TWO TREATISES. The one, Of Repentance, The other, Of Christ's Temptations. Both penned, By the late faithful Minister of God's word, DANIEL DYKE, Bachelor in Divinity. Published since his death by his Brother I D. Minister of God's word.  MATTH: 3. 2. Repent for the kingdom of God is at hand. 
LONDON, Printed by Edward Griffin for Ralph Mab, and are to be sold in Paul's Churchyard at the sign of the Greyhound. 1616.   

TO THE RIGHT HONOURABLE AND MOST VIRTUOUS LADY, the Lady Harrington.  
RIGHT HONOURABLE:  
THe Lord hath not left himself without many witnesses to call upon us for the same work, for the which this work doth call. An argument that people are backward, and the duty necessary. If either the men were more forward, or the duty less important, Quorsum haec profusio? To what end were this waste? What needed this waste of paper and ink; nay, of the spirits and lungs of God's messengers, crying early and late: if people were not too late in that duty, wherein they cannot be too early? It was not for nothing, that our Saviour yokes these two petitions together; Give us this day etc. And forgive us our trespasses. Surely, me thinks, he teaches us, that so long as we have need to say Give, so long we have need to say forgive, and that daily repentance is as necessary for the soul, as daily sustenance for the body. And yet such is the world's folly, that while they make one to be of an absolute necessity, they shuffle off the other as a matter of indifferency, at least conceit it not of that present necessity which we urge. Most deal with Repentance, as country people with Physicians, they love not to have to do with them, till they fear they are gasping their last breath, and conceit as great an efficacy in these five words, Lord have mercy upon me, spoken with their last breath, for the translation of their souls into heaven, as the Papists do of their five words of consecration, for the transubstantiation of their host. Nay, without question many think of their Repentance before their death, as diverse ridiculously do, of making their wills; That if they make their wills in their health, it is an ominous presage of their death; That because many make not their wills but when they die, therefore they must needs shortly die if they make their wills: The like think many of Repenting in their life time, that because most make it a deathbed duty, therefore to do this duty, will hasten them to their death. And so many fearing it in their life, are denied it at their death. But for the necessity, the worth, the speed of the practice of this duty, I spare to speak aught. It is the sum of the following Treatise. A Treatise not of mine own; but of his, whose labours need not fear the light. Many and worthy indeed are the labours of others, that are extant upon this argument; and indeed so many, that amongst such a multitude, I should scarce have adventured this small Treatise, if the general gracious acceptance of his former works, which I published, had not made way for it. The kind welcome that it found at the hands of most, seemed to promise that these present labours should not be fruitless. Thereupon I took heart both to perfect and to publish this Treatise. And being perfected, I have made bold to commend it to your La. By your patronage the work may receive grace from you: and by your diligent perusal of it, you may receive increase of grace from it. The Lord grace you with all spiritual blessings, till he bring you to Glory, the perfection of Grace Epping in Essex. April. 18.  
Your Honours to be commanded. IER. DYKE.   

A TREATISE OF REPENTANCE.  

CHAP. I. What Repentance is.  
THere is no one point in practical Divinity of greater consequence than this of Repentance. A nail that all the Sermons both of Prophets, and Apostles were continually hammering. Christ himself as he continually beat upon it, so in his last farewell ascending into heaven, in special manner he commended the preaching, and pressing thereof to his Disciples, telling them, that it was necessary that Repentance, and Remission of sins should be preached in 
Luk. 24 37.  his name among all nations. In which words Repentance hath a double commendation. 1. That it is joined with remission of sins, and that so, that none can feel the sweet of it, that feels not the sour of this. 2. That it is made a doctrine fitting all sorts and conditions. Some doctrines are for Governors, some for Subjects, some for Rich, some for Poor, some for young, some for old, some for the wicked, some for the godly, some for the Court, some for the Country; but Repentance being for sinners, I came to call sinners to Repentance, 
Matth. 9  it is for all, none can exempt himself from the reach thereof, unless withal he can free himself from the touch of sin. Therefore it must be preached among all nations.  
Repentance than never being unseasonable, surely not now; when God, what by our sins, what by his judgements, calleth unto weeping and mourning, unto baldness and girding with sackcloth. 
Is. 22.  And yet behold joy and gladness, slaying of oxen and sheep, Epicure-like eating of flesh, and drinking of wine. It is high time therefore both for Press and Pulpit, to ring loud peals of this argument. Which though it be much in many men's mouths, yet is it little in their reins, being more spoken of, then understood, and yet better understood then practised, better known then felt. Wherefore for our more happy direction in it, let us first see what it is. Now I think it may not amiss thus be described.  
Repentance is a supernatural grace of the sanctifying spirit, whereby a believing sinner so humbleth himself for sin, that he turns from it to the Lord.  
1. I call it a Grace. Some think it only an action. 
Repentance is a grace  But that phrase Ezech. 12. 10. of pouring the spirit of grace, (meaning Repentance) on the house of judah, seems to argue it to be a quality, or infused gift, so as faith and charity are. So also that phrase of giving Repentance Acts 5. 31. and 11. 18. for if God give it, we receive it. Now we cannot properly be said to receive an action which we do, but the power, gift, or grace whereby we do it. That speech also Matth. 3. 8. Bring forth fruits worthy Repentance, shows that Repentance itself is not an outward action, as the Papists would make it, but an inward grace to be expressed in outward actions.  
2. I call it a supernatural grace, not only in regard 
Supernatural  of corrupt nature, for so every grace is supernatural, but also of innocent: for though Adam before the fall had love, fear, temperance, etc. yet Faith and Repentance had he not; for he needed them not.  
This shows that Repentance is not a Legal, but an evangelical grace. For all legal graces 
And therefore evangelical.  were naturally in Adam. Repentance then belongs to the Gospel. 1. Because properly it is commanded, as is also justifying faith, in the Gospel. Mark. 1. 14. Christ preached the Gospel. One might think what was that. The next verse tells us; saying, Repent, and believe the Gospel. 2. It is promised in the Gospel, in the Covenant of grace Ezech. 36. 26. I will take away the stony heart out of your body, and give you an heart of flesh. Which that it is a promise of the Gospel, appears plainly vers. 22. I do not this for your sakes, but for mine own names sake. And so jerem. 32. 40. I will make an everlasting Covenant with them, that I will never turn away from them to do them good, but I will put my fear in their hearts, that they shall not departed from me. And this is further evident, because Repentance is sealed in the Sacraments of the Gospel. For Baptism is called the Baptism of Repentance. Luk. 3. 3. because it seals up to us God's promise of Repentance 3. It is wrought in us by the Ministry of the Gospel, 
Galat. 3. 2.  whilst it sets before our eyes Christ crucified, and so causes us to lament. Ezech. 12. 10. Therefore Christ commanded that Repentance should be preached in his name, who by his obedience hath merited it for us as well as remission of sins Luc. 24. 46. 47. and in this regard is said to be raised up of his father, to give Repentance to the house of Israel, Acts 5. 31. As for the Law, it being the ministry of death. 2. Cor. 3. how can it work Repentance which is unto life? 2. Cor. 7. 10. Acts 11. 18. Repentance is required unto the sense of mercy and forgiveness. The Law then knowing no forgiveness, neither knows it any Repentance. When the Law is broken, it requires the suffering of the curse, and not any Repentance for the avoiding of the curse. It sends us down to the dungeon of damnation, and seals it upon us with an unremovable stone, not giving us the least inkling of any recovery. Nay the Law setting out unto us that most rigorous and precise justice of God, and his infinite, and implacable wrath against sin, doth in a manner forbidden all Repentance. Telling us 'tis in vain to seek by our tears and lamentations any mercy at his hands, who is a consuming fire, a God of pure eyes, and cannot behold iniquity. The Law then of itself leaves a man in utter desperation, than which what can be more contrary to saving Repentance? and is no otherwise a schoolmaster unto Christ, then as the minister of the Gospel makes use of it contrary to it own nature to drive us unto Christ, by showing the sinner condemned in the Law, that it were not best for him to trust any longer to the Law, but to accept of the grace offered in the Gospel.  
The Use. 1. If Repentance be a part of the Gospel, then know we it is not so sour and crabbed a thing as most think. Indeed the Law is pure vinegar. But the Gospel is refreshing and suppling oil, even the sovereign balm of Gilead, and of this Gospel, the glad tidings of peace, is Repentance a part. Yea, it is one of the legacies of the new Testament. A rich treasure purchased with the blood of Christ. Luc. 24. 46. 47. Sorrow indeed is bitter and unpleasant to our corrupt nature; yet many things are wholesome, that are not so toothsome. The sheep of Christ know that to feed upon this salt marsh is the only preservative against the rot. Therefore nothing is there they less repent themselves of, than this Repentance, nothing they rejoice more in, than this sorrow: and good reason. It is a piece of that blessed Gospel.  
2. If the difficulty of Repentance discourage thee, remember that the commandments of the Gospel have grace annexed; by reason the same things that are commanded in the Gospel are also promised: and so this yoke is sweet and easy.  
3. If the weakness of thy Repentance trouble thee, remember it is an evangelical grace: and how little a mite will the Gospel accept? even a penny for a pound. A desire to repent is Repentance here: and to grieve because we cannot be grieved, goes currant for godly sorrow.  
3. In the description I add further, that it is a 
Wrought by the Spirit, even  grace of the spirit, to show that the Spirit is the author thereof, as appeareth, Ezech. 12. 10. I will power the spirit of grace upon the house of judah, and then they shall lament. Before we can power out one tear into God's bottle, God must power the water of his spirit upon the dry and heathy ground of our hearts. Rom. 8. 26. We cannot breathe out so much as a sigh, but the spirit must first breath it in. We cannot suspirare, unless God do first inspirare. That we may truly say here with David, in every repenting sigh, sob, tear, Of thine own, Lord have we given thee. We power out, because thou hast first powered in. Peter weeps, but first Christ looked on him. The waters flow, but then specially when the wind blows Psal. 147. 18. Oh to how low an ebb will the waters of repenting tears come, if this blessed wind of the Spirit blow not? It is the fire of the Spirit in our hearts (like as in a Still) that sendeth up those dews of repenting tears into our heads, that drop forth of our eyes.  
Use. Let no man think Repentance in his own power, and so that he may repent when he will. Can any man melt a stone? or turn it into flesh? By repentance we break the strong snares of Satan, wherein we are hampered, And what power shall 
2. Tim. 2. 26.  enable us to do that, but that which is stronger than Satan, even the power of the spirit? Man is like a wild Ass' colt, job 11. 12. will he ever be tame of himself? no, it is the spirit that must tame and humble him by convincing his conscience of sin. joh. 16. 8. Man is like a silly lost wandering sheep. Will he ever be able to get into the high way of himself. No, he must hear the voice of his shepherd crying behind him, This is the way, walk in it. Is. 30. 21. Else he will wander in the wrong way irreturneably. Therefore while that voice soundeth in our hearts, while we are called upon by it to day, harden we not our hearts. While the Spirit stirs in thy heart, as once the Angel in the pool joh. 5. take the opportunity. The Spirit who is the worker of repentance is not at thy beck. Thou canst not set him on work when thou wouldst, suffer him then to work, when he would. If we could humble ourselves we should never be humble: foreven this power of humbling ourselves would make us proud. God therefore hath reserved it to himself, and his own Spirit, that so we might be humble indeed; yielding ourselves to be wrought upon by him when he cometh, yea and in humility attending upon him, and waiting for his coming in the exercises of the Word and prayer, as they Acts 1. 4. 14. But how many may be charged, as they Acts 7. 51. Ye stiffnecked, and of uncircumcised hearts and ears, ye have always resisted the holy Ghost. And therefore are ye so hard hearted, and stiffnecked, because you have resisted the holy Ghost, when he would have bow your necks, and softened your heart.  
4. It is said to be a grace of the sanctifying spirit, 
The sanctifying Spirit.  to distinguish it from the legal repentance that is sometime in the reprobate, having received the spirit of bondage unto fear: for this repentance is a fruit of an effectual calling, jer. 31. 19 After I was converted, I repent: and so is peculiar to the regenerate. And hereby also is it differenced from that blush, and near resemblance of Repentance which is in such reprobates, as have received the enlightening spirit.  
5. It followeth in the description; whereby the 
In order of nature it is after Faith.  believing sinner. I make the subject of Repentance to be a sinner: for so doth Christ Matth. 9 showing that such as are perfect need Repentance no more then whole men do physic. But withal I call this sinner, a believing sinner, to show that faith must go before Repentance as the ground and root thereof. In time Faith and Repentance are both together, but in the order of nature, faith is first.  
Reasons. 1. Repentance and grief for displeasing God by sin necessarily argue the love of God: for a man would never grieve but rather rejoice at the offence of him whom he hates. When Christ wept for Lazarus, the jews said, Lo how he loved him. joh. 11. and Christ imputes the repenting tears of that sinful woman Luc. 7. to love; Much is forgiven her, for she loved much. And whereas Acts 20. 21. Paul makes Faith and Repentance the sum of the Gospel, the same Apostle 2. Tim. 1. 13. makes faith and love the sum of it: which shows plainly that Repentance comes from love, and so consequently from faith, because faith works by love, Gal. 5. 6. and it is impossible we should ever love God, till by faith we know ourselves loved of God. 2. Repentance being unto life must needs be drawn out of Christ the fountain of all spiritual life, and quickening grace. So that a man must first receive Christ before he can receive Repentance, or any grace from Christ. Now faith is that which receives Christ: joh. 1. 12. 3. Repentance being the softening of our hearts, and the changing of our natures, how shall our stony hearts be melted, but in Christ's blood? and what can bathe them in that blood, but faith? And how shall such wild olive branches as we be changed, but by being engrafted into Christ as into the natural Olive? And what can engraft us into him, but faith? 4. It is impossible that a man apprehending nothing in God but rigour and severity, should ever relent toward him, or come in and submit himself. No, there is mercy with thee o Lord that thou mightest be feared, Psal. 130. This is it that brings in the sinner creeping and crouching before God; as the Syrians to Ahab, because they had heard the Kings of Israel were merciful. Christ's 
1. Kin. 20. 31.  gracious aspect cast on Peter drew forth the tears. God's gracious revealing of himself not to the ear only, but eye also of job, made him abhor himself, and repent, job 42. 6. hence the exhortations to Repentance are founded commonly upon the mercy of God in the Gospel, as jer. 3. 14. O ye disobedient children return, for I am your Lord. So Matt. 3. Repent for the Kingdom of Heaven is at hand, in which Christ is ready to dispense mercy and forgiveness to the repenting sinner: so Os. 6. 1. joel 2. 13. Rom. 12. 1. 2. Cor. 7. 1. There must be faith then to apprehend at least some hope & possibility of mercy, or else the sinner will harden his heart, and enrage his affections, & grow furiously desperate against the Lord. 5. As the legal Repentance cannot be without Faith, believing the threats of the Law, so neither by like proportion can the evangelical Repentance be without faith in the promises of the Gospel going before.  
Ob. Mar. 1. 15. Repent, and believe. Repentance is set first: and so Acts 20. 21.  
Answ. 1. The order of placing things in Scripture is not always according to the order of nature. But sometimes one thing is set first, which in order of nature is last, as the effect before the cause, and then the cause comes after, to show how we should obtain the effect. As faith is set after a good conscience and pure heart, 1 Tim. 1. 5. when yet it is faith that purifieth the heart, Acts 15. So here: first repent, and then, that ye may repent, believe.  
2. Things in Scripture are often propounded according to the order of our sense and feeling. Now though faith in order of nature be first, and the act of Faith before the Act of Repentance, yet it is not so lively and strong, and so, not so sensible to us till after Repentance: for the promises are made only to repenting sinners.  
Ob. Matth. 21. 32. Ye repent not that ye might believe.  
Answ. Sometimes then name of Repentance is given to the first preparatory beginnings and introductions thereof. Now the preparations to Repentance are those legal fits of fear and terror which are both in nature and time to, before Faith.  
The Use. 1. Against the Popish Repentance, which is made to go before mercy and forgiveness, as a meritorious procurer thereof. But as we have seen Repentance is caused by the taste of God's mercy by faith. Therefore the Baptist exhorteth to repentance, not that the Kingdom of Heaven may come, as earned out by the sweat of penance, but because the Kingdom of Heaven is come. Again, there cannot possibly be any true repentance in Popery: because repentance springeth from the particular apprehension of God's mercy by faith, which Popery cannot endure.  
2. Against the Libertines abusing God's mercy, and easiness to forgive, unto wantonness. As the grace that Kings use to show against Parliaments makes many thieves. But indeed they are beasts, and no men that sin because of God's mercy; and it is an argument that they never by Faith tasted of God's mercy in the pardon of their own sins. For they that feel much forgiveness, love much Luc. 7. If a man should tell a condemned Traitor that his Sovereign would forgive all his treasons, and restore him to all his former dignities, would not such mercy make his heart even to melt, and knit him faster in love, and duty then ever?  
3. Hear is comfort to all true Repentants that mourn for their sins, and purpose a new course. This repentance of theirs is an evident argument of their faith that hath tasted of the sweetness of God's mercy, or else their hearts would never thus yield, nor relent toward God.  
6. It is further added, so humbleth himself for 
It consisteth of two parts  his sin that he turns from it to the Lord. In which words I set down the two main, and essential parts of Repentance, namely, Contrition, or, Humiliation, and Conversion or Reformation.  
That both these are required to repentance may appear,  
1. By the very names which Repentance hath both in Hebrew, Greek and Latin. In Hebrew it is called both Nacham and Teshubha, the former 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifying erking, the latter turning. Answerable in the Greek, Metameleia signifies, after-griefe, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or anxiety of mind after the doing of somewhat; Metanoia, after-wit, or after-wisdome, when 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seeing our error or slip we are better advised, and change our mind. So Poenitentia, as the word imports the pain of grief, and Resipiscentia the minds recovering of wisdom, or becoming wiser after our folly. This harmony of languages as touching the names of Repentance shows plainly there must be in it these two things, grief for that which is done amiss, and a change of our mind from that it was before.  
2. By the phrases and manner of speech which the Scripture useth touching Repentance. Sometimes repenting for, or of, as uncleanness, 2. Cor. 12. 21. for idolatry, Revel. 9 20. which cannot otherwise be understood then of grief for the committing of such sins. But sometimes we meet with Repentance from. Repent from thy wickedness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Acts 8. 22. And Repentance from dead works, Heb. 26. 2. which cannot in any congruity of speech note grief, but only a change, or departure from sin.  
3. By the description of it in this sort in the Scripture, when it calls men to repentance; as joel 2. 11. Turn to the Lord with weeping. Rend your hearts, and turn to the Lord. That is in one word, Repent. So james 4. after that Psal. 8. he had said, Draw near to God, which is the general, or whole of Repentance, afterward explaining it in the particulars, he addeth first, Cleanse your hearts, and purge your hands. There is Renovation, or Reformation: and then Psal. 9 10. Suffer affliction, that is, be touched with smarting grief for your sins, as if you were in some grievous outward affliction, Let your laughter be turned into weeping, humble yourselves under the mighty hand of God. There is the other part, Contrition, or Humiliation. And 2. Chron. 7. 14. God promising mercy to his people upon condition of their repentance, he thus describes their repentance. If they shall humble themselves and turn from their evil ways, making repentance to stand in these two points, in humbling themselves for, and turning themselves from their sins.  
Ob. 2 Cor. 7. 10. Godly sorrow worketh Repentance. Hear sorrow is distinguished from repentance, as the cause from the effect.  
Answ. Repentance, as may appear by that already spoken, sometimes signifies only one part of repentance; sometimes only the change and alteration of mind; sometimes only the touch of the affections. An example of the former is the place objected: as also jer. 18. If they repent, it shall repent me of the evil I had thought, that is, I will alter my mind, and repeal my threatenings. And Acts 11. 18. where the jews having heard Peter relate the descents of the holy Ghost upon the Gentiles in hearing his sermon, conclude thereon; Then hath God also to the Gentiles granted Repentance unto life. There was no mention made of any sorrow, or humiliation, but only of the wonderful descent of the holy Ghost causing them to speak strange tongues, and to magnify the name of God. Which strange change of their minds by the holy Ghost it seemeth they call repentance. But there are examples of the latter also, where repentance only signifies sorrow, and displeasure with ourselves, as Gen. 6. It repenteth me I made man. Luc. 17. It repenteth me; the speech of a trespasser crying him mercy whom he hath offended. And Acts 26. 20. That they should repent and turn to God. Where Repentance being so plainly distinguished from Conversion, must needs be restrained to the signification of sorrow and humiliation. But as from this place we may not gather that Repentance is not a turning to the Lord, no more may we from that other 2. Cor. 7. that it is not a godly sorrow.  
Ob. One part is not a cause of his fellow-part. But sorrow is a cause of the change of mind, 2. Cor. 7. 10. Therefore sorrow and change of mind are not fellow-parts of Repentance.  
Answ. One part may be a cause of his fellow-part. As sanctification of the soul is the cause of the sanctification of the body. And yet both are parts of sanctification.  
Ob. Contrition seems to be a part of the change and alteration. For what greater change than for a hard heart to turn soft, and a stony to become fleshy. And this is contrition or humiliation. Therefore Humiliation and Alteration are not well distinguished.  
Answ. The Apostle plainly distinguisheth them, when he saith, Godly sorrow causeth Repentance, that is the change of mind. For though godly sorrow be a part and piece of that passive change which is wrought in us at the first instant of our calling by God, yet it is a cause of the active change, whereby we change and alter the purpose and resolution of our hearts before set on sin, and now turn them to the Lord. For were it not that we felt the bitterness of our sins, and were truly touched in conscience for them, we would never in good sadness forsake, and abrenounce them.  
Howsoever than some late Divines take the word Repentance more restrainedly, some only for a godly sorrow, others only for a turning from sin to the Lord, yet the truth is, that Repentance accordingly as it is described in the Scripture is the connexion of them both.  
Use. Hear than is the trial of our Repentance. If humiliation and Reformation both meet together, then is our Repentance accomplished. But either of these single make but a half, and a halting repentance. An unreformed sorrow is but deformed. And a sorrowless reformation is but a very sorry one. Humiliation without reformation, is a foundation without a building. And reformation without humiliation is a building without a foundation. To lay a foundation, and not to build on it, is to no purpose, but to expose ourselves to laughter. Luc. 14. This man began: but could not finish. To build without a foundation is to play the foolish builder, Luc. 6. 48. for that building will soon fall, and so all our labour will be lost. Hear than is discovered a double error in repentance.  
1. Of such hypocrites as make much ado, and seem to lay their sins much to heart, & yet still continue in them, bathing & cherishing, not drowning & choking them in their tears. Such a one was Ahab; who crept & crouched, & put on sackcloth, being threatened for his cruelty against Naboth. But without any true reformation, for presently after he fell to as bad cruelty against the holy Prophet Micaiah judas was grieved for murdering Christ; yet no change ensued: he fell to murdering of himself. The Israelites being threatened by God when as they meditated a return into Egypt, wept and howled. And yet at the same time being commanded not to go the next way to Canaan, but to fetch a compass about, they disobeyed. But these men sorrow not aright, because they sorrow not as the Corinthians did unto a transmentation, unto a change of their thoughts and purposes from evil to good. It is not possible a man should truly grieve, and be displeased for his sins, and yet continue in them without a change. For as one very well says, unless sin be made a wanton it will not stay. It likes no grim entertainment. The sad countenance, the weeping eyes, the frowning forehead dash it quite out of countenance. It is not able to stand before them. The tears of true Repentance have a purging and a raising virtue: & therefore the Prophet exhorting to Repentance, says, Wash ye, make ye clean. These tears therefore 
Is. 1. 16.  are washing and cleansing tears; where they fall they make clean work, scouring away the filthiness of our sins. The abundance of natural rain maketh the ways fowl that before were fair. But contrarily the more abundantly this rain falleth, the cleaner and fairer are the ways of our hearts, and fit for the feet of the Lord to walk in. For this is that same preparing of the way 
Matth. 3.  of the Lord, which the Baptist requires. Worldly sorrow works a change in the body; it brings grey hairs on the head, and furrows and wrinkles in the face. It turns youth into old age, and strength into weakness, and so causeth death. But the change of godly sorrow is quite contrary: It turns old age into youth, and a weakness and sickness into health and strength. No distillations of waters heal our bodily diseases so, as this water doth our spiritual. This salt brine takes away all our raw humours, and makes us savoury meat for the Lord. This rain dissolves the clouds of our iniquities, and o what a pure clearness is there in the heaven of our hearts? And therefore justly may we suspect their repentance, whose sorrow brings not with it this happy change.  
2. So also may we theirs, whose change and alteration proceeds not from godly sorrow, and touch of conscience for sin. Let it not suffice us that in many things we have reform our ways. For so did Herod, judas, and many other temporary believers. But alas this reformation was not grounded upon true humiliation, and so at length it came to nought, as an unfounded building. And therefore by humiliation first dig we deep in our hearts, and cast out the rotten and unsound ground, and so build we. Excellent is the counsel of Christ to lukewarm Laodicea, be zealous, that is, reform the fault of thy lukewarmness, 
Revel. 3.  but withal he adds, and Repent, namely, of thy lukewarmness, let the reformation of thy fault be grounded on sound sorrow for it. So may I say to the covetous, be liberal, and repent; to the unclean, be chaste, and repent; to the neglecter of God's worship, frequent the Church and exercises of Religion, and repent. Many Professors have made a goodly flourish, and of covetous have turned liberal, and of profane devout, and who so forward as they? But when they turned religious they did not hearty repent, and repine at their former profaneness, grieving and grudging at the service which formerly they did Satan. They sowed not the seed of their obedience in tears, nay with the stony ground they began in joy, and therefore end in sorrow. Before harvest comes, all is withered, and they become unfruitful. They began not in humility, and therefore end not in glory. Nay they began in pride, and therefore end in shame. They began in impenitency, and therefore end in despair. And thus have we opened the definition of Repentance.   

