sabbath severely punished? why are not Popish and profane persons compelled to come into the house of God? Shall a pilferer of a trifle of a man's goods know, that the Magistrate bears not the sword in vain, and shall not he that robs God of his glory, by cursing, swearing, contemptuous breaking of the Sabbath know the contrary?  
The calling of a Minister is more specially to promote the causes of God, which therefore must affect him above all his own respects. How earnest was Christ in his Father's work, when his parents came to seek him at twelve years old? he rebuked them for interrupting him; whereas in all private converse he gave them reverence, Luk. 2. When his disciples brought him meat, he neglected that also, saying, It is my meat, and drink, to do the will of my Father. And if preferring Gods causes will not suffer us to respect ourselves, much less will we be hindered by others: we cannot tune our songs to men's ears, but must deal faithfully and plainly, though we displease men. How zealous was Christ against the hypocrisy of the Scribes and pharisees, Matth. 23. though it created him much envy and malice? When he saw the invincible hardness of heart in his hearers, how did he mourn in his spirit, and looked angrily about him? Mar. 3.5. Surely if we go about to please men, or set up ourselves in the world, God's causes will affect us slenderly: Therefore it shall be our happy portion to set the top of our ambition the glory of God, and in our judgements and practice, prefer the winning of souls before the winning of the world.  

Use. 2.  Let every man learn to consider what business God hath put in his hand to do, and not be hindered in that; for that is God's work, God's cause, upon which depends some part of God's glory. And whatsoever he may glorify God in, for which he can warrant his calling, let him set that forward, and let no respect hinder him: let him not suffer God to be dishonoured in his family, nor where he can hinder it: let the spirit of patience swallow a number of private and personal wrongs; but, when God comes to be wronged, let him stir up the spirit of zeal and courage.  

Use. 3.  Here many are reproved, who fail against this doctrine: as, 1. Men that follow nature abandoning religion, hot and fiery in their own quarrels, not a word can be sooner uttered against them, but they are ready to draw, and to stab: Their own names may not be mentioned without all due respect: But for God's causes and quarrels, let others look to that. How hot was Cain in his own cause? but so much the cooler in Gods causes and service. Haman, how busy in his own private quarrel to bring Modecai to death, yea to destroy the whole Church, had not his gallows caught himself? Oh beware by these examples of more zeal in thine own cause, then in Gods; in thy own name, then in Gods. 2. Such Ostriches as can digest any high contempt of God, without indignation or reproof, and can suffer men to swear and curse by God and Christ, his blood, wounds, and tear him to small pieces. It would be thought disloyalty to hear the King's majesties name or title contumeliously spoken of, and not bring the party to condign punishment. It was an old law among the Romans, that if any man did swear by their God janus it should be death, unless the Senate approved it, or it were made before a Priest: why? that it might be either punished or reproved. It were well if we had such a law amongst us. 3. When care of our own houses eat up the care of God's house: things shall be neat and convenient at home, no care how God's house lies. When base trifles are preferred before God's word, and the good settling of it; as stage-plays and interludes. When Gods Sabbaths' and time must give place to our callings, or recreations, or are passed away in God's worship, more heavily than holidays or worke-days. Here is a man affected more with his own sin, than the highest causes of God's glory.  
III. The reason of our saviours denial: For it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.  
Our Saviour had sharply reproved Satan's impudence in his bold on set this third time; but yet because it is not sufficient to thrust off an adversary with heat of words and sharp reproaches, unless there be added also a direct answer and satisfaction to the matter in hand: he therefore most fully answereth by the Scriptures, even the devil himself, not contenting himself by his power to repel him, which Satan now beginneth to feel, unless also by the power of the word he convince him, and thereby award the dart, and break the temptation into pieces.  
Which must be our rule in dealing with vain and jangling adversaries; not to answer them according to their foolish disposition or provocation, nor to be like them in frowardness or stiffness, in heat and perverseness, but to answer them with words of wisdom, with sound matter and moderation, both to convince them, and beat down self-conceit in them; which is the meaning of those two precepts, Prou. 26.4.5. which seem contrary; but are easily reconciled by the due respect of persons, places, times, and other circumstances. Ever remember one rule, that no adversary (suppose the devil himself) is to be answered by affection or passion, but by judgement and sound reason: Yea, if we have no hope to win our adversary, or do him much good, as Christ had none of the devil, yet we must testify to God and his truth for the confirmation of ourselves and others.  
The testimony alleged is out of Deut. 10.20. Thou shalt fear the Lord thy God: thou shalt serve him: and, Deu. 6.13. An universal and affirmative precept, by which every creature is bound to his Creator, and him alone, to perform divine worship unto him. And it is aptly applied by Christ to this dart of Satan: For it implieth, 1. That he himself, as now standing in this conflict with Satan, is a creature of God as he is man, though otherwise as God he be equal to his Father. As man he is subject to the law, and to this precept among the rest. 2. That Satan is not God, as he pretendeth by his unjust claims, nor any way equal to God. 3. That therefore neither must he being a creature, give the least divine worship from God; nor he that thus claims it, can by any means be capable of it. 4. That the Scriptures of God reserve unto God his due worship, and forbid that any creature shall share with him. Christ stands not to dispute whether the sight presented were a shadow or substance, nor whether he would give it him or no, but holds him to the Scripture, which upholds his Father's right.  
Quest. But why doth our Saviour change, and add to the text of Scripture, as not regarding that terrible woe denounced against such as add or take away from the word, and contrary to that, in Deut. 12.32. Here our Saviour, 1. changeth: Moses saith, Thou shalt fear: Christ saith, Thou shalt worship: 2. addeth: for Moses hath not the word only, which is of Christ's putting to that text.  
Answ. 1. Here is some difference indeed in words, but not in sense, and therefore it is no corruption of the text, nor letting out the life of it, which stands not in the words, but in the true sense.  
2. Our Lord both in great wisdom changeth the word fear into worship, and just cause: for, 1. Moses useth fear, which is a general word, in which is contained all such divine duties as godly men ought to perform unto God: and our Saviour mentions one special, which is included in that general; which thing Moses speaks as well as he, in the general; as he that commands a whole, commands every part, inward and outward. 2. Hereby our Saviour aptly meets with Satan's temptation, If thou wilt worship me; he useth the same word, not tying himself to Moses his words, but keeping the sense, but to Satan's word: and, 3. He noteth the dearness and undividednes of God's fear and his worship; as where the cause is, there will be the effect, so true fear and worship go together; where one is, there will be the other: and for this cause one is put for the other, not here only, but elsewhere, as Esa. 29.13. their fear toward me was taught by the precept of men: Christ alleging it, Matth. 15.9. saith, You worship me in vain.  
As for the word only added, which is not in the law, it no way addeth any contrary or diverse sense to Moses, but only expoundeth or giveth a fit commentary to the text, and speaketh that plainly in one word, which Moses doth in more: as Deut. 2.13. Thou shalt fear the Lord thy God, and serve him, and walk after no other gods: which is all one with our saviours, Thou shalt serve him only. As he that saith, The King is the supreme governor, and none but he; saith in effect, The King is the only supreme governor.  
3. Christ and his Apostles had a privilege in alleging Scriptures without error, and were infallible expounders as well as alleadgers.  
4. This alteration of words is made by Christ, to warrant us, that Scriptures alleged by teachers according to their right sense (although with alterations and additions) are to be taken as true expositions and allegations, we being not tied so strictly to words as to sense: For otherwise, all our sermons and expositions, which serve to beat out the true sense of Scriptures, and apply it to several uses, might be condemned as idle additions to Scripture; which is blasphemous.  
5. To warrant us, that principles of religion expounded by warrant of Scripture are truly interpreted, though the Scriptures in so many formal words express them not. As for example: In the doctrine of justification by faith, we say we are justified by faith only before God: here the Papists exclaim on us as accursed heretics, because we read not the word only, in all the Scripture. But we read it in effect, and in true sense, Rom. 3.28. and, Eph. 2.8. by faith without works; which exclusive is all one as to say, only by faith, as our Saviour interprets the exclusion of other gods by the word only. As if I should say, I did such a thing without help; is it not all one to say, I only did it? If Christ's interpretation be true and warrantable, so must ours in the point of justification. And if the devil himself had not yielded to Christ's allegation, he might have said, Thou thrustest in the word only, and addest to God's word, and therefore art not the Son of God. But the Papists deal more impudently with us, than the devil did with Christ, who said no such thing, but yielded to evidence of truth, which they will not.  
In the precept itself are three things: 1. the person: 2. the matter: 3. the object. 1. The person, thou] the whole man and person, which consisteth of a body and soul: thou, any reasonable creature that challengest God to be thy God. 2. The matter shalt worship and serve. Worship is twofold, Civil, or Divine.  
Civil, is a prostrating or bowing of the body, or any outward testification of an high and reverent respect of man. And this is due to men two ways. 1. Of duty, when men are to be reverently acknowledged for something wherein God hath preferred them before us, as for years, gifts, graces, authority: or such as are set over us, as parents and fathers of bodies and souls, of Church, and country. And this is required by the 5. commandment, and Rom. 13.1.7. neither doth the Gospel and Christianity take away, but teach civility. And performed by the godly, both in speech, as Daniel said, O King; and Paul to Festus, O noble Festus: and also in outward behaviour and gesture, as jaacob bowed seven times to Esau; and joseph taking his sons from the knees of his father jaacob having blessed them, did reverence to his father down to the ground, Gen. 48.12. David inclined his face to the earth, and bowed himself to Saul, who pursued his life, 1. Sam. 24.9. The like of Ruth to Boaz, chap. 2. and of Abigail to David, 1. Sam. 25.23. she fell on her face, and bowed herself to the ground, and fell at his feet. 2. Of courtesy, which is a fruit of humility, when a man to his equals and inferiors showeth reverence and respect; as Abraham to Lot, Gen. 13.8.9. and to the Hittites his inferiors, cap. 23.12. he bowed himself before the people of the land: far unlike the surliness and stiffness of proud and conceited persons, who being void of all good nature, nurture, and religion, know not to bow to any, neither their betters in the way of duty, nor equals in way of courtesy.  
Divine worship is twofold, 1. inward, the sum of the first commandment, standing in fear, love, and the like: 2. outward bowing or reverence, the sum of the second commandment. The former binds the soul, and the will, and affections, and the whole inner man: the latter the outward man, to give God his worship and service, and to give no part of that to any other: For the word only, only mentioned in the latter branch, must be extended and referred to the former too. The latter of these is here meant: for the word properly signifieth to kiss or adore, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by some outward gesture to manifest a veneration. 1. Because this was it which Satan required of Christ, namely, to fall down or bow unto him: but Christ aptly refuseth it. 2. This worship proceeds from an inward fear and apprehension of a divine excellency & power, not communicable to any creature, which Satan well knew: for even by this bowing he would have Christ to acknowledge in him a power to dispose of all earthly things, which is proper to God.  
And him only shalt thou serve.] By service is not meant the inward service of the heart: for the words in Deut. 6.13. Thou shalt fear the Lord, and serve him, will not bear it: the first thereof betokening the inward service, the second the outward, following the former as the effect the cause. Neither would our Saviour invert the order, in setting the stream before the fountain. Therefore this word serve, serveth to expound the former, as an addition, signifying nothing else but the outward service of God; so that Christ here shows, that it is not enough to give God outward reverence, but that we must (as servants) perform duties according to his will: so the word signifies, being taken from servants, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who perform service to bodily Masters in bodily actions.  
3. The person to be worshipped and served is God only. Him only] whom we call the Lord our God, according to the speech of Samuel, 1.7.3. Direct your hearts unto the Lord, and serve him only: for his glory will he give to no other. Quest. Must we give outward worship to none but God? Must we not bow our knee, and uncover our heads, to our King and Rulers? Must we not rise up to the hoare-head? Leuit. 19.32. Must we not serve one another in love? How then must we outwardly worship and serve God only? Ans. We must not deny any civil worshppe to any man, to whom God hath made it due: but external religious worship must not be given to any creature, man or Angel.  
Quest. How may we know one from the other? Answ. They differ greatly: 1. In the kind, one is servile, the other social; the former due to an absolute Lord and commander, the latter due from one fellow-servant to another. This distinction is grounded in Reu. 19.10. where the Angel refused the worship done him by john, upon this ground, because he was a fellow-servant, and one of the brethren: for john being overcome with the greatness of the Angel's glory and splendour, out of human infirmity ascribed to him more than civil honour, and mixed some religious worship with it, which only was due to God.  
2. Another difference is in the intention of the mind in worshipping. Religious bowing is, when a man inwardly apprehends a divine power proper to God, and incommunicable to the creature; or, when godhead or divine properties are conceived in the thing bowed unto. As for example: in falling down to an image, uncovering the head, praying, etc. the mind now conceives a divine power in the image of knowing ones thoughts, hearing, helping, and the like; at least that God hath tied his presence and grace to such a place where such an image is set up. But the civil bowing to the King, or superior, or to the chair of estate, is a mere token of civil subjection, without any conceit of deity in the mind, only because we see in them excellent gifts of God, or in place above in the Church, commonwealth, or family. For the same gesture may be civil and spiritual according to the intention of the mind of the worshipper.  
3. The end distinguisheth them: the one is to exercise godliness, the other to express civility: the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: one done as a man is a member of God's kingdom, the other as he is in the rank of an earthly kingdom. As for example: Kissing of the Pope's feet is a worship done to a man, and so seems evil; but, being tendered to him as to the Vicar of Christ, as one that can pardon sins, and cannot err, this religious end makes it a religious worship, and therefore none of his, being not offered to any other Prince or Emperor upon the earth.  
4. Some difference may be taken from the common estimation of the thing worshipped, as if it be generally esteemed or reputed divine, and deity ascribed to that which in itself hath it not: The host (as they call it) is generally held to be Christ's very self: now for a man (suppose a Protestant that knows it to remain very bread, and that no such deity or change is in it) to bow down before it, to uncover his head, or use gestures of adoration to it, is an external religious gesture, and is unlawful, although his intention be not to worship it, but because in common estimation he ascribes a kind of Godhead to the creature as others do. And whereas adoration is a sign of subjection to the thing adored, and a note of inferiority in deed, or in will; by this gesture this person makes himself inferior to a creature, and giveth worship and pre-eminence to that which in his knowledge hath neither life nor sense; which is senseless, and against common reason.  
5. A plain difference between civil worship and divine, is, that all divine worship is absolute and immediate; which is plain in this instance: God in all his commandments must be absolutely and simply obeyed, with full obedience, never calling any of them into question, never expostulating or reasoning the matter with God, seem they to us never so unreasonable. As Abraham against the law moral, and even against the law of nature, without all reasoning, riseth up early to kill his own son, when God bids him, who will be simply obeyed for himself. But all obedience to men is respective, to God, in God, and for God, and as far as God hath appointed them to be obeyed, and no further. God must be obeyed against the Magistrate, the Magistrate not against God, but so far as his commandments are agreeable to Gods. Man as man is not to be obeyed, but because God hath set him over us in the Church, Commonwealth, or family.  
Whence we see, that civil worship hath his rise and ground in the worship of God; and what is the cause, that so little reverence is given to superiors, whether Magistrates or Ministers, Masters or Parents, in these dissolute and unmannerly days, but because God's worship decays, and is not laid in the hearts of inferiors, the force of whose commandment would force reverence to superiors? What other cause is there, that inferior impudent persons of both sexes take such liberty (without all respect of conscience, truth, or manners) to chatter against God's Ministers and the Kings, towards both whom God hath commanded more than ordinary respect; yea with all bitterness to scoff, rail, curse, threaten, with horrible, damnable, and incessant oaths, more like furies than men, even to their faces? but that God's fear is utterly shaken out of their hearts: and where God's fear is absent, how can we expect any fear of men? The heathen Priests were honoured, because heathen gods were feared: which shall condemn Christians, among whom neither God's Priests and Ministers, nor the Ministers of the King God's vicegerent, and consequently, not God himself is feared and honoured.  
All religious worship, whether outward or inward, is due to God only. 
Doctr.  For inward worship, it is most express, joh. 4.24. God being a Spirit, he must be worshipped in spirit and truth: And it might be proved in all the parts of inward worship; as 1. Love: Thou shalt love the Lord thy God with all thy heart, and all thy soul. 2. Fear: Isa. 8.13. Let him be thy fear and dread: Fear him that is able to cast body and soul into hell. 3. Trust and confidence: Prou. 3.5. Trust in God with all thy heart. 4. Faithful prayer: Psal. 50.15. Call upon me in the time of trouble: and, How can they call on him in whom they have not believed? But of this there is little question. As for outward worship, if religious, all of it is his due only. Psal. 95.6. Come, let us kneel before him, and bow down to God our maker: Whence it is manifest, that all the gestures and signs of religious worship, as bowing of the body, of knees, lifting up of eyes, or hands, and uncovering the head with religious intention, is not to be yielded to any but the true God.  

Reasons. 1.  1. A reason hereof is in the text, because he only is the Lord our God: our Lord, of absolute command, and we his servants, whose our souls are, and our bodies also, to be at his beck in religious use, and none else: and our God, by the law of creation and daily preservation, as also by the covenant of grace and redemption: he hath not only created, but preserveth, yea redeemeth our souls and bodies also, and no creature hath any right unto us (as David saith.) Christ refuseth here to bow to the devil, not only because he is a devil, but because he is a creature.  
2. In our text we see, that Satan will yield God is to be served, but not only, 
2  he would have a little service too. Nabuchadnezzar would be contented God should be served, but he would be served too: if they would but fall down and bow to his image, he desires no more. Let Christ be as devout towards his Father as he can inwardly, Satan desires no more but a little outward reverence. But the three fellows of Daniel tell the King, they will worship their God only: and Christ tells Satan the chief idolater of all, that he must serve God only even with external and bodily service.  
3. If outward religious worship were due to any creature, 
3  then to the Angels the most glorious of all: but they have refused it and devolved it only to God as his prerogative. judg. 13.16. Manoah being about to worship the Angel that appeared to him, the Angel hindered him, saying, If thou wilt offer any sacrifice, offer it to God. And Paul condemneth an outward humility in worshipping of Angels, Col. 2.18. Reu. 19.10. the Angel refused john's worship: and chap. 22.8. when he fell down at his feet to worship him, being amazed, and perhaps not knowing whether he might not be the lamb himself, of whose marriage he was speaking: and the reason in both places, why he refused even that outward reverence, was, 1. taken from the angels condition, he was but a fellow-servant: 2. because it was proper to God, Worship God: who is there opposed to all Angels good and bad.  
4. Idolatry may be committed only in the gesture, 
4  neither can we set our bodies (which ought to be presented as living and reasonable sacrifices to God) before idol-worship without the crime of idolatry: no external dissembled honour can be given to an image with safe conscience: for which cause Origen was excommunicated by the Church, for offering a little incense to an idol, though he were forced thereunto by a sudden fear.  
5. Some things must be had alone, and admit not of a second. 
5  No man can serve two Masters. One woman cannot have two husbands at once: her husband is jealous of any partner or corrival. Now God alone is our Master and Hushand, and therefore he alone must have religious honour.  
This serves to confute the Popish doctrine and practice of their image and Saint-worshippe, and of giving (many other ways) Gods peculiar worship clean away to the creatures, not only bowing to images of wood, and stone, and metal, but invocating them, vowing unto them, offering gifts unto them, lighting candles before them, offering incense, dedicating days, fasts, feasts unto Saints departed, etc. Wherein they commit most horrible idolatry, against this express commandment, which commandeth the service of the true God only. As we shall see further in these grounds:  
1. No image may be made of God: 
Grounds against image worship.  Thou shalt not make to thy self any graven image of any thing in heaven or earth: for, Thou sawest no image, only thou heardest a voice, Deu. 4.12. And what w●ll ye liken me to, saith the Lord? Yet this was a rude people, ●nd needed all the books that might be. Consequently, God is not to be worshipped in any image. 2. He is dishonoured when any corruptible thing is conceived to be like him, Rom. 1.23. 3. God is uncircumscriptible and infinite: therefore an image of him is a lie. 4. God is every where present: therefore every image is vain. 5. God's curse is on him that makes a carved image, and puts it in a secret place, Deut. 27.15. 6. God will not be worshipped in any image, but of his Son: joh. 5.23. All men must honour the Son, as they honour the Father. Let image-mungers show us what images God will be worshipped in besides jesus Christ, the engraven form of his person, and we will worship as many images as they can. 7. It is vain and very inconsiderate to make an image, and worship it; the makers thereof want common sense, and are blockish as the images themselves, as appears by the Prophet's Ironical narration, Isa. 42.19. and 44.19. No man saith in his heart, Half have I burnt, or eaten, or warmed myself withal, and shall I worship the other half as a god? Are not as good blocks as this every where? and as good stones in the pavement? Is not one as worthy to be worshipped as the other? How hath one deserved to be burnt, and the other to be reserved for adoration? The same folly is in the Church of Rome: one piece of the host they eat, another they set up to be worshipped, and want consideration to say, Was not the piece that is eaten, as worthy to be worshipped as this? Is this better than that? So that that of the Prophet is verified of these idolaters, They that make them are like unto them, even as blockish as the very blocks, which if they could reason, would surely say, Am not I as worthy to be worshipped as my fellow? am I base than my equal?  

object 1.  But they have gotten a late distinction, by which they put on a cloak to hide the filthiness of their idolatry. Worship (say they) is either that high and great worship proper to God, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ or less and inferior worship called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or service: the former they cannot without idolatry give to Angels and Saints, the latter they may.  