CHAP. II. In what order Humiliation is wrought.  
REpentance then consisting of those two parts, Humiliation and Reformation, let us speak of them both severally. And first of Humiliation, where consider first the grace itself: And secondly the contraries to it.  
In the grace itself four things are to be considered. 1. The Nature. 2. The Measure. 3. The Use and Excellency. 4. The Practice.  
1. For the nature two points must be considered. 
1. The nature of Humiliation in two things.   

1. In what order it is wrought.  
2. What are the qualities and propeties of it being wrought.   
For the former; it is thus to be considered.  
1. The spirit by the shrill trumpet of the Law arouseth the sinners drowsy conscience, setteth his 
1. The order of it.  sins in order before him, and presenteth him with that fearful spectacle of eternal death and condemnation. And that so, that the poor sinner selfe-conuict, and selfe-condemned holding up his guilty hands before God's Tribunal, and receiving the sentence of death, doth not only see hell with a wide and gaping mouth ready to devour him, but even in a manner feeleth himself in hell already; the terrors of God fight against him, and the envenomed arrows of the Almighty sticking in his ribs; so that in this perplexity being brought down to the very gate of hell, and feeling the very flashings of hell fire in his conscience, he cries out, Miserable man that I am, who shall deliver me? Who shall descend into this deep, to 
Rom. 7.  help me out of the mire, wherein I stick so fast?  
A man in this case is like a rock which with some mighty shaking is made to tremble, but yet still retains his hardness; or as an iron vessel which with some violent strokes is broken into pieces, but these pieces remain whole and hard, and are not yet melted by the fire. Now unto humiliation there is required not only a broken, but also a contrite spirit. And Contrition is when all is stamped to very dust, and ground as it were to powder, so that there is a through dissolution of that which before was firmly hardened and compacted together. But the Law of itself cannot dissolve and soften the hard heart of man: Therefore the sinner though never so violently shaken and battered with the thunderbolts of the Law, is not as yet truly humbled, but only prepared for, and in the way unto humiliation. As when a thing is torn and broken, though into great and  lumps, it is nearer to dissolution, then when it was whole and entire.  
2. Therefore the spirit by the hammer of the Law having broken us, doth in the next place by the fire of the Gospel melt us. For the word of God jerem. 23. 9 is both a hammer breaking the rocks, and a fire. A hammer in the Law: A fire in the Gospel, which with the heat of God's love in Christ doth melt, mollify, and dissolve our hearts into the tears of godly sorrow. For after that in the Law we have seen our miserable and desperate estate in ourselves, we should presently rave, and rage against the Lord, did he not in this our extremity give us some hope and inkling of mercy; presenting unto our eye the infinite merits of Christ, the indefinite promises of the Gospel, calling all without exception to the fruition of those merits, excluding none but such as exclude themselves, and despise the grace that is offered them. But when once mercy is tendered to us that stand condemned in the Law, and that only upon condition of our humble & submissive embracing of it, Oh then the working of our bowels! the stirring of our affections! the melting & relenting of our repenting hearts! reasoning thus with themselves; And is it so indeed? hath the Lord given his own Son to the death to save sinners? & doth he offer us the benefit thereof, who having been such desperate Rebels against him stand cast, and condemned even in the sentence of our own consciences? What marble breast, what oaken heart is there whom such kindness would not affect? How can we choose but out of love and affection towards so sweet and gracious a God, grieve, that ever we have so grieved him?  
And now hath Contrition it perfect work in us, when the blood of the Lamb hath melted the Adamant, and the Sunshine of God's love in Christ hath thawen the ice of our hearts. For before it was the fear of hell, and so indeed self-love, and in a manner pride that humbled us, because we would not be miserable. But now it is the love of God that humbleth us, because of the wrong we have done him, who hath done us so much good. Before it was the hatred only of punishment that made us to grieve, but now it is the hatred of sin (that brings the punishment) and that specially, because displeasing to the Lord our good God, that causes all the trouble.  
And thus we see in what order, and by what degrees Contrition is wrought.  
But here certain questions may be moved.  
Quest. 1. Whether the sole threatenings and curses of the Law are not of themselves available unto true contrition? forasmuch as josiahs' heart melted in godly sorrow, upon the hearing of the 
2. Chro. 34. 27  threatenings.  
Answ. Those threatenings were not merely Legal, but such as were qualified with some tincture of mercy in the Gospel. Afflictions soften our hearts, but how? no otherwise then as we apprehend God's mercy in them: So did josiah apprehend mercy in those threatenings, & that they proceeded from God's love, and so accounted them as the wounds of a friend, and thence came the melting of his heart. David relented even at Shemeies' bitter revilings, but it was through the sense of God's sweet mercy in them.  
Quest. 2. Whether God keep the order spoken of constantly in humbling his children, so that none can truly be grieved for sin till they have been cast down with legal terrors?  
Answ. 1. Many may have the first degree of humiliation by the Law, which never come to the second by the Gospel. As judas, Cain, and other Reprobates utterly overwhelmed with the terrors of the Law, as children sometimes in the travel are killed with the pains thereof, before they can be borne. But as there can be no birth without the pains of the travel going before, so neither no true Repentance, without some terrors of the Law, and straits of conscience. None can have the second degree without the first.  
The Reason is plain. None can have Repentance, but such as Christ calls to Repentance. Now he calls only sinners to Repentance. Matth. 9 13. even sinners heavy laden with the sense of God's wrath against sin. Math. 11. 29. He comes only to save the lost sheep, that is, such sheep as feel themselves lost in themselves, and know not how to find the way to the fold, Rom. 8. 15. Ye have not again received the spirit of bondage unto fear; which shows that once they did receive it, namely, in the very first preparation unto conversion, that then the spirit of God in the Law did so bear witness unto them of their bondage and miserable slavery, that it made them to tremble. Now there under the person of the Romans, the Apostle speaks to all believers, and so shows that it is every Christians common case.  
2. Yet all are not handled alike. Though none wholly scape, yet some have gentler fits than others, and some are but sprinkled in this baptism, wherein others are even doused over head and ears, and some do but sip of that cup, whereof others drink to the very dregs. It is with the travel of a sinner in his Repentance, as with a woman's in childbirth. None travels here without pain, yet some are like those Hebrew women Exod. 1. and have a far quicker dispatch than many others. Those converts Acts 2. in their Repentance had some grudge and pricks of conscience, but yet they had none of jobs nor David's fits which held them many days together. For the same Peter that wounded, presently healed them, and being filled with the joy of the holy Ghost, they comfortably conversed with the Christians. Matthew as it is thought at his first conversion entertained Christ with a feast, and so did Lydia the Apostles, which they could not have done, if they had been in any extremities of the agonies of conscience. God applies himself here to the several natures, conditions and dispositions of his children.  
1. Some have been more heinous sinners, and of longer standing then the rest. Now the more festered and dangerous the wound is, the sharper must be the cure. Some sores will as easily be let out with the pricking of a pin, as others with the Surgeons launching. The more viscous and glutinous the humour is, the stronger must the purge be. The greater the burden is, the greater will be the pain of the back. Hence it was that Paul being a more heinous offender than the rest of the Apostles, as being a malicious persecutor, whereas they had been honest and sober fishermen, hence it was I say, that he tasted deeper of this cup than they, as we see Acts 9 insomuch that he says the Law slew him. Rom. 7. Hence also it is that such who in their tender years by means of religious nurture have been seasoned with the grace of God, dropping by little and little into them, before any grosser defilement of actual transgression, do not behold that grim and severe countenance of the Law, which those commonly see who stand idle to the twelfth hour.  
2. God means to employ some in more worthy services. For the which he sees it fit to prepare them by the deepest humiliation. For the higher, and greater the building is, the deeper must the foundation be laid in the earth.  
3. Some are of greater places and parts than others, some naturally of a more crabbed & crooked disposition, some more stout, bold, hardy than others. Now the hard knotty wood must have a hard wedge. An angry word or look works more upon a softly, than an hundred blows would upon a cross and sturdy spirit. Both these reasons hold also in S. Paul that Prince of the Apostles, ordained of God to be a worthier instrument than the rest, being a man of great parts & singular learning, and withal, as it should seem by the story, of a fierce and fiery spirit. So great personages whose high places puff them up, that they may truly repent had need to be taken down thoroughly with a deep sense of the legal terrors. For even we poor worms that have nothing almost either in regard of our parts or places to make us swell, see yet, what a do we have to be humbled, and what need we have of the wedge of the Law, and afflictions to be driven in thoroughly into our hearts.  
Quest. 3. To what end and purpose doth the Lord thus exercise his children, whom he brings to repentance?  
Answ. There are more especially six reasons of Gods proceeding in this manner.  
1. To urge them to seek unto Christ, as the hunted beast flies to his den, and the pursued malefactor to the horns of the altar, and as under the Law the chased man-killer to his city of refuge. Thus Agar confounded with the sense of his own brutishness fled unto Ithiel, and vocal, that is Christ jesus. Prou. 30. 1. 2. 3. Paul likewise when so followed by the Law that being almost out of breath, he cried out, Miserable man that I am, hides himself in the hole of this rock, even in the wounds of Christ. I thank God through jesus Christ, Rom. 7. Thus the destroying Angel drove the Israelites into their chambers, and made them lurk there. Exod. 12. 32. Is. 26. 20. and David's deeps made him send forth many a deep sigh, and strong cry to the throne of grace Psal. 130. 1. as Christ himself did in the like case. Hebr. 5.  
2. To bring their tastes into better relish with Christ. Thirst makes us relish our drink; Hunger our meat. The full stomach of a Pharisee surcharged with the superfluities of his own merits, will loathe the honeycomb of Christ's righteousness. Their heart is fat as grease (saith David) but I delight in thy Law. By the opposition showing that 
Psal. 119. 70.  it is only the lean heart, pined and pinched with spiritual famine that feels delight in the promises. This was it which made that young Prodigal to relish even servants far, though before wanton, when full fed at home. Nothing more unsavoury to a senseless brawny heart than Christ's blood. No more relish feels he in it, then in a chip. But o how acceptable is the fountain of living waters to the chased Hart panting and braying? The blood of Christ to the weary and tired soul? to the thirsty conscience scorched with the sense of God's wrath? He that presents him with it how welcome is he? even as a special choice man, one of a thousand. The deeper is the sense of misery, 
job 33. 19 23.  the sweeter is the sense of mercy. The traitor laid down on the block is more sensible of his Sovereign's mercy in pardoning, than he who is not yet attached. Therefore cxcellently S. Paul, God hath shut up all under sin, that he might have mercy on all. As though he could not show mercy without showing justice, because we cannot taste the sweet of his mercy, unless before our mouths be embittered with the wormwood of his justice. With thee the father lee shall find mercy, saith repenting 
Hos. 14. 4.  Israel. When a man is brought into the straits of a poor desolate shiftless orphan, then is he fit for mercy. Sweetly Bernard, God pours not the 
Deus non infundit oleum misericordiae nisi in vas contritum.  oil of his mercy, save into a broken vessel. For indeed whole vessels are full vessels: And so God's precious oil would run over, and be spilled on the ground if powered into them. Therefore first must they be emptied of their evil liquor; and that they cannot, unless God's hand shake, tumble, batter and break them, and then will they be capable of that oil.  
3. To work a more perfect cure of their sins. For the cure of the stone in the heart is like that of the stone in the bladder. God must use sharp incision, and come with his pulling and plucking instruments, and rend the heart in pieces, ere that sin can be got out of it. Even as a tree that is deeply rooted in the earth, cannot be plucked up by the very roots, but the earth though firm before, must be broke up. And as in a lethargy it is needful the patient should be cast into a burning fever, because the senses are benumbed, and this will wake them, and dry up the besotting humours; so in our dead security before our conversion, God is feign to let the Law, Sin, Conscience and Satan loose upon us, and to kindle the very fire of hell in our souls, that so we might be roused: Our sins stick close unto us as the prisoners bolt, and we are shut up under them, as in a strong prison: and therefore unless, as once in Paul and Silas their case, an earthquake, so here there come a mighty heart-quake, violently breaking open the prison doors, and shaking of our fetters, never shall we get our liberty. We go on resolutely and stoutly in our sins, and unless we be scared as once Balaam in his covetousness by the naked sword of the Lord threatening destruction, we will never turn back. How violently did Satan drive Paul in the way of persecution? Would he ever have given over, if a contrary wind had not encountered him, and blew him off his horse, and smit him down to the ground dead and blind? But then he had his lesson given him for ever persecuting more. How now Paul is it good persecuting? how now unhappy venturous child is it good running near the fire, the water, when thy father shall take thee up by the heels, and scorch thee, and drench thee, and almost let thee quite fall in? How now Lot, is it good staying in Sodom, when fire and brimstone are coming about thine ears? If David like of his broken bones, let him fall again to murder and adultery. If thou like the sour sauce of a guilty hellish conscience, fall to the sweet meat of thy sin, and eat unto surfeit. But this sour sauce makes the Elect of God loathe their meat, though never so sweet. When they see they cannot retain their right hands, eyes and feet, without such aches, such tortures, yea and danger of the overthrow of the whole body, than they yield them to the cutting and mortifying hand of the Surgeon. Then farewell profit, farewell pleasure, treasure and all, rather than I will endure such a rack, such a hell in my conscience.  
4. To make us the more pliable to Gods will. How refractory was the woman of Samaria, till 
joh. 4.  Christ sat as a judge in her conscience, and pinched her with that close imputation of adultery. There was no dealing with job till the whirlwind schooled 
job.  him. An vnhumbled sinner is as unfit for God's instruction, as an unbroken colt for the saddle, and as the hard and clotty fallow ground not subdued by 
jerem. 4.  the plough is for the seed. Who can wield a mighty hard rock? but let it be broken to fitters, and stamped to dust, the hand of the Artificer may work it as he will. When Isay 
Is 6. Acts 9  and Paul were tamed with the terrors of the Lord, then, Lord here I am. What wilt thou have me do? When the Lions and Bears are meekened, than a little child may lead them. Is. 11. Hence those speeches, The Lord shall direct the humble. Humble 
Psalm. 25. Mic. 6. 2. Chro. 30. 8. jerem. 44. 10.  thyself to walk with thy God. Be not stiffnecked, but give the hand to the Lord, to be lead by him. They are not humbled, neither have they walked in the ways of the Lord. There is no more resistance in a bruised heart against the Lord, then in soft wax against the seal.  
5. To procure us the sounder comfort. Whole sores throb and rage's. Ease is by breaking. The deeper the wound is searched and teinted, and the sharper corrosives be applied, the sounder will the flesh be afterward. The lower ebb, the higher tide. The deeper our descent in Humiliation, the higher our ascent in Consolation. Therefore when Christ promiseth us his spirit to be our Comforter, he shows this shall be the first groundwork of Comfort which he shall lay, the convincing of our conscience of sin. I will send the Comforter, and he 