Answ. 1.  But, 1. God cannot be deluded by a distinction of words, seeing the thing itself is idolatry: let them call it what they will, to delude the world and themselves withal, the thing is as gross idolatry as ever was among the heathens, let them lessen it as they can, and call it a less worship, consisting in external reverence, and inferior to that which is given to the sampler. For so long as they bow to Saints (which they cannot for shame say is for civil reverence, unless they had eyes to see them:) they go directly against the commandment, which saith, Thou shalt not bow down to them. And the Lord hereby distinguisheth his true worshippers from idolaters, I have reserved seven thousand which never bowed the knee to Baal. And so long as they invocate them, vow unto them, swear by them, knock their breasts before them, creep unto them, etc. do they think they have ears and hear not? nay, do they not ascribe the seeing of their hearts and wants, omnipotence, and power to help them? Are they not in the midst of that woe of them that say to the wood, Arise; and to the dumb stone, Come and help us? And so long as they imitate the heathen in erecting temples, altars, statues; in appointing them religious days, feasts, fasts, several worships, etc. can they by an idle word put out all men's eyes, so as we can see nothing beyond civil worship in all this, because they call it douleia? What is there now in all God's worship, which they cannot do to them? They say, we may not sacrifice to them, that is due to God only, but invocate them we may. Answ. 1. A silly shift, as though all Gods proper worship were in sacrifices. 2. What are prayers but sacrifices of the new Testament? 3. What is it but to offer sacrifice to them, to offer them candles, incense, and the like?  
2. The newfound distinction argueth their gross ignorance, both in the Scriptures, and in other secular learning, 
2  if not wilful blindness; the words both of them in both being used for the same, and promiscuously ascribed both to God and men. I. For the Scriptures. They may (they say) give douleia to men and Angels: but then may we give all the service due to the Lord jesus to them, for under this word is it all comprehended: Rom. 16.18. they serve not the Lord jesus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Apostle condemns the giving of douleia to things which by nature are no gods, Gal. 4.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 20.18. serving the Lord with all modesty and many tears, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: here is douleia proper to God, which their distinction makes peculiar to man. 1. Thess. 1.9. having turned from idols, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to serve the living and true God. Coloss. 3.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for ye serve the Lord Christ. And might they not in the Scripture observe how the Angel refused douleia, Revel. 22.7. because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fellow-servant? Yet they say it is due to Angels and Saints. And that latreia is not only taken in Scripture for worship due to God, but for works belonging to men, is plain by Leuit. 23.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou shalt do no servile work. II. For secular learning: Ludovicus Vines a learned man of their religion, in his commentaries upon Augustine de civitat. Dei, hath proved out of Suida●, Xenophon, and Valla, that these two words are usually taken one for another. And yet upon this confused distinction, stands all the frame of their confused idolatry at this day.  

3  3. This distinction fighteth not only against antiquity, but against themselves. Jerome against Vigilantius saith, Nos non Angelos, non Archangelos, non Cherubin, non Seraphim colimus & adoramus. And Augustine epist. 44. Scias à Christianis Catholicis nullum coli mortuorum, No Christian Catholic worshippeth any of the dead. And some of themselves, as Holcot and Durand, write that no worship at all is to be given to an image, neither is it lawful to worship it. And yet Aquinas and others say plainly, that the Crucifix and image of Christ must be adored with the same honour as himself is; yea that honour, stayeth in the very image: which I hope is more than douleia that is given to the image of Christ.  
But enough of this idle distinction. They must, as the Midianites, fight against themselves and one another, that fight against God and his glory. And we must fight against them, and take part with our God for his right, and assoon join ourselves with Pagans and Infidels as with Papists, one of their worships being every way as idolatrous, as the other. I know there is difference in the persons whom they represent in the image, between Peter and Paul, and between jupiter and Mercury: But in the thing there is no difference, divine worship given to an image of the one being as hateful to God as that which is given to the other.  
We worship not the image, but God in the image, nor the Saints themselves, 
object 2.  but God in the Saints; honour done to God's friends is done to God himself. So the Rhemists say: As the worship of the image of Antichrist is the worship of Antichrist himself, so the worship of the image of Christ is the worship of Christ himself. In Apoc. 12. §. ●.  
I answer: 1. After the same manner the Gentiles maintained their idolatry, who instituted idols, ut admoneamur divinae naturae, 
Answ. 1.  to put them in mind of God. 2. It is false which they say: for they worship the images and Saints themselves, 
2  as appeareth evidently in their forenamed services. 3. God will be honoured in such signs and means as himself hath appointed, 
3  and not condemned; neither hath he more condemned image-worship, than his worship in an image. Besides, whatsoever the Rhemists say, God hath appointed what honour to give to his friends, and hath denied to give this honour to any of the●, Isa. 42.8. All will-worship is condemned, Col. 2.23. No worship pleaseth him that is not commanded in his word, Matth. 15.9. 4. Thus might they defend the most gross idolatry as ever was: as for example: 
4  jehu worshipped God, and was zealous for the Lord of hosts, 2. Kin. 10.16. but he worshipped God in the two calves at Dan and Bethel; for it is said, vers. 31. he departed not from the sins of jeroboam. He might with Papists have said, Why, I worship no calves, but God in the calves. Yet he was an idolater.  
The Samaritans and Assyrians in Samaria feared God, and served their images, 2. King. 17.28.33.41. that is, served God in images: But they were not thereby freed from horrible idolatry, for which God cast them out. judg. 17. Micha worshipped the true God in an idol, and could say as much as the Papists, I worship not the image, but God in the image: for v. 3. the silver was dedicated to the Lord to make an image: and v. 13. now the Lord will be merciful unto me, seeing I have got a Levite in my house. And yet he was a gross idolater▪ Exod. 32. the Israelites worshipped not the calf, but God in the calf: for 1. they proclaimed holiday to jehova, not to the calf, v. 5. 2. the thing they desired was only some visible presence of God to go before them now in the absence of Moses, v. 1 3. they could not be so senseless as to think that an idol, which had eyes and did not see, and feet but could not walk, could go before them, but that God represented thereby and reconciled unto them should go before them. 4. when they said, These be thy Gods Oh Israel, which brought thee out of Egypt, could they be so blockish as to think a dead idol, made but the day before, could be that God which brought them many weeks before out of Egypt, when it had no being? Therefore by a figure of the sign put for the thing signified it is thus meant, This is in honour of the God that brought thee out of Egypt.  
Object. They forgot God, Psal. 106.20. Answ. It cannot be meant of all memory of God; but, that they forgot their duty and obedience to God, together with God's express commandment to the contrary. Yet was this condemned by God, and revenged by Moses as an high idolatry.  

5  5. It is false which the Papists say, that they worship not the image, but God in the image; their common practice is to invocate images, to trust for good from them, to vow, offer, and go in pilgrimage to them, and make sure of protection from them. This is the honour of images to the great and high dishonour of God. 
6  6. The Papists themselves after all their flourishes, are glad to leave this practice, as which they had rather hold by way of dispute to toil the Protestants, then in sound judgement to help themselves. 
Exam Concil. Trid. part. 3.  Chemnitius writes of George Cassander, that after long dispute and strife to varnish over invocation of Saints, he concluded thus, Ego in meis precibus non soleo Sanctos invocare, sed invocationem dirigo ad Deum ipsum, idque in nomine Christi: hoc enim tutius esse existimo: I for my part use not to call upon the Saints, but direct my prayers to God himself, and that in the name of Christ: for I take this to be the safer course. And Hofmeister a great Papist, after he had heaped up many opinions about invocation of Saints, concludes in the words of Augustine, (if that book De visitatione infirmorum was his) Tutiùs & iucundiùs loquor ad meum jesum, quam ad aliquem sanctorum spirituum Dei, I speak more safely and with more comfort to my jesus, then to any of those blessed spirits that are with God. And to those that do not thus, may be applied that in jer. 2.13. This people hath committed two great evils, they have left the fountain of living waters, and digged to themselves wells that will hold no water.  
I will conclude with the concession of Eccius in his Enchiridion, wherein he shows that invocation of Saints was not delivered by the Spirit of God in the old Testament, neither in doctrine, nor commandment, nor promise, nor example, for two reasons: 1. Because that people was so prone to idolatry. 2. Because the Fathers were in limbo before Christ's passion, neither had the blessed vision of God. Neither was it delivered in the new Testament for two reasons more: 1. Because the Gentiles were very prone to return to their old idolatry. 2. Lest the Apostles should seem to teach their own honour after their death.  
Let us take this Doctor at his word, and his reasons as they are (though better might be given:) and only hence infer thus much; If the doctrine of invocation of Saints, be found neither in the old nor new Testament, with what conscience do they urge it on the simple, under pretence of Scripture? If it be said, This perhaps is but one Doctor's opinion, to him consents Asotus a great and learned jesuit, who tells us plainly, Non doceri in scriptures, sed insinuari Sanctorum invocationem, that the invocation of Saints is only insinuated in the Scripture.  
Mark the force of truth in these two great points, of justification granted by Bellarmine, and of invocation of Saints granted by all these great Papists.  
Our doctrine condemns the presenting of one's body at the external divine worship of any thing which is not God: 
Use. 2.  and consequently, a man may not be present at false worship to give it the least allowance, no not in gesture. Whence they are convicted of dealing false with God, who present their body at the Mass, with a conceit that they can keep their hearts to God well enough. For, 1. Might not our Lord for a whole world have found by all his wisdom such a present help for him, and by such a policy have overreached the devil himself, who required only external bowing, keeping his heart still unto God? No: our Lord knew well, 1. that body and soul make but one man, who must have but one God, one Lord, one faith, one worship. 2. that our bodies are the Lords as well as our souls, 1. Cor. 6.20. created for his service as well as they, redeemed by Christ's blood as well as they. 3. that he that requireth the whole heart, requireth also the whole strength which is of the body. 4. that the soul cannot be in heaven, if the body be in hell; neither can he bow the knee of his heart to God, that bows the knee of his body to Satan. 5. that there can be no agreement between light and darkness, God and Belial: the Ark and Dagon cannot stand in the same Temple, and the heart cannot at the same time be the Temple of God and of idols.  
2. This is the difference between the Church of God, and the Synagogue of Satan, that the one is a chaste wife and spouse of Christ, and keeps her to her husband alone, and doth not admit others to the use of her faith: the other plays the harlot with many lovers, and keeps not her faith and confidence to God alone, but permits others to be fellows with him at the same time. Now no man can take her for a chaste and undefiled spouse, that will give the use of her body to a stranger, though she plead never so confidently that she keeps her heart to her husband. The case here is the very same.  
3. Here is a number of sins enfolded in this one action: 1. here is a manifest appearance of evil, which we should fly, 1. Thess. 5.22. 2. an occasion of offence to others, to draw them in by our example, and, so far as we may, a destroying of him for whom Christ hath died, Rom. 14.15. 3. a fight against faith▪ and an allowance of that which a man condemneth. Rom. 14.22. Blessed is he that condemneth not himself in that he alloweth. His body allows that which his heart condemns. 4. here is a denial of Christ, whose faith he ought to confess and profess with his mouth; which he would do, if it were in soundness hid in the heart. 5. here is a dastardly joining with his Lord's enemy: for he that is not with him is against him. 6. here is not only an approbation, but a communication in idolatry; a touching of pitch, & a defiling of a man's self; a most present danger of infection, and defection from God. 7. here is an hypocritical show of that which the heart abhors; a divided man, and divided manner of worship, which God hateth who requireth the whole man. 8. experience shows, that such as give up their bodies to idols. God in justice for the most part gives up the heart to horrible delusions.  
4. If we must avoid an heretic, then much more an idolater. We must not only hate the doctrine of the Nicolaitans, but avoid it. Many say they hate the Mass; but I say, than they would avoid it: for we separate our bodies, not only our hearts from the things we hate. And the commandment is, to get out of Babylon. We read in the Ecclesiastical history, how S. john fled from Corinthus the heretic, and Polycarpe from Martion: And, those whom we may not bid God-speed, or whom we may not invite to our own tables, may we join with them in polluting the Lords table?  
5. Such persons keep not their hearts to God, that present their bodies at idolatry, neither present they their bodies only: for the soul governs the body, the will leads the action, the understanding the will, and the affections attend the understanding. Now where there is understanding, judgement, will, and affections, given to the idol-worship, is not more than the body given, even the chief and highest faculties of the soul? Of which we can reckon no better than ploughing with an ox and an ass, or sowing the same field with diverse seeds, which the Lord in the law forbiddeth, and therein refuseth the mixture of warrantable and unwarrantable rites in his worship. God is a spirit and truth, and will not be worshipped in spirit and falsehood. A dissembled worship is a mark of a true neutral, of a plain Laodicean, neither hot nor cold, a cake half baked on the hearth.  
Quest. But is it not lawful on some occasion to be present at Mass.  
Answ. In some cases a man may be present, and not sin: as, 1. When he is there by violent compulsion, being bound and cast in as into a prison, so as he cannot resist: this is not his sin, but theirs; and it may be said as of Lucretia, Two in the sin, but one adulterer; she resisted and was forced, so was he. 2. If in travel a man be in a fit place to see and observe their folly, so as he show no reverence at all, or approbation by bending his knee, uncovering his head, or otherwise. Thus the Apostle Paul went into the idol-temple at Athens, as he passed by, not to approve, but to take occasion to confute their idolatry, Act. 17.23. 3. A man may be amongst idolaters to reprove and reprehend them, as 1▪ King. 13.1. a Prophet came to the altar where jeroboam was, to cry out against it. And Elias stood by Baal's Priests mocking them, while they danced and lanced themselves, 1. King. 18. And the three fellows of Daniel stood by Nebuchadnezzars image, 
Aderant, sed non adorârunt. Pet. Martyr.  to protest that they would never worship it, Dan. 3.1. 4. Some hold that in politic employment, a man's calling necessarily requiring it, he may present his body at idol-worship: as a Protestant may carry a sword before a Prince into the temple of an idol, with two caveats; 1. that neither by word nor gesture he give any approbation of the idolatry: 2. that public protestation be made by word, or writing, that he presents not himself for religions sake, but civil obedience. I will say nothing against this last case: for my part, I like a great deal better that practice of the Protestant Princes at Augusta, who brought Charles the fifth their Emperor along as he was going to the Mass, but left him at the Church-door, and every man by his departure showed what he thought of that service. Also when Valentinian brought julian to the temple of his idols, he that kept the door, sprinkled his gown with the idols water, as the heathens used: whereat Valentinian gave him a box on the ear. If we should thus present ourselves, what tumults and stratagems should we make? Object. That was heathenish service; but the Mass is more Christian, and hath good things in it. Answ. 1. That was the Mass from which the Protestant Princes departed. 2. The Mass is as gross idolatry as ever any was among the Gentiles, being made up of judaism, Gentilism, and shreds of Christianity, 3. Let them tell us a difference between the bodily adultery of heathens and Christians, and we will observe the same in the spiritual whoredom which is idolatry.  
Object. 1. But what say you of Namaan the Syrian, who requested leave to go into the house of Rimmon with the King his Master, and the Prophet bade him go in peace? 2. King. 5.18. Answ. 1. Some think he spoke only of civil and politic presence, that his Master the King might lean upon him before his idol; he in the mean time protesting that he would never worship other god but the true God: to which the Prophet condescendeth. Which is the answer of M. Perkins upon the second commandment; and M. Zanchius on Eph. 5. But, howsoever the gesture itself is indifferent, to stand when the King stands, and bow when the King boweth, etc. yet this gesture being clothed with such circumstances, seemeth to me not approved by the Prophet, to do this, 1. in the Church: 2. before an idol: 3. in the time of public service: 4. by one professing the true God: this seems not so warrantable. And indeed both those famous Divines departed from this answer, and gave a sounder in their latter works, as appears both in M. Perkins his Cases of Conscience, and M. Zanchius his book De redemptione.  
2. Some think he speaks in the time past; as if he should say, Herein that I have bowed, etc. the Lord be merciful to me: to which the Prophet said, Go in peace. But there is no need thus to wrest either the tongue or the text.  
3. The best answer is, that Namaan professeth it a sin to go in to bow with his Master in the house of Rimmon, and therefore prayeth twice for mercy for it, professing he will never now worship any but the true God: neither doth he only pray against sin past, nor for leave for sin to come; but in sense of his own weakness and infirmity desireth mercy, that he may not be drawn from his purpose, and withal stirreth up the Prophet to pray for him for grace & strength, and for pardon if at any time he should against his purpose be drawn into his former sin: and in this sense the Prophet bids him go in peace: as if he should say, I will pray that God would keep thee in thy godly resolution, and for strength and mercy if thou shouldest be drawn aside, and so farewell.  
Now out of this example, how can they defend that not to be a sin, which himself confesseth a sin, and desireth grace and mercy for, and strength against? Besides, Naaman might seem to plead his calling for his warrantise, if it were not: but what calling can they plead, but only newfangledness, and rash running out of their way and calling?  
Object. 2. But Daniel worshipped the image which Nabuchadnezzar set up: else he should have been punished as his three fellows were. Ans. A silly argument of desperate men, blaspheming the holy Prophet who before had been cast into the den of lions, for sticking unto God. But if they fall to conjectures, we may easily refel them in their own kind, thus: 1. Perhaps the image was not near Daniel. 2. If it were, he might not be observed. 3. If he were, it may be the Chaldees durst not accuse him for his great grace and place with the King. 4. Or if they did, it may be the King would not hear them, nor draw him to death for the great love he bore him, or the great service he did in his kingdom.  
Oh therefore let not us that are jews, that is, the Israel of God, 
Ioh 4.9.  meddle with these Romish Samaritans'; let us not enter into their cities, nor turn into the way of the Gentiles: let them be unto us as Publicans and heathens. Oh that our young Gentlemen would not go into this way, to perform even the basest services of the Mass, but hear the voice of Christ, Matth. 10.5.  
In all our service of God this precept requireth that we give him religious reverence, 
Use. 3.  and express it in reverent and seemly gestures, especially in prayer and praise to bow our bodies, and compose the parts thereof to seemly behaviours. True it is, that religion stands not in gestures, neither doth the Scripture expressly tie us to this or that in particular, but only in general to such as beseem holiness and humility.  
See it in the example of the Saints. 1. King. 8.54. when Solomon had made an end of all his prayer, be arose from kneeling on his knees, and stretching his hands towards heaven. Good jaacob being not able to bend and turn his body for age, yet in worshipping God, he would lean on the end of his staff, being in his bed, and bow as well as he could, Heb. 11.21. He might have thought the age of his body and weakness, might exempt him from outward adoration, yet he makes a supply of his weakness by the help of a staff. 1. Chron. 29.20. the whole Congregation of Israel, in blessing the Lord, bowed down their heads, and worshipped the Lord. And our Lord jesus himself before his passion, fell on his face, and prayed, Matth. 26.39. All to teach us, how reverently to demean ourselves in our Lord's service; yea if we can conveniently, with Ezra, (chap. 9 v. 5.) to fall on our knees, and spread our hands to the Lord. 1. To testify our humility, and that our souls are cast down with our bodies. 2. This is a profession of the high Majesty of God before whom we are: the greater the person is among men, the more reverence is to be used in speaking to him, or in being spoken unto by him: but God is the greatest of all, the Lord our maker, therefore let us kneel before him, Psal. 95.6, 7. 3. Our reverent and humble gestures greatly help us against our own weaknesses: the lifting up of our eyes and hands, help us to get our hearts lifted up to God. 4. It manifesteth our care, to glorify God in our souls and bodies, as we are commanded, 1. Cor. 6.20. and that we acknowledge them both to be his, and both to depend upon him. 5. That we set not light by his ordinances, in which he giveth us leave to approach unto his throne of grace; before whom the very Angels are said to cover their faces. 6. Hereby we give good example to others, and provoke them also to reverence.  
All which much condemneth the profaneness of many, whom when Satan cannot hinder from Church, he prevails against them there; and in hearing the word, receiving the Sacraments, and prayer, they manifest their contempt of those holy ordinances, casting and rolling their eyes here and there, gazing idly, or laying themselves to sleep and take a nap some part of the Sermon, or sitting unmannerly in prayer-time without all reverence, that should they come so and behave themselves towards their Prince, they should be taught a lesson for their rudeness. Is this to confess a man's own baseness, and the humble conceit he hath of himself? Is this the fruit of acknowledging Gods infinite majesty? Surely that soul which feelingly sees itself to deal with God, will make the body either kneel as a petitioner, or stand as a servant ready to hear, and know, and do the will of his Lord.  And him only shalt thou serve.] 

Doctr.  God must not only be worshipped, but also served. The distinction is easily observed. For a man may in heart and gesture honour another, to whom he owes but little service. And this word in the Hebrew, is taken from servants, who besides inward reverence, and outward worship, owe to their Masters their strength, labour, and service, yea frank and cheerful obedience. And suppose any man have a servant, who will be very complimental, and give his master cap and knee, and very good words, yet when his Master commands him any thing, he will not do it, here is honour, but no service; and denying service, he plainly showeth that his honour is but dissembled and hypocritical. So as this service to God (as to earthly Masters) stands, 1. in fear, and reverent inward affection: 2. in dutiful and ready obedience, in all holy and civil actions. For,  
1. These two God in the Scriptures hath every where joined together, and therefore no man may separate them. Deut. 5.29. 
Reasons. 1.  Oh that there were in them such an heart to fear me, and to keep my commandments. josh. 24.14, 15. Now therefore fear the Lord, and serve him in uprightness; else choose you: for I and my house will serve the Lord. Eccles. 12. ult. Let us hear the end of all, Fear God, and keep his commandments: which is all one with Fear God, and serve him.  
2. This service is a fruit of fear, and a true testimony of it: 
2  for fear of God is expressed in service: and if a man would make true trial of his fear, he may do it by his service. It is a note and branch also of our love unto God: all which the holy Prophet Moses declareth, Deut. 10.12. when he expresseth, that walking in all God's ways, is a consequent of fear, and the service of the Lord a fruit of love: And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to walk in his ways, and to love him, and to serve the Lord thy God.  
3. He justly calleth for our service, in regard of the relation that is between him and us, 
3  as he is the Lord our God and Master, and hath authority over us, to whom we owe simple obedience, and we are his servants, to whom we owe of right our whole strength and service. Now he becomes our Lord, and we his servants, not only by right of creation and preservation, but by express covenant, that as the jews servants were said to be their master's money, so we are not our own, but bought with a price, 1. Cor. 6.20. Our wages are set, and our promise passed, our earnest-penny received, and no other Lord can lay claim unto us.  

4  4. There is no creature exempted from the service of God: all creatures in their kind serve him, and much more ought man, to whom he hath appointed all creatures to serve him, and hath exempted him from the service of them all to serve himself alone. All the Saints ever gloried that they were the servants of God. The honourable mention of Moses is, that he was faithful in all the house of God as a servant. And David saith often, Lord, I am thy servant, keep thy servant, etc. Paul, Peter, Jude, the servants of God. The Angels profess themselves our fellow-servants, and are called ministering spirits sent forth for the heirs of salvation. Adam in innocency was not exempted from this service, but must serve God in dressing the garden, as a servant his Lord and Master. Nay, Christ himself the second Adam, was not only styled the beloved Son, but the righteous servant of God, Isa. 53.11.  