joh. 16.  shall convince the world of sin. A miserable Comforter one would think; no, but mark whether this Conviction of sin tends. For it is added, that he shall convince them of righteousness; After he hath sound convicted them of sin in themselves unto condemnation. He shall to their comforts convict their judgements, and persuade their hearts of righteousness in Christ unto justification. So the Prophet showeth how his peace was wrought out of his trouble, When I heard, my belly 
Hab. 3. 16.  trembled, my lips shook, rottenness entered into my bones, and I trembled, but mark the end of all this, that I might rest in the day of trouble. Surely after the most toilsome labour is the sweetest sleep. After the greatest tempests the stillest calms. Sanctified trouble establishes peace. And the shaking of these winds makes the trees of Gods Eden take the deeper rooting.  
6. God herein hath respect to his own glory which he gaineth to himself in working thus by contraries, joy out of fear, light out of darkness, heaven out of hell. When he meant to bless jacob 
Gen. 32.  he wrestled with him as an adversary, even till he lamed him. When he meant to prefer joseph to the throne, he threw him down into the dungeon; to the golden chain about the neck, he laded him with iron once about his legs, and caused the iron to 
Psal. 105.  enter into his soul. When he meant to make a most beautiful and orderly world, he makes first a vast gulf, a gross Chaos, wherein was nothing but darkness and confusion: and yet out of it he caused light to shine, and out of it brought he this goodly frame of heaven and earth which now we see. Even so in the second creation which is by Regeneration, first there is nothing but a hellish Chaos of darkness in the mind, of Confusion in the heart, and yet at length comes forth the goodliest creature that ever was, the new creature in Christ.  
The Use of all this is,  
1. To discover their error who think they have true Repentance, when they have only some legal qualms of sorrow, some stir and stingings of conscience, which even the fiends in hell have, who yet are uncapable of Repentance. Indeed these are preparations to Contrition as we heard in the Elect, and are as the pricking of the needle before the thread. But contrition itself is a further matter. Christ bids the heavy loaden come unto him, and learn of him to be humble. A man therefore may be heavy loaden, and as yet not come to him, nor truly humbled. When those whom Peter pricked asked what they should do to be eased of that pain, he prescribed them Repentance, as the salve for that sore of a wounded conscience. A man may have a sore, and feel it, and yet want the salve that should heal it. And yet the feeling of the sore is the first step to recovery. For this makes us inquire after the salve.  
2. To terrify such as being stupefied in conscience, and are wholly unsensible of sin, can carry it away lightly as Samson did the gates of the city, and their backs never complain of the burden. These blocks, that never in their life were moved with God's threatenings, never in any strait of conscience, never groaned under the burden of God's anger, they have not so much as entered into the porch of this house, or lift the foot over the threshold of this school of Repentance. In David's Repentance for numbering the people, this is noted at the first step, his heart smote him, So in 
2. Sam. 24.  his Repentance for adultery, he notes this to be the ground, My sin is ever before me. The terrible 
Psal. 51.  image thereof affrights me continually. But for these Brutes, their sin is ever behind them. Nothing is before them, but their profits, their pleasures, their bags, their barns. And the delightful image of these things so bewitches and besots them, that they will never see the face of sin, till they feel the fire of hell. And just it is, that such who will not see sin here by the light of God's word, should at last see it for ever by the light of the devils fire.  
3. To comfort such as are distressed in conscience in the apprehension of God's wrath against their sin. It is a special work of the spirit thus to discover unto them their misery, and in the sight thereof to touch their heart. Ye have not again received 
Rom. 8. 15.  the spirit of bondage unto fear, saith Paul. The word Received implieth that the trouble of conscience is to be accounted of, as a gift: and the word Spirit shows the author of the gift. Hear is comfort then; thou art in the way to salvation, thou hast received the first gift which the spirit bestoweth upon all those whom it bringeth to Repentance, in that thou seest thy bondage, and tremblest. Yea, but poor comfort thou wilt say, to behold and feel God as an enemy, with his sword wounding me, & then with his nail continually raking in the wounds, with his axe continually hewing and hacking me, yea, and quite cutting me down, and laying me flat on the ground. Silly man who seest not the depth of God's wisdom. God's wounds are not mortal but medicinable, the wounds not of a Swashbuckler, that gives a gash and runs away, but of a Surgeon that wounds and then heals; God sees the Devil hath given thee many a secret wound which will fester, unless he heal them with these wounds of his. God's axe hews thee down not for the fire, but for the building, that thou mayest be a pillar in his house. The 
Revel. 3.  Mason plucks down an house, but not with an intent to destroy it, but to re-edify it, and raise it up again in better form and fashion. God brings thee down to the belly of hell, but it is but to bring the up into the bosom of Abraham. He sends his Sergeant to arrest thee for thy debt, commands thee and all thou hast to be sold. But he doth but dissemble, and hide his fatherly affections, as once joseph did his brotherly; His meaning is in conclusion to forgive thee every farthing. He scorches thee with the heat of his wrath, and afflicts thee with a marvelous thirst like that of Dives. But in the midst of thy extremity he relieves thee as once Hagar, opening thine eyes to see that 
Zach. 13. 1.  blessed Fountain issuing out of the pierced side of Christ. He troubles thy heart, and stirs up the mud of thy guilty conscience, but it is no otherwise then the Angel troubled the pool of Bethesda; 
Gen. 9  now mayest thou expect health and help. The rainbow though it threaten rain, yet it is a sign the world shall no more be drowned with rain. So the wounds and terrors of conscience, though they threaten damnation to the Elect, yet are they a sign, that they shall not be overwhelmed with it. Nay as the sottish security of the wicked is a sign of undoubted destruction, as in the old world's profane worldliness, and baltashar's sacrilegious carousing: so contrarily, here terror and trouble are forerunners of assured peace. As when they cry peace, peace, heaven, heaven, hell and perdition are at hand: so when these in their distress cry, Hell, Hell, damnation, damnation, Heaven and salvation are at hand. And surely, much better is this hell which leads unto, and ends in an eternal Heaven, than that transitory heaven of secure worldlings, which ends in an everlasting hell. Happy then are we if we have so our hell in this life, that we may have our Heaven for ever in the life to come. Be not afraid of this hell which will deliver thee up safely into Heaven: fear not that fall into God's dungeon which shall rebound thee back into his palace. Fear not that hand which in killing quickens, in oppressing eases: nay even in the valley of death, mayest thou boldly say, Thy rod, even thy smiting rod, comforts me; In the midst of these sore travels and troubles, looking with the 
Psal. 23.  travailing woman to the joyful issue, the happy birth of saving Repentance. Remembering that the short pain of this Surgeons cutting of thee, shall ease thee of that continual and far heavier pain of the stone in thy heart. Surely, as when Christ called the blind man the Disciples said. Be of good comfort, he calleth thee: so may I boldly say to all burdened in consciencc: Be of good comfort, Christ jesus calleth you, saying, Come unto me all ye that are heavy loaden that I may ease you. If thou feelest the weight of this burden now, there is 
Matth. 11.  one that will translate it from thy shoulders to his own. If not, thou shalt certainly feel it in the life to come; when thou alone must bear it for ever. Is it not then a happy turn, that since thou must be thus burdened here, or hereafter thou art laden here, where Christ may ease thee, so that thou mayst avoid that clog in hell, easeless and eternal.   

CHAP. III. Of the properties of Humiliation.  
Having seen the order how Humiliation is 
2. The properties,  wrought, in the next place we must consider of the properties thereof; which though they be many, yet may be comprised all under that one of Paul's, 2. Cor. 7. 10. Godly sorrow.  
For this sorrow or humiliation may be called 
It is godly in four respects.  Godly in divers respects.  
1. Because it makes us grieve for the offence of 
1. It grieves for the offence.  God by our sin, and not so much for the offence of our flesh by the punishment. For Paul opposeth it to worldly sorrow which is for crosses and punishments. The repenting Israelites sorrow is thus described by Ezechiel, They shall remember me because 
Ezech. 6. 9  I am grieved for their whorish hearts, etc. and they shall be displeased in themselves for all their abominations. The ground of their grief was that they had grieved God with sinning, and not that God had grieved them with punishing.  
By this we may judge of our sorrow. For godly sorrow laments after the Lord; as it is noted in those Israelites, 1. Sam. 7. 1. not after our own ease and freedom from pain. Godly sorrow says with David; Take away the trespass, not with Pharaoh, 
2. Sam. 24.  the plague. Nay, it submits itself to any punishment, so the sin may be pardoned. Let thy hand be upon me, and my father's house. And though there were no punishment, yet it would grieve in kindness towards so merciful and forgiving a father, that is offended. The humiliation of the wicked is not so. If there were no sparks of fire in hell, there would be no drops of water in their eyes. Their humiliation is wrung from them only by the sting and guilt of conscience, which may enforce them to let go their hold of sin, and wish for the time to be rid of it. The distemper and pain of the dogs stomach, not the dislike of the meat in it makes him cast up his gorge. For afterward he returns to his vomit. And so doth the humbled hypocrite to his sin. Which shows he fell not out with his sin, but with his affliction; whereas godly humiliation in true Penitentiaries proceeds from the love of God their good father, and so from the hatred of that sin that hath displeased him. As it was the sent of the myrrh Christ had dropped upon the bar that wakened 
Cant. 5. 4. 5.  the drowsy spouse, and made her bowels to fret within her in godly indignation. And the sweeter that myrrh did smell, the more filthy was the sent of her sin in her nostrils.  
2. Because where the least seed of it is, it drives 
2. It drives to God.  us to God in our greatest extremities, to seek ease and remedy of him. The Reprobate in their sorrow run away from God, even as a dog from him that whippeth him. judas in his terrors ran to the high Priests the enemies of Christ, and to the halter. Cain to building of cities. Saul to music, to a witch, and at last to his sword. But the godly they even out of the deeps with David, and 
Psal. 130. 1.  out of the belly of hell with jonas call upon God. Even when wounded by God they go to him to 
jon. 2. 2.  be healed. Come let us return to the Lord, he hath 
Hos. 6. 1.  wounded us, and he will heal us. The Reprobate in hell weep and wail, and yet no godly sorrow there, because they cannot cry to God. Excellently Luther, Hell were no hell if the least whispering unto God could be heard there. Despair stops the mouth of the Reprobate, that they cannot speak one word to God in their dejections, so as the godly do. As jonas complaining of God in the whales belly, complains yet to God, Thou hast cast me out. Whereas a Reprobate as Caluin notes, would have said, He hath cast me away, in the third person.  
Hear than is further trial of our sorrow and Repentance, if as Paul speaks in another case, We mourn not without hope, if as the Lord invites us, we 
1. Thess. 4. Is. 1. 18. Mar. 1. 15.  can come, and reason with him, if as Christ commands we repent, and in repenting believe, that as our sin, so also God's mercy be ever before us. The wicked as they believe without repenting, their faith being presumption, so they repent without believing, their repentance is desperation. And therefore they mutter and murmur, like the chaff which when it is shaken, flutters in the face of the fanner, as angry with him. But the Godly are good wheat falling down at the feet of the fanner, as those converts that humbled themselves and sought for ease of him that pricked them, Men 
Acts 2.  and brethren what shall we do? And the reason is, because they have faith supporting them, that they sink not in the Deeps of Desperation. As in David in the 51. Psalm; when begging mercy, his wounded conscience objected, the greatness of his sins, faith opposeth the greatness and multitude of God's mercies. According to the multitudes of thy compassions. And again to that objection of the deep rooting of his sin, because he had lain in it three quarters of a year, Faith answers, Wash me thoroughly. There is no stain so deep, but thy hand can fetch it out. Hear David's faith plucked him out of the mire, and made him come to the Lord clinging and clasping about him.  
3. Because it is offered up to God as a service 
3. It is voluntary.  and sacrifice, and that with a free and voluntary spirit, Psal. 51. The sacrifices of God are a broken and contrite spirit. The Godly are Agents in their sorrow. For because it is mingled with the sense of joy in the apprehension of God's love by faith, they take delight therein, and their tears become their meat, Psal. 42. This voluntariness of sorrow in the Godly appears in two things.  
1. In the Use of all good incentives and provokements thereof. They work and labour their hearts what they can thereto: according to that commandment james 4. Suffer affliction. And nothing grieves them more than that they cannot grieve. But the wicked are mere patients in their sorrow, because wanting faith to temper the cup they drink nothing but pure gall, yea, deadly poison. Hence those struggle, those wrestlings with, and murmurings against God. With the sturdy horse they irefully champ the bit, and desire nothing more than to have the deadly arrow fall out of our side. Hence those so many sleights of their feasting, music, mirth, pastime to drive away this so unwelcome a guest. Which the Godly have both invited and welcomed with sack cloth, ashes, fasting, going into the house of mourning, rending of clothes, and pouring forth whole buckets of water, as some expound that 1. Sam. 7. 6.  
2. In turning every thing unto sorrow, worldly not only griefs, but even joys also. According to that of james, Let your laughter be turned into weeping: that is, let your laughter be made the matter of your weeping. Let it be the fuel to feed that fire. So doth repenting Solomon Eccl 2. out of the honey of his abused pleasures he gathers gall, contrary to the Bee, sucking sweetness out of bitterness. The pleasant witted man will turn every thing to a lest, even sad and serious: but the touched sinner every thing unto sorrow, even sweet and joyful. The practice of Bradford that worthy 
M. Samsons preface to his Sermon of Repentance.  Repentant in this kind was very memorable: who to this purpose booked every notable accident each day that passed; and that so, that in the penning a man might see the signs of his smitten heart. For if he did see or hear any good in any man; by that sight he found and noted the want thereof in himself, craving mercy and grace to amend. If he did see or hear any plague and misery, he noted it as a thing procured by his own sins, and still added, Lord have mercy on me.  
4. Because it keeps our hearts in a blessed frame 
4. It fits for holy duties.  of godliness; fitting them for prayer, meditation, reading, hearing, conference, admonition, or any other spiritual duty. Worldly sorrow is a heavy leaden thing, making a man fit to sleep then to pray, as we see in jonas, and the Disciples. But godly sorrow in the sense of God's love is fresh and lively and full of spirits. We never pray or perform any Christian duty better, then when our hearts are fullest of this sorrow.  
Again, it makes the heart exceeding soft and tender, and so sensible even of the least sins. As David's heart smote him for cutting off but the lap of saul's coat, and for the entertainment of evil motions, Why art thou disquieted, why frettest thou my 
Psal. 42.  soul. It makes the heart like the eye that will feel the least mote, or like a strait shoe that cannot endure the least pebble stone, which in a wide one would never be perceived.  
And thus we see the properties of true Sorrow or Contrition, that it is both a loving Sorrow, proceeding from the love and affection of our hearts towards the Lord, and a believing Sorrow, coming to God, and fastening upon his mercy, and a willing and voluntary Sorrow, delightfully bathing itself in her tears, and lastly, a soft and tender-hearted Sorrow, working a disposition unto devotion. And therefore worthily called godly Sorrow. And of the nature of humiliation so much.   