5  5. Our talents, our gifts, our strength, our work, our wages, all are his, received from him, and for him, and therefore must be returned again unto him in his service.  
Quest. What is this service, which God requires at our hands?  
Answ. The service of God is either Legal, or evangelical. The former stands in a perfect conformity with the whole law of God, when the creature can present unto God a personal and total righteousness. Of this kind is the service of the blessed Angels. Of the same kind was adam's in innocency. Of the same was Christ's service, when he was made obedient to the death, that by the obedience of one, many might be made righteous. This is that by which we shall serve God in heaven, when we shall once again recover perfect sanctification, and the whole image of God, which we have now lost. This now we cannot attain unto; yet we must ever carry it in our eye as our scope and aim.  
evangelical service is, when the heart being regenerate by God's Spirit, and purified by faith, hath Christ's obedience imputed unto it, which is accepted as it own perfect obedience, and now endeavours to obey God sincerely in all things. In a word, that is evangelical service, which is perfect in Christ, begun and inchoate in us; in him complete, in us sincere, and upright, which is Christian perfection.  
And to know this service the better, we will set down the conditions of it.  
I. It must be willing and free, a free-will offering: for hereby it is distinguished from the service of devils, and wicked men, who are all subject unto the power of God, and do him service in executing his will whether they will or no: but one thing it is to be subjecteth, another to subject one self: the one is from an inward principle, even the Spirit of God, which reneweth the will, and makes it of unwilling willing and pliable: the other is only by some outward force. The service of the godly resembles the Angels in heaven, who are said to have wings, by which their will and readiness is figured in doing the hests of God. David had not such wings to fly swiftly, yet he would run in the way of God's commandments so fast as the burden of flesh would suffer him. This condition our Lord and Saviour commends unto us in his own example, when he professeth it is his m●ate and drink to do the will of his Father.  
2. It must be hearty and sincere. Rom. 1.9. whom I serve in my spirit: not in body and ostentation, but in soul and sincerity; not in hypocrisy and coldness, but in soundness and fervency; not coacted or compelled, but cheerfully and without dispute. The Apostle requires love out of a pure heart, and a good conscience, 
1. Tim. 1.5.  and faith unfeigned. And when the Lord bids David seek his face, David's heart answereth, I will seek thy face, Psal. 27.8. Those that serve bodily Masters, must not serve with eye-service, but as the servants of Christ, Eph. 5.6. how? doing the will of God from the heart: and v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in simplicity of heart. What man can abide a servant that deals deceitfully with him, if he know that he outwardly pretends service, but his heart is not with him, but he dissembles love, truth, faith, and reverence? No more can God. Men cannot see into the hearts of their servants, but the Lord doth, and cannot be deceived. The fountain of all our obedience must be a pure and sincere heart, or else, if the wellhead be corrupt, so are all the waters that issue thence.  
3. It must be ruled and squared by God himself: for God must be served as he will be served, and not as we think good: for God knows what is best, and what pleaseth him best. 
Hin● obe●●re ab audir●.  All obedience is to go by rule, not our own, or others, but Gods. As the eyes of the handmaid is upon the hand of her Mistress, so in our service must our eyes be upon God's direction, Psal. 123.2. which is implied in that phrase Luk. 1.75. that we should serve him in righteousness and holiness before him all the days of our life. An earthly servant must not take up his own work, nor do other men's business, but depend upon his own Master's mouth and direction.  
Now God ruleth his whole service in respect of the 1. matter: 2. manner: 3. end.  
I. For the matter. Whatsoever I command, that do only, saith the Lord. Thou shalt not do that which is good in thine own eyes, but what I command thee. And so we are taught to pray, Thy will be done.  
II. For the manner. It must be 1. Absolute: 2. total.  
I. Absolute, without all condition on our part; whereas all service to men must be conditional. The reason hereof is, because God being holiness itself, can command nothing but what is most just and holy, but men may.  
II. total, both obiectiuè and subiectiuè. 1. It must be total in respect of the object; all God's commandments, all which call for our obedience. Partial and delicate service, when we list, or at leisure, as the retainers of great men on feasts days, is not that which liketh him, but a constant diligence in all his commandments, and a conscionable endeavour in all. General service was holy David's aim, Psal. 119.6. Then shall I not be confounded, when I have respect to all thy commandments. Not that we can perfectly serve him, unless we were perfectly sanctified, but, that we must make conscience of all God's commandments, even the least. 2. It must be total in respect of ourselves: we must be wholly employed in his service, in all our parts and powers, the whole heart and all the strength is here challenged. Wherein there is a notable difference between the service we owe to God, and that to men: We are to be serviceable to men only in part, not wholly; for the soul and conscience are not subject to men, which God especially taketh up and looks for: God's privilege it is, to be the father of spirits: for although we take our bodies from our parents, yet our souls are immediately from God: Men therefore have no power and authority over our souls, but God hath power both over soul and body, and is the Lord of our conscience and spirit: and therefore of due must we subject ourselves wholly in his service.  
III. God ruleth his service in respect of the end, which is twofold, intentionis & termini. 1. The proper aim and end of our service must be, 1. God's glory directly. If all our service of men must be for God (as we saw it must) much more must God's immediate service. 2. The good of our brethren and of God's Church, which we must not scandalise, but build up: for God will be served in our service of men. 2. We must serve our God without end: he requires such an heart in his people, as to fear him always, Deut. 5.29. and 6.13. Thou shalt serve the Lord, and cleave unto him. We allow not our servants to cast up our work, and make holiday at their pleasure: much less must God's servants think it lawful at any time to give any service to Satan, sin, lusts, the world, or any creature against the will of the Lord.  
This should provoke us to tender unto God this service with heart and good will, thus squared by God for the matter, manner, 
Use.  and ends of it. The Apostle (Eph. 6.5, 6, 7, 8.) persuadeth servants to obey their Masters according to the flesh, by three arguments, all which are much more strong to persuade our service to our Master in heaven: First (saith he) it is the will of God; God's institution, and the ordinance of Christ. It is enough for a servant to know that such a thing is the ordinate will of his own Master. The second reason of the Apostle, is taken from the honour of their service, that in serving men they served the Lord Christ, which was an honourable thing. Now we serve a great Lord, & as good as great. If a servant were bound to a wicked and froward Master, he must obey him in all lawful things: How much more are we to yield service to so good a Lord, who can command nothing but that which is most just, holy, and honourable? He sets us not about any base or ignoble service, to work in brick or clay, as Pharaoh commanded the Israelites, but our work is the practice of piety and righteousness, of prayer and praise. And beside, it is most beneficial to ourselves: for, what gaineth he by our service? our goodness reacheth not to him, to add a grain to his perfection. Psal. 50.9.10. I will take no bullock out of thy house: for all the beasts of the forest are mine, and the sheep on a thousand mountains: If I were hungry, I would not tell thee. But it is our honour & profit; as when a noble man takes a poor snake near him to serve him, such a mean man is more honoured and pleasured, than the noble man to whom he retains. The third reason of the Apostle, is drawn from the expectation of reward or wages, which, if their Masters should fail, God would not fail to repend unto them: knowing, that whatsoever good thing any man doth, that same he shall receive of the Lord. Now if the Lord so liberally reward faithful service done to mean, and even wicked men, how rich and royal a reward gives he to the faithful service of himself? If gifts then may move us to serve God, the Lord truly saith, All these do I give thee, and more also, my Christ, my Spirit, myself, and life eternal. No man gives such wages, no servant ever had such a paymaster.  
To these might be added sundry other motives: as, 1. To serve God, is to reign, and to be a king over the world, fleshly lusts, etc. and to suit with Saints and Angels. 2. God hereby becomes our protector, maintainer, and revenger, as David often prayeth, Lord, save thy servant, teach thy servant, revenge the cause of thy servant, etc. 3. Servants of unrighteousness meet with the wages of unrighteousness. 4. All our comfort in crosses and afflictions stands in our service of God, and a good conscience, or else we have none. 5. To fear and keep his commandments, is the whole duty of a man, and that which makes him fully happy.  
Notes of a good servant of God.  
1. Labour to know the will of the Lord, which he hath revealed in his word, as David prayed, Psal. 119.125. For in the Scripture he hath laid out our work for us: and let us expect our calling to every business there: let us be ready to hear, not lightly absent, nor present for custom, but conscience. 2. Let us serve him in affection, and be glad to do any thing to please him, and grieve when we fail either in doing that we should not, or in not doing that we ought, or not in that manner that may please the Lord. 3. Be ever employed in his work: How know I a man's servant, but by his labouring in his master's business? Ye are his servants, to whom ye obey, Rom. 6.16. and joh. 15. Ye are my disciples, if ye do whatsoever I command you. If I see a man spend his time in the service of sin, of lusts, of games, pleasure, the world, etc. I know whose servant he is; certainly he is not in the service of God, he is not in God's work. 4. Intent thy Lord's profit and glory. A good servant knows his time and strength is his Masters, and he must be profitable to him, and seek his credit. It will be with every servant of Christ as with Onesimus, Philem. 11. being converted: howsoever before grace he were so unprofitable and pilfering, as he was unfit for any honest man's house, and much more the house of God, yet now he profits the Lord, and credits him, and takes not his meat, and drink, and wages for nothing. 5. A good servant sets forward his master's work in others, he will provoke his fellow-servants, and not smite and hinder them as the evil servant did; he will defend his Lord, he will venture his life for him, he will stand also for his fellow-servants while they are in their Master's business; he will be a law to himself, if there were no law, no discipline; he will not idle out his time; his eye is upon the eye of his Master, his mind upon his account, his endeavour to please him in all things.   

VERS. 11. Then the devil left him, and behold, the Angels came and ministered unto him.  
Having by the assistance of God now finished the two former general parts of this whole history, which stood in the 1. preparation, and 2. the combat itself: we proceed to the third and last, which is the issue and event of all, which affordeth us the sweet fruit and comfort of all our saviours former sufferings from Satan, and of our labours and endeavours in opening the same.  
In this issue two parts are to be considered: 1. Christ's victory: 2. His triumph.  
His victory and conquest, in that the devil left him.  
His triumph, in that the Angels came and ministered unto him.  
In both which shine out notably the marks of his divine power, which even in all his lowest abasements did discover itself to such eyes as could see it, and gave show of a person far above all that his outward presence seemed to promise: as for example: His conception was by the holy Ghost: His birth as mean and base as might be, but graced with a star, and the testimony of Angels: and his circumcision with Simeons'. His baptism performed by john in jordan, but graced by his Father's testimony, and the Spirits descent in a visible shape of a dove. H●s civil obedience causeth him to pay tribute, but he sends for it to a fish. His person was called Beelzebub, but Beelzebub confesseth him to be the Son of God. At his passion, what greater infamy then to be hanged between two thieves? what greater glory then to convert and save one of them? At his apprehension, they that took him fell backward to the ground, joh. 18.6. In death he trod upon death's neck: and being shut up in the grave, he opened it. So here he is carried and recarried in the hands of the devil, but as one weary of his burden, he is forced to leave him on the plain field, and to give up the bucklers, because a stronger than he is come. This is the great mystery of God manifest in the flesh, 1. Tim. 3.16.  
In the victory of Christ, consider three things. 1. The time when the devil left him, then. 2. The manner, he departed from him. 3. How long he left him, and that is in Luke, for a season.  
Then] this particle may have reference to three things: 1. When the temptations were ended, saith Luke, namely all those which his Father had appointed him to endure at this time in the wilderness. For as the Son of God knew how much to suffer, so Satan would not give over till he had spent all his powder, and had exercised all his malice in these most hellish temptations, wherein he used all his skill, strength, and malice, if he might possibly in this seed of the woman overthrow all the sons of men, and in the head kill all the members. Whence we may  

Doctr.  Observe the obedience of the Son of God, who stood out resolutely, and departed not the field at all, nor expected any rest, till all the temptations for this time were ended. Christ could have confounded Satan in the beginning of the temptations, and so have freed himself from further molestation: but he continues, and abides all the trial to the end. And why?  

Reasons. 1.  1. His love to his Father made him submit himself to the lowest abasement, even to the death of the cross, and refuse no difficult service for which his Father sent him into the world, of which this was a principal. The speech of David was most proper to this son of David, Behold, here am I, let the Lord do with me even as he will. In his greatest agony he said, Not my will, but thy will be done. For, he that loveth God, his commandments are not grievous to him. 
2  2. His love to his Church made him stand out the uttermost peril in this dangerous combat. Eph. 5.25. Christ loved his Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and exposed himself for it, and made himself liable to all wrongs and dangers for it, as a loving husband steps between his wife and danger. 
3  3. He persisted in the combat to teach us to hold out after his example in temptation, and to expect freedom from temptation when we have endured all, but not before. It is absurd to expect the victory before the field be won. 
4  4. To comfort us his members, in that he hath broken asunder all Satan's forces, and blunted for us the edge and points of his most fierce temptations: For if this serpent had had more poison and venom in him, if he had had a sharper and more deadly sting, no doubt our Lord should have been assailed therewith, and out of doubt he set all his seven heads on work how to cast him down: But Christ out-stands all, and the Prince of the world found nothing in him.  
Learn from Christ's example willingly and cheerfully to obey God in the greatest temptations and trials, 
Use. 1.  even to the end of them. For, 1. We profess we are followers of Christ, and herein he hath gone before us in example, which is of more force than many precepts. 2. We pray that there may be but one will between God and us, Thy will be done. These trials shall not be always: yet a little while, and he that shall come will come: they be not so long as the devil will, but as God hath appointed. 4. The temptations of the godly are best at the end: We have heard of the patience of job (saith the Apostle) and what end God gave him. Blessed is the man that endureth temptation, jam. 1.12.  
This also reproves such as make more haste for their peace then good speed. 
Use. 2.  They would have Canaan before the Canaanites be subdued, nay before they step into the wilderness: whereas the crown is not given before the strife, but to those that strive lawfully. Who be they to whom Christ promiseth a Kingdom, to eat and drink at his table, and sit on seats with him, but to those that continue with him in temptation? Luk. 22.28. and, Reu. 2. all is promised to him that overcometh: and, Be faithful unto the death, and I will give thee a crown of life.  
We are in the Church militant, beset with our enemie● so long as we live, and can we expect victory without blows? or think we ourselves safe and free, when we have stood out one skirmish, or two, seeing our enemies are alive, & ever renewing the assault? No: let us resolve to the contrary with the Apostle, and say, I have fought a good fight, I have finished my course, I have kept the faith, from henceforth is laid up for me a crown of glory, which the righteous judge shall give me at that day. Wages are given at the end of a work, and an earnest only in the beginning.  
Let us hence comfort ourselves: 
Use. 3.  for so soon as the temptation is ended, we shall be delivered. When Abraham had a bloody knife in his hand, and was stretching it out to kill his son, Gen. 22.10. God bids him stay, he had been tempted enough, now his comfort returns, his Isaac, his joy is preserved. There is but an hour for the power of darkness, and after that comes light. Be content when God eclipseth thy light, and thou seest thyself beset with darkness, wait a while, make not haste, though the Lord tarry, he hath not forgotten thee, nor his promise: the patient abiding of the just, shall not always be forgotten. Matth. 8.26. when the disciples had been long tossed with waves, and the ship was full of water, and they expected present death, than Christ awakes, and rebukes the storm, and there was a great calm: but he had no sooner rebuked the winds, but he rebuked their diffidence.  

Use. 4.  Lastly, as Christ's temptation shows what condition we are subject to, so his victory assures us of ours, and shows what shall be the end of our temptations. In men's battles the victory is doubtful, here it is certain; in them the stronger for the most part overcomes, here the weaker, because they are armed with the same power as Christ was. Here is a difference between the godly and the wickeds temptations: God leads the wicked into temptations, and then leaves them; he leads the godly in, but he leads them out also.  
II. Then the devil left him,] namely, when he had been every way resisted, when he could fasten nothing upon the Son of God, when neither penury and want, nor temptation to vainglory, nor to covetousness could move him, than he gives over. Whence observe, that  

Doctr.  The way to make Satan fly, is strongly and stoutly to resist him. jam. 4.7. Resist the devil, and he will fly from you: 1. Pet. 5.8.9. Your adversary the devil goeth about as a roaring lion, seeking whom he may devour, whom resist steadfast in the faith: Eph. 4.27. Give no place to the devil.  

Reasons. 1.  1. That which hath been in the head perfectly fulfilled, shall be also fulfilled in the members, seeing the resistance of Christ was not only for himself, but for his members. Let no man say, It is true, the devil is that strong man, but Christ is stronger than he, that binds him and makes him fly; but alas! what is that to me a weakling, who dare not look my enemy in the face? For as our Saviour comforted his disciples against the malice of the world, so also may we be comforted against the malice of the devil: joh. 16. ult. Be of good comfort, I have overcome the world; which had been but a cold comfort to them, had not they shared with him in his own victory. Which is also infinite in power, and in time.  
2. The promise of God is, that if we resist Satan, he shall fly: 
2  by virtue of which promise the devil is overcome and put to flight, by the weakest member of Christ, manfully resisting him: for it is not the strength or worthiness of our resistance that can daunt the devil, but because God hath promised to tread down Satan under our feet, Rom. 16.19. therefore by resisting we must tread upon him, not that our resistance is a cause, but only a means, in which God gives victory. God promised Israel the land of Canaan, and power to subdue all those nations than possessors of it; by virtue of which promise, if five Kings at once rise up against joshua, he must tread upon all their necks: it was not their power that did this, though they must use means, and raise all their power against them, but God's promise: Say not in thine heart, By my own hand, or strength, or wisdom, have I taken this good land: no, it was because God loved thee: It was the land of promise. So here.  
3. Satan cannot but fly if he be resisted, 
3  because he is a conquered enemy, spoiled of his weapons which were most mortal: and not only conquered in Christ our head, but in us his members: for to whom was that promise made, but to the Church, that the seed of the woman should bruise the serpent's head? so as his head is broken to mystical Christ, whole Christ both the head and the members; let him now nibble at the heel, and hiffe, and gape, and fly upon them, he cannot hurt them, because his sting is taken away. Now what can conquered enemies do if they be still resisted, but fly.  
4. The battle which we fight is the Lords, 
4  wherein he will not be overcome: the strength is the Lords, who is mighty in battle. What was the strength of David to Goliath? but when he comes against him in the Name of the Lord, a small and weak resistance overthrows him. Our armour is the Lords: Put on the armour of God. And it is armour of proof: It were a disgrace to his workmanship if it should ever be found slight or insufficient. Our cause is the Lords, a contention for the faith: Fight the good fight of faith, which shall prevail against all the gates of hell. Our captain was never overcome, nor can be, nor any one of his fellows: for they are all members of that body, whereof he is the head; and can a head able to save the body, suffer itself to be dismembered of any one member? Our aidars and assistants that come in to help us while we resist, are the Angels who have a charge to keep us in our ways, and give us strength and victory: they be too strong for Satan and all his powers, and they be more that be with us than they against us.  
Object. But are not many of God's children not only sore thrust at, but even overcome in temptation? Nay, and doth not experience show, that the more the child of God resisteth, the more Satan assaulteth him? And doth not another experience teach us, that the less he is resisted, the sooner he flies, and is less troublesome?  
Answ. God in great wisdom suffers Satan to molest his dear children, and infest them with long and strong temptations, and many times to foil them, and to renew his temptations, and the battle day by day: 1. For their humbling and exercise; the Lord destroyed not all the Canaanites before Israel, but left some people to hold them battle, lest they should grow secure, judg. 3.1. and to teach them battle: And Paul must be buffeted by Satan, lest he should be exalted by the multitude of revelations. 2. To make them more watchful of their graces, and keep close their faith, hope, love, patience, etc. as when robbers and pilferers are abroad, men shut up and lock their goods within; so here. 3. To magnify his own glory, who manifests such power in such weakness, and seasonably sets in for their safety and victory, when in their sense they are utterly lost.  

Nemo hic non vinc●t, nisi qui vincere noluit. Erasmus.  But, 1. Satan never overcomes him that resisteth; he may foil him and beat his weapon to his head, yea he may send him halting away with jaacob so long as he lives; yet at length he shall overcome, if he hold on his resistance.  
2. Satan indeed often assaulteth where he is much resisted: for he will still renew the battle: Sometimes in strong Christians, whom the Lord presseth forth as the leaders in his battle, for, strength is for the war. job resisted, but was still assaulted, because his measure of strength was such as was to be a pattern to all ordinary men. Our Lord had resisted Satan once and again, but till now he flies not, because he was to be the General of the field, on whom all must look as an example, and for direction. But the issue is, that Satan shall fly at length, and the longer and stronger his temptations are, the more God glorifieth himself both in the victory of his servants, and confusion of the devil, as we see in both the former examples.  
Sometimes he fiercely assaileth weaker Christians, who are easilier pulled from their holds for want of knowledge, judgement, or resolution: these he thinks will be tired out with importunity, and he hopes to force them to yield at length. And surely many weaker ones invite Satan's temptations unawares, which toil them worse than death, because they are so flexible; Satan sometimes hears them speak in his own language, Thou art an hypocrite, a great sinner above all men; sometimes he sees them use his weapons against themselves, and so give way to the adversary in stead of resisting, whereas stout and manful resistance would speedily procure their peace: sometimes for want of judgement they are not able to distinguish of Satan's sins from their own, but carry themselves as they would take upon themselves the devils reckoning. Alas! all this invites him, and makes him welcome. But here let the weakest believer know, that if he resist lawfully, he shall carry away the victory, let his resistance be never so weak, and this shall make for God's greater glory, and Satan's greater confusion, that he is not able to stand out the field against the weakest of them, whom he may seem to scorn. It was a great confusion, that Satan was not able to stand against Christ himself: but that he shall not be able to stand against a sinner, a worm, which turns again in the name of Christ, is greater confusion than the former.  
3. Whereas Satan seems quiet where he is least resisted, it is no marvel, his kingdom is not divided against himself. What need a captain bend his forces against a town, which hath delivered up itself into his hand: What need he set bulwarks and cannon-shot against those walls and gates which are willingly set open? When the strong man keeps the hold, all things are at peace. But a miserable peace it is, to run from under the colour of the Prince of peace, to go so peaceably and gently to the dungeon of eternal darkness.  
This may comfort the child of God, 
Use. 1.  that he shall outstand all his temptations: it is not only possible for him to overcome the devil, and put him to flight, but also certain. For, the just man falleth seven times a day, but riseth again, Prou. 24.16. And why? 1. Because God's election is eternal, and unchangeable, and his foundation sure. 2. Because of Christ's prayer, that our faith might not fail. 3. Because the godly man hath built his house on a rock, against which the winds may blow, and the floods beat, but it shall stand: and he is set into that head, who overcame the tempter that he might overcome him also. 4. Because of the promise, that God will not forsake his child overlong, but supply strength for the combat, and give a gracious issue. And temptation prevails only when God adds not a second grace, but standeth a far off.  
Object. But was not David overcome with temptation?  
Answ. Yes justly when he remitted of his watch and resistance; but this was neither totally nor finally. The reason is, because God puts a man into the hands of the devil two ways: 1. absolutely: 2. with limitation. Absolutely, as when his justice gives up a wicked man to be wholly ruled at his will, 
1. Tim. 2.16.  and carried headlong to destruction. With limitation, when a man is put into his hand to prevail over him to a certain measure, as job, and our Saviour to be in these temptations carried and molested, to a certain measure of time and vexation. Thus the Lord sometimes for a time leaveth his own children into the hand of Satan, so as he may tempt them, and prevail over them to the committing of fearful sins, as we see in David and Peter, which sins often blind and harden them, and damp their conscience, that for a time they see no displeasure of God, but lie secure and impenitent, as David well nigh a year.  
But all this desertion of God was to a certain measure: at length the cloud was gone, the mist dispersed, the light returned, Satan resisted, and forced to fly away. And this is the ground of that prayer of David, and the Saints, Lord, forsake me not overlong: not fearing that the Lord would quite take away his grace from him (as the violent Lutherans teach) but that he should not withdraw his second grace over far, or overmuch: Which prayer is grounded on a promise of God, by virtue whereof we may conclude, that the battle of believers is not for the overthrow, but the exercise of their faith.  