CHAP. IU. Of the measure of Humiliation.  
THe next point is touching the measure of Humiliation or Sorrow for sin. Where I 
2. The measure of it.  propound three rules.  
1. Rule. Of all other sorrows, sorrow for sin must be the greatest.  
Reason. 1. Grief is founded in love. According as our love is, so is our grief. But our love of God, and his favour is the greatest love, and therefore our grief for his offence by sin, the greatest grief. Therefore as David says, Thou hast given me 
Psalm. 4.  more joy in the light of thy countenance, than they have had when their corn & oil abounded: So on the contrary must every Christian say, I have had more grief in procuring thy displeasure by sin, than the worldlings have had in the miscarriage of their corn and oil. 2. According to the greatness of the Evil must sorrow be proportioned. Now of the two Evils, the Evil of sin is far greater than the Evil of punishment. For it is only sin that grieves the spirit of God, and deprives us of the favour of God. Affliction and God's spirit can agree very well. Therefore David describing true blessedness removes nothing from it but sin, as being that which only makes us miserable. Surely they [the blessed men] work no iniquity. And not, surely they suffer no adversity. 
Psal. 119. 3.  Sin therefore being the greatest Evil, craves the greatest sorrow. 3. The precepts and examples in the Scripture show as much. Though in worldly sorrow baldness was forbidden the jews, yet in sorrow for sin it was commanded them. The Lord calleth unto mourning, etc. and unto baldness, 
Isay 22. 13.  saith Esay. A plain argument of a greater sorrow expected for sin, than they ought to have for any outward worldly cross whatsoever. David says, his eyes gushed out with rivers of water for other men's 
Psal. 1 19  sins. What then did they for his own? Great is that Hyperbole, and it argueth an hyperbolical and excessive sorrow; I caused my bed every night to swim, 
Psal. 6. 6.  and not only so, but water my pallet that lies beneath my bed, with my tears. Implying, that if his head could contain so much water, the grief of his heart could furnish it. In the same sense do some take that of the repenting Israelites, that they drew 
1. Sam. 7.  water, and powered it out before the Lord. And thus doth Zacharie describe the sorrow of true Repentants, that even after plenty of tears and lamentations 
Zach. 12.  in public, yet the fountain shall run still in private, and flow from the Church to the private closet, every soul mourning in secret by himself. And which is strange, that the lamentations of one poor woman weeping solitary in her closet, shall equal that great mourning of the whole multitude in the valley of Megiddo for the death of josiah.  
far then are they from Repentance, who though they can cry and howl on their beds when their money, their houses, their lands are gone, what speak I of so great matters? The death of a cow, or the loss of a few pigs will pinch them sore. And yet their main, and fearful sins could never yet draw so much as one tear from their eyes, or fetch one sigh from their hearts.  
Quest. 1. Are Tears necessarily required in this sorrow.  
Answ. 1. Sometimes want of tears proceeds from abundance of grief, so oppressing the mind that it cannot ease itself by weeping. As in him that weeping at the death of his friend, could not yet weep at the death of his own son.  
2. Sometimes the constitution of the body will yield no tears. The trial here is the same, as in the matter of memory. If a man have a natural defect in his memory, which is the cause he can remember but very little of a sermon, than neither will he remember much of a tale, of a play, of worldly matters. So if the constitution or complexion deny tears in sorrow for sin, neither will it afford them in worldly sorrow. But as thy ability to remember worldly matters, when thou hast none to remember Gods, argues no natural infirmity, but a sinful corruption of memory, so is it here. If thou can weep plentifully for worldly losses, and yet have dry cheeks for thy sins, this is from the corruption of thy heart, not from the constitution of thy body.  
Quest. 2. May not the child of God feel more grief for some worldly crosses, than he doth for his sins.  
Answ. 1. Sorrow may be considered either as it is in the will, and so it is nothing but the displeasure and dislike of that which the understanding apprehendeth as evil. Or as it is in the sensitive faculty of the soul, common with us to the beasts. In the former way God's children feel greatest 
Thom. supplem. qu. 4 art. 1. Bellar. de poen. l. 2. c. 11.  sorrow for sin. Their will sanctified and directed by the spirit detests, abhors nothing more than to sin against God. But yet all the children of God do not feel such a sensible stinging smarting grief for their sin in the sensitive faculty, as they do for divers outward afflictions. For the more corporal a thing is, the nearer is it, and more familiar to the sensitive faculty, and so pinches more there. For example: in extremity of toothache, or in the burning of one's finger, there is a more sensible grief felt, then in a lingering fever, or then is sometimes in death itself. And yet the will guided by right reason dislikes the fever and death far more than the toothache.  
2. Greatness of grief may be measured either by the violent intention, or by the constant continuance and duration. Now that which is wanting to the grief of God's children for their sins the former way, is recompensed, and made up in the latter. Their grief for sin is not so extremely violent, because of the joy and comfort of the holy Ghost, which they feel in the midst of their heaviness: and yet this joy doth not any way lessen the displeasure of our wills against sin (though it qualify the sensible smart) nay rather it increases it. For as joy and delight in learning makes the scholar learn the better, so delight in godly sorrow sets us forward in it, but yet as we said it mirigates the extremity of passion so, that oftentimes the children of God are for the time more violently tormented for their crosses, then for their sins. As David cried out vehemently, O Absalon, Absalon, but not O Vriah, Vriah. Yet his grief for Vriahs' death was a more settled & constant grief, as oftentimes the stillest waters are deepest. My sin is ever before me, so was not Absalon's death. That was soon over. job says, that he possessed the sins of his youth, 
job. 13. 26.  even in his old age: but he says not that he possessed the afflictions of his youth. Time had worn away those sorrows: for they are but like a sudden dashing tempest, but sorrow for sin is like the still, soft, but soaking rains that wets to the very roots. The one is like a mighty torrent or land-flood, soon dried up, or a blaze of thorns soon extinct, the other like a little spring always running, or a constant fire holding out the whole day.  
Ob. We are bidden rejoice always, how then can we sorrow always for our sins.  
Answ. 1. These two may well stand together, because godly sorrow ministers matter to us of joy. Let the Repentant always sorrow and rejoice 
Semper doleat poenitens, & de dolore gaudeat. Pro. 14.  in, and for his sorrow, saith Austin. As in profane joy, even in laughing the heart is sorrowful, so in godly sorrow, even in weeping the heart is light and cheerful. Though sin grieve us, yet our grieving for sin pleases us. As when we see a good man wronged, we grieve at his wrong, but rejoice in his goodness. 2. Though actual sorrowing and rejoicing may seem not so well to agree, yet habitual may. Yea, habitual sorrow may stand with actual joy; and contrarily; now when we say, A Repentant must always be sorrowful, we mean habitually, in regard of the preparation of heart, so that he do nothing contrary to this sorrow, which should take away the disposition of his heart thereto, but always maintain a purpose to dislike, and be displeased with sin. And thus are all those precepts, of rejoicing, praying, giving thanks always to be understood.  
The Use. This gives a check to the slightness of our sorrow for sin. A sigh and away, no, but we must feed and nourish this sorrow, never satisfy ourselves, but wish with the Prophet, that our heads were continual, unemptiable fountains of tears. 
jerem 9  Mine eye droppeth without stay, saith the repenting Church of Israel. But how soon are our tears dried up? If this plaster of sorrow begin to smart a little, presently we pluck it off, and think 'tis enough: whereas we should let it lie on till the sore be thoroughly healed, which is not till death, when as all tears, and so these of godly sorrow shall be wiped away. Paul in the height of his Christianity still continued mourning, I am carnal, etc. Miserable 
Rom. 7.  man, etc. Even the best of us carry about us the matter of our humiliation, the poisoned root of sin, which is continually branching forth some corruption or other. Our hearts are continual fountains of sin, and therefore our heads also must be continual fountains of sorrow, to allay in some measure the stench of that filthy puddle. Peter after his bitter tears was yet thrice pinched with that nipping question, Simon lovest thou me? that he might yet be more seriously humbled. And to the same 
joh. 21.  purpose would God needs speak the second time out of the whirlwind, to job though repenting at the first speaking. So repenting jonas must be 
job 40.  thrown into the sea, and humbled, David must be further humbled with the loss of his child, with the treasons and villainies of Absalon. God would never have the wounds of godly sorrow so skinned up, but that they may be ready to bleed a fresh upon every occasion. Yea, he would have a continual issue kept in them. David mourned at nathan's rebuke: but that mourning could not content him. He goes to it a fresh in the 51. Psalm, and even soaks and souses himself in this brine. It is a deep and piercing sorrow that God requires. Even such a one that should drown all other sorrows. As when the stone and gout meet together, the pain of the stone being the more grievous, takes away the sense of the gout: even so should it be with us here. When sin and affliction 
Cumque sit exilium, magis est mihi culpa dolori. Est que pati poenam, quam mernisse minus.  are both upon us at once, the desert of the punishment should so grieve us, that the punishment itself should not be heeded. But it is contrary: Worldly sorrow blunts the edge of Godly.  
2. Rule. Though this sorrow must be the chiefest, yet it must be moderated, for though we cannot exceed in the displeasure of our wills against sin; yet we may in the testification of this displeasure in weeping, fasting, pining, and macerating the body. Besides that in the best there is a mixture of the Legal humiliation with the evangelical; and it is one of Satan's wiles to draw us from godly sorrow to desperation. Whereupon Paul willeth the Corinthians to look that the incestuous person should not be swallowed up of too much heaviness. 
2 Cor. 2 7. 8 11.  For as too much honey is not good, so neither too much wormwood. That weeping is not good which blinds the eye of our faith, but only that which quickens it.  
3. Rule. Sorrow must be proportioned to our 
Quam magna deliquimus tangranditer defleamus. Cypr.  sins. The greater our sin the fuller must be our sorrow. David was not so much afflicted for his other lesser infirmities, as for his murder and adultery. The medicine must be answerable to the malady. The antidote to the poison.   

CHAP. V Of the use and excellency of Humiliation.  
THe third point to be considered in Humiliation 
3. The use and excellency of it in that  is the Use and Excellency thereof, which shows itself in many particulars.  
1. It is the ground of all true renovation and reformation. 
1. It is the ground of reformation.  We cannot alter the form of our vessels of metal which dislike us, unless we melt and dissolve them, and then may we cast them into what mould we will. Such vessels when they are broken may be bound up, or helped by soddering, but that's nothing, unless they be melted, and so made new again. No more will any thing help thoroughly to amend our sinful hearts, as long as they remain in their hardness, till they be thoroughly liquefied and molten in true humiliatition; 
jerem. 5. 3.  They have made their faces harder than a stone (saith jeremy) they have refused to return. Therefore 
jam. 4. 8. 9 10.  the Apostle bidding us to cleanse our hearts and purge our hands of our sins, withal biddeth us to suffer the affliction of godly sorrow, and to humble ourselves under the hand of God: showing that sin sticks so close to our hearts, that we shall never get it out unless we even wring and rend them with this 
joel. 2.  sorrow.  
And here is a special excellency of godly sorrow, 
Mulctatus est quispiam pecunijs, tristatus est, mulctam non emendavit: filium amisit, doluit, mortuum non resuscitavit &c: peccavit quis, tristatus est, peccatis delevit, dissolum delictum. Chrysost. ad pop. Antioch. Rom. 5.  which shows indeed that sorrow hath little or no use any where else, save in humiliation for sin. For grieve we never so much for loss of friends, goods, good name, we cannot get rid of our crosses, but together with our grief they abide by us; But sorrow for sin shakes and batters it in pee-peeces, and eases the conscience of it. Sorrow therefore is never well bestowed, but here. It were absurd to apply a medicine for the head to the feet; So to apply sorrow the salve for sin to afflictions and crosses, where it does no good. Weep therefore for thyself, not for thy beasts, fling not away such precious sweet water into the channel or sincke-hole, but keep it for to sent the closet of thine own heart with, against the evil savours of thy sins.  
2. Humiliation is the procurer of all other graces. God resisteth the proud, but giveth grace to the 
2. The procurer of grace. 1 Pet. 5.  humble, For all the grace that God gives is obtained by prayer. But proud pharisees that feel no wants, well may they give thanks, but pray they will not, Luc. 18. 10. 11. The rich are too stout to beg, only the poor speak with supplications, 
Prou. 18.  saith Solomon. Only the poor in spirit that mourn in the sense of their hunger, and thirst, will open their mouths wide in the cries of hearty prayer, and therefore they only shall be filled with good things, when the rich shall be sent empty away. Therefore Christ calling sinners to him, in the first place bids them to be humble and 
Matth. 11.  meek. For meekness fits us to converse sweetly with men, but humility first prepares us to receive those graces of God, which makes our conversing with men sweet and amiable. The Lord is near 
Psal. 34.  (saith David) to the contrite in spirit. God is high above all, but lo a mystery, saith Austin. The lower a Christian is, the nearer is he to this high God. For the Lord hath two palaces, as it is in Isay: one of glory, and that's in Heaven. Heaven is my throne etc. Another of grace here on earth; and that's 
Is. 66. 1. 2.  the heart of a contrite sinner.  
3. Humiliation is the preserver of grace procured. 
3. The Preserver of grace.  And therefore compared to a strong foundation, upholding the building against the force of wind and weather. Only those streams of grace hold out, that flow out of the troubled fountain of a bruised spirit. An vnhumbled professor quickly starts back, even as an unbroken egg, or chestnut leaps out of the fire. Grace is no where safe, but in a sound and honest heart. Now only the humble heart is the honest heart. Only a rent and 
Non est cor integrum nisi sit scissum.  broken heart, is a whole and sound heart. The dross cannot be purged out of the gold, but by melting. Crooked things cannot be straightened but by wring. Now humiliation is that which wrings, and melts us, and makes us of drossy pure, of crooked strait, and upright, and so, sound, durable, and persevering Christians.  
4. Humiliation is that which commends all our 
4. The Commander of our services.  services, making them both profitable to ourselves to our brethren, and acceptable to the LORD. Christ preferred the tears of that repenting woman before all the delicates of the pharisees table. Bottles hath he for the least drops. So precious are they with him. A little of this sovereign balm water is worth in God's account more than a whole pool of the mud of confused, distempered worldly sorrow. The Sacrifices of God are a broken and contrite spirit. The plural number is in 
Psal. 51.  steed of the superlative degree with the Hebrews, and so notes the excellency of this sacrifice, as being the salt that seasons all other sacrifices. To him 
Is. 66. 2. 3.  will I look (saith the Lord) that is poor, and of a contrite spirit. He that killeth a bullock (namely, without this contrite heart whereby he must first kill his own corruption) is as if he slew a man, or blessed an Idol. In effect thus much now. He that receiveth the Communion without Humiliation, is as if he went to the Mass. For though God would not have his Altar covered with the tears of worldly sorrow, Mal. 2. 13. yet he would of spiritual, as not relishing any sacrifice without them. What good does all our hearing do us, as long as we want josiahs' melting heart? no more than the strokes of the hammer do the anvil. All our prayers what are they but idle prattle, if they be not piercingly darted out of the Publicans smitten heart? no prayer strikes Gods ears, but his whose heart was first stricken with God's hand. Neither commonly do any exhortations prevail with others which proceed not from an affected heart. Origen 
Sanctorum enim non tantum verba, sed & ipsi aspectus spiritali gratia pleni sunt. Chrysost.  after his fall reading for his text that Psal. 50. What hast thou to do to take my word into thy mouth etc. and not able to speak for tears, set all the Congregation a crying. So effectual is the very silence of a touched heart. See the example of the woman of Samaria, joh. 4. 39 mightily prevailing with her neighbours, Christ having before humbled her.  
5. Humiliation is the way to true exaltation. 
5. The way to exaltation  Godly sorrow is the mother of true joy: for it gives a vent to sin, that lies heavy upon the conscience, as lead, and so the heart eased of that burden, is light. Blessed are they that mourn (saith 
Matth. 5.  Christ) for they shall be comforted. But woe be to you that laugh: for ye shall weep. Because the fire of God's mercy and love could not make you weep here the fire of hell shall hereafter. Blessed are they, that weep here where there are wiping handkerchiefs in the hands of Christ. Else they shall weep hereafter, even when they shall see all the tears of the mourners in this life wiped away; Happy art thou if thou weep here, where thy tears may be water to quench the fire of thine own concupiscence; Else shalt thou weep where thy tears shall be oil to feed those eternal flames. Happy art thou, if in godly indignation thou gnashest thy teeth at thy sins here. Else shalt thou in a desperate murmuring gnash them in hell at thy punishment, and gnaw out thy very tongue for sorrow. Miserable is that mourning in hell, where the Devil the tormentor is at hand with his Scorpions. But happy is the mourning here, where the Spirit, the Comforter is at hand with his oil to supple thy wounds. Repenting tears are the wine of God, and his Angels. Well mayest thou expect from them the oil of their comfort, when thou hast given them the wine of thy tears.   

CHAP. VI Of the the examination of our hearts by the Law.  
THe last point followeth, and that the chiefest 
4. The practice of Humiliation in two things.  of all, namely the practice of Humiliation.  

And it consisteth in two points 

1. In the inward working of it in the heart. 
1. Inward working.   
2. In the outward expressing of it when it is wrought.     
In the inward working of it two spciall duties must be practised. 
1. In consideration of our own ways.   

1. Consideration of our own ways to God.  
2. Of God's ways to us.   
1. For the first; There will be no sorrow for an evil not known. Sin must be seen, before it can be sorrowed for, I agnize my sin (saith 
Psal. 38. 18.  David) and am sorry for mine iniquity. Only sinners, that is, such as know and feel themselves to be 
Matth. 9  sinners, are called to Repentance. jeremy calling 
jerem. 3. 13.  the Church to Repentance, first bids her know her iniquity. After Christ had discovered to Laodicea 
Revel. 3.  her miserable estate of poverty, blindness, nakedness, he bids her repent.  
Now unto a true sight of sin, there is required a narrow search after it, and serious consideration of it. Man suffers for sin, says the Prophet: But how shall we know for what sins? The next 
Lam. 3. 39 40.  words show, Let us search and try our ways, and turn to the Lord. The heart is deep and deceitful, and (as in such houses where malefactors are hid) many 
jerem. 17 9  secret lurking holes are there for sin, unespied, unless a more through search be used. There fore the Prophet exhorting to this duty, says, Gather yourselves, that is, gather your wits together, that dispersed and wandered about vanities, and intentively 
Hagg. 2. 1.  fix them upon the consideration of your own estate. Indeed in the examination of a close and cunning companion, the judge had need have his eyes in his head. In the practice of Repentance we sit as judges upon ourselves, and our sins, and therefore in the examination and trial of them had need have our wits about us. And therefore the Prophet bids us examine our hearts on our beds, in the still silence of the night, when there 
Psal. 4.  is nothing to distract us, and when after our first sleep our wits are freshest.  
And this he prescribeth as the only way to true humiliation. Tremble, and sin not. There is humiliation. And that ye may do so, speak in yourselves, common with your own hearts, examine your reins,  
This is the first thing noted in that Prodigals Repentance. He came to himself (saith Christ) and said etc. By his sin, as he wandered from God, so 
Luc. 15. 17.  from himself, he was a stranger at home in his own soul. He was as it were a mad man, besides himself, he had not the use of his reason, to consider his own estate, and therefore now beginning to bethink himself of his doings, he is said to come to himself. A phrase of the same nature is that of salomon's concerning the Repentance of the Israelites, When they shall turn to their own hearts and return. 
1 King. 8. 47.  The beginning of returning to God, is this turning to, or upon our own hearts, and taking notice how matters go there. The mind hath many motions and turnings about: but the best is, when in this grave and sad consideration it turns and reflects upon itself. Else what is it for her to mount up into the heavens, to compass about the whole earth, to fly over the seas, to descend down into the bottom of the Deep, if whiles thus busy abroad, she be idle at home, & knowing other things remain ignorant of herself?  
David though a King, and had many things to think upon, yet neglected not this. I have considered 
Psal. 119. 59  my ways, saith he. And what followed? Upon consideration lamenting them, I turned my feet into the ways of thy testimonies. It is impossible the straying traveler should return into the way, that marks not, nor minds not his way, that thinks not with himself, Am I in the right? When God will bring the wandering lost sinner home, he puts such thoughts as these into his heart, God hath placed thee here in this world, made thee after his image, endued thee with reason and understanding; surely, to do some thing more than bruit beasts do, who mind only things present; even to seek and serve him according to his Word. But tell me now o my soul, dost thou answer this end of thy creation? dost thou set God before thine eyes? nay rather, dost thou not the clean contrary? so Ezechiel describes the Repentance of the Israelites, Then shall ye remember your own ways and 
Ezek. 16. 61. Ezek. 18. 28.  courses, and be ashamed. And again, Because he considereth, and turneth away from his transgressions. For this Consideration instructs a man thoroughly in the knowledge of his estate. And after I was thus instructed, I repent, saith Ephraim. We see in nature 
jer. 31. 18. 19  there is the same instrument of seeing and weeping, to show that weeping depends upon seeing. He that sees well, weeps well. He that sees his sins thoroughly, will bewail them hearty.  
Lo than the cause of that great hardness of heart, and senselessness that reigneth this day in the world; Even that brutish in consideration, that men go on, walking rashly, and mind not what they 
Levit. 26.  do, or in what case they stand to Godward. No man repent, saith jeremy, but why? no man said, What 
jerem. 8. 6.  have I done? But as the horse rusheth into the battle, so they into their sins, blessing and flattering themselves therein; and putting away all such thoughts as should but once offer to make their courses questionable. Bankrupts will not endure the sight of the counting-booke, nor fowl faces of the looking glass. Guilty Rahels will be loath to rise when searching Laban comes. Nay, Elephants out of the conscience of their own deformity, will be troubling the waters.  
But if indeed we desire to work our hearts unto godly sorrow, we must then deal faithfully with them, and truly inform them of their estate. And to this purpose an Inquisition must be erected, an Audit must be kept in them. Many a man prays, and confesses his sins, and performs 
Matth. 6.  such like outward exercises of Repentance, yet without any inward touch, because they do not as Christ counseleth, enter into the closet, and secret parlour of their hearts, and there behold their many, and grievous sins; the sight whereof would make them pray with grieved & troubled spirits, and even pour out their souls unto the Lord in the tears of Repentance.  
It were to be wished that we had the fore-wit to consult of that we do before hand, and to say, what am I a doing? But if here we be inconsiderate, we must yet at the least have the after-wit, to examine that which is done, and to say, what is this we have done. In the creation when God reviewed at the end of every day, the work of the day, and at the end of the six days, the whole and all the parts, and seeing all to be good, and very good, how think we was he cheered? The repenting sinner when he shall recount his days past, and take a survey of his several actions therein, and find all nought,, and very nought, how can so rueful a spectacle, but work much grief, and pensiveness of mind.  
A dead carcase when whole, sends forth a filthy stench; much more when it is cut up and opened. Sin considered in gross is odious and ugly enough. But when by examination it shall be anatomised, and every particular thereof discovered, o how terrible must such a sight be, and how available to a through humiliation.  
But of the necessity and use of thy Examination & search of heart, and life in the practice of true contrition, there is no question. All the difficulty is, how we should examine.  
For our direction therefore herein know that in this search we must labour to find out two things.  

1. Our sin.  
2. Our misery by reason of sin.   
In the search of sin, both Original and Actual sin must be found out.  
1. For Original sin, we must know that in it are two things.  
1. The Gild of the first sin of Adam, in eating the forbidden fruit. For in Adam as the root of all mankind we all sinned. And if we had no inherent sin of our own, this imputed sin of 
Rom. 5.  his were enough to damn us.  
2. That which necessarily followeth upon the former; The general corruption, and depravation of our whole nature: and it consists in these two points.  
1. The whole man is in Evil. Every part and power of soul and body is infected with this leprosy: from the Crown of the head to the soles of the feet, there is nothing but boils and botches.  
2. Whole evil is in man; that is to say, the seeds of, and so a fitness to all sins, even the most odious. As the Chaos at the first creation had the seeds 
Gen. 1. 2.  of all creatures, and wanted only the spirits motion to bring them forth: so this Chaos and mass of sin hath the seeds of all sins, and wants but the powerful motion of Satan, and warmth of his temptations to hatch even Cockatrices, and such like poisoned monsters. O how should this humble us to think what venomed natures we have, so that never was there any villainy committed by any forlorn Miscreant whereunto we have not a disposition in ourselves. We cry out of Cain, judas, julian, the Sodomites. Why, we carry them all in our own bosoms. They are but glasses to see our 
Prou. 27. 19  faces in: as in the water, face answereth to face, so doth the heart of man to man, saith Solomon. As there is a full agreement twixt the living face, and the representation in the water, so twixt judas his heart, and any other man's: as there is the same nature of all lions, so of all men.  
Let then the schoolmen go and teach that 
Thom. in supple.  Contrition is not for Original, but only Actual, and those mortal sins. But he that shall in searching see what a bottomless gulf, what a filthy sink it is, shall see what cause he hath to bewail it with Paul, and with David. 
Rom. 7. Psal. 51.   
II. For Actual sins, we must search out what we can.  

1. The number.  
2. The heinousness of them.   
1. As touching the number, divers directions for search may be given.  
A man may consider himself according to those divers relations wherein he stands bound to God, to himself, to his brethren, either in the Church as a Minister, in the Commonwealth as a Magistrate, in the family as father, mother, child, master, servant, husband, wife. Now a man should carry himself along through all these considerations, and examine himself of the discharge of his duty, and in every one of them.  
Or else he may divide his time according to the several places and conditions, wherein he hath passed it. So much time spent in my Parent's family: so much in apprentishippe: so much in single life: so much in marriage: so much privately: so much in this or that public calling: so much in this town, so much in that: so much in this house, so much in that. And here he must examine himself how he hath filled up the empty spaces of his hours; what good he hath done in these several portions of time.  
But the best way of examination is by the Law of the ten commandment truly understood, and applied. For many will acknowledge themselves sinners in gross, but come to the particulars of the Law, and then they are innocent, they never broke either the first, or second, or third etc. commandment. Like as if a man saying he were sick, and being thereupon asked where, and led a long from his head to the feet, should yet then be well in every particular part. The reason is, because the Law is not understood by them; For by the Law 
Rom 3.  (understood) comes the knowledge of sin.  
Therefore to help us in examining our hearts by the Law, these rules of interpretation must be remembered. 1. Under the negative, the affirmative is comprehended. When evil is forbidden, the contrary, good is commanded. 2. Under one good or evil action, all of the same kind or nature are comprehended, yea, all occasions and means leading thereto. 3. The Law is spiritual, and binds even the heart and thoughts thereof. 4. The Law requires not only our observation, but preservation, that is, that we do not only keep it ourselves, but cause others also what in us lieth to keep it. And therefore it forbids not only the doing of evil ourselves, but helping, or any way furthering of others, though but by silence, connivence, or slight reproof, as that of Eli to his sons. This rule is gathered out of the fourth commandment; Thou, thy son etc. which by proportion must be applied to all the rest. 5. That specially we must search ourselves by the first and last commandment: for that they pierce deeper than the rest, even to thoughts not consented to.  
Thus conceiving of the Law lay it to thy heart, and try thyself by it, and lo with Ezekiel still shalt thou see new, and fresh abominations  
1. Command. Thou shalt have no other Gods but me.  
Thou wilt say, I believe that there is only one true God, maker of heaven and earth, and I defy all the Idols of the Heathen.  
Answ. Yea, but the Law is spiritual, and claims the heart, the affections, the thoughts. In the which look how many sins are cherished, so many false gods are there chosen, as it were Barrabasses rather than Christ. Look how many creatures thou inordinately lovest, fearest, trustest, rejoicest in, so many new gods hast thou coined: and wilt thou then plead not guilty this commandment arraigning thee?  
2. Command. Thou shalt not make any graven image.  
O says one, I abhor the Popish images, and the idolatry of the mass. Yea, but under the negative, the affirmative is comprehended. Dost thou love the true worship of God, as thou hatest the false. Thou detestest Popish fasting; lovest thou true fasts? Thou loathest the mass: Delightest thou in the supper of the Lord? Thou despisest the Priests of Antichrist: Reverencest thou the ministers of Christ? These interrogatories will pose and pulse many.  
3. Command. Take not God's name in vain.  
I hear thee saying; I cannot away with swearing. Yea, but dost thou reprove others swearing, Leu. 5. 1. for the Law must be preserved, not observed only. Again, under God's name is comprehended his word, works, and whatsoever it is whereby he makes himself known, According to the rule, under one kind etc. And didst thou never hear sermons unpreparedly, irreverently? etc.  
4. Command. Keep holy the Sabaoth.  
Why we work not; we travel not. We come to Church. Yea, but the Law is spiritual, and requireth even the rest of thy heart from worldly thoughts, much more of thy tongue from worldly speeches. And how often hast thou here offended.  
5. Command. Honour thy father etc.  
O I should be unnatural if I did not so. Yea, but thy Magistrate, thy Minister, thy Husband, thy Master, thy Superiors are thy Fathers also. And hast thou no way failed in performance of honour to all these? And thou that art any of these fathers hast thou preserved this Law? or rather by an unbeseeming carriage hast thou not invited thy inferiors to contemn thee?  
6. Command. Thou shalt not kill.  
Hear thou thinkest thyself innocent indeed. Yea, but there is a murder of the heart, hatred, wrath etc. Perhaps by grieving the heart of thy brother unjustly thou hast shortened his days. Or if free from bodily murder, yet haply thou hast murdered his soul by thy negligence, by thy evil example.  
7. Command. Against Adultery.  
Here also the lust of the heart, yea, the use of any provokements thereof, as idleness, drunkenness, gluttony, wanton books, looks, pictures, dances, speeches, vesture, gesture are sufficient to make thee guilty before God: yea, winking at it in others.  
8. Command. Against stealing.  
Hear even Covetousness is a Pickpurse before God. Yea, and not to uphold the estate of our brother is stealing, for the poor are made owners of part of our goods. Prou. 3.  
9 Command. Against false witness bearing.  
Where lying, flattering, detracting, listening to tales, yea, not giving testimony to thy brother's name, and commending God's grace in him, makes thee guilty.  
10. Command. Cuts to the very quick, condemning the very first motions of sins springing out of our hearts, though rejected presently.  
Well then, this filthy dunghill, how ever unstirred it did not annoy us, ere after this raking in it the stench will be intolerable. Though in our blindness we might please ourselves, yet when our eyes are opened to look in this glass, o what ugly creatures shall we think ourselves then? Though in the dark seeing no danger, we were fearless, yet by this light discerning not only the beams, but even the least moats, and seeing so infinite a swarm of sins, yea, an army of iniquities encompassing us, how can we choose but be confounded in ourselves, and forced to cry out with job, Not one of a thousand: and with David, If thou markest what is done amiss, who shall abide it. 
Psal. 130. 3.   
2. Besides the number of our sins, their heinousness must also be found out. A sore which at first seems nothing, by reason of the small quantity of skin that is broken, afterward being searched, and launched, and the dead flesh taken out, the hole is much greater than before. So sins which seem small and petty sins to carnal civil men, such as they think may easily be washed away with a few formal cursory prayers, when once they begin to search them by the Law, they appear out of measure sinful.  
There is no greater hinderer of serious humiliation, than that trick of extenuation, whereby men deal with their sins, as the steward with his master's debts, for an hundred, he set down fifty. But 
Luc. 16.  if we would make our hearts bleed in godly sorrow, we must strictly press every circumstance, whereby it may be aggravated. It is noted in Peter's weeping that he first weighed his sin, and considered the heightening circumstances, the person 
Mar. 14. 72.  denied, jesus Christ, the Lord of glory, his own person that denied, a Disciple of Christ, the means he had to have kept him, Christ's admonition, the manner, with swearing and cursing, and that not once but often. So doth David amplify his sin by his knowledge, Psalm. 51. Thou hast taught me wisdom in my secret parts. I cannot plead ignorance, 
Psal. 51. 6.  thou hast most familiarly and fully acquainted me with thy will.  
In this search also the place where, and the time when the sin was committed would be inquired after. Drunkenness on the Sabaoth, swearing in the Church-assembly, receive increase of filthiness from the holiness of the time and place. Hosea thus brands the drunkenness of the Nobles. In the day of the King, wherein either his birth or 
Hos. 7. 5.  coronation was solemnized, which craved Prayers rather than Cups, even than they made themselves drunk with flagons of wine.  
Inquire also whether the sin have been repeated often, and specially after Repentance, and how long it hath been continued in: for custom and daily practice ripens sin. Idleness to the twelfth hour is greater than to the sixth. And this is the search we must make for our sins.  
2. As our sin, so our misery procured by sin must be considered and beheld in the Law. Even the curse of God begun here, and to be perfected hereafter in torments easeless and endless. Cursed is every one that abideth not in all the things written in 
Deut. 27. 26.  this book. And this curse must be applied to every particular Commandment, and not to the whole Law only.  
When thus we shall know our estate, our nature to be poisoned, our lives laden with innumerable, & those heinous and horrible rebellions, bringing us into the state of condemnation, on our parts wholly unavoidable; when a man shall know all this, what flinty breast is there that cannot be moved? Strike the rock of thy heart, with the rod of the Law, discovering thy sin, thy misery, and rivers of water will gush forth.  
And this is the first duty for provoking of godly sorrow the consideration of our own ways. 
2. In Consideration of God ways of   
The second followeth, the consideration of God's ways, both of  