Use. 2.  This should stir up the Christian to cheerful resistance, which is the condition of Satan's flight. Object. Alas, he is a spirit, I am flesh: which is great advantage. He is a legion, I am but one man, he can oppress me with number. He is a principality, as strong as a roaring lion, I am a weak worm. He is subtle as a serpent, I am foolish and unwise. He is cruel and fierce, how can I have any heart to resist him?  
Answ. 1. There is in every Christian a Spirit stronger than he, joh. 4.4.  
2. There be more with us then with him, 2. Chron. 32.7. fear him not.  
3. He is mighty, 

Satan potens, omnipotens Christus.  
Callidia serpens & sapiens, Christus sapientia.   but what can a strong man being disarmed do?  
4. He is subtle, but in our Lord are treasures of wisdom, and he is made wisdom to us of God, 1. Cor. 1.30.  
5. He is cruel, but what hurt can a lion do being in chains, or a grate?  
Secondly, in thy resistance strive lawfully: How? Two ways, 1. By good means. 2. In a good manner.  
First, the means of resisting the devil must not be such as are of the devils own devising, as crosses, relics, holy-water, exorcisms, nor seeking to witches and sorcerers, which is to cast out the devil by Beel-zebub: but by means appointed by our captain who was best acquainted with this war; as,  
1. The word of God, the holy Scriptures, by which Christ made the devil fly, and so must we: 1. joh. 2.14. I write unto you young men, because ye are strong, and the word of God abideth in you, and ye have overcome the devil: which plainly showeth, that not by spells and charms of Scriptures, but by the abiding of it in the heart, to rule and order the life, Satan is overcome. Satan is subtle, but the word giveth wisdom to the simple, which overcomes his subtlety.  
2. Faith in God's promises, 1. Pet. 5.9.— whom resist steadfast in the faith; Christ here sets himself steadfastly in the word of his Father, and so conquers the devil. The victory that overcomes the world, is by faith to lean on the promises of God. Faith keeps in sight Christ our victorious captain, and sets the crown of life in our eye, which is laid up for them that are faithful to the death.  
3. Prayer joined with fasting and watching. Christ entering this combat armed himself with fasting, watching, and prayer, for many days together. David when Goliath drew near, took a stone out of his scrip, and smote him in the forehead that he fell down: This stone that overthrows the hellish Goliath, is prayer. While Moses hands are lifted up, all the armies of the Amalekites fly before Israel. And S. james in his Epistle tells us, that if we would resist the devil, we must draw near God, c. 4. v. 8. and never do we draw nearer God, then in effectual and fervent prayer. Let the disciples use any means without this, the devil will not fly; whereof if they ask the reason, Christ tells them, the devil is not cast out but by fasting and prayer.  
4. The practice of true godliness, and resolution against all unrighteousness. Righteousness is called a breastplate, Eph. 6.14. which is not only that imputed righteousness of Christ, but that inherent righteousness of ourselves, which is the study and endeavour in a godly life: and the Apostle james among other directions in resisting the devil, c. 4. v. 8. giveth this for one, Cleanse your hearts ye sinners, and purge your hearts ye wavering minded: and the reason is good, seeing by every sin and lust being nourished Satan is let in, and the yielding to any corruption is to give him so much ground, in stead of beating him out of our borders. He that is in a fight, abstaineth from whatsoever would hinder him, 1. Cor. 9 and therefore from sin, which presseth down, and hangeth fast on. Let us meditate on that law, Deut. 23.9. When thou goest out against thine enemies to fight, abstain from every evil thing. For this weakens us, and turns God against us, and drives his good Angels from us.  
5. God's Spirit: Be strong in the Lord, and in the power of his might: our own strength will easily be turned against us, our own counsels cannot but cast us down. God resisteth the proud, and assisteth the humble. As therefore Moses said to Israel at the red sea, being naked and weak, not knowing what to do, so may we in this case, Stand still, fear not, behold the salvation of the Lord: Grieve not the Spirit, nor quench his motions, who is the spirit of power, of wisdom, of fortitude and counsel, of strength and direction: and go forth in the boldness of that Spirit, as jer. 20.11. The Lord is with me like a mighty giant, therefore mine enemies shall be overthrown, and shall not prevail, but shall be mightily confounded.  
Secondly, the good manner of resisting the devil that he may fly, is this:  
1. Resist the first temptation, and break the serpent's head, dash the heads of Babylon's brood against the stones. Wise men will not let the enemy come near the walls, or the gates, much less into the market place. It is a great advantage to give the foil at the first onset. Give no place to the devil, give sin no room in thy heart, or if Satan inwardly suggest any, there close it up, let it die and never come out, as a man that hath a serpent in a vessel, stops it up and there it dies.  
2. Resist the least evil motion, contemn not the least temptation, for Satan can tell how by one grain of poison to kill the soul, and by one dead fly to corrupt a whole box of ointment. The weakest man, yea or woman is strong enough to kill a sleepy Sisera. The weakest temptation is too strong for a careless and secure adversary. Eve should have resisted Satan in an apple, and Lot's wife in a look. No sin is so light and venial, that is not worth resistance. For Satan can use small sins as the fisher useth small hairs to hold the fish as fast, or faster then greater tackling, and secret sins to do more harm in the soul then open.  
3. Resist stoutly and manfully: if he pull one way, pull thou the other, for so doth he that resists. If he tempt thee to pride, incline thou so much the more to humility. If he move thee to revenge, provoke thyself to meekness and patience. If he tempt thee to earthliness, bend thou thyself so much the more to heavenly-mindedness: and thus thou shalt beat him with his own weapons, and take off Goliahs' head with his own sword, and all his gain in tempting thee, shall be to set thee faster and nearer unto God.  
4. Resist constantly to the last: though thou be sore assailed, and ready to forsake the field, yet resist still though never so weakly. Consider that Christ promiseth a place on his throne only to him that overcometh, Reu. 3.21. & that there is no safety in flying, no piece of armour appointed for the back. If thou be'st greatly straightened, send Satan to the cross of Christ, there he shall receive an answer: but rather die manfully then fly cowardly. By flying thou losest the victory, by dying thou canst not.  
5. Resist after victory, when Satan seems not to resist; hold on thy harness, and expect the enemy when he seems absent; perhaps he feigns himself foiled, when he is but renewing his assault, or as a pirate hangs out a flag of truce to board us, or dissembles a flight to draw us out of our holds, and then hath an ambushment against us; and this is his sorest fight: or he will seem to yield the victory to them, whom he knows cannot tell how to use it, but either they will grow proud of it, or secure and lay off their watch, and then, whom he could not in war overcome while he was resisted, in their peace he spoils them, when they think he needs no resistance.  
This reproves the idle conceit of men, 
Use. 3.  who think to be safe from the devil without resistance; as, 1. Many ignorant men, who will spit at the mention of the devil, and bless themselves from the fowl fiend, and yet are sure enough in his power: these never knew what it meant to resist the devil; they want knowledge in the word, and are willingly and wilfully ignorant; they want faith, and never inquire after it; they live according to nature, and the fashion and custom of the times, are ordinary swearers, and Sabbath-breakers, and worldlings, and they think it was never well since there was so much preaching. And for the Spirit of God, if he were not present to restrain them with common grace, it were no living near them; but for the renewing of the Spirit, to set them out of Satan's power, and the corruption of their own sins, he is so far from them, as they may say truly with john's disciples, Act. 19.2. We know not whether there be an holy Ghost or no. Alas, how pitiful is the state of these men, who think Satan is fled from them, when he is their only counsellor and familiar, ruling them at his pleasure?  
2. Many that think to resist the devil, but they are loath yet to disease either him or themselves: yet a little while they will hold their sins, they would fain provide for their wives & children, and rise to such an estate, before they give up their covetousness, usury, deceitful and injurious courses: they will leave their voluptuous and adulterous courses, when they are old, that is, when these sins must needs leave them; they will repent of their sins when they die, they would be loath to carry them to God's judgement with them; but so long as they live, their sin shall live with them. Fie upon such madness: Are old decrepit men fit for the field? Is a man upon his deathbed a fit man to master a giant? Shall a man so befool himself, as to think that then he can easiest resist the devil, when his power is least? No, no: Satan will now triumph and trample upon his spoil; he knows well, that not one of ten thousand lets his sin live so long with him, but his repentance dies with him also.  
3. Others dream of a victory over the devil, and they are safe, but they are not so strict as not to yield some equal conditions to their adversary, they care not to give a little place unto him. They are no great swearers by great oaths, but now and then they may forget themselves, and say by God, or faith, or ●oth, etc. Nor great gamesters that live by gaming, but now and then sit out a number of hours together, to spend and pass away their times. Nor great drinkers, but only give Satan advantages by running into such company and houses as they be provoked to drink a little more than they need. Nor open contemners of the word and prayer, to speak against it, and make their minds known; but they cannot abide this strictness at home. Is not the Church the house of prayer? Nor known adulterers, they are honest of their bodies, but their eyes are full of adultery, and their mouths full of obscene filthy speeches, yet they say they think no hurt. This is to dally with the devil, as friends at foils, that have caps on the points of their rapiers, for fear of hurting one another. Here is no spirit ruling, but he that rules in the world. The devil flies not for such a resistance.  III. Then the devil left him,] 
Namely, when Christ bade him be gone. Whence we may note; 
Doctr.  that,  
The power of Christ is such, as all the devils in hell are not able to resist. If Christ bid the devil avoid, even then at his word he must be packing. Mark. 9.25. he charged the unclean spirit to come out, and enter no more into the man, so as the devils cried for grief and anger: Mark. 1.34. a whole legion of devils submissively entreat him not to torment them. And this was not only so in itself, but in the knowledge of all the jews, who brought all that were possessed with devils, and he healed them: Matth. 15.28. the Canaanitish woman seeking to Christ for her daughter that was possessed, acknowledged thereby that his power was above all the devils: and our Lord most notably in that story manifesteth his power over them, who being absent from the maid, and did not so much as speak to the devils, yet they obeyed his will, and could as little withstand his power being absent as present.  
Now more distinctly to know this power of Christ, we must understand that it is either twofold, 1. of his essence, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: or 2. of his office, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The former, is the omnipotency of Christ, as he is God equal with the Father, and the holy Ghost: for as his essence (as the Son) is the same, so is his power, an absolute, creating, sustaining, and commanding power, ruling all creatures, and overruling in all things. The latter, is the power of his office, as he is Mediator and King of his Church: and this power differeth from the former: 1. In that it is a power received, Matth. 28.18. All power is given me in heaven and in earth: Phil. 2.9. God hath given him a Name above all Names: whereas Christ's power, as God, is not received, but his own proper power being God.  
2. That power is essential, infinite, and incommunicable to any creature: this is personal, communicated by dispensation of grace, after a singular manner unto Christ, as God-Man, and our Mediator.  
3. That power is immutable, unchangeable, everlasting; this power shall after a sort be determined: for he must give up his kingdom to his Father, 1. Cor. 15.24. not that Christ shall ever cease to be a powerful head of his Church, nor that he shall cease to reign with his Father for all eternity: but look as the Father now doth not rule the Church, namely as Mediator, but the Son; so the Son shall not then rule his Church in the manner, as he now doth, as Mediator, but in the same manner as his Father shall. Now he rules and puts forth his power in fight against his enemies, but then all his enemies shall be ●roden under his feet, and made his footstool. Now he manifesteth his power in gathering a Church by the word and Sacraments, but then all the elect shall be gathered. Now at his Father's right hand he puts forth his power in making intercession for us, but then he shall intercede no more for us. At the end of the world, he shall declare his mighty power, in raising all the dead, and sitting on judgement on them; but then there shall be no more need of this power, when death shall be swallowed up into victory, and a final sentence is given on all flesh. So as Christ shall not reign as now he doth, but as his Father.  
Whence it followeth, that the power by which Christ subdueth the devils, is not only that essential power of his divine nature, but the power of his office, whereby even in our nature and flesh, he subdueth them. And this power may be distinguished according to the subjects into two kinds: first, that power by which he sweetly ruleth the Church as the head the members, or a King his subjects: and this is either directive or coercive. Secondly, that coercitive and judiciary power which he exerciseth against his enemies, wicked and ungodly men, as a king against rebels and foes to his state and person. And this power is properly raised against the devils and his instruments, against which they cannot stand.  

Reasons. 1.  1. Christ was prophesied to be the seed of the woman that must bruise the serpent's head: which prophecy plainly shows, that Christ as Mediator in our flesh, must disperse all Satan's forces planted against us; and for this end the Son of God appeared, to destroy the works of the devil: and the work doth properly and singularly belong unto Christ, although the fruit and benefit of it by communication of grace flow unto the Church, as the body of Christ. Object. But did not others beside Christ command the devils? Act. 8.7. when Philip preached in Samaria, unclean spirits crying came out of many: and Act. 16.18. Paul turned about, and commanded the unclean spirit to come out of the maid. Answ. 1. Christ did it by his own power, they by his. 2. The power of Christ is one thing, faith in his power is another; they did it not so much by power, as by faith in this power: whence S. Paul chargeth the fowl spirit, In the name of the Lord jesus Christ to come out. 3. Common men were able to discern a difference between Christ's power and others in casting out devils: Mark. 1. and Luk. 4.36. fear came on them, and they said among themselves, With authority he commands fowl spirits, and they come out; that is, by his power and divine authority, and not as other Exorcists did. 4. He did work his as a person that was God, other his disciples as persons with whom God was, working and confirming the doctrine with signs and wonders that followed, Mar. 16. ult.  
2. All things are given him, and put under his feet. joh. 3.35. 
2  The Father loveth the Son, and hath given all things into his hand. Hebr. 2.8. Thou hast put all things in subjection under his feet. And as if that were not plain enough, he setteth in the next words a large comment upon it. And in that he hath put all things in subjection under him, he left nothing that should not be subject, only except him which did put all things under him, as it is, 1. Cor. 15.27. So as it is plain, that excepting God himself, nothing is not subject to Christ as Mediator.  
Now this may be enlarged by a special induction of all things. Angels are subjecteth to his word: 1. Pet. 3.22.— to whom Angels, and powers, and might, are subject: with a reason, For he is the Lord of the holy Angels, and set far above all principalities and powers, Eph. 1.21. Unreasonable creatures hear his word, and obey him: Luk. 8.25. Who is this that commands the winds and the seas, and they obey him? Diseases obey him: to the leper he saith, I will, be thou clean: and he is clean immediately, Matth. 8. to the lame man he saith, Take up thy bed, and walk, and he doth so, Matth. 9.6. He meets a blind man, joh. 9.7. and bids him go wash in Siloam, and he comes again seeing. Yea, death itself heareth, and departeth at his word, joh. 11.44. At that word Lazarus came forth, bound hand and foot: and the time cometh, when they that are in the graves, shall hear the voice of the Son of God, and come forth. In one word, the Apostle ascribeth to Christ, that he is able to subdue all things to himself, Phil. 3.21. all creatures, all enemies, sin, Satan, the grave, hell, death, damnation, and whatsoever resisteth his glory in himself or any of his members.  

3  3. Christ's kingdom must be set up against, and above all the kingdoms of the world. Dan. 2.45. the little stone cut out of the mountain without hands, breaks in pieces the clay, the iron, brass, silver, and gold: that is, the kingdom of Christ shall break all those great kingdoms; and the God of heaven raiseth a kingdom to his Son, which shall never be destroyed: And therefore for the upholding of this kingdom, he must be invested with power, which neither the tyrants of the world, nor the god of the world can ever prevail against. For never were all the kingdoms of the world so opposed by the world and the devil, as the poor kingdom of jesus Christ: but this power of Christ is as an hook in Nebuchadnezzars jaws, and a chain in which he holdeth Leviathan, limiting him how far he shall exercise malice against the Church, and no further.  