justice.  
Mercy. 
1. justice, And Lam. 3.    
1. Of justice: It worketh much upon the heart, when a man considers how the Lord hath met with him in his sin, and hath shaped answerable punishments. My soul hath them (namely the gall and wormwood of my afflictions) in remembrance, & is humbled within me, saith the repenting Church. So Haggay provoking the jews to Repentance. 
Hagg. 1. 6.  Consider (saith he) your ways in your hearts: but so, that withal ye consider Gods ways proportionable in the punishment, to yours in the sin. Ye have sown much, and have reaped little, ye have eaten and have not been filled, drunken, and not satisfied, etc. mark the long tail of punishments your sins have drawn after them.  
So the Church of Ephesus being called to Repentance, is first bidden to remember from whence she is 
Revel. 2. 5.  fallen by her sin, what she had lost thereby, viz. the presence of the spirit, boldness of faith, peace of conscience, joy in the holy Ghost, free access unto God in prayer. Such losses thoroughly thought upon will pierce the heart with godly sorrow, and make the fallen Christian say with job, Oh that it 
job 29.  were with me as in times past, and with David, When I remember these things my soul is powered out within 
Psal. 42.  me.  
2. Of Mercy; where the patience, providence, 
2. Of mercy.  bounty, and kindness of the Lord is seriously to be recognised of us; knowing as the Apostle speaketh, that it leadeth us to repentance. But here specially 
Rom. 2.  excelleth the meditation of the death and passion of Christ; wherein thou shalt see both the infiniteness of thy sin, and God's love. And here consider thy sins as the judas that betrayed, the soldiers that apprehended, bound, smote and wounded thy Saviour, as the gall and vinegar in his mouth, spittle in his face, thorns on his head, nails in his hands, spear in his side. Surely, if a man but unwittingly should kill, though the silliest and basest man that is, it could not yet but be a great trouble unto him. What then should this be to us, that we have wilfully murdered the Lord of glory, the son of God himself?  
Behold also God's infinite love, and see Christ doing the same to thy sins, which they to him, and in suffering death at their hands, inflicting death on them, and all other thy spiritual enemies: for God doth that to his enemies to make us relent, which he bids us do to ours: If thine enemy hunger give him meat, if he thirst give him drink. Nay, 
Rom. 12. 20.  when we Gods enemies were dead he gave us life, and that by the death of his own son, and so hath heaped coals of fire on our heads, to melt our hearts in godly sorrow. The way then to pierce our hearts with sorrow for sin, is to behold Christ pierced with nails on the cross. Then shall they look on me whom they have pierced, and lament. 
Ezech. 12.   
And this is the consideration both of our own, and Gods ways, required as an incentive and provokement of godly sorrow. The which shall be far more effectual, if we keep journals or daybooks of them both, both of our special sins, and Gods special mercies: for then in the exercises of Repentance may we the more easily set our sins in order before our eyes, and for the better affecting of our hearts, may we spread the catalogue of our sins before the Lord, as Ezekiah did Rabsakehs 
2. Kin. 19 14.  blasphemous letter. This course holy Bradford took, and some think job did so, because of that speech, Not one of a thousand.   

CHAP. VII. Of Confession and Deprecation.  
Humiliation wrought in the heart, must be expressed outwardly both in word & action. 
2. Outward expressing it in word.   

In word by his 

Confession of sin, and  
Deprecation.     

In Confession consider 

1. Parts. 
1. In Confession. In it 1. parts which are 2.   
2. Manner.     
The parts of confession are two. 1. Accusing of ourselves. 2. judging of ourselves.  
Both these are necessary duties. For by accusing 
1. Accusation In which.  ourselves we prevent Satan; by judging ourselves we prevent God. When we have accused ourselves what can Satan that accuser of the brethrens say, which we have not said before, so his mouth is stopped: He comes too late: we being Accusers, God is our Discharger, and what then shall Satan be but a Slanderer?  
By judging of ourselves, do we likewise put God out of office: for he will say, lo how this man judgeth himself: I will not therefore judge him. If in Ahabs hypocritical judging, seest thou not 
1. Kin. 21. 29  how Ahab humbleth himself, I will not therefore humble him, how much more in the sincere and severe judging of the Godly. Indeed in judging of others, judge not lest ye be judged; but in judging 
Matth. 7. 1.  of ourselves, judge that ye be not judged. 
1. Cor. 11.   
Now for the former, namely the accusing of our 
Three things  selves, there must be these three things therein.  
1. A particularizing of our sins. In an accusation 
1. Particularizing of sin.  it is not enough to accuse in general, but we must come to particulars, and charge the accused with this or that crime. How can the Physician help him that says he is not well, and will not tell him where. Many deal with God in the confession of their sins, as Nebuchadnezar with his Enchanters 
Dan. 2.  about his dream: that he had dreamt he told them, and desired an interpretation; but what his dream was he could not tell. So many confess themselves sinners, and desire pardon. But wherein they have sinned, and what their sins are, they cannot, or will not tell. General Confessions, and in gross, are too too gross. No, they must be particularly remembered, and ranked, and sorted together in order.  
2. And being thus set in order, some of thy chiefest sins must be culled out, which have been 
2. Calling out the chief.  most dishonourable to God, and uncomfortable to thine own soul. Thus Paul in his confession insists specially in that grand and capital sin of persecution. I persecuted the Church of God. And so those Israelites. Besides all other our sins, we have 
1. Tim. 1. 13. 1. Sam. 12. 19  sinned in ask a King. For he that truly and seriously reputes of one sin, specially his dearest and sweetest sin, will much more repent of his other lesser sins. He that will shake off his greatest friends, will much more forsake the meaner, and less respected. And indeed usually Repentance is first occasioned by some one special heinous sin laid to heart. The Apostles Acts 2. do specially press the murder of Christ upon the jews, and Acts 17. Ignorance upon the Athenians, & Christ adultery upon the woman of Samaria, calling her to repentance. As in battles, though they fight against the whole Army, yet specially against the Head and General; as Fight neither against great, 
1. Kin. 22.  nor small, but against the King of Israel: so specially we must set ourselves in our confession against our Master sins; the King being caught, the rest will never stand out.  
3. Though we must specially dwell upon some of our most special sins, yet the rest must not be 
3. Yet not neglecting the rest.  neglected: for as Confession must be particular, so also must it be full. And our more grievous offences must bring the rest to our remembrance. As David's murder and adultery brought even his birth-sin to his mind. And that sin of strange 
Psal. 51.  wives many other sins to esra's mind. As we in correcting our children for one fault thereupon 
Esr. 9  remember them of, and reckon with them for many other before; and as in accusation, when a man is indited of some special crime, his enemies upon that occasion bring in whatsoever else they can get against him, further to disgrace him: so here in accusing ourselves nothing willingly must be omitted. Take we heed of spiritual guile in hiding aught. Thou mayest hide God from thyself, thyself from God thou canst not. To the Physician thou wilt discover even thy most shameful diseases, the fruits of thy filthy wickedness. If thou shouldest conceal but one circumstance of such a disease, it might kill thee. And six thieves being entered into thy house, if thou shouldest let but one of them alone unsearched, and undiscovered, he would serve the turn to cut thy throat, and steal thy treasure. Thou must then power out thy whole heart as water, as the Prophet 
Lam. 2. 19 opened.  speaketh: which some of the Ancient have interpreted of a full confession, when nothing is left out. As in pouring out of water every drop goes out, not so in pouring out of oil.  
Yet in some cases the omission of some particular sins is excusable. As first, in want of knowledge and memory. Hear to cry out with David; 
Psal. 19  Who knoweth the errors of his life? Cleanse me from my secret sins, shall be accepted. Secondly, in want of leisure; as when a man is suddenly prevented by the hand of God, as the thief on the cross, or by extreme and violent sickness. Hear to remember thy chief sins, as he his stealing, and for the rest to confess generally is accepted in mercy of the Lord.  
The second part of confession is the judging of 
2. judging ourselves. job. 39 37. Prou. 30. 2. 2. Sam. 24.  ourselves. First, for the nature, or quality of our sins; wherein we must be most severe against ourselves, so was job. I am vile; Agar. I am not a man, I have not the understanding of a man in me; David. I have done exceeding foolishly. Though before he thought he had done exceeding wisely. So Paul judges himself the head of sinners, the least of the 
1. Tim. 1. 15. 1. Cor. 15 9  Apostles, yea of Saints, yea less than the least. He gives himself the highest place among sinners, the lowest among Saints. Secondly, for the desert of our sins. Hear we must pass the sentence of the Law, adjudging ourselves to death, & so stand before God's tribunal as guilty persons with ropes about our necks. Ezech. 36. 31. Then shall ye judge yourselves worthy to be cut off. Daniel. 9 Shame belongs to us. Luk. 15. I am not worthy to be called thy son.  
These be the parts of Confession: the manner follows; 
2. Manner of it in 6. things.  wherein six things are required.  
1. Confession must be in Faith of God's mercy, 
1 In Faith.  for forgiveness of, and help against the sin confessed. We must confess, not as the convicted malefactor to the judge, as Achan to joshua, who assures himself of certain death, and looks for no favour; but as the sick man to the Physician, that hath hope to be cured by him. And here our faith is surer a great deal. For we cannot so assure ourselves either of the will, or skill of the Physician to heal us as of Gods: neither that in the matter of shame he will be so faithful to us, as God. Wicked men confess as judas, I have sinned, but despair swallows them up. When they acknowledge their fault, they seek not God's mercy; as the Prophet excellently bringeth in God coupling these 
Hos. 5. 15.  two together, Till they acknowledge their fault, and seek me. So did Daniel, yet there is mercy and forgiveness: 
Dan 9 Ezr. 10. 2.  And Shecaniah, we have sinned: yet there is hope in Israel concerning this.  
2. It must be in shame, with annihilated, dejected and confounded spirits, as Esra. O my God I am ashamed, 
2. In shame. Ezra. 9  and confounded to lift up mine eyes to Heaven: for though faith be confident, yet not impudent. Though Esra had faith, and called God his God, yet was he ashamed with his sin, though not with the shame of a condemned malefactor, yet of a good Son or Subject offending his Father, or Sovereign. The wickeds presumptuous faith is a shameless faith; it makes them shameless in sinning: and their shame is a faithless and desperate shame; They cannot in their shame call God their God with Ezra: But both these must go together. Many in confessing beg mercy with the Publican, but their eyes are not cast down in godly shame as his were. They are not touched with any serious sense of their own vileness, to think with job, dust and ashes good enough for them. I have sinned saith Saul, yet I pray thee honour me in the sight of the people. Lo a proud and high mind in 
1. Sam. 15. 30.  confession, where our intent principally should be to shame and abase ourselves.  
3. In sorrow with a bleeding and melting heart, 
3. In sorrow.  as David, Psalm. 51. In confessing, every sin confessed should be felt as a dagger pricking us at the heart. Else the confession of sin is worse than the sin confessed, the remedy is worse than the disease; and after such confessions, we had need to reconfesse ourselves for our confessions. It would more anger us to see those that have wronged us confess their wrong with an impudent forehead without relenting, than the wrong itself did which they confess.  
4. With a free-heart; not extorted by the pain 
4. With a free heart.  of the wrack as Pharaohs was, who when he was of the wrack, bit in his confession again, and recanted; not wrung nor wrested from us by the dint of argument, as saul's was by the force of samuel's reasons. Our own hearts must smite us with David, before Gad the seer come to smite us, and they 
2. Sam. 24.  must urge us out of love to our God offended, to come and confess. God loves a cheerful confessor; who needs not to be laboured upon by his minister, friends, or neighbours, nor to be haled and pulled to confession by sickness, or such like extremity: for the vilest hypocrite will stoop then. Balaam when he saw the Angels naked sword could say then I have sinned. 
Num 22. 34. 5. With an angry heart.   
5. With an angry and impatient heart against sin, and ourselves for sin. The repenting sinner though he be the most patiented to God, yet the most impatient to himself, and full of indignation to his sins. Thus was it with David befooling himself in his confession, 1. Sam. 24. 10. and calling himself beast, in confessing his distrust in God's providence. Thus was it with job, abhorring himself 
job. 42. 6.  in his confession, and with the Publican knocking himself, showing what mind he carried to his sin, even to do the like to it, and with Ephraim 
jer. 31. 9  in anger smiting himself on the thigh. This is the way to fall in with God, to fall out with ourselves; to be friends with God, to be enemies with ourselves.  
6. It must be with an honest heart, in confessing 
6. With an honest heart.  of sin, forsaking the sin confessed. He that confesseth, and forsaketh his sin, etc. Confession and confusion 
Prou. 28.  of sin must go together. Hear many errors in Confession are discovered.  
First many confess their sins in a bravery, as Paul did his religion: I confess, saith he, that after 
Acts 24. 14.  the way they call heresy, so worship I the God of my Fathers. So many graceless men there are, that do joy to make long and large accounts of their lewdness, feeding their delights with their lives past, as the dog returneth to smell of his cast gorge, and the horse to his dung: yea when by Confession they have disgorged their sin, they presently with the dog lick up their vomit again. Others there are that are fully set upon sin in confessing, As those Israelites that said, we have sinned: we will go up. As much as to say, we have 
Deut. 1 41.  sinned: we will sin; for God forbade them flatly to go up. Others there are that, as the Papists, presume to sin because of confession, thinking by it to be eased, as the drunkard by vomiting. And though some in their good moods may seem in confession verily to purpose amendment, yet these are no sound, no settled, no sincere and honest purposes, but sudden flashings conceived by their deceitful hearts rather to avoid the judgements felt or feared, then truly to please God. But we in our confession must imitate that good Shecaniah, who in confessing sin entered into Covenant 
Ezra. 10. 2. 3.  with the Lord against the sin confessed. We have sinned: now therefore let us enter into covenant with the Lord. Otherwise confession the remedy against sin is turned into sin. The remedy increaseth the disease. Some of the Heathen in the days of sacrifice to their Idols for health, did riotously banquet to the prejudice of their health. So to too many of us in the very self same days we confess our sins we run afresh to our sins. And God in his just judgement punishes hypocritical confession with a further greediness of sinning. When the heart is not rend with the garments, the rending of the garments sows the sin faster together: when the heart and conscience is not knocked together with the breast, that knocking will never batter sin, but consolidate and compact it more firmly together, 
Tundens pertus, & non corrigens vitia, ea consolidat. Aug.  it will be as the knocking of a nail, which drives it further in.  
In the next place to Confession we must join 
2. In Deprecation.  Deprecation, with strong cries craving pardon, even as the poor hungerbitten beggar does an alms, or as the cast malefactor pleads for his life at the bar before the judge; Thus did David, Have mercy upon me o Lord, according to the multitude of thy compassions, 
Psal. 51.  etc. And Daniel, O Lord hear, o Lord 
Dan. 9  forgive, again, and again repeating his cries.  
In these penitential prayers we may note these two things: First, that they be deeply serious: the guilty thief pleading for his life, goes not about to entertain the judges ears with acquaint phrases and fine words, but he studies to show the passion and affection of his heart. There are some lusty beggars, that in begging will keep a flourishing in their Rhetoric, such as it is. A wise man will never be moved to compassionate them: He will think they are not thoroughly hunger-bitten, they would use another kind of dialect then, and leave their fooleries, and fall to humble and pitiful complaints and groans. As Solomon says, The poor man speaketh supplications; so the repenting sinner 
Prou. 18.  being poor in spirit, speaks supplications. The best flowers he can garnish his prayers with, are his sighs, his sobs, his groans, his cries. This is the Rhetoric of repentance in prayer. The affectation of carnal eloquence in prayer, shows there is little repentance in such prayers.  
2 That oftentimes affection in them is so strong that words fail, Rom. 8. 26. David when Nathan had wounded him cried out, I have sinned. Why, will some say, did he not go on and crave pardon? his inward grief was such that he could not in words: in desire of heart he did: his heart was full, and the seeds of the 51. Psalm were then in his breast. So the Publican said no more but Lord be merciful to me a sinner, yet there was affection & 
Luke 18.  meditation enough to have spent a whole day in prayer, and not only to furnish that one short sentence, Lord be merciful. Some have more words than matter in their prayers: but humbled repentants have more matter than words: and so are streighted, as great throngs of people pressing out at some narrow passage stick fast, and cannot go forward but very slowly. Some are very short in prayer for want of matter and affection: but repenting sinners are short, because of the abundance of matter and affection; being as full vessels that do not run presently at the first piercing, or as the flesh that in deeper wounds bleeds not presently. Thus was it with the repenting prodigal: he purposed to speak thus, and thus to his Father, 
Luc. 15.  Namely, Father I have sinned, etc. make me but as one of thy hired servants. Now this last clause he leaves out when he comes to his Father, by reason his heart was so surcharged with grief; his passions drunk up his speech, as we see how Christ's tears made his speech broken and imperfect, Luk. 19 41. And fit it is indeed there should be this sweet harmony betwixt the repenting sinners heart and tongue, his broken heart, and his broken prayers.  
The use. Seeing the practice of true humiliation consisteth in these exercises of Confession and deprecation, let us in Gods fear buckle to the serious practice of them. Hast thou sinned? Suffer not sin to lie upon thy conscience; Cast up thy confession suffer not the impostumation any longer to pain thee with the swelling, but give a vent to the humour and so get ease. David professeth that neither in silence, nor in roaring he could find any ease, till he came to confession. But I thought I would confess and then thou forgavest: Among men indeed 
Psal. 32 Deo peccatum dicere sufficit, et solicitur. In hominibus vero contrarium peni●us cum peccatores confessi fuerint tunc magis puniuntur. Chrysost. ad pop. Ant. hom. 3. 1. john 1. 2. Sam. 24.  in their Court's confession brings no such privilege, there, confess and be hanged; after confession follows condemnation: but here confession and justification go together: If we confess, God is faithful to forgive; it must needs be some special service which God promiseth so great a reward unto. David after his sin of numbering the people, proveth himself to be God's servant, because he confessed it, Take away the trespass of thy servant: yea but how darest thou call thyself God's servant, who hast so lately and so grievously sinned? He answers, for I have done foolishly. Though I am not his servant in playing the fool, yet in confessing my folly I am his servant. job among many fruits of obedience, as justice, Mercy, Chastity, whereby he would prove himself God's servant, reckons also this of 
job 31.  confession: If I have hid my sin as did Adam, equalling the confession of his sins with the best of his virtues. For as he only can tell his dream that is awakened out of his dream; so he only can confess his sin, that is truly and thoroughly awakened out of his sin by the spirit of God: far are they from repentance, who in stead of a free and childlike confession after their sin are ready to use shifts, excuses, extenuations, minsings, mitigations, daub with untempered mortar; nay that do sow cushions under their elbows, and lay pillows under their heads, that thy may sleep securely in their sins. A pitiful thing it is, that whereas God hath given shame to sin, & boldness to confession, the matter should be so inverted, 
Pudorem, et vere undiam Deus dedit peccat●: Confessioni fidutiam. Inuertit rem Diabolus, et peccato fiduciam praebet, confessioni pudorem. Non pudet peccare poevitere pudet. Chrys. Josh. 7. 19 Dan 9  that men should be impudently bold in sinning and yet ashamed to confess when they have sinned. Well in concealing thy sin thou dost but keep the devils counsel, his secretary thou art, whose policy it is thus to overthrow thee. He knows right well the next way for us to get glory from God, is to glorify God. And then do we glorify him, when by confession we shame ourselves. According to that of joshua to Achan, My son give glory unto God, and of Daniel, Glory to thee O Lord, shame to us. When man will not glorify God by shaming himself, God will glorify himself by shaming man. When man will not open his mouth to plead against himself, and his sins, God will stop his mouth when he would feign plead for himself before his judgement seat, and strike him dumb that he shall not have one word to say in his own defence. It is deceit enough that the Devil should bring us to sin: 'tis double deceit to make us hide and excuse our sins, and so to prevent us of that mercy which is promised to simple and ingenious confession. Having sinned therefore, lay not in the way of God's mercy the 
Noli opponere obicem defensionis sed aperi sinum confessionis Aug. Psal. 51. 1. 2. 3.  stumbling block of thine own justification, but open the lap of thy confession to receive it; as David doth, Have mercy upon me, etc. but why? for I know, or acknowledge my iniquity. Well may he open his lap to receive God's mercy, that opens his mouth to confess his own misery. Open thy mouth 
Psal. 81.  wide, in hearty prayer and confession, and I will fill it with the sense of favour and mercy.   

CHAP. VIII. Of real Humiliation.  
THe expressing of our Humiliation in Deed 
2. In deed.  follows: And it consists in three sorts of actions.  

1. Such as respect ourselves.  
2. Such as respect God.  
3. Such as respect our brethren.   
1. For ourselves. And that is, the restraint of 
1. In regard of ourselves.  ourselves in the use of the comforts and pleasures of this life: as meats, mirth, marriage, music, apparel, company, etc. This restraint must be sometimes 
joel 2 15 16. 17. Exod. 33 4.  in action, when in more special sort we humble ourselves in fasting, but always in affection, so that we be not devoured, and eaten up of any earthly pleasure, but may rejoice as though we rejoiced 
1. Corinth. 7.  not. In wearing of sumptuous apparel be no more puffed up, nor make any more reckoning of it, then if it were sackcloth, in faring more daintily be no more provoked to excess in gluttony, or to satisfying of our appetite, then if we sat at a poor lean table. Repentance is the sobriety of mind, but worldly pleasures make the mind drunken. This is the heaviness spoken of Luc. 21. 34. Take heed lest your hearts be oppressed with surfeiting and drunkenness. It is a drunken heaviness, not the heaviness of godly sorrow. And indeed this is the reason that many are so eager in the pursuits of their pleasures, because they would make God's Sergeant, their own conscience, that pursues them drunken with these pleasures: just as many men use to do, getting the Sergeant that comes to arrest them into the Tavern, and there making him drunk, that so they may escape. This excess that is in pleasures shows how little men have tasted of true humiliation. If they did bathe themselves in salt tears could they bathe themselves in this sweet milk? If they did consider what Christ suffered for their sins, his want of all these outward comforts, even of an house to hide his head in, his hunger, thirst, nakedness, his vinegar on the cross. Can they so fill and glut themselves even to satiety and surfeit with the pleasures of this life, and spend their whole precious time in them? would they not rather steep their own dainties in this vinegar of godly sorrow, and delay this strong wine with this water, and eat their meats, as the jews their Passeover, with sour herbs? If 
Exod. 12.  their spiritual joy in that Sacrament, where Christ was given to the Believer, was to be seasoned with this sorrow, how much more should this outward temporal joy? Thus did David notably express his humiliation: I cause my bed every night to swim, 
Psal. 6. 6.  and water my couch with my tears: His bed is the place of his ease. Now look how he qualefied that one ease, and comfort, so by proportion did he all the rest. Not our beds only, but our boards, our gardens, our fine buildings, all our delights must be washed with this water, as good Bradford usually at his dinner used to shed tears on his trencher. So the woman Luc. 7. sat weeping and wiping, while they were eating at table. joseph of Arimathea makes his garden or place of pleasure, to be a place of Humiliation, by building a sepulchre therein. Thus also doth jeremy, bring in the repenting sinner testifying his humiliation: He sits 
Lam. 3. 28.  alone, retiring himself into his closet from his vain and delightful company, he shuts him up himself close, and lays his mouth in the dust, what then shall we say to our Epicures, to our good fellows, and the rest of that crew, but that of Amos 6. Woe be to them that are at ease in Zion, not sitting alone, not washing their beds with their tears, but with their quaffings and carousings, They lie stretching themselves on ivory beds, eating the lambs of the flock, and the calves out of the stall, and sing to the sound of th' viol. etc. For as they forget joseph's affliction, so they forget their own sins: were they remembered, they would be sour sauce to their sweet meat, and would be as gall and wormwood to embitter unto them all their vain delights.  
2. Such as respect God. And those actions are 
2. Such as respect God are twofold.  twofold.  
1. Fear, trembling, silence at his rebukes and 
1. Fear.  threatenings, Is. 66. 2. I look to him that is of an humble and contrite heart, but who that is, he shows by the words following, and trembles at my word. A man whose courage is cooled, and natural spirits wasted, and his very heart broken with crosses in this world is soon taken down. A little thing daunts such a poor soul, whereas a man of spirit and courage will not be terrified with ones threatenings. Before our Repentance, oh the stoutness and stiffness of our hearts against God Though the Lion roared never so much, we would not tremble: but when with the hammer of the Law, and happily of some afflictions beside, God hath broken these stout hearts of ours, then alas what a little thing will make us stoop? An angry word, or an angry look will more humble us then, then angry strokes and stripes could do before. Thus was it with broken heartd josiah: he heard the book 
2. Kin. 22. 10. 11.  of the Law only read in a private place, by a lay-man, and yet his heart melted. Alas we hear the same threatenings not read only but preached at large, with an edge set on them, in the open Church by God's Ministers, and yet we tremble and relent no more than the seats we sit on, and the stones we tread on. So contrite Hezekiah, when 
Is. 39 8.  Isaiah threatened him, he bowed, he took not the boldness and foolhardiness of Ahab against Micaiah, and which many now take, to kick against the Minister and his doctrine, and to say, It is not good which thou sayest, as Ahab said, but the word of the Lord, says he, is good. Thus was it with David, and so is it with all tender hearted christians, that when God hides his face, and looks but a little awry on them, then are they sore troubled. So was it with humbled job, Behold (says he) I am 
job 39 37. 38.  vile, what shall I answer thee, I will lay mine hand upon my mouth, Once have I spoken, but I will answer no more, yea twice, but I will proceed no further. So jonah testifies his repentance, by closing his Prophecy with 
jon 4.  his silence. But many are like those impudent castaways at the last day, that will not stick to give God the lie when he rebukes them by his Ministers, 
Matth. 25.  Lord (say they) when saw we thee an hungry, and said thee not? as if they had said, why dost thou challenge us of that whereof we were never guilty; and so they charge God to charge them falsely.  
2. Humble patience in all our afflictions: I say 
2. Humble Patience.  humble patience; for there is a threefold patience. 1. Constrained and perforce, when a man bears that which he would feign be rid, of, as the damned in hell. 2. Voluntary and cheerful. But now one may suffer cheerfully when he that afflicts deals unjustly. And this patience argues a virtue rather in the sufferer, than any justice in the inflicter of the punishment. 3. There is therefore an humble patience, when a man acknowledges the righteousness of his afflictions in regard of his sins: when a man frees and justifies God, and blames himself altogether. So Lam. 3. Wherefore is the 
Lam. 3. 39 33. 34.  living man sorrowful? Man suffereth for his sins, for God doth not punish willingly, nor afflict the children of men: In stamping under his feet all the prisoners of the earth. This is that which is called in Scripture, Humbling ourselves under the hand of God. When we take God's part against ourselves in our crosses, and not our own parts against God, as the humbled sinner sits alone, and keeps silence, and puts his mouth in the dust, and gives his cheeks to smiters. So the Repenting 
Lam. 3. 28. 29. 30.  thief, we are indeed here righteously. So the poor woman acknowledged the name of a 
Luc. 23. 41.  dog at Christ's hand, Truth Lord, yet the dogs eat the crumbs that fall under the table. So the Lord 
Matth. 15.  says of the Israelites, that their uncircumcised hearts 
Levit. 26. 41.  should be humbled, and they should willingly bear the punishments of their iniquities. When then we murmur, and like the angry horse stamp, and champ the bit in our crosses, and do not with the Prophet say, I will bear the wrath of the Lord, because I have sinned against him, we know not as yet what true humiliation is. 
Mic 7. 9   
3. Such as respect our brethren: and these actions 
Such as respect our brethren. 3. 1. In quiet bearing of injuries.  are threefold.  
1. In meek and quiet bearing all injuries, unkindnesses, and disgraces whatsoever. An vnhumbled wretch cannot suspect the least wrong, but he swells presently. Whereas if a man be truly humbled, his humility will tell him; thou deservest thus to be used, thou art worthy of these wrongs. Lo then true humiliation will make us not only to take God's part, but even our wicked enemy's part against ourselves, as David took Shemeis against himself, Let him alone. David being humbled 
2. Sam. 16.  thought there could come no disgrace to him which his sins deserved not. So Hezekiah; and his people held their peace when Rabsakeh railed on them. For none can think or speak so vilely of 
2. King. 18. 36.  an humbled repentant, as he himself thinks of himself. Who could have said more of Paul than he himself did, when he said he was the chief of sinners. 
1. Tim. 1. 15.  The wicked call God's children hypocrites, proud, covetous, worldly. Why alas! they call themselves so, and accuse themselves with heavy hearts of all these sins unto the Lord. And whereas they use to be humbled with the sense of these sins, they will be so far from being moved with these clamours of the world, that they will rejoice rather that there is matter, & occasion given them to show and express their humiliation. It is an ill sign when a man can put up no injury. Moses being a meek man humbled with the sense of his own unworthiness, with silence passed by the grudge of Aaron and Miriam. And David when he was reviled was as a deaf man that heard not, and 
Numb. 12. Ps. 38. 12. 13.  as a dumb man, in whose mouth was no answer.  
2 In not preferring and advancing ourselves above our brethren, but in making ourselves equal 
2. In not advancing ourselves above our brethren.  with those of the lower sort, and in giving honour going one before another, accounting the lowest place good enough for us, choosing the lowest place at the 
Rom. 12. Luke. 14.  feast. And so indeed an humbled sinner will thus abase himself. First of all considering that even his best part, his soul, is made of nothing. This excellent creature that thus reasons and discourses, not long since was nothing. Now nothing is less than a Feather, than a stone, than a moat in the air. But then when he looks to his sins, he sees himself worse than nothing. That ambition then which reigns in men whereby they aspire to the highest places, and judge themselves worthier than others, shows plainly that they were never yet truly humbled for their sins.  
3 In not daring Masterly and judge-like to censure: 
3. In not censuring.  for the humbled sinner finds so much matter at home within himself, that he hath no leisure to look so much into others. And therefore though severe to himself, yet more mild to others, in meekness of mind esteeming every man better than 
Phillip 2. 3.  himself. And those faults he sees in others he takes notice of happily in himself, or else of others as bad, at least of the seeds and inclinations to those sins. Therefore james after he had commanded us to humble ourselves, he adds, speak not evil 
Aut sumus, aut fuimus, aut possumus esse quod hic est. jam. 4. 10 11.  one of another: For how doth he humble and cast down himself, that goes about to cast down others, and trample them under his feet.  
4 In abasing and submitting ourselves to the lowest and meanest offices of love to our brethren. 
4. In submitting to lowest offices.  Thus the humbled sinner will make himself a servant unto all, and according to the Apostles commandment, will serve others by love; and bearing other 
1. Cor 9 19 Gal. 5. 13. Gal. 6 2.  men's burdens so fulfils the law of Christ.   

CHAP. IX. Of the contraries to Humiliation, Despair and a seared Conscience.  
HItherto of the grace of Humiliation itself: Now to add a word or two of the contraries to it. Contrary to godly humiliation or contrition are these two. 1. Desperation. 2. The blockish, the seared, and senseless Conscience that is past feeling. Both these indeed must be avoided, but 
Ephes. 4.  yet the latter of the two is more usual, and more dangerous, more usual; because it is more pleasing to our nature, whereas Desperation is more distasteful in regard of the bitterness. And therefore Satan wants that bait to bring men to despair, which he hath to bring men to senseless security. Therefore here we may say, as they sang of Saul and David. Desperation slays thousands, Security 
Sam.  ten thousands, even as more die of intemperancy of diet, then are killed by the Sword: so though Despair be more fearful, yet Security is more frequent. More dangerous also, because Desperation may be turned sooner to good, for that the despairing person is touched with the sight of his sins, & feels his own misery. But the senseless conscience is nothing so, it hath neither sight of sin, nor sense of misery.  
Both these extremes of Desperation and of Senselessness come from one cause, and that is, the neglect of the pricks and wounds of conscience. It is a great mercy of God to give us so fair warning from a monitour within our own bosoms. The warnings others give us, we are ready to except against. We cannot except against the warnings of our own hearts. But as when milder correction prevails not with our children, we proceed to severer discipline: so when Conscience her gentler prickings are neglected, she falls to deeper wounding and cutting; when rods will do no good, God puts Scorpions into her hands to scourge us to death. Every little prick of an accusation fetches as it were some blood from thy soul; Now if presently with a repenting heart thou wouldst crave the blood of Christ to be applied to thy soul, the bleeding would be stayed. But because thou neglectest the bleeding, and thinkest to stay it by base medicines of thine own, therefore the wound bleeds still, and thou shalt die of it. And thus we see how desperation comes from the neglect of the pricks of Conscience.  
But again and that more commonly the Conscience grows seared, and past feeling, so that a man may now sin freely, and that without control of Conscience, after that he hath once begun to despise the admonitions and accusations thereof. So we see the Father gives over correcting his unhappy child, when he grows worse for all his correcting of him. Thus many men's consciences deal with them speaking in a manner unto them as God speaks to the jews, Why should we smite you any more, since ye fall away more and more? you set light by our warning, we will even give over. 
Isay 1. 5.  Conscience is God's officer, and it is set by God to do the best office that can be to us. But when God sees his officer not regarded, he will discharge him of his office. When a wound is not taken in time, the flesh festers, and grows dead and rotten: so also it fares with the wounds of Conscience. A wounding Conscience neglected will grow a dead Conscience. O then howsoever thou mayst set light by the checks and rebukes of men, and mayst shake off them. yet never reject or con-contemne the checks of Conscience. In any case take heed of that, for either it will continually ring such a loud peal in thine ears as shall make them to tingle, and thine heart to tremble: or else that which is worse, it shall for ever after hold its peace. Do we then feel the privy nips, and secret snibs, and pulls of our consciences? Let us give ear to so wholesome a rebuker. Let us seek presently to the Lord for mercy and forgiveness. Let us humble our souls before him in confession. Let us put Conscience out of office no otherwise then thus, that as Conscience hath accused us to ourselves, so now we will go and accuse ourselves to our God. For if Consciences rods, and checks cannot drive thee to Repentance, whose should? Many there are that in regard of their places are free from the rods, and the cheeks of men, as Kings, and great ones: Who dare check them? None may smite them, yet God in mercy towards them will 
2. Sam. 24. 10.  have their Conscience to smite them as David's heart smote him, though a King. Conscience takes no notice of Kingship. Therefore all, even great States, and they of all others must most listen to, and heed the voice of Conscience, lest otherwise it far with us as with those whom great and violent noises continually herd, at length make deaf, as in those that dwell by the fall of the river Nilus. Or as it doth with unlucky boys, who being used to the rod, at length harden themselves, and regard it not.   