4  4. Christ as Mediator was to perform those works, which no other creature could ever do, and therefore was to be endued with such power as no other creature could be capable of. Hence he proveth himself to be from God, joh. 15.24. If I do not such works as no other man ever did, believe me not. Where he speaks of his miracles, which, in respect of the manner and multitude never man did the like in his own name, nor so many. To which add those great works, of raising himself by his own power from the dead, Rom. 1.4. Of satisfying God's justice for man's sin, a work above the reach of men and Angels. Of meriting eternal life for all the elect, which must be an action of him that is more than a creature. Of applying his merit, to which end he must rise from death, ascend and make intercession. Of sending his Spirit. Of begetting faith, and preserving his people in grace received. Of leading them through death and the dust into his own glory. These are such things as all power of mere creatures is too weak for. All the Angels in heaven cannot do the least of them. All the devils in hell cannot hinder them. And hence Christ is styled the lion of the tribe of judah, Michael, the mighty God King of glory▪ etc.  
This may be a terror to Christ's enemies: 
Use. 1.  for such is his power as shall make them all his footstool. Do we provoke him? are we stronger than he? 1. Cor. 10.21. Psal. 2.9. those that will not be subject to the rod of his mouth, shall be crushed with a rod of iron. Therefore take heed of being an enemy to Christ, or his word, or servants: else thou shalt be revenged even in that wherein thou sinnest; with the breath of his lips he shall slay the wicked; one word of Christ, one ite shall turn them all into hell. Is the power of jesus Christ such in his base and low estate, as all the devils in hell are not able to resist it, but if he speak the word they give place? how desperately do wicked men go on in sin as if they were able to make their part good against him? joh. 18.6. when Christ but said I am he, presently his apprehenders fell to the ground. Reu. 17.14. they shall fight against the lamb, but the lamb shall overcome.  
This is comfort also to the godly, 
Use. 2.  in that Christ as Mediator in our flesh is armed with power above all our enemies, so as nothing shall hinder our salvation: Not Satan; for the prince of this world is cast out; he may have us in the mountain, or on the pinnacle, but he cannot cast us down. Not sin: Christ hath powerfully triumphed against it on the cross, hath fully satisfied for it, and perfectly applied that satisfaction to the forgiveness of sins. Not death: Christ hath powerfully foiled him in his own den, and trampled on him, saying, O death I will be thy death. Not temptation: Christ sits in heaven as a merciful high Priest, tempted once as we are, that he might be able to succour them that are tempted. Not corporal enemies: He by his power ruleth in the midst of his enemies. Laban shall not speak a rough word, nor Esau hurt jaacob, nor Saul hit David; for he order the thing otherwise. Not the grave: for we have the assurance of a glorious resurrection by the working of his mighty power, whereby he is able to subdue all things, Phil. 3.21. Not hell itself: Reu. 1.18. I have the keys of hell and of death. In one word, not any thing present nor to come, nothing shall separate between Christ and us: none shall pluck us out of his hands: for he hath purchased for us, and maintaineth a mighty salvation, 1. Pet. 1.5.  
This teacheth us to submit ourselves to this power of Christ, 
Use. 3.  or else we are worse than senseless creatures who all obey him, yea then the devils themselves who did obey him. And then is a man submitted to it, when his eyes are opened to see what is the exceeding greatness of his power in himself, believing as the Apostle prayeth, Eph. 1.19. Therefore labour to find Christ's saving power in thy soul. Quest. How may I find it in myself? Answ. 1. If thou canst find the work of faith in thee, a work of great power, a supernatural work, beyond, yea against the strength of nature. What a work of omnipotence is it to raise the dead? yet a greater power is here, to bring in this life of God into him that is dead in trespasses and sins, resisting his own raising: for so the Apostle implieth in that place, Col. 2.12. 2. If thou canst find in thee the work of sanctification, which is a work of great power: 2. Pet. 1.3. according to his divine power he worketh grace and glory. This second creation of a man goes far beyond his first in power: there was nothing to begin with, no more is here; no life of God till God call the things that are not, as though they were: but there was a bare privation, here is a resistance and rebellion, stiff necks, and hearts of adamant. Hence regeneration is called a creation, and the regenerate new creatures: But a difficult work, which God works not alone, but God and man made one person, and not of nothing for nothing, as the former, but of worse than nothing, and for a price, even the precious blood of the Son of God. Labour to find this change in thyself by faith and holiness. Christ did never more manifest his power, then by raising himself from the dead: and thou canst not have a surer argument of Christ's power prevailing in thy soul, then by getting daily out of the grave of sin, and moving according to the life of God. So soon as Christ had called Lazarus out of his grave, he bade lose him and let him go; and if thou findest the bands of death, thine own sins loosed, forsaking thy own evil ways, it is a sign that Christ by a powerful word hath quickened thee. Therefore put on S. Paul's mind, Phil. 3.10. who counted all things dung to know the virtue of Christ his death.  
3. A mighty work of power in Christ is, to gather his Church out of all peoples and nations, and to bring them within one roof, though they were never so dispersed and alienated one from another, and to knit them by faith to himself the head, by love one to another, and by his own discipline to conform them to his own government. It never cost all the Monarches in the world so much strength and power to settle their kingdoms and people in peace under them. Dost thou then find thyself brought into the number of God's people? Dost thou love them entirely for God's image and goodness? Art thou serviceable to every member, and that in the head? Here is a power put forth that hath reconciled the wolf and the lamb, 
Isa. 1●. 6▪ 7.  the child and the cockatrice. But if thou carest not for Christ's ordinances and discipline, his laws are too strict, thou must have more liberty than he affords, if thy affections be rough and stirring against God's children, thou hast not yet subjecteth thyself to Christ.  
4. A mighty work of power in Christ was, that he was able to foil temptations, and stand out against all hellish powers, so that the devil found nothing in him: Now findest thou the power and strength of Christ in the spiritual combat? Dost thou chase Satan afore thee, and the whole band of his temptations? wouldst thou refuse a whole world rather than sin against God, or gratify Satan and thyself with the least displeasure of him? All the power of Christ was set against sin, and Satan's kingdom: And if thou hast part in this power of Christ, it abolisheth sin in thee, and strengtheneth thee with full resolution against all sin.  
5. A mighty work of Christ's power is, to enrich his children with all necessary graces tending to salvation, and to lead them into the fruition of their eternal inheritance. It cost joshua some labour before he could bring Israel into the good land that abounded with good things: it cost our JOSHVA more. Findest thou this fruit of Christ's power, that thy face is set towards heaven? and is it with thee as with those that entered into that good land, who tasted of the fruits aforehand? hast thou received the first fruits of the Spirit? dost thou grow in grace? dost thou with patience expect the promises, and begin the heavenly life already? hast thou hope, joy, love of God, zeal for God, constancy in the truth? for these are purchased by this power of Christ. Then here is a creating virtue put forth, a fruit of Christ's mighty power, magnify this grace of God, and hope for the accomplishment and finishing of the same work by the same power, the which shall preserve thee to salvation.  
6. A mighty work of Christ's power was, the perfect fulfilling of the law. Whether dost thou partake in this power? art thou perfect in the way, sincerely obeying God in all his commandments? dost thou subject thyself to the law as the rule of thy law? dost thou aim at the perfection thereof? Christ loved his Father with all his heart, and his neighbour as himself, yea above himself: and if this power of Christ prevail with thee, this will be the scope and aim of all thy actions. For though the obedience of the law be not necessary to justification, yet it is requisite to sanctification.  
7. Another work of Christ's power was, that it set him free from all corruption and infirmities, which he undertook for us without sin. Labour to find this power of Christ in thy soul, daily freeing thee from the corruption of thy sin, and daily infirmities. If the Son set you free, ye are free indeed: not only the reign of sin is thrust down, but the corruption of sin is lessened. David desired the Lord to give him again his free Spirit, Psal. 51.10, 11. he well knew, that where the Spirit of the Lord is, there is liberty, that is, not only a redemption from damnation by our justification, but from corruption and vain conversation by our sanctification.  
8. Christ's power was mighty in ruling and ordering his own powers and faculties; his understanding was able to see God perfectly, his will only just, right, and wise, never bowing from the will of his Father, Not my will, but thy will be done. His memory could never forget any good thing, but he retained his whole duty ever before him. His affections were ordered according to right judgement. His appetite never exceeded the bounds of sobriety and moderation. His speech was gracious, his actions all exemplary, no spot in him from top to toe. And this same power of Christ is in some measure manifest in all his members: this power enlighteneth the minds of believers, formerly blind, to see God in part, and persuadeth the will, and boweth it to obey God's will, which before was captivated to the will of the devil: it inspireth godly desires and gracious resolutions, and strengthens the memory to retain good things, being before as rimy as a siue: it guideth and altereth the affections, making the believer to love good things, and good men, and whatsoever sets forward God's glory, and to hate zealously the contrary. Christ's power in the soul, order the appetite to sobriety in the seasonable and thankful use of outward mercies, makes a man speak the language of Canaan, and his whole course savour of Christ.  
Whence it is plainly concluded, that ignorant persons, malicious persons, libertines, intemperate drunkards, gluttons, filthy talkers, swearers, loose in their behaviour, open enemies to this power of jesus Christ, not submitting themselves to the rod of his mouth, shall be laid under his rod of iron.  
This teacheth us to go on fearelesly in good duties, 
Use. 4.  seeing this power of Christ is with us, and for us. He is of power to protect us against enemies and dangers. Of power to strengthen, us in our duties; when we are weak and feeble he will perfect his power in our weakness, 2. Cor. 12.8. Of power to make us invincible in our sufferings, Phil. 4.13. I can do all things through him that enableth me. Of power to reward our least labour of love undertaken for him. Of power to answer our prayers, and to do abundantly above all we ask or think. Of power to perform all his gracious promises, which shall be made good to us in due time. Of power to supply us with all good means in his service; he can give wealth, and make the latter end better, as he did to job: the divine power giveth all things pertaining to life & godliness, 2. Pet. 1.3. Of power in death itself to keep that which we commit unto him till the last day. Of power to rebuke diseases, and command death, and after death to raise our bodies to eternal life, being clothed with corruption, and wrapped with death's garments: 1. Cor. 6.14. God hath raised up the Lord jesus, and shall raise us also by his power.  
Lastly, 
Use. 7.  this doctrine assureth us of our perseverance in grace begun, Christ by his power lays such fast hold on us: no seducer is able to deceive the elect, nor pluck them out of his hands: for the weakness of God is stronger than men, 1. Cor. 1.25. and when we cannot comprehend him so fast as we would, he comprehends us, and preserves us by his power to salvation, 1. Pet. 1.5. Neither doth this doctrine maintain any security but the security of faith, which is ever attended with the fear of God, and fear to sin.  
The SECOND thing in the victory of our Saviour is the manner of Satan's leaving him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith S. Matthew; Saint Luke more plainly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which implies a bodily departure and sensible, as we have formerly showed his presence to be.  
Quest. What kind of departure was this? it seems to be a willing and voluntary subjection to Christ: he bids him depart, and he is gone. Answ. Indeed it seems obedience, but it is nothing less than true obedience: for, 1. He came of his own motion, but went away by Christ's, who spoke a powerful word, which he could not, nor durst resist. 2. He goes when he can stay no longer, his commission for this time was now expired, his liberty was restrained, the temptations were ended, God permits him now no further, and now he leaves the Son of God: and so lest he job in the same reason, when he had vexed him as much as he could obtain leave to do. 3. Satan could not change his wicked nature, in leaving Christ he leaves not his malice against him, only he leaveth the exercise of it for the present. 4. He returns again afterward, and sets upon our Saviour with new assaults, which is a plain argument he went now against his will.  

Doctr.  To do that which God commandeth, and to leave undone that which he forbiddeth, is not always a sign of true grace. The devil is commanded to give over tempting of Christ, and he giveth over; is commanded to be gone, and he goeth; yet this is no argument of true grace; and that which is incident unto the devil, cannot be a sign of grace in any man, but as there is a forced and feigned obedience in Satan himself, so in all his instruments, which proceeds not from any true grace, let them flatter themselves in it never so much. Cain offers sacrifice as well as Abel, and brings a show of obedience, but his heart being filled with murderous thoughts, was void of all grace. Balaam was commanded not to curse the people of God, and he professed, that if Balaac would give his house full of silver he would not do it; as if he had made great conscience of God's commandment, but it was much against his will: for having received an answer from God, not to curse them, he would not be answered, but went again and again to know the mind of God, not content to rest in that answer, with which he was not pleased. And after that, he giveth Balaac wicked counsel, to send his people to Sittim to offer to their idols, where Israel was likely to fall in love with women, and so commit fornication with them; by which he brought the curse of God amongst them, whereby numbers of them were destroyed. Here was a seeming obedience, without any grace in the heart.  
Exod. 8.19. jannes' and jambres and the rest of the enchanters of Egypt, stood out in resisting Moses and Aaron so long as they could, and then gave over; but not of any conscience, but because in the plague of the louse they saw the finger of God, against which they could not prevail. The like was the obedience of the jews, when they desisted from persecuting the Apostles, Act. 5.35. because Gamaliel a doctor of the Law perceived, that they did fight against God. Add hereunto the example of judas, who after his sin of betraying his Lord, made a fair show of repentance, confessed his sin, restored the money, bewailed and justified his Master; but all this without all grace in his heart; for he went away and hanged himself.  
1. A man only by repressing and restraining grace, 
Reasons. 1.  may both do many things which God hath commanded, and leave undone what God hath forbidden; as Haman refrained himself from Mordecai, Est. 5.10. though his heart was full of wrath, chap. 3.5. Many other things might hinder him from the present execution of his rage against Mordecai, as that Mordecai was as in a Sanctuary, the King's gate, that he was the King's servant, that it was better to reserve him to a shameful death, and effect it by a kind of form of law, then to imbrue his own hands in the blood of the King's servant, and so endanger himself. But the chief cause is God's restraint of wicked men's fury, that they cannot execute what they can determine against his Church, though he use sundry means to restrain them. Nay further, a wicked man may be restrained from some evils, which the child of God may fall into: he affects an outward form and credit, and glory of an outward profession sometimes, and to attain this end in which he notably deceives himself, he cannot enjoy the pleasures of sin with greediness; not because he conscionably hateth these sins, but he is bridled with the credit of his profession.  
2. Obedience proceeding from true grace is so qualified, 
Reason. 2.  as neither Satan nor any wicked man is capable of it: For, 
Conditions of sound obedience, ●.  1. It is an effect of the love of God, and of goodness. Deut. 30.20. Choose life by loving the Lord, and obeying his voice, and cleaving unto him: jos. 22.5. Take heed to the commandment and law, which Moses the servant of the Lord commanded you, that is, that ye love the Lord your God, and walk in all his ways, and keep his commandments, and cleave unto him. Love excludes all coaction and constraint. Now wicked men resembling their father the devil, cannot love God nor goodness, but notwithstanding all their pretences, are haters of God, and enemies of righteousness; they care not for his favour above life, they love not his presence, nor to be with him, nor his image in his child, nor his will in his word, nor his house, nor his holiness to resemble him, nor his glory, but are more troubled at the loss of a grain of their honour, then all his.  
2. This obedience is a daughter of faith: for without faith it is impossible to please God: whereas wicked men have nothing above corrupt nature, much less such a supernatural endowment as faith is, which so uniteth unto Christ, as it makes him more precious than all the world.  
3. It proceedeth from a man wholly renewed and changed: such good fruit must come from a good tree; which is the work of sound grace only. 1. The understanding is enlightened to discern between good and evil, according to God's word. 2. The will is sanctified and made willing. 3. The heart is purified by faith, and made a good treasury, to send out good speeches and actions. 4. The conscience is purged, and being persuaded of the love of God in Christ, it seeks to preserve itself good and pure, and in all his ways out of conscience endeavours in the good that God requires, and avoids the evil which he forbids. 5. The affections are renewed, and are sweetly persuaded by God's Spirit to hate all evil, and cleave to that which is good, to grieve they can do no more glory to God, but are at their best very unprofitable. But wicked men are never a whit changed, but are all impure, even their minds and consciences, and out of the abundance of the heart the tongue speaketh, the hand worketh, neither can a bitter fountain send out sweet waters.  
4. Sound grace within sendeth forth an obedience which is cheerful; 1. in the undertaking: love makes labours light, and nothing is hard to a good will. 2. in the manner of doing, it is not forced but lead, ruled by the word, rather than overruled by power; it lays by all dialogue, dispute, murmuring, and desire of dispensation. 3. in the measure of doing, it will endeavour in all the commandments, and all duties: no man so wicked, but he can do many things, as Herod, but he cannot yield to all. 4. in continuance and conclusion of that he doth, it holdeth on in doing things purely for a good end, for God's glory, and not by fits and starts, but perseveres to the end, and the crown of the work. In all which a wicked man comes short, for whatsoever is forced or feigned must be heavily entered on, and more heavily ended: beside, whatsoever is from such an one, is joined with reigning sin, which hales and tugs him backward, and toils him out before he be half way in any good work.  

Reason. 3.  How often doth the Lord reject the sacrifices of the wicked, their oblations, their fasts, their prayers, their temporary, yea miraculous faith, their alms and charity, yea their confessing and preaching of Christ, as in the last judgement? all which had they been fruits of sound grace, they had been acceptable. But God looks not so much to the matter of the work as the person working, the manner of working, and the end of the action.  
Well, as Satan goes away when he can stay no longer, and so his obedience is forced, 
Use. 1.  so doth sin from most men when they can keep it no longer; and so that which seemeth obedience in them, is no better than the devils obedience in this place. 1. Many refrain many sins for fear of hell, and the curse of God, they dare not hold their sin any longer, whereas they are as much in love with it as before: as Moses his parents kept him so long as they durst, before they exposed him to the waters: so dearly love men the children of their own corruption. What thank is it for a robber or felon, to leave robbing and stealing for fear of hanging? if there were no law, nor Magistrate, he would to his own calling again, because he is no changeling. So what thank is it for a man to avoid sin, because of damnation? here is no fear of God, but fear of evil; no love of God, but self-love. And yet this is the restraint of most men, whom conscience no whit bridleth. Why do men abstain from open wronging of men, by robbing, stealing, murdering? they will say, for conscience. But then the same conscience would keep them from all secret deceit, lying, and cozenage: and then the same conscience would keep them from all other sins also, as swearing, drinking, dicing, carding, gaming, pride, wantonness, and the rest. A good conscience in one thing, is a good conscience in all. 2. The like is the obedience of many sinners, that are still in league with their sins. Many filthy unclean whoremungers and harlots have left their sin, but it is because it hath left them, they have broken their strength, and either age or diseases in their bodies hinder them; oh now they will pretend conscience. But they can as filthily speak, and as merrily remember their mad pranks, as ever they acted them; they want only a body, no mind, will, or affection, to commit over the same things again. Many prodigals have left their sin, because their wealth hath left them, and poverty feeds upon them. Many quarrelers & swaggerers have left off such furious courses: why? perhaps they have got some maim, or mischief, or perhaps they fear whether they do so again safely or no: and this is all the conscience that hath calmed and quieted them: but what obedience is this? Is that an obedience to God, for a dicer or gamester to forbear play (or rather, as it is, his thieving) when he wants money to stake?  
3. In God's service, what makes men come to Church, to hear, and pray? Every man saith, Conscience. Yea, but good conscience works powerfully upon the will: what then means the unwillingness of men, and heaviness, who are so far from apprehending their weeke-occasions, as if they ask their own hearts, they must tell them, that on the Sabbaths of God, were it not for fear of law and shame of men, (both which are often forgotten) they would not come at all. Here is obedience much like the devils, because they are of the devils teaching. The like of many servants and children's obedience, whose coming to Church to hear their duty, is merely forced by the compulsion of Masters and Parents, and hath as little comfort in it as the devils obedience.  
4. The like is to be said of late repentance at the time of death: when the sinner hath held his sin so long as he can, than he would be rid of it. Indeed his sin leaves him, but not the curse of it: but he is so far from leaving it, as were he to live over his days again, he would put as much life into his sin as ever before. Late repentance is seldom true, ever suspicious. Why do many rich men never do good while they live, but live as unprofitable and hurtful, as swine till they come to the knife; but then when death is binding them, they will give somewhat to good uses, to the poor, for a sermon, etc. Why, what moves them? Conscience, they say. But it is an accusing conscience, crying out against their oppression, usury, wrong, cruelty, and deceit; and now this wicked conscience would stop it own mouth, by offering to God some trifle of that he hath robbed. For were it a good conscience, why doth he not leave some part of his wealth for God, before it wholly leave him? Were it a free-will-offering, why comes it so late? why doth he not good, while he hath time, Galat. 6.10? Surely God likes a living Christian: for any man will be a Christian dying. Neither is it thankworthy to give that which a man cannot keep. And commonly such gifts do more good to others than the giver himself. Which is not spoken to hinder men from doing good at their deaths, but to provoke them to do good before that time. And yet better late, then never.  
Let us examine all our obedience by this ground, and be sure that it differ from the obedience of devils and wicked men. And that by these rules: 1. God loves truth in the inward parts, and refuseth all that obedience which follows not sanctification of the Spirit: duties without must flow from graces within. Examine now thy inward change: we are his new creatures, created to good works: join that in thy actions which the devil divorced, the inner man with the outward, the subjection of the soul with the obedience of the body. 2. Examine thy love in thy obedience, that because the love of God constrains thee, thou dost what he commands, and whether thou preferrest the commandment of God, which is ever joined with his glory, above all the world, and thy obedience above thy profit, credit, ease, pleasure, men's favour or disfavour, whether thou canst obey God against all these. This was Abraham's love to God in so difficult a commandment, as the kill of his son. But Satan here went away, not for love of God, but for fear, and being forced. 3. Examine thy manner of obeying, whether it be a willing and ready obedience. If I do it willingly, (saith the Apostle) I have a reward: and, Rom. 6.17. Ye have obeyed from the heart, or heartily. And such obedience, 1. repineth not as giving God any thing too much, though the dearest things of all. 2. deviseth no excuses, as Saul when he did but half the commandment, pretended sacrifice, and the people's instance. 3. seeketh no delays: I made haste, and delayed not to keep thy righteous judgements, Psal. 119.  
4. Dost thou obey in all thy commandments? 1. the commandment of faith in the Gospel, aswell as the actual obedience of the Law? for one is as acceptable as the other. 2. obeyest thou the commandment aswell of doing good, as of abstaining from evil? for, the devil here abstains from this evil of tempting Christ, but can never do any good: he joins not these commandments in his practice, as God's spirit doth in his precept, Isa. 1.16.17. 3. makest thou conscience of the least commandment aswell as of the greatest? for, all of them have a stamp of God upon them: makest thou conscience of small oaths, vain words, roving thoughts? 4. dost thou obey constantly? for, love is strong as death, and much water cannot quench it. But alas! much obedience is like that of David's false friends, Psalm. 18.44.45. stranger's shall be in subjection to me, but they shall shrink away.  
For a season.]  Luk. 4.13. 
The THIRD point followeth to be considered, namely, how long Satan left our Lord; not for ever after, but for a while: and surely he stayed away but a little while. For if we look into the holy story, we shall see the whole life of Christ almost to be a continual temptation, and how Satan from time to time partly by himself, and partly by his ministers assailed him. This we shall see how sundry ways Satan molested him and tempted him, 1. in his ministry. 2. his life. 3. his death.  
1. In his ministry, he was tempted both in his doctrine and miracles. For his doctrine: the Scribes and pharisees often sought to catch advantages against him, as in the case of the bill of divorce, Mat. 19.1. and of the woman taken in adultery, joh. 8. which by Moses his law should be stoned; but Master what sayest thou? The Sadduces also tempted him in the case of the woman that had seven husbands, whose she should be in the resurrection, Mat. 22.23. And the Lawyer concerning the great commandment of the law, vers. 35. As for his miracles the seal of that doctrine, they tell him to his face that he cast out devils by Beelzebub, Mat. 9.34. and 12.24.  
2. In his life and civil obedience. The pharisees take counsel together how they might entangle him in his talk about paying tribute to Caesar, Matth. 22.15. And when he ate meat in Matthews house, Ma●. 9.11. they asked why he did eat meat with Publicans and sinners, and therefore he was one of them. Simon the Pharisee seeing Mary Magdalen anointing jesus his feet with precious ointment, and washing them with tears, and wiping them with her hairs, said, Surely if this man were a Prophet, he would know that this woman is a sinner, and not let her meddle with him. How often did they murmur at him, and lie in wait for him, and take up stones to stone him, and rail upon him, with most despiteful words, calling him Beelzebub, a Samaritan, a glutton, a loose companion, running up and down with noted sinners: In all which Satan was the chief agent.  
3. But above all other temptations those were most fierce and furious, with which he was afflicted, torn, and tormented about the time of his passion, and on the cross. For then, as himself witnesseth, the prince of the world came upon him with all his train, joh. 14.30. he came in himself, and whole legions of wicked Angels with him, as the Apostle plainly implieth, Coloss. 2.15. he spoiled principalities, and powers, and triumphed over them in the cross. Now or never Satan must win the field, this is the last act, Christ was never so beset with misery, Satan never had him at such an advantage before; now Gods whole wrath is upon him, and now the devil and his Angels set upon him so sore, that in his agony in the garden he sweats drops of water and blood, and on the cross he cries out, My God, my God, why hast thou forsaken me?  
Those were more secret temptations of Satan and his instruments: but let us see with what hellish darts they pierced him openly upon the cross, not to speak of those which he endured all the time he was in examination, condemnation, and leading to execution. For,  
1. They hang him between two thieves as an arch-rebel, and of all sinners the greatest, and dart against him the same temptation with that in all this history, that he was not the Son of God, If thou be the Son of God, come down from the cross, certainly God would not let his Son hang there, but thou art a deluder, and arch-seducer of the people.  
2. They tempted him with fear of death, Matth. 27.42. he saved others, himself he cannot save; this is a wise Saviour indeed, he cannot escape death in whose hands he is sure enough, and even overcome already of death, and yet he will be a Saviour.  
3. They tempted him with utter rejection from God, as the most damned reprobate that ever was, He trusted in God, now let him deliver him if he will have him: but he can neither deliver himself, nor God will have none of him, he abhors him, and will cast him presently to hell. These and a number of the like was our Saviour molested and tempted withal, secretly and openly, even then when the wrath of his Father seized upon him. So as truly the Evangelist might say, that Satan left him but for a season.  
Christian life is but an intercourse of quiet and trouble: sometime Satan leaves Christ, 
Doctr.  but he comes again and renews his temptation: so it is with the members, who have much war, but some peace, many troubles, but some breathing time. This truth we will a while discover both in the state of the whole church of God from time to time, as also in some particular members thereof.  
What a night seemed to oppress the Church in the cradle, when wicked Cain slew righteous Abel, so as all religion and true worship seemed to be destroyed in all Adam's posterity, having only Cain left? But shortly after God gave Adam a Seth, in whom the Church was restored and preserved, and pure religion propagated. In henoch's time how was the worship of God profaned, when the sons of God married the daughters of men, which was the cause of the flood? but afterward it was restored by Noah and Sam, and by him continued to Abraham. Now the Church, as it was in the Ark, so was it like the Ark of Noah, against which the waters had a time to increase, and a time also of decreasing. What a night of trouble was the Church in, all the while it was in Egypt a stranger for 400. years, especially when they were oppressed with burdens, and had their infants drowned in the river? but a change came, God sent and saved a Moses, by whom he will deliver his people, but so as they must be acquainted with this continual interchange in their estate: they must be no sooner delivered out of Egypt, but be chased into the bottom of the sea; but there God makes them a way: and no sooner out of the sea, but into the wilderness, and from thence the good land takes them: and in that good land they never rested in one estate, but sometimes had the better of their enemies, and sometime for sin their enemies had the better of them, as all the history of the judges witnesseth. In the time of the Kings, how was the Church troubled and wasted in the time of Ahab and jezabel, when all Gods Prophets were slain, and true religion was quite trodden down? But what a sudden change was there? even when things were at the worst, did the Lord bring a strange alteration by Elijah, who slew all the Prophets of Baal, and restored true religion. How great misery suffered the Church in the time of Manassah and Ammon? but how happily was it changed by the piety of good josiah, in whom God made his people more happy then formerly miserable? But who would have thought but that the Church had been utterly wasted in the seventy years captivity, wherein it sat in the shadow of death? Yet it was happily restored by Cyrus. But when his godly decrees concerning the building of the Temple were hindered by Cambyses his son, God stirred up Darius who favoured the Church, and commanded the continuance and perfection of the work; but not without many vicissitudes of storms and calms, even after their return, as appeareth in the books of Ezra and Nehemiah.  
What a raging storm was that, wherein our Lord and Head of the Church was put to death? now the whole Church lay bleeding and dead with him. But what a change was there the third day by his glorious resurrection? In the Apostles days, how was the Church wasted when Saul had letters from the high Priests to carry bound to jerusalem whosoever called on the Lord? but when he that breathed out nothing but slaughter and threatening, was once converted, than the Church had for a while rest and peace, Act. 9.31. After the Apostles, what a continual storm arose against Christians, which lasted 300. years under the ten monsters of men, those bloody men, Nero, Domitian, trajan, Antoninus, Severus, Maximinus, Decius, Valerianus, Aurelianus, Dioclesianus, whose rage was such as a man could not set his foot in Rome, but tread upon the graves of Martyrs? But after this night a fair sun rose up in the East, Constantine the Great, who chased before him that horrible darkness, and brought a blessed calm. But this lasted not long, but his second son Constantius (far short of his Father's piety) with all his strength set up and maintained that Arrian-heresie, which his good father had condemned in the Nicen Council: by which as bloody persecution sprung up in the Church as ever was before, which lasted almost 80. years, until Constance the youngest son of Constantine set up again the Nicen faith in the Western part of the world, as Italy, Greece, Africa, Illiricum, and banished the former poison. After this, what a black darkness of Mahometisme possessed the Eastern part of the world, under which it lies sunk at this day? And as pitchy and palpable darkness of Antichrist and Popery occupieth the Western part of the world. But what a light did the Lord raise up in the midst of Popery, his zealous servant Luther, since whom the light hath mightily prevailed to the blasting of Antichrist, and the consuming of him upon his nest? Yet not this without a cloud● for,  
To speak of our own Church: After the long darkness, like that of Egypt, had prevailed and covered for many hundred years the face of our country, it pleased God that the light of the Gospel should peep into our land in the days of King Henry the eight, but yet much clouded, and opposed almost all his days. In his son Edward the sixth, England's josiah, it began to shine more brightly, and a more thorough reformation was undertaken. But this sunshine lasted not long, but in Queen Mary's days the truth was again cast into the fire, and the bodies of God's Saints pitilesly destroyed. God in mercy for his elects sake shortened those days, and raised up our late Queen Elizabeth, of blessed memory in all posterities▪ who was semper eadem in the maintenance of the faith, & left Christ sitting in his kingdom, and the truth triumphing over Popery and Antichristian falsehood, which by God's mercy we enjoy under our gracious King. This hath been the changeable estate of the Church from the beginning, and, eadem est ratio totius ac partium, the same truth discovers itself in the particular members.  
As for example. Abraham now a poor man in Egypt, presently enriched and made heir of the land of promise; now rejoicing in his Isaac, and a while after stretching out his hand to kill his only son; who also herein was a notable type of the Church, now bound, and presently loosed, and raised up after a sort from the dead. jacob was now afraid of Esau, when he came in warlike manner to meet him, with 400. men at his heels; but in a little season God lets him see a sudden change, who had inclined his brother's heart to do him no harm, against his often former purposes to slay him. joseph is now hated of his brethren, after a season honoured of them: now sold as a slave to the Ismaelites, afterward made a governor of Potiphar a Prince's house: now accused by his Mistress, and cast into prison, but after fetched out by Pharaoh, and made ruler of all his Princes, and the whole land of Egypt. David sometimes cast down, and, God hath forgotten him, a while after so confident in God, that he will not fear to walk in the vale of the shadow of death: sometimes pursued by Saul as a traitor and rebel, sometimes by Saul acknowledged his good son, and more righteous than himself: and when Saul is dead and ceaseth his persecution, his own son Absalon shall rise against him, to depose him from his Kingdom. And jobs messengers of evil tidings still overtook one another. And to spare further examples, our own experience can teach us, that for the most part, we have not rid ourselves out of one temptation, but another ensueth; such are our changes in this present estate. And why?  

Reasons. 1.  1. Satan goeth for a while from Christ himself, his holy flesh in the time of his infirmity needing a breathing time, & a refreshing; by which he knows what we weaklings have need of, and is become a merciful high Priest, to give us some rest in the midst of our conflicts, which else would bruise and break us.  
2. He goeth but for a season, because of his invincible malice, 
2  who cannot afford us a good hours rest, if he may have leave to disturb us, because he maliceth our Lord and Saviour with an inveterate and deadly malice; so that although he be in himself out of his reach, yet he still continues to tempt him (being in heaven) in his members upon earth. This deadly malice in his nature our Saviour noteth, in Matth. 12.44. The unclean spirit when he is cast out, seeks to re-enter, and returns again, and where he finds a fit house, he brings in seven devils worse than himself. He is diligent to watch our mischief, and if he cannot prevail at one time, he will assay another.  
3. God sees it good to stir us out of our security, who are ready to expose ourselves to temptation, 
3  especially after we have outstood a temptation, and never are we easier made a prey for Satan, then when the pride of heart tickles us, and so we grow secure, because we have outgrown some temptation. If our estate of corruption did not necessarily require changes and armies of sorrows, we should find the Lord not delighted in afflicting the sons of men: but he sees how prone we are to surfeit of fullness; and as a field of corn, the ranker it is, the easier it is laid down with every storm, and violent wind of temptation: and therefore he changeth hurtful prosperity with wholesome (though bitter) potions of afflictions, and like a good Physician prescribes us a thin diet, and abstinence after our surfeit and excess. 2. God sees these changes good for us, to season and stir up our prayers: In affliction we can seek the Lord diligently: Isa. 26.16. Oh Lord, in trouble they have visited thee, they powered out a prayer when thy chastening was upon them. He knows his Church is never so fitly disposed to fervency and efficacy in prayer, as when the cross is on her shoulders; whereas in her peace she is sleepy, cold, negligent, roving and remiss in her seeking after Christ, Psal. 55.19. 3. God sees these changes good for us, to lift us up from this evil world: for were our prosperity not interrupted, we would dote too much upon the world, and would wish no other heaven than this upon earth: for, if we be so hardly and heavily gotten out of so miserable a world, as is full of sorrows and heart-griefes, how hardly or rather impossibly should we get out of an unchangeable earthly happiness, though to enjoy our heavenly inheritance? 4. God sees it good for us to bring these changes into our estate, & to entermixe with afflictions, comforts and breathe, to help our patience & perseverance; for else all our sorrows would exceed our strength, if they were without intermission. The Lord will not have us swallowed up of sorrow, & therefore doth so temper and blend our estate, as we be not quite tired out with the instance of our skirmishes and conflicts, but after our skirmishes retires us for a while, where we may breathe & refresh ourselves, and recover our strength and fitness for further service, whensoever our great commander shall employ us. 5. God sees these changes good for us, that by them we might prise his mercies, to praise the giver: doth not the night make the day more delightful? would we so prise and praise God for health, if it were not sweetened with sickness? Plenty is endeared by want, and an honey comb hath no sweetness to a full stomach; whereas he that hath been pinched with penury and need, knows what a benefit abundance is.  

4  4. God for his own great glory brings these changes into our estate, thereby manifesting, 1. his wisdom in upholding his Church by contraries, which fight one against another, as the frame of the world standing on four contrary elements. 2. his power, that bringeth to the grave, and back again, 1. Sam. 2.6. that supporteth his children to stand under so great burdens without fainting, thereby magnifying his omnipotent power in such weakness. 3. his goodness, in suffering his children to be afflicted on every side, but not drowned in the waves of them; to be persecuted, but not forsaken; to be cast down, but not to perish; yea to be killed, but not overcome, 2. Cor. 12.9. and, 4.7. Nay, his goodness is such as turneth all these changes to good, bringing good out of evil, sweet out of sour, life out of death, and his own order out of earthly confusions. 4. his glory, in the strange and miraculous deliverance of his Church in it most desperate estate, and in the powerful overthrow of his enemies. And of all the persecutions of his Church it may be said as of Lazarus his sickness, It is not to death, but that God may be glorified.  

Use. 1.  Then let us not dream of so stable a peace in our Church and land, as men's security every where hath seemed to lay hold of, looking at the peaceable disposition of our gracious King, at his hopeful successor, at our union among ourselves, at our league with all other nations, at the continuance and undisturbed estate and liberty of the Gospel for these 60. years. For, 1. God seeth not good to give any Church on earth an unchangeable estate: that is the Church's expectation in heaven.  
2. Our peace hath brought in a general security, profaneness, intolerable pride of all fashions and colours, beside modest and white, a deluge of drunkenness daily drowning the brains and souls of thousands, a weariness of this Mannah, a dangerous Apostasy from the first beginnings of the Gospel, and a falling back of many great ones into the professed idolatry of Antichrist, and in the most a contempt of religion, yea and of a formal profession that denies the power and life of godliness. Add to these execrable swearing unpunished, foul adulteries unrevenged, or slightly punished, the Sabbaths of God horribly and generally violated and profaned, by games and practices unlawful upon any day. And now will God continue a peace to so unthankful a people, that do put it to no other use then to arm themselves against God, and fight against his grace and glory?  
3. Consider how God dealt with his own people: they had as long peace under David and Solomon as we, as wise and excellent a King as ever was, being an eminent type of Christ; yet we see what long ease and peace brought him to, which was the overthrow of his kingdom, and the renting of ten parts of twelve from him to his servant: he was a King of peace as his name imported, had posterity, had made a league with all neighbour-nations; yet God being provoked, brings a woeful change on him, and his land. So may it be to us.  
4. Consider how God hath threatntd us of late years to bring in woeful changes, to remove the Gospel, and give away our kingdom, liberties, freeholds, and lives to strangers. Remember that admirable year of 88 and that no less admirable threatening and deliverance in 1605. Forget not the raging and devouring plague, in which there was no peace or safety to him that went in and out. Remember the furious fire in many great places of the land, burning up whole towns and villages: the general diseases and distempers in men's bodies, which have been as universal as our provocation hath been: the change of our seasons, the breaking out of waters drowning the earth, the infection of the air, many barbarous conspiracies against the life of so innocent and merciful a King, and the hot conte●tions of many brethren in our own Church. All which are remarkable signs of God's displeasure, if not forerunners of a lamentable cha●●e. But he that considereth how all these things are forgotten & worn away unprofitably, without all wholesome use o● reformation, canno● but think that the Lord (if timely repentance hinder not) will take some other course, and so speak as he will be heard: for the truth never fails, which you have heard at large; One judgement is ever a forerunner of another, unless repentance cuts them off. Oh that God would put it in the hearts of high and low to seek the continuance of our happy peace, in our seasonable seeking of God by repentance, and not seeking still to provoke him by wilful impenitency.  

Use. 2.  Let us not expect an end of temptation and trial, while we are here below, seeing Satan goes away (in respect of temptation and molestation) but for a season. If Satan be gone, he will return: yea although he cannot prevail, he will not cease to be an enemy: and the longer our peace hath been, let us think our change the nearer. None of God's children, but the devil is sometimes departed from them: but the experience of them all shows, that he never stayed long away from any of them: and therefore let us be wise, although God's goodness have kept him a great while from us, not thereby to grow secure, but as forecasting his coming again, arm ourselves for him. 1. Not mistaking our present estate, which is a pilgrimage, and not a paradise of ease and pleasure. 2. Considering, that evils foreseen loose a great part of their bitterness; and they are so much the weaker against us, as we are stronger by our providence and foresight of them. 3. Neither may we think much, that after one, or two, or three assaults, Satan hath not done with us, but comes again, as he did against our Lord: for we servants are not better than our Master, nor better than our fellow-servants, who have been often assaulted; as David, first to adultery, and after that to murder, and after that to pride in numbering the people, and after that Satan came again and again. And Paul was often buffeted by Satan, yea after he ●ad prayed thrice, he got no release, but a promise of sufficient grace. 4. Neither may we conceive it strange, that after some slighter temptations, we should be urged with fouler: for Satan commonly keeps his strongest till the last, as he did to our Lord. Many say, never were any so foully tempted, nor so often as they: their flesh trembles, and their hair stands an end, to think what foul temptations Satan suggesteth with great instance: But, can there be a fouler temptation then to worship the devil himself? yet the Son of God was tempted to it. Therefore resist as he did, and the sin is not thine, but Satan's, who shall be damned, but thou shalt be saved in the day of the Lord. Satan still cometh with more malice, and worst at last, contrary unto God who is best at last.  
In that Christian life is mixed with peace and trouble, 
Use. 3.  learn we not to fix both our eyes upon any present prosperity, nor use it as a perpetuity, but hold it as a movable, which passeth and moveth from one to another. We have now a sweet sense of God, but this may be overcast, he may hide himself and we be troubled: we may now have the joy of our faith, and presently our souls be clouded with unbelief, distrust, and dregs of infidelity. All Gods graces are still in fight, often foiled by their contraries. And for temporal things, our health is conflicted with sickness, our good name wounded with disgraces and defamations, our friends mortal, and were they not so, yet mutable, often becoming our greatest enemies; our wealth winged, and leaves us when we have most need of comfort, our life itself commutable with death, which is the turning of us out of all that we loved dearest, excepting God himself. Let us therefore fix our eyes upon those eternal good things, and that eternal peace, and that kingdom which cannot be shaken: For the things which are seen, are temporal, but the things not seen are eternal. And then, whatsoever I lose, it is but a movable, my inheritance is safe and sure.  
Hence we may see how like wicked men are unto their father the devil in their courses: Satan seems to go from them, 
Use. 4.  but it is but for a season, and so do their sins, but for a season, by a counterfeit repentance: As we may see in two or three instances.  
1. Some upon some good motions and exhortations by God's word and Spirit, are struck with some sense of their estate, their conscience is checked, and they resolve to take a new course, and perhaps enter upon it, as the devil were quite gone: But he comes again, he went but for a season, and sets them as deep in their usury, deceit, gaming, and wicked fellowship as ever before: the dog returns to his vomit, and the sow to her wallowing in the mire: the evil spirit that seemed to be gone, is returned, and hath brought with him 7. worse devils, because he found his house fit for him.  
2. Some about the time of receiving the communion are very devout, will make a show of religion, of prayer, of repentance, of charity, and love; they will not swear much that day, perhaps not play, but read, and (it may be) sing Psalms: A man would think (for so do they) that the devil is quite gone. But is is but for a season, their righteousness is but as a morning dew, their unrighteousness returns, and they become as disordered in their courses, as malicious in their lives, the next day, as ever they were before. A fearful case, that with judas they receive the sop and the devil withal.  
3. Others in the time of sickness are very penitent, will confess all, promise amendment, plead for pardon, crave good prayers, and vow to God, if he restore them, to become new men and women; and now the devil (they hope) is quite gone. But no sooner their sickness breaks, but the devil comes again, and brings all their former sins back again, and they are well contented against all their vows, promises, and resolutions, to admit them into firmer favour and league then ever before; and, being of near kindred with Satan, will then go away when they can stay no longer. The most hardhearted Pharaoh can do all this, to get out of God's hands; but he must not so carry it at length.  

Use. 5.  Lastly, let us comfort ourselves in our trouble: for this also is changeable: our Lord knows we have need of a refreshing, and we shall be refreshed: The rod of the wicked (yea of the wicked one) shall not always rest on the lot of the righteous, lest they put forth their hand to vanity. And although it may seem hard, that Satan goes but for a season, yet is not this without much comfort: For although it were a great mercy for Satan not to come unto us, yet to come and go away foiled, is a far greater, as he doth from all the members of Christ, who in expectation of this joyful and seasonable event, may encourage themselves to hold out with patience unto the end.  And behold, the Angels came, and ministered to him.] 
In these words is laid the triumph of our Lord jesus Christ after his victory, which is set down not without a star or note of special observation, Behold, being held over this point following for special purpose. For this particle noteth, 1. sometimes a strange thing, as, Behold, a virgin shall conceive and bear a son. 2. a long desired thing and much expected, as Behold oh Zion, thy King cometh, etc. 3. an excellent thing now set before the eye, and present, as joh. 1.29. Behold the lamb of God that taketh away the sins of the world: and so it is a note of admiration. 4. a true and certain thing: so it is set before many promises and threats. 5. it is ever a note of attention, and argues intention and weight in that matter where God● spirit hath prefixed it. It hath all these uses in this place, noting a strange triumph, such as never was met withal in all the monuments in all the world beside. It was but shadowed in that strange triumph sung to David, 1. Sam. 18.7. when David had returned from the slaughter of the Philistim, the women came out and sang by course, Saul hath slain his thousand, but David his ten thousand: why? he slew but one man. True, but in that one enemy he did as much as if he had slain ten thousand others. But here in one enemy, this son of David, hath slain his legions and millions, not of men but of devils, not Philistims but hellish powers, which had defied the host of Israel. This note also calls us to behold as expetible, certain and excellent a triumph, as all the notes of attention, which are in the Scripture, all the Selah's in the world are too little to gain sufficient attention, or set out the greatness of this divine mystery. It calleth us as the parenthesis of our Saviour, Matth. 24.15. speaking of the certain strange signs of jerusalem's overthrow, Let him that readeth consider; so, Let him that reads behold, that is, consider, meditate, remember, prise this great and most glorious work of the Son of God. And it checketh and rebuketh our heaviness, dullness, and want of affection, in the beholding and due regard of so material and comfortable a point of heavenly doctrine, so nearly concerning ourselves.  
But what must we behold? Two things: 1. the coming of the Angels unto Christ: 2. their ministering unto him.  
In the coming of the Angels, note, 1. when they came, 2. to whom, 3. the manner of their coming.  
I. When, in the first word, namely, when the devil had left him, and not before. For, 1. The good Angels have little joy to be where wicked Angels and devils are, especially whiles their commission stands in force to molest the children of God. 2. They were ready enough to attend upon their Lord, but Christ permitted them not for the time of temptation: 1. lest their presence should have driven Satan away before the temptations had been ended: 2. he had no assistance of man or Angel, but alone in the wilderness sustains all the brunt of the temptation: he must tread the winepress alone, as none must share with him in his conquest and victory. 3. Satan's mouth must be stopped, who would have said he had overcome by their aid, if they had been present. 4. the text saith not, the Angels came in to help him in the time of temptation; but, when the devil had left him, they came to minister to him.  
II. The person to whom they came, to him, now plainly manifest to be God and man; man tempted by the devil like us in all things except sin: God who had overcome the devil, and now riding in a chariot of glorious triumph: man in the hands of Satan carried and recarried at hi● pleasure; God to whom the Angels as ministers and the squires of his holy body, do homage and attendance.  
III. The manner of their coming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they now came in unto him, standing before a far off, as in war when the enemies are scattered, the friends come in with joy: for so it was when David had foiled and slain Goliath, the men of Israel and judah arose, and shouted, and applauded that noble victory. Quest. But how did they come in? Answ. 1. By moving themselves from the place where they were, to that place where Christ was, and they were not before: for the same Angel cannot be in two places at once, because 1. his essence is finite, and therefore limited: 2. they are definitively in place, although not repletively: for the Angel is in a place only by applying his virtue to the place, by which virtue he rather contains the place, than the place him, as it doth bodies. But when a legion of wicked Angels are said to be in one man, it is necessary that spirits defined to be in one place cannot at the same time be without that place, till they be moved thence into another. Good Angels are not in heaven and earth at once, much less every where.  
Now whereas they are truly in place, and truly moved in place, both without bodies, as also in assumed bodies, it would make much for the clearing of the Angel's manner of coming to Christ, to know whether they came in a bodily shape, or without bodies at this time.  
I answer: I doubt not (and yet I will not contend about it) but that they came in bodily shapes. Quest. Have Angels bodily shapes to appear in? Answ. No, not proper to their nature, being mere spiritual substances, without corporal matter, or physical composition: But yet they have bodily shapes, 1. ascribed to them by way of description, for our capacity: 2. assumed by way of dispensation, for our consolation.  
I. For our comprehension; the Angels with two wings cover their face and feet: 
Isa. 6.2.  this signifieth that their nature is hid and removed from the knowledge of man. And with twain● their bodies are covered, Ezek. 1.11. to signify the same. And their hands are under their wings, by which is meant that their powerful and secret operation also cannot be discerned with bodily eyes. Therefore hath the Scripture expressed their nature under diverse shapes, and ascribed unto them many parts both of men and other creatures, in which we may see and understand their work and office: as Ezek. 1. Angels are described by four beasts; not because they are no more in number (for, thousand thousands sit at his right hand) but because they do the commandments of God in all the four quarters of the world. These beasts have four several faces: 1. the face of a man, to note that all of them are reasonable and understanding creatures, as man is. 2. The face of lion, to signify that every Angel is strong, and powerful, and courageous, as the lion among the beasts. Psal. 103.20. Praise the Lord ye Angels strong in power. One of them is stronger than a number of men, yea then a number of devils. 3. The face of an ox, to note their patience, assiduity, and unweariablenesse in their service and ministry, as the ox is a beast most patient, and constant, and profitable in his pains. 4. The face of an Eagle, to note their swiftness and alacrity, seeing a far off many hidden things, as the eagle; flying strongly and swiftly, that is, unresistably as the eagle; holding out, not fainting, but renewing their strength as the Eagle.  
By the same Prophet they are described, chap. 10.22. by the shape of Cherubs; which were the faces of little fair boys with wings, noting unto us under that resemblance their nature, to be void of deceit as a child, simple, innocent, not proud, or arrogant, not envious or malicious. Having wings, to note their readiness and expedition in their ministry: and these wings in their four sides, to show that their ministry extended to all the four sides of the world.  
II. By way of dispensation they have often assumed bodies that were true, immediately created of God, not imaginary or fantastical, as Martion thought, whom Tertullian refuted, neither generated nor borne as man's body is, nor hypostatically united to the Angels as constitutive parts, as our body is a constituting part of us; but taken upon them for the time of some special service, and laid down again, even as we do our apparel, to the end they might familiarly confer and converse with men, till that special service were performed.  
Thus did they visibly appear unto Abraham, and Lot: thus was the Angel of God seen like a fourth man in the furnace, which the three children were cast into: and in this human shape, I doubt not but they came and appeared to the Son of God in this place. My reasons are these: 1. If the Angels came often in bodily shape to the servants and adopted children of God, why should they not much more to the natural son of God, being clothed with the same flesh? 2. We have formerly proved, that the devil came in assumed bodily shape, the more to molest and terrify the Son of God, and therefore the Angels came to him also in bodily shape, the more to comfort him. 3. The present estate of Christ required it, who was man, & subject to many infirmities and therefore the Angels came corporally to comfort him. 4. The phrase of the text implies a more sensible and peculiar manifestation of them then before: as in his agony an Angel appeared to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 22. vers. 43.  
In this coming of the Angels, note an happy change in the estate of our Lord and Saviour: for in stead of the devil his deadly enemy, come the Angels his friends and household servants: in stead of one devil many Angels; for all are his to attend him: in stead of sharp hunger for forty days together, now he hath bodily food and comfort in a moment.  
God may hide his comforts for a time, but at length they shall shine out upon his servants, 
Doctr.  as the Sun from under a cloud. All the time of the temptation Christ was without food, without angels, nay he endured sharpness of hunger in his body, and of Satanical vexation in his soul: now the Lord comforts him, not only in removing evil from him, but restoring to him his whole former peace, besides the glory of a most victorious conquest. And the fame is his dealing with his servants: Psalm. 73.1. David being plunged exceedingly with a grievous temptation of Atheism; not whether there was a God or no, but whether this God were just and merciful, seeing things fell out so cross to good men, and so prosperously to the wicked; at last breaks out into a settled resolution, Yet God is good to Israel. He was in the temptation as a man cast into the sea, souzed in one billow after another, at length he descries a shore, and with extreme toil and peril he gets thither, and crawls up, and saith, Yet I have escaped drowning. Or as a man in a pitched field, that in the thick of his enemies had escaped many blows and deadly thrusts, being set beyond the danger saith, Yet I am alive. So the Lord, though in temptation he seem to stand far off, yet at last appears with strength and comfort. The same David being in great distress a long time, hunted as a partridge by Saul, but strangely delivered from him and Achish, concludes, Psalm. 34.19. that how great soever the troubles of the righteous be, yet the Lord will at length deliver them out of all. To this purpose Solomon saith, that though the just man fall seven times a day, namely, into affliction, yet he riseth again.  
Abraham in his great trial saw nothing but sorrow and vexation for the loss of his Isaac: yet in the third day, when the case seemed desperate, God was seen in the mountain; as if he had not seen God till he came into the mountain. Whence his posterity used it as a proverbial speech, In the mount God will be seen: at the farthest he will be seen there, if not before. job assured himself, that after darkness he should see light; and according to his faith, we see howsoever Satan set upon him, with all his might to blaspheme God, and his friends would needs prove him an hypocrite; and which was worst of all, God not only stood a far off from him, but came upon him and against him, a● one that strove against the Almighty, and one that reproved his Maker, chap. 39 vers. 35. Yet at length he steps out for him, acquits him, and rebukes his friends, and accepts his servant, and turneth his captivity, and gives him twice as much as before he had, chap. 42.  
1. Herein the wisdom of God joined with his power shineth forth: hereby the Lord knows how to bring light into darkness▪ 
Reasons. ●  Psal. 112.4. To the righteous ariseth light in darkness. No darkness or misery can keep God and the comforts and strength of his spirir from his children. Yea hereby the Lord knows how to bring light out of darkness, as once he did in the creation. Rom. 8.28. We know that all things are turned to the best, to them that love God. His wisdom and power turns things, not only good into good, nor only afflictions and trials, but even their sins and infirmities, like a good Physician that tempers poison to a remedy, and of the viper's skin makes a remedy to heal the viper's sting.  

2  2. This is the godly man's privilege above wicked ones, to find God sweet to their souls, either in afflictions, or in the ending of them: 1. Because their persons (whatsoever their estate is) are accepted with God, whereas the other are rejected. 2. They are sealed with the earnest of God's Spirit, and can go unto God in fervent prayer, whereas the other want the Spirit, and cannot pray to be heard, Psal. 18.41. They cried, but there was none to save them, even to the Lord, but he answered them not. 3. They have the grace of repentance, which removeth sin the cause of affliction, and are come out of Babylon though they live in Babylon, being as so many Lots in Sodom. Whereas the other are impenitent, and never removing the cause, the effect lies ever upon them, and grows every day heavier than other. 4. They have peace of conscience, and can sing the new song to God and the Lamb, having a set of sweet music in their souls; and with peace they have patience, supporting them unto God's seasonable deliverance. Whereas the wicked are as the raging sea, and hath no peace nor patience, but a senseless unfeelingnes of his estate; their hearts being either ignorant, ascribing all their smart to fortune, or constellations, or fatal necessity, or secondary causes, being not able to ascend so high as God the author, or descend so low as their own sins, the just meritorious causes of their evils; or hardened and feared, or senseless, as Nabals, whose heart was as a stone dead within him.  
3. It is one end of God's extreme humbling and afflicting his children, 
3  not to sink or forsake them, but at the last the powerful work of God may be showed on them, both for his glory, and for theirs. The poor blind man (joh. 9.3.) carried his misery a great while, from his birth to his man's estate, and yet our Saviour witnesseth, that it was neither for his sin, nor his parents, but that the work of God might be showed upon him, in the miraculous cure of him, when all the power of nature and art could do him no good. Lazarus was extremely humbled, dead, buried, lying in the grave stinking: who would have thought beyond Marie, that he should ever have been raised till the last day? and yet our Saviour saith, that even that death of his was not unto death, but for the glory of God. Yea, the Lord never bringeth any evil upon his children, wherein he intendeth not in the end to show them some great good: as, Deut. 8.16. The Lord tried, humbled, and proved his people in the wilderness, that he might do them good at the latter end: job. 23.10. He knoweth my way, and trieth me: and what was the issue? I shall come forth like the gold. And the Apostle affirmeth, that the trial of our faith, which is much more precious than gold, shall be found to our praise, and honour, and glory, at the appearing of jesus Christ, 1. Pet. 1.7.  
4. God hereby manifests his care and faithfulness in his promises: for he hath promised, 
4  how ever he suspend his comfort for a time, to return in due season: neither can his mercies come to an end, nor himself leave his mansion finally. Therefore it is that sometimes he foretells his children of evils to come, that they should not come suddenly on them, neither distrust his care in them, nor be ignorant of a good issue out of them. Sometimes he numbers them out, and tells how many, and how long they shall be: Dan. 9.25. There shall be seven weeks, that is, 39 years: and there shall be 62. weeks, that is, 434. years, and then the Messiah shall come, etc. And always he that setteth the setting of the stars, and the bounds of the sea, setteth much more the period of our troubles, and the furthest limits of his children's trials: which suppose they reach even to death itself, they can follow them no further, but then is a rest from their labour, a reaping of the fruits of their sufferings, a joyful harvest of a sorrowful seed-time, wherein the Lord meets them with a full and final deliverance, and putteth them in full possession of all his most glorious promises.  
Let the godly consider of their privilege, to provoke their patience and constancy in their greatest trials, 
Use. 1.  which cannot make them unhappy. For, 1. the godly man's present estate is the best for him, be it what it can be: the furnace is the fittest place for gold. 2. His trial shall be turned to good, because God hath the disposing, tempering, and moderating of it. 3. His trial shall be but light and momentany, not in respect of the present sense, but because the time of temptation shall be swallowed up by the time of victory. 4. The end of it shall be happy: and all is well that ends well: here shall be a most blessed issue. And therefore let drossy Christians fear the fire, who are sure to be wasted in it, whilst the godly rejoice in tribulation, and with David walk fearelesly in the valley of the shadow of death, because God who lead him in, was with him to lead him out.  

Use. 2.  Let the godly judge of themselves, not always according to their present estate or feeling, which may occasion their feet almost to slip, but look to the happy end of their trials. And though the smart continue long, yet let them be assured that the Lord keeps all their bones, so that not one of them shall be broken. Neither let us be weary and faint in our minds: for although God seemeth not to hear us, yet he hears us well enough. And though he seem to stand a far off us, it is but a delay, no denial of our request. And though he seem to neglect us, let us not neglect him, but hold on in the prayer of faith.  
Let this serve as a ground of comfort & encouragement to us, that when with Israel we stand as it were on the sea-brinke, 
Use. 3.  beset with dangers, than we may be still, and expect the salvation of the Lord. For as the Prophet speaketh, (Hab. 2.3.) The vision is yet for an appointed time, but at the last it shall speak, and not lie: if it tarry, wait; for it shall surely come, and shall not stay. Let us not make haste, nor limit the Lord in prescribing him a time and means, but leave all that to his wisdom, lean upon his arm, rely upon his word, he hath a mind to do us good, and that when it shall be most for his glory and our salvation. We are not yet perhaps in the deep, nor at the mountain, nor so destitute but we find some supports. But were the case with us as it was here with our Lord, if we were in the world, as in a wilderness, our food nothing but stones, our company wild beasts ready to devour us, no friend near us, but the devil tossing and tumbling us with his temptatitions, we should assuredly see the Lord extraordinarily providing for us, and working out for us unexpected comfort: our extremity would be God's opportunity. God sent not Moses to deliver Israel from under Pharaoh, till their burdens were at the heaviest, and their oppressions intolerable. God might have sent his Angel to preserve the three children from being cast into the fire, but he did not till they were in the flames; this was God's time, wherein he was more glorified, his children more gloriously delivered, and his enemies more mightily confounded, then if the Angel had come before. Even so, when this land was like that fiery furnace, made seven times hotter than ever before, to consume the bodies of God's Saints in Queen Mary's days, in the midst of those flames God sent that happy Queen (now a blessed Saint) to quench those fires, and deliver our whole Church from that tyrannical and Papal oppression. Thus the Lord himself waits, and stays for the fittest time of our deliverance; and so must we. Never shall the faithful soul fail of a day of refreshing.  And ministered unto him.] 
We have spoken of the Angels coming: Now the last thing considerable in this history, is their ministry unto Christ; wherein are two things: 1. How they minister to him: 2. Why they minister.  
I. 1. They ministered in adoring the Son of God, the only conqueror of the devil, and honouring him as the victorious destroyer of the Prince, and commander of all hellish powers: For the Angels rejoiced in Christ's victory, in the devils overthrow, and the salvation of the Church of God. The goodness of their nature carries them wholly to the glory of God, in all their actions and motions, and the good of the Church; as at the birth of Christ they sung, Glory to God on high, on earth peace, and good will to men. And there is no doubt but now upon this victory, they did much more honour him, and congratulate his glorious triumph.  
2. They ministered to him in comforting him, being in his soul extremely afflicted and molested with Satan's temptations: for how could the Son of God but utterly abhor, and with fiery zeal detest such blasphemous temptations, as that he should not only distrust his Father's providence, but even fall down and worship the devil himself, with which temptations a sinful man yet in his corrupt nature, would be exceedingly distracted and disturbed? It is no doubt therefore, but as in his agony before his passion, the Angels came to comfort him, so likewise in this conflict and perturbation so soon as they might, they came in to the same purpose.  
3. They ministered to him in relieving his body, which was now broken with hunger, and watchings, having already fasted 40. days and 40. nights; and brought him food to allay his hunger, spreading as it were a table for him in the wilderness. For, if they neglected not the servant of God Elias in the wilderness, being ready to starve for food, but provided him a meal, in strength whereof he went 40. days and 40. nights, 1. King. 19.5. much less would they neglect the Son of God, who was now in the same necessity.  
4. They ministered to him standing about him, and giving attendance, waiting as it were at his table, and ready to be employed in any further service he had to command them: Psal. 103.20. Ye Angels ready to execute his will. Whence in Ezeck. 1.11. the Angels are described with wings stretched upward, noting their propensity and readiness to the commandments of Christ.  
II. Why the Angels do thus minister to Christ. Answ. Not for any necessity of his (for 1. he was able to have sustained himself, and held out for ever against the devil: 2. he was able to have confounded the devil: 3. he was able to have created food in the wilderness without them, which they could not do: for, although they could fetch food elsewhere provided, yet could they not create any,) but, 1. It was their duty to attend him as their Lord, called the Lord of the holy Angels. 2. Christ would now use their ministry, and did not help himself by miracle, as he might if he had pleased. But we read not that he used his power for himself or his Disciples: Himself being hungry and weary at Jacob's well, he created not food, but sent his Disciples into the city to buy bread: And when his Disciples were faint and hungry, they were fain to pluck ears of corn, and eat it: But yet he used not his miraculous power. For miracles were wrought for the edification of others, and commonly done in the presence of many, whose faith was to be strengthened, as the Disciples was in part already. 3. This was so for our instruction and consolation, that we also in our wants, standing in the Lords battles, may expect the presence and comfort of the Angels.  

Doctr.  The privilege of Christ, whereby he is exalted above all creatures, hence appeareth, in that the Angels minister unto him. Heb. 1.6. the Apostle proves Christ's divinity, and eminency above all things, out of that testimony of the Psalm, And let all the Angels of God worship him. For, he must needs be greater than all, who must be honoured of all. joh. 1.51. Christ himself proves himself the Son of God, because, notwithstanding he is the son of man: which plainly notes him to be, 1. a true man, and 2. a weak man: yet they should see the heavens opened, and the Angels ascending and descending upon him, as was figured in Jacob's ladder, Gen. 28.12. For Christ is the ladder and only way by which we ascend into heaven. It reached from earth to heaven, signifying his two natures, God of his Father in heaven, man of Jacob's loins in earth. Angels ascending and descending, are the ministering spirits attending him: for in that phrase is meant their sending out, their emission, and commission to their office, descending to their work, and ascending to give account of it. Now according to this prophesy of Christ, two of his Disciples saw the heavens open upon him in his transfiguration, Matth. 17.1. 2. In his resurrection, those keepers of the sepulchre saw the Angel of the Lord that descended from heaven, and had rolled away the stone from the door, and sat upon it, so as they were afraid, and as dead men, Mat. 28.4. The women also saw the Angel and talked with him, that had attended him in his resurrection, ver. 5. And in his ascension all his Disciples saw the heavens opened unto him, and two Angels standing by them, who attended him, Act. 1.  
1. The more honourable the attendants and ministers, 
Reasons. 1.  the greater is the parsonage so attended. But our Lord hath not a guard of men about him, as the great Princes of the earth; but a guard of Princes, and not of Princes only, but of principalities and powers, rules, thrones, and dominations; and therefore he must needs be a mighty God, advanced above all creatures. 2. The Angels are in Scripture every where spoken of, 
2  as the excellency of the creatures; so as when the highest praise of any thing is to be given, it is taken from the excellency of Angels. Manna is called Angels food, Psal. 78.25. that is, if Angels should need food, they could not wish more excellent. 1. Cor. 13.1. If I should speak with the tongues of Angels, etc. that is, excellently. Yea, the most happy and glorious estate that ourselves look for after the resurrection, is hence extolled, that we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like Angels. Now all this advancement of them, is not so much in respect of themselves, with whom we have no commerce, but for the advancement of Christ, the Lord of the holy Angels; and that in their glory we may behold the glory of Christ, to whom they are servants. 3. The truth hereof was shadowed in the ceremonial law, Exod. 25.20. 
3  The Cherubims (signifying the Angels) must lift their wings on high, as attending upon God, and their faces must be to the mercyseat, which lively resembled Christ, on whom their eyes must be still cast, as the eye of the handmaid to the hand of her Mistress. And, chap. 26.31. the vail of the Tabernacle which covered the most holy, (expressly signifying the flesh of Christ, which hiding his divinity made way for us to heaven) must be made of broidered work with Cherubims, not without Cherubims: for these noted the multitude of Angels serving Christ, even as man: for being in his lowest estate, and apprehended to the death, he gives this as a reason to Peter to put up his sword, because, if he would, he might pray to his Father, and have twelve legions of Angels to rescue him.  
Object. But this seems not Christ's privilege to have the Angels his ministers, seeing all the godly have them ministering spirits for their good, Heb. 1.14. as Abraham, Lot, Elias, Daniel. Ans. True, they had, but this impeacheth not Christ's honour, because they serve not us after the same manner they serve him: for 1. Their service is due to Christ as their creator and Lord; of duty: to us, as creatures, of charge. 2. Their service to him is immediate as the Head of the Church, to us mediate only as members of the Head. 3. Their service is proper to him, and invested in him, as his own right: to us given by virtue of our communion with him. 4. To him as the author and preserver of all the gifts and graces they have; and equal it is, that whatsoever is excellent in any kind, be wholly ascribed, to the author and giver of it: to us only so far as the owner hath put them in trust to employ those gifts for our good. Faith in Christ interests us in this ministry of the Angels, who love the members because of the head. They are his Angels, and so called by special propriety: Matth. 16.27. when the Son of man shall come in the clouds, and all his holy Angels with him, because by special prerogative they do him homage and service: And our Angels by special commission and direction from him. 5. They never ministered to man, but for the honour of Christ. Reu. 22.9. Worship God.  
Let us imitate the Angels. Do they honour Christ by their ministry, 
Use. 1.  and shall we refuse his service? especially seeing ●ee took our nature, and bound us straighter to him then the Angell●. They are most expedite and ready, having wings to fly withal: Let their wings speed us in his service. They are unweariable in performing obedience, and shall we be so heavy and shrinking, as to account every thing too much ●hat we do for him? They are in all things ruled and moved by his Spirit: Ezek. 1.20. whither the Spirit led them they went: Let us also give up ourselves to the leading of his Spirit, not running of our own heads in any business, unsent, without our warrant. They rejoice in all good things, and in Christ's victory, the benefit of which redounds to us more than to them, and that men by the same are set out of the devils power: And why do no● we more rejoice in this victory of Christ? why do we rejoice in evil, which is the devils sin, in sinful courses and company? why do we hate and scorn those, who most partake in this victory? How unlike is this to the Angels?  
If the Angels be servants unto Christ, 
Use. 2.  than we see herein both his love to us, and our own honour, who hath vouchsafed us his own special servants to attend us: For he hath not only charged them with the safety of Abraham, jaacob, Lot, Elias, Daniel, and other extraordinary holy men, but their commission is general: Psal. 91.11. they shall keep thee in all thy ways, that is, not only Christ himself, but every member of Christ: for this honour have all the Saints. And what a comfort is it, that we so weak creatures, and so beset with spiritual and invisible enemies, have appointed to us by the Lord so many spiritual, invisible, and more powerful aiders, and assisters? What a comfort is it, that no temporal enemy can so soon wrong us in our persons, estates, or names, but the Angels of God are ready to turn it off, and keep off the peril, and then return to God to complain of the wrong-doers? What a care should we have not to forfeit our privilege, to keep us in our ways, and walk warily because of the Angels, not grieving them by sin, nor driving them from about us, whose protection under Gods is more safe than if we lay under shield and spear, Psal. 91.4. with 11. And if our Lord himself received comfort from them, how great may be our comfort from them?  
Hence we are to ascribe the glory of power, Majesty, 
Use. 3.  and kingdom unto our Lord jesus, who if he be able to command all the Angels in heaven, much more all the devils in hell, who are far weaker than they: All power is his in heaven and earth. And now we are no longer to esteem of him according to his base estate, in the wilderness, in the world, but according to his surpassing power manifested through all this history in vanquishing the devil, and in receiving the divine honour from the most grorious Angels. To this great Michael, who even without his Angels hath in pitched battle overcome the great red dragon and all his Angels, be ascribed all power, might, victory, and triumph, of all men, Saints, and Angels, in earth, and in the highest heavens, for all eternity. Amen. Amen.   
FINIS.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 

THE ALPHABETICAL Index or Table, pointing to the principal points in this Exposition.  

A  
IN Christ's lowest Abasement sparkles of Divinity fly out: sundry instances. pag. 363  
Actions brought forward by bad means to be suspected: sundry instances. 312  
Accusers mouths how to be stopped: four rules. 30  
Against false accusation, 7. rules. 26  
Adversaries must be overcome rather with patience than power. 112  
Adoption called into question by Satan for present adversity, 5. reasons. 89  
Allegories must not be stuck too fast unto. 264  
Christ's Allegation of Scripture with some addition and change of words, 5. reasons. 338  
Angels called Gods Angels, 3. reas. 235  
Angels tender keepers of the godly, three reasons. 237  
Concerning Angels 3. observations. 239  
Angels come not in unto Christ, before the devil is gone from him, 4. reas. 401  
Angels cannot be in two places at once, why. 402  
Angels have bodily shapes by way of 1. description: 2. dispensation. 403  
Angels minister unto Christ, & how. 409  
Christ was more Angry in the last temptation, then in the two former, 4. reasons. 333  
Apocryphal books not authentical, 4. reasons. 133  
In the Ark were three things kept. 162  
Assemblies in the Church of England holy meetings, 4. reas. 166  
Avoid, signifieth three things. 332   

B  
Bade causes are thrust on by bad means 4. reas. 311  
Behold, signifieth 5. things in Scripture. 4●0  
Blame thyself sinning more than the devil. 216  
Blessing more desirable than means. 138  
Blind and bloody battles for the holy land, more for the Pope's profit then God's glory. 177  
Boasters resemble the devil. 315  
To get Bread out of stones, 3. ways. 10●  
God's way to get Bread, contrary to the devils in three things. 109   

C  
TO live out of a lawful calling wicke● 3. reasons. 14●  
Calling to be well carried, two rules. 150  
Special Calling, requires the practice of 4. virtues. 151  
Christ was locally carried to the pinnacle, 4. reasons. 190  
In Christ, Satan would have cast down all mankind. 206  
Satan would have us cast down ourselves, why. 215  
Causes of God must affect us above our own, 5. reasons. 333  
Changes here good for us, 5. reasons. 395  
To be cheerful in trials, 4 motives. 15  
Chair of Rome a frivolous pretence. 177  
Christ subject to temptations, notwithstanding his perfection of 1. nature, 2. grace, 3. power. 7  
Christ chose to be tempted in the wilderness, 4. reasons. 19  
Christ's going into the wilderness, no ground for Popish Eremites, 4. reas. 22  
Christ would be tempted, 4. reas. 35  
Christ by being tempted succoureth us 4. ways. 36  
Christ safer among wild beasts then wicked men. 44  
Christ not so rough with Satan, as with some wicked men, no or with his own disciples, 4. reas. 113  
Christ revealeth himself only to such as will make right use of his knowledge, 4. reas. 116  
Christ as able to defend us as himself, from wild beasts and devils. 45  
Christ's privilege above all creatures in the ministery of Angels, 3. reas. 410  
Christ's combat exemplary as victorious. 243  
Christians must be reasonable even to most unreasonable adversaries, 3. reas. 110  
Church no competent judge of controversies. 246  
Church hath no authority over Scripture, 4. reas. 247  
Church of England not to be separated from for some corruptions, 4. conclusions. 166  
Comforts for weak Christians in temptation, 4. grounds. 7  
Circuit of Satan is the compass of the earth. 20  
Comforts from Christ's being tempted, 4. grounds. 37  
Comfort of the creatures a greater blessing than the creatures themselves. 139  
Comfort in that Satan cannot overcome him, who is not willing to be overcome. 216  
Comforts from the custody of Angels. 238  
Comforts of God hid for a time, but a● length shine out upon his children, 4. reasons. 404  
Bad company worse than solitariness. 23  
Comforts when temptations come thick on us, three. 280  
Compacts with Satan, 1. open, 2. secret. 317. etc.  
Means to avoid Satan's compacts, 5. 320  
Conference of Scriptures beateth out the true sense of them: see instances as large. 256  
Counsels no competent judges of controversies, 4. reas. 249  
In the inner court of the Temple were 4. things of note. 161   

D  
DAy of sickness and death most 〈◊〉 to resist Satan's temptations, three reas. 66  
Death enters the soul by the windows of the senses, 4. reas 291  
Devil is not driven away by holy water, relics, nor the naming of jesus. 10 11  
Difference between the love of God as God, and of God as a Father 92  
Directions for the fortifying of faith, three. 86  
Distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 1 silly: 2▪ ignorant: 3. novel. 347  
Doctors and Fathers no competent judges of Scripture, 5. reas. 248  
Doing of what God commandeth, not always a sign of true grace, 3. reas. 385  
God draweth near his Saints in trouble. 3. ways. 94   

E  
EFfects of the spirits assured governance in troubles, three. 17  
Eminent persons must be so much the more watchful. 288  
Ends and means must be tied together. 277  
Equivocation a jesuitical trick discovered. 233  
Three estates Satan especially would cast men from: 1. of innocency: 2. regeneration: 3. office in Church or commonwealth. 206  
Evil men clean one to another, because all of them hate Christ. 160  
Excellency cannot exempt a man from Satan's temptations, 3. reas. 8  
How to avoid Satan's extremities, three rules. 200   

F  
FAmily-worshippe of God stands in five things. 172  
Fasting, the kinds, 1. civil: 2. religious: 3. miraculous. 47  
Fasting of Christ differeth from Popish in 8. things. 49  
Christ fasted his fast for 4. causes. 50  
Fast of Christ no longer or shorter than forty days, 5 reasons. 51  
Forty nights of Christ's fast expressed, two reasons. 51  
Fasting a necessary Christian duty, 3. reasons. 52  
Motives to fasting, 11. 53  
Faith his actions about the means of safety: if present, 3.46. if absent, 3. ibid.  
Overthrow of faith the aim of all Satan's temptations, 5. reas. 83  
Faith must be so much the stronglier fortified, as Satan more furiously assaileth it. 86.  
Faith his excellency in 4. things. 86  
The least faith can pray for more. 88  
Properties of faith in want of means▪ 3. 98  
Faith how it demeaneth itself towards the word of God's providence, 3. rules. 145  
Faithfulness in promises, enforced by five reasons. 309   

G  
COmmon Gamesters live by no word of God. 150  
generality of obedience in 4. things. 389  
Gifts of G●● differ from the devil in four things. 319  
Glory of God must be preferred above all the world, 6. reas. 327  
Motives to promote the glory of God, 5. 350.  
To glorify God in good measure, means 4. 331  
God glorifieth himself in our trials four ways. 396  
Glory of the world falsely claimed by Satan, for 1. possession: 2. disposition: 4. reas. 310  
God some ways an actor in evil, no ways an author. 14  
God tempteth man two ways. 30  
Godly men shall want no accusation in the world, why. 29  
The more God graceth a man, the more Satan seeketh to disgrace him, 3. reas. 3. and 9  
Six graces Satan would fain rob us of. 283   

H  
POpish hallowing of water wicked, six reasons. 11  
Headship of the Pope falsely grounded. 231  
Little or no help in injustice, 3. reas. 147  
Christ full of the holy Ghost, how. 39  
Holiness sweeteneth our callings three ways. 151  
To hold out in trials without hast-making, 4. reas. 365  
No sign of God's hatred to be vexed with the devil, but of the devils: 4. reas. 193  
Christ, able to feed others miraculously, was hungry himself. 59   

I  
SAtan can make gross Idolatry seem a small moat. 316  
jerusalem called holy City, 5. reas. 160  
jerusalem full of corruptions, yet called holy: why. 165  
Importunity of Satan against Christ and his members to draw them to sin, 4. reas. 279  
Infirmities which Christ took upon him: which in three propositions. 59  
Why Christ took our infirmities, 5. reas. 60  
Infirmities of Christ differ from ours in 6. things. 61  
Induction to prove all things subjecteth to Christ's word. 377  
Infallible judge of controversies the holy Scriptures, 4 reas. 244  
Incompetent judges of controversies obtruded by the Church of Rome, 4. 246  
Instance of Satan to draw us to evil, must make us more instant in good. 283  
Instances of Satan's false conclusions in matter of faith, 3. of practice, 9 102.  
Instances in 4. kinds of temptations how to use the word against Satan. 126  
Instances of many men, whose obedience is no better than that of devils. 387   

L  
TO know a man lead by the spirit, three rules. 18  
Christ cometh lead of the spirit, Satan cometh of himself. 75  
Liberties of religion are better prized in their absence then in their presence. 181  
The more light of grace the Lord bestoweth on his children, the more doth the darkness of the world fight against it. 157  
Life of a Christian a continual intercourse of peace and trouble, 4. reas. 391  
Love of the world easily maketh a man a prey and spoil of Satan, 5. reas. 299  
To pull our hearts from the love of the world five means. 303  
Four other considerations to the same purpose. 301  
Lying is the devils mother-tongue. 100  
A looking glass for liars. 314  
Lying a hateful sin, for three reasons. ibid.   

M  
MAgistrates, governors not of men only, but of Christians. 335  
Man tempteth God 2. ways, 31. Man tempteth man 3. ways, ibid. Man tempteth himself 2. ways. ibid.  
Manner of Christ's temptation external, 4. reas. 74  
Not to be present at Mass, with pretence of keeping the heart to God, 5. reas. 351  
Mean estate best, 3. reasons. 7  
Means of fortifying faith, 4. 87  
Means to confirm to a man's self his own adoption, 3. 93  
To use unlawful means to help ourselves diabolical, 3. reas. 95  
Means to fence us against Satan's wicked inferences, 3. 104  
Means not sufficient to sustain the life of man, in six instances, and 5. reas. 135  
Means not to be set above their place. 137  
Means not to be neglected where they are, 3. reas. 138  
Better to want means then to enjoy such as proceed not out of the mouth of God. 153  
Means to raise ourselves being cast down, four. 212  
To sin against means fearful in things 1. spiritual: 2. temporal. 222  
Means to partake of the Angel's ministry, three. 241  
Means of nourishing confidence in God, four. 277  
Meekness of Christ to Satan himself, 5. reas. 111  
Ministers must be very watchful over their people, because of the tempter. 71  
Wicked Ministers hinder some comfort, but not all efficacy from the Sacrament. 167  
To conceive of dumb Ministers, five grounds. 168  
Modesty in speaking of ourselves commended in Christ's example. 115  
Motives to avoid slandering, 5. 27  
Motives to outstand temptations, 3. 42  
Motives to stir up one another to good, four. 72  
Mountains about jerusalem, 7. 289  
Mountain chosen for the third temptation, 3. reas. 285  
No mountains to be wished but God's holy mountain. 289   

N  
DIfference of names or numbers, must not make us suspect error in the Scripture, but our own ignorance. 265   

O  
Objections for Usury answered, 148  
Objections for Sabath breaking. 149  
Chief Objections of the separation answered. 167  
Objections to prove Christ on the pinnacle only in vision, answered. 189  
Objects of senses, 5. warrantable. 294  
In opposition of good men and good things, consider 5. things. 158  
Ordinances of God not to be meddled with without due respect and reverence: as 1. word: 2. oath: 3. lots. 175  
Conditions of sound Obedience, 4. 385  
Cheerful Obedience, 4. things. 386  
Outward things make neither happy nor unhappy, 4. reasons. 91   

P  
Pinnacle of the Temple chosen for the second temptation by satan, 4. reasons. 182  
No place in the world free from temptation. 20  
Places of God's worship to be reverently esteemed and used. 174  
No place longer holy than God and his worship are present. 176  
Satan usually fitteth his temptation to the place, or the place to his temptation, 3. reasons. 182  
Places of probable peril and danger to be avoided especially, of 4. sorts. 184  
Men in highest places are in greatest danger of falling, 3. reasons. 286  
The higher the Pinnacle a man stands on, the more busy satan is to cast him down. 207  
Satan helpeth men up to the Pinnacle only to cast them down again. 210  
The Pope puts down the devil in boasting. 315▪  
Power of Christ unresistible by all the devils in hell, 4. reasons. 375  
Power of Christ is of his Office and Essence. 375  
They differ in 3. things. ibid.  
Pope's have erred in matters of faith. 25●  
8. Marks of the mighty power of Christ in us. 380  
Power of Christ frustrateth satins greatest advantages. 193  
Power of satan over the bodies of men great, God permitting him. 193  
Prayers to be made for governors especially, why. 288  
Presence of God in his word and worship maketh places holy, 3. reasons. 164  
Satan ordinarily tempteth to presumption, 4. reasons. 200  
Most dangerous presumption is in spiritual things, as in 6▪ instances. 203  
Presumption in things temporal to be avoided, in 4. instances. 205  
Privilege of God's children because of the Angels. 240  
A singular privilege of the Church to have so perfect a direction as the Scripture. 134  
Privilege of the godly to find God sweet to your souls in trials, or after them, 4. reasons. 406  
Properties of such as to whom Christ will reveal himself, 3. 119  
All promises and threats in Scripture conditional, although the condition be not ever expressed. 263  
All promises of satan are miserable, foul, and deceitful, 5. reasons. 304  
Promises of God differ from the devil how. 305  
Proffers of Satan all upon some wicked condition or other. 316  
Miserable men that accept of satins proffers, 4. instances. 320  
Public persons must especially watch against 2. things. 6  
Public persons must be above other careful of God's glory. 335   

Q  
Question, how could Christ be safe among wild beasts. 44  
How Christ could be hungry being able to feed so many miraculously. 59  
Why Christ took not all infirmities of every particular man, 3. reasons. 59  
Why satan is so restless in tempting, 3. reasons. 70  
Whether Christ's temptations were in inward motion or external. 74  
Why Christ seeing he could would not turn stones into bread, 5. reasons. 115  
How to conceive the word of God by which he governeth and preserves the creatures. 142  
Whether S. Matthew or S. Luke, observe the right order of the temptations seeing they differ. 155  
Whether a man may pray or communicate with an evil man, or with a wicked or dumb minister. 167  
Whether a man may hear the word with profit and blessing from a wicked man. 170  
Whether Christ was indeed on the pinnacle or in vision. 188  
How Satan a spirit could carry Christ his body, 5. considerations. 190  
Whether Jonathan's action, who with his armour-bearer only set on a whole army of enemies was presumption. 202  
Why did not Satan cast down Christ, but saith, cast thyself down, 3. reas. 212  
How satan is said to fill Ananias his heart Act. 5.3. 219  
Whether it be not lawful to ask a sign. 270  
How satan can prevail to bring men to worship himself in stead of God, ways, and means. 322, etc.  
Whether we may present ourselves at mass thinking to keep our hearts to God. 351  
Whether on no occasion we may be present at mass. 353  
Whether the Prophet gave Naaman leave to be present at Idolatry. 354   

R  
Reason's why our Saviour would not yield to the last temptation, 5. 326  
Receive nothing from the devils hand, 3. reasons. 319  
Redemption free to us cost Christ dear. 192  
Religion set up, or held up by bad means is wicked as the Romish. 313  
Representations of Satan quick and short, 3. reasons. 291  
Restlessness in evil an express image of the devil. 280  
Strong Resistance of Satan makes him fly, 4. reasons. 366  
Means of Resisting Satan, 5. 371  
Manner of Resistance in 5. things. 373  
Reverence in God's worship urged, 6. reasons. 356  
Riches must not have our hearts, 4. reas. 152  
Romish teachers disarming men of the Scriptures, confuted by 5. reasons. 122.  
Romish doctrine Idolatrous proved at large. 345  
Rules of resisting Satan's temptations, 3. 57  
Rules to know when the tempter commeh, 2 77.  
Rules to confirm the heart in the love of God notwithstanding outward crosses, 3. 92  
Rules to fence us from using unwarrantable means of our good, 4. 97  
Rules to avoid seduction by separatists, 4. 171  
Rules to uphold ourselves when Satan would cast us down, 3. 110  
Rules to try whether a Scripture be wrested, 7. 256  
Rules of trial whether our obedience be beyond that of the devils, 4. 389  
Rules to carry ourselves free from infection of sin in all places where we come, 3. 187   

S  
SAbbath-breakers cast by God's word notwithstanding all their pleas. 149  
Sacrament may be received where open offenders are tolerated. 159  
To Sanctify a man's person, he must set up God's worship in his heart. 172  
The word Satan used by Christ in the last temptation, 4 reason. 332  
Satan cannot hinder Gods children of salvation, he may of comfort. 4  
Satan's mouth may be stopped, but not his malice. 5  
Satan an accuser, 3. reasons. 25  
Satan tempteth, 2. ways. 32 

May allure us, cannot force us. 34  
Ever taketh us at the weakest, 3. reas. 64  
cometh to a man, 2. ways. 73  
assaileth the Son of God knowing him so to be, 4. reason. 76  
Aims at 4. things in his 1. temptation. 79  
In tempting directly opposeth the word of God, 5. reas. 80  
Satan the most eminent and dangerous tempter, 4. reasons. 69  
Seeketh ever to blemish the good he cannot hinder. 98  
Inferreth mischievous conclusions upon true premises, 4. reasons. 99  
Never cometh without some stone or other. 108  
Alloweth his servants stones for bread. 109  
Seeketh chiefly to draw them to sin who have most means against it, 4. reasons. 218  
Can tempt, but not force us to sin, 5. reason. 213  
His subtleties to be watched, 6. instances. 198  
Can allege Scripture to thrust forward his wicked purposes, 5. reason. 224  
Allegeth Scripture 3. ways. 225  
Is not content that men sin, unless they do it most sinfully. 219  
In one allegation of Scripture out of Psal 91.11. he hideth 8. faults. 228  
Never overcome without resistance. 374    
Scriptures being our weapon, we must always have them in readiness. 124  
Scriptures the hammer of heresies, as in 6. instances. 131  
Scriptures how abused to establish errors in doctrine, 5. instances. 231. in practice in many. 234  
Scriptures no dumb, but a speaking judge. 245  
Scriptures conferred in parallel places. 258  
Scriptures collated in unlike places, and reconciled, in 25. instances. 259  
Scripture most aptly alleged by Christ. 268  
Some Scriptures fitter for som● to meditate on, then others. 268  
Security must be watched against, after temptation foiled, 5. reas. 279  
Senses must be diligently kept, and 4. rules for the right ordering of them. 293  
Service of God must be ruled wholly by God, for 1. matter, 2. manner, 3. end. 360  
Service of God twofold, 1. Legal, 2. evangelical. 358  
Of Service evangelical, 3. conditions. 359.  
Service of God must be cheerful, 3. reasons. 361  
Marks of a good Servant of God, 5. 362  
Means to be preserved from the service of Satan, 5. 325  
A sign may be asked in 4. cases. 270  
Five vain ends of ask a sign. 271  
Three sins above other, make men most like the deviil. 281  
Sins of jerusalem, the sins of England, 5. instances. 178  
Sins of this age fearfully aggravated by our means of grace. 221  
Soul liveth by God's word, 4. ways. 139.  
Solitary places fittest for temptation, 2. reason. 21  
Direction for solitariness, 4. 24  
Spirit of God led Christ into the wilderness, 3. reason. 12  
Spirits created of three sorts. 12  
Sundry sorts of men snared by Satan, in seeking unlawful courses to help themselves. 96  
To turn Stones into bread an ordinary temptation. How and wherein. 105  
Sundry sorts of men to whom Christ never revealeth himself. 118   

T  
TEmple of jerusalem described, with the several Courts, and their contents. 161  
Temptation not a sign of God's hatred, but of the devils. 9  
Temptations all of them appointed and lilimited by God, 2. reas. 13  
It was not against the holiness or power of Christ to be tempted. 32  
Christ being tempted was without sin, how in 3. grounds. 32  
Of Temptions, 3. degrees. 33  
Greatest temptation not to be tempted. 34  
Temptations manfully to be resisted, 3. motives. 37  
Being tempted look up to Christ tempted, for 1. salvation, 2. imitation. 38  
By lesser Temptations Satan makes away to greater, 4. reasons. 59  
Where satan begins Temptation, we must begin resistance. 57  
To Tempt any to evil a fearful sin. 72  
The first Temptation of Christ, was not to gluttony, as Papists, 2. reas. 79  
No Temptation, no faith. 86  
8. Things slily couched in the 1. Temptation. 105  
In the second temptation Satan aimeth at 5. things. 195  
Satan tempting seeketh to bring men to extremes, 5. reas. 197  
Satan can tempt and persuade, but not force us to sin, 5. reas 213  
Temptations armed with Scripture most dangerous. 231  
Men tempt God, in 1. judgement: 2. affection: 3. actions. 269  
God actually tempted, 4. ways. 272  
To tempt God dangerous, 4. reas. 273  
Five sorts of tempters of God. 274  
How men tempt God in matters, 1. of soul, 275. 2. of body: three ways. 276  
Tempter's of themselves, as if there were no Tempter. 70  
Christ abideth the whole temptation to the end, 4. reas. 364  
God suffereth his children to be vexed with long and strong temptations. 3. reas. 368  
Gods children shall out stand all temptations. 4. reas. 366  
A sober use of human testimonies in Sermons not unlawful. 252  
Men thrust from God by Satan. 325  
God hath sundry ways threatened this land of late years. 397  
Greatest trials of the godly cannot make them unhappy, 4. reas. 407  
To try spirits alleging Scripture 4. rules. 225  
Holy times, as the Sabbath not to be profaned. 176   

V  
Unjust getting of earthly things accursed 3. ways. 145  
All the voice of Satan is, Cast thyself down. 217  
Usurers live not by God's word, but against it. 147   

W  
TO watch over our weakness, five notable rules. 66  
Five sorts of persons fail in the watch over their senses. 238  
Many warnings of God to jerusalem and England. 180, etc.  
Wild beasts why Christ was with them, 4. reas. 43  
Wealth becomes ours and rightly used 4. ways. 152  
God never brings his children into the wilderness of temptation but first fits them with sufficient grace, 4. reas. 39  
Will of man moved two ways. 214  
A principal wile of Satan to overthrow men by Scripture, 4. reas. 250  
Witches and seekers to them condemned, 3. reas. 97  
Wicked men by no means lay aside their malice to God's children, 4. reas. 156  
Wicked men are loath to be compared to the devil, but are sometimes worse. 159  
Word written a principal weapon of the Christian soldier, 5. reas. 120  
Word is then used aright, when temptations are cut off by it, 3. reasons. 126  
The Word cutteth off temptations to despair in 6. instances. 127. to presumption, in 8. instances. 128. to pride in 5. instances. 129. to injustice, 6. instances. 130  
Only Gods word, but every word of God preserveth the life of man, 4. reas. 139  
Word of God sustaineth us, 1. above all means, 3. ways. 140. 2. without all means. 141. 3. against all means. 141  
Word of God made the air light without the Sun, and the earth fruitful without rain. 143  
Word of God from an evil man, may be heard with blessing to a good man, four reas. 170  
To hear or read the word religiously, four rules. 227  
Satan seldom so good as his word, 3. reas. 306  
Worship is twofold, 1. Civil: 2. Divine: both of them twofold. 340  
Worship civil, and religious differ in five things. 342  
Worship Civil, is grounded in Divine. 343  
Worship religious due to God only, 5. reas. 344  
Six means by which Satan prevaileth to set up the worship of himself. 324   
FINIS.