CHAP. X. Of the names whereby the second part of Repentance, viz. change of heart is set out in Scripture.  
HItherto of the former part of Repentance, 
2. The second part of Repentance, Conversion, where  Mourning, Humiliation or Contrition: The second followeth, Turning. Reformation, or Conversion, where consider we 1. The Names. 2. The Nature. 3. The Practice of it.  
1. For the names, they are more especially two. 
1. The names of it.  1. An Hebrew name signifying Turning or Conversion. 2. A Greek name signifying After-wit, or wisdom.  
The first name is a metaphor drawn from travelers, who having gone out of their way, must come back again and return into the right way if ever they mean to arrive unto the intended period of their journey. We all are or should be travelers to God, to heavenward: but we are turned aside into the quite contrary way: we are like the Prodigal departing from his father's house, like the lost sheep straying from the fold: therefore we must turn back again, and set our faces to wards God, upon whom we have turned our backs. It is impossible his feet should ever stand in Heaven, whose eyes are not turned towards it. Men do vainly persuade themselves of finding God and his Kingdom with faces turned upon sin, and backs upon God. Excellently doth Isay join together turning and seeking God. A man 
Is. 9 13.  may long enough seek an Eastern Country in the West, ere he find it. And as long may he seek God in the ways of sin and Satan, ere he shall meet with him. This phrase than showeth the absolute necessity of Repentance: for as he whose back being turned upon me is gone far from me can never be with me, unless he turn his face towards me, and so make towards me with his feet: no more can we sinners that are gone away from the Lord ever enjoy him, or be with him, unless by Repentance we turn towards him: only thus turning may we seek him, and thus seeking can we find him.  
The second name is Metanoia, After-wit, or After-wisdome, opposed to Pronoia, Fore-wit, forecasting and providing before hand.  
This name teacheth that every impenitent sinner is a witless fool, and that true wisdom consists in turning from our sins to the Lord. Of the Bapitst drawing men to Repentance, it is said, He shall turn them to the wisdom of the just. The minister 
Luc. 1.  says Paul, must wait if God at any time will give thee refractory Repentance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, that 
2. Tim. 2. 25.  they may awake out of their drunken sleep, and become sober. Implying that as long as we lie in our sins, we are as drunken sots void of all understanding. Hence that phrase of the repenting Prodigal, He came to himself, implying that before 
Luc. 15. 17. Prou. 9  he was mad, and besides himself. If thou wilt be wise, thou wilt be wise for thyself, that is thine own souls good, saith Solomon.  
Let now the wordling and impenitent wretch go, and think Repentance folly and himself wise, that will not be troubled with so heavy and melancholy a thing. They shall sing another song one day, even that Wisd. 5. We counted them fools, but etc. Is not hea fool that being out of his way, will not return back when the right way is showed him? Hark what jeremy says of such? They have 
jerem. 5. 4.  refused to return: therefore I said they are poor; how poor? poor in the brain, poor in wit; for he adds, They are foolish: for this cause that rich man is called a fool for all his worldly wit, and 
Luc. 12.  those virgins foolish virgins for all their blazing lamps. It were madness to think of coming up to the top of the house without the stairs or ladder; so to come to Heaven without this ladder of Repentance. Extreme folly for a man to aim at some excellent end, and in mean time never think of the means that should compass it, nay to do that which is directly contrary thereto. For a man to profess his desire after Heaven, and yet to shun Repentance the only way that carries thither. Worthily therefore is Repentance called After-wisdome or After-wit. In other things Fore-wit is preferred before After-wit. But here the afterwit of Repentance shall bring us to a far better estate than ever we should have attained if Adam had had the fore-wit to have espied the deceit of Satan, and so to have prevented the danger. This is the wisdom that is commended to us in the parable 
Luc. 16.  of the unjust steward. And it is the wisdom Moses prays for: Teach us so to number our days, counting every day for the last, that we may apply our hearts to wisdom, even to the wisdom of providing for our souls by Repentance.  
And so much of the names given to this second part of Repentance.   

CHAP. XI. Of turning from sin.  
THe second point to be considered in this 
2. The nature of it. where  Change or Turning, is the nature thereof, and that is set down in the definition to be a turning from sin to God.  
Hear though the nature of it be set forth by a metaphor drawn from change of place, yet indeed Repentance is no change of place, but of qualities, manners and dispositions from Evil to Good. The soul and body in regard of their essence, powers, faculties, and proper and natural actions remain the same after Repentance that before. Only the corrupt and vicious qualities in them are taken away. and so they are rectified. Sorrow, fear, joy, etc. are not abolished, but only polished, and refined of that dross of error in regard of their object. Fear of punishment is turned into fear of sin, and worldly sorrow into godly, Carnal mirth into spiritual joy in the holy Ghost.  
Again this change is twofold. 1. Passive, whereby God changes and turns us. In the which we are mere patients, and God only works. 2. Active, whereby we being turned and changed by God, do labour further to turn and change ourselves. Both these in time are together, but yet distinct in nature. The former is that which is called Regeneration, and is as it were the infusing of a soul into a dead body. The latter is Repentance, and is the motion or stirring of the soul infused. Of it john, when he saith, He that hath this hope purgeth 
1. joh. 3. 3.  himself. And this latter active Conversion in Repentance, is the effect of the former passive conversion. After I was converted I repent: so Isay 30. 
jerem. 31. 18.  21. 22. And in this regard is Repentance made the gift of God, because his turning of us, is the cause of our turning ourselves.  
For the understanding of the nature of this turning two things must be considered. 1. The Parts. 2. The Properties thereof.  
The Parts are two. 1. Aversion from sin. 
1. The parts which are  2. Conversion to God.  
For the former; It was thus expressed in the definition, 
1. Aversion from sin.  Repentance is a grace, etc. whereby the sinner etc. turns from his sin: where let us mark that Repentance is made a turning from sin indefinitely without restriction: whence arise those two Consectaries. 1. That there is no sin so great but may be; And 2. That there is no sin so small, but must be opposed and encountered with Repentance. Reason says, Great sins cannot be: and small sins need not be repent of. In great sins Reason derogates from God's mercy; as though they could not be pardoned for all our Repentance: My sin is greater than can be forgiven. In lesser, 
Gen. 4.  from his justice and truth; as though they might be pardoned without any Repentance at all. Against both these errors oppose we both these assertions, and thus do we maintain them.  
1. I say; There is no sin so heinous or hideous, but there is place for Repentance, the sin against the holy Ghost always reserved: of which it is said, that it is impossible that ever the offenders therein should be renewed by Repentance. Not that 
Hebr. 6.  the Arm of God's power is shortened, or the bowels of his mercy so straightened, as though any sin could overcome either: but as of a Physician though otherwise able, and willing to heal a Patient, it may be said yet, he cannot heal him, if he be obstinately wilful, and will neither endure the Physician, but spits in his face, nor his Physic, but spills it on the ground; even so the case is here. Therefore cannot this sin be pardoned, this spiritual disease be cured, because this is the nature of it, to rage and rave desperately both against the physic, and against the Physician; to trample 
Heb. 10. 29.  the blood of Christ under feet, and to despite the spirit of God the sprinckler of this blood, and not to endure him, when he persuades to prepare the heart to Repentance, for the receipt of that Sovereign medicines.  
But as for all other sin; Christ says, I came to call sinners (without exception) to Repentance, though Publicans and Harlots: Princes of Sodom and Gomorra, that is, such as matched the filthy Sodomites 
Is. 10. 16.  in wickedness, are yet bidden to wash themselves in this river. The conspirators against Christ are called to kiss the son, namely with the 
Psal. 2.  kisses of that repenting woman, Luc. 7. who would have thought that ever the crucifiers of Christ, who shed his blood by murder, should have drunk his blood by faith; and imbruing their hands in the matter, 
Acts 2.  should have bathed their souls in the merit thereof. And yet even these are bidden Repent.  
This is to comfort such whom the multitude and heinousness of their sins discourages, as though there were no access to mercy by Repentance. Unto these God says, Come, let us reason together: 
Is. 1. 18.  Stand not reasoning with your own distrustful hearts, but hark what I say to you. If ye will wash and cleanse your selves by Repentance; Though your sins were as red as crimson, etc. yet then shall they be as white as snow. O but my sins are exceeding great, and above the ordinary seize: why so much the more need hast thou to repent: the more dangerous the disease is, the more is physic used. And if thy sin be so great as thou complainest, what meanest thou to make it greater by not repenting. The greatness of thy sin troubles thee. Repentance will make it less: it is only impenitency that is the condemning sin. O but the greatness of my sin hinders me from repenting: say not so: Remember that Christ is thy physician, and Repentance is his physic, Mat. 9 The whole need not a Physician, but the sick; I came not to call the Righteous, but sinners to Repentance. Wilt thou now make him so weak and unskilful a Physician, that he should be good only at a cold, or at the rheum, or some such petty infirmity, and not able to deal with a burning pestilential fever? Indeed bodily diseases sometimes so weaken that there is no ability to receive, much less the power in the physic received to work. Many diseases are there that pose the best Physicians, 
Ludibria Medicorum.  and are their shame and reproach: not so here: Never art thou so low brought, but Christ is able to make thee take his receipt of Repentance: and when it is once taken, never doubt of the working: for there is no sin, no spiritual disease that exceeds the skill of our spiritual Physician, jesus Christ. And therefore so many examples we have of horrible sinners renewed by Repentance, as Rahab an Harlot, Abraham an Idolater, Manasses a Tyrant, Paul a Persecutor, those Magicians called at the birth, that debauched thief called at the death of Christ.  
This doctrine condemneth the rigour of the Novatians denying Repentance to them that fell away through fear in time of persecution.  
It answereth also that Question concerning Relapse or Recidivation, into some grievous sin after Repentance for it, namely, whether such relapsed persons may be recovered again by new Repentance? This doctrine shows plainly they may. Because no sin is excluded from Repentance, save that one unpardonable. And hereto add these reasons.  
1 Relapse into some one particular grievous offence, after Repentance seems not to be more heinous, than a general and long continued revolt of one eminent in the profession of the truth, from religion, to idolatry, from holiness, to filthiness of life. But even such a revolt may be helped by repentance, as in salomon's case. Therefore a relapse also.  
2 Repentance is Christ's Physic for sick sinners, Matth. 9 Now if temporal Physic do help relapses into the same diseases, why may not repentance relieve relapses into the same sins.  
3 Christ commands us to forgive our brother unto 70. times 7. times in one day, if he repent. Now that which God bids us do, in some measure 
Matth. 18. 22.  we do it: and that good which we do, and have, we have it from God, and do it by his help. All our goodness and mercy is but a little particle out of his fullness, a drop out of his Sea. Therefore if there be such mercy in us to forgive those that after their repentance for some injuries done us, offend again in the same kind, much more than in God the Father, and fountain of mercies.  
4 Neither want we altogether example of Scripture. Abraham's example, Gen. 12. 19 hazarding his wives chastity by a slippery policy: and again, Genesis. 20. 2. dashing his foot at the same stone is alleged by some. To the which we may also add that of john, worshipping the Angel the second time, after the Angels rebuke for his former error. But in these examples there is no mention made of repentance after the first slip. Though in all likelihood the rebuke of an Angel should prevail with john, and of a heathen man with Abraham, specially when he saw God's rebuke in the the danger he was in. Besides that these seem rather to be examples of infirmities, then of more grievous offences, whereof the question is made. As for Peter's dissimulation in his judaizing, Gal. 2. it was nothing of that nature that his dissimulation was in denying Christ. And therefore it cannot be counted such a Relapse as now we speak of. The example of jonas seems fit for this purpose: his sin was grievous to run away from God, and forsake his embassage to Niniveh: and for it being grievously punished in the whales belly, he there hearty repent, as appears, jonas. 2. yet for all this when God spared Niniveh, he was angry with him, and justified his former sin, and wished he had never come thither; which in effect, and before 
jonas 4. 1. 2.  God was all one as to have committed that sin again the second time. Hear is comfort then even for relapsed persons, that are entangled again in the same offences whereout formerly they were delivered by repentance. And yet this comfort belongs only to poor troubled consciences, not to presumptuous sinners. It is not to encourage any that stands to fall, or that is fallen to lie still, but only him that is fallen, and feels himself fallen, and gins to despair of recovery, to strive to get up on foot, by putting him in hope of a possibility of rising up again by help of that stone which is 
Luke 2.  set as for the fall, so and that much more for the rising again of many.  
But as for lesser slips, whose experience doth not tell him that even after repentance he is again, and again hampered in the same snares of anger, tetchiness, lust, negligence, secret pride, hypocrisy, vainglory, etc. Though yet the fruit of serious repentance before will appear in our falling again, that we shall presently catch ourselves tardy. Therefore we must not be over much perplexed in such cases, to think our former repentance unsound. For repentance doth not wholly take away sin, but only weakens it, lessons, and impairs it. And as he truly runned who afterward sitteth down: so he may truly repent of some sin who afterward is foiled by it again.  
2 Consectary is, that there is no sin so small but it needs repentance. The world thinks that repentance is only for more grievous sins, as murder adultery, oppression, blasphemy: as for lesser matters they hope they may be dispensed withal. Hear our civil men are to be nipped, who put away repentance from themselves because free from gross scandal. Surely, though they had no unbelief or profaneness of heart, which indeed are as heinous sins as any, yet have they cause enough to repent, if it were but for the very least idle thoughts, or words they ever thought or spoke. The children of GOD whose heart God hath softened by the touch of his spirit, will be troubled even for the least sins; account thing no sin little which is committed against so great a God. john Husse that good Martyr in his 
Fox Martyrol. in Epist. Hess.  imprisonment repent for his playing at Chess, because of the loss of time, and provocation unto anger. So Bradford and Ridley for their negligences, and secret infirmities even in good actions, as is to be seen in their letters. When David's hand did touch but the lap of saul's garment, that touch of his hand cost him blows and strokes of heart. Every thing is laid to heart by God's children, such things the world never sticks at, sins of omission as well as of commission. Ephesus is called to 
Revel. 2. 4. 5.  Repentance for leaving her first love. Even not to increase in grace according to the good means, and occasions we enjoy, is a matter that craves repentance, favouring ourselves though in never so small sins cannot stand with repentance, which turns the back upon all sins whatsoever, be they great, or be they small.   

CHAP. XII. Of the second part of Conversion, Turning to the Lord.  
THe second part of Turning, is turning to the 
2. Conversion to God.  Lord. In sin our backs are turned to him, In repentance our faces are turned towards him. For it is not enough to cease from sin, but withal we must turn to the Lord, and set our hearts towards him and his kingdom. O Israel if you return, return unto me saith the Lord. And let him that stole 
jer. 4. 1.  steal no more, but let him labour and give to him that 
Eph. 4. 28.  needs. For every tree that brings not forth good fruit shall be hewn down and cast into the fire. Many lead 
Mat. 3. 10.  a civil and an honest life, not spotted with gross sins, yet for all this they have profane hearts turned to the world-ward, not savouring or affecting the things of God. But here is the very pith of repentance, The turning of the heart upward to Heaven, and fixing the eye upon God, and so making towards him with the foot: that so it may be said of every true repentant, that his behaviour is as of one that is going up to the heavenly jerusalem, 
Luke 9  as it was said of Christ going to the earthly jerusalem. Oh this one thing shows how little repentance there is in this world, when the shame of our affections carries us downward to the earth. A plain argument the heart is turned to God: For in this regard a Christians conversation is in heaven, because by repentance his eye is now turned to heaven, and his feet are carrying him thither apace. 
Phil. 3. 2.   
This then ministers exceeding great comfort to the poor repenting sinner discouraged with his manifold slips and infirmities, and is brought to doubt of the truth of his repentance by the sense of his many and daily frailties. Such an one may remember that repentance consists in a turning of the heart and affections to God, not in walking in a way without a stumbling foot. Repentance takes not away stumbling, it takes not away slipping, and sliding of the foot. It keeps the face from turning from God, and the foot from walking from God. It fares with a repentant as with a man going up an hill, who though he may have many false and slips, yet still is said to be going up the hill, because his face is toward the top of the hill. So it is with the penitent sinner, he is turning to God, though he have many falls, because his face is set, and the main current of his affections is bend upon God. This therefore be thy comfort, thou goest not out to meet and to welcome sin, but it came upon thee at unawares, and like a coward coming behind thee struck up thine heels, thy feet indeed slid a little downward, but thy face was still upward.  
But the main point that here is to be insisted upon, is this, that repentance always brings with it a wonderful, and a palpable change and alteration of the heart and life. When our affections, like wild mad horses are violently galloping to hell, the spirit of God by repentance, as by a bridle, suddenly gives a jerk and turns them, and sets them a going as fast the other way. So that those our companions in the broad way stand marveling at us, that we break off company, and do not still continue running out with them into the same excess of riot. 
1. Pet. 4 4.   
So great is the change that not only ourselves, but others also may discern it as to marvel at it. It is compared to the change of darkness into 
Eph. 5. 8.  light, which who sees it not? yea unto the change of a stone into flesh, I will take away the stony heart, and give you a heart of flesh. Why doth Satan bid 
Ezek. 26. 26.  Christ turn stones into bread to prove himself God? He had long before done a greater matter than that, even turned stones into flesh which is softer than bread. Great and wonderful is that change of glory in the life to come, when a piece of clay shall shine as the Sun, when corruption shall put on incorruption, when these base earthly bodies shall be spiritual bodies, and these weak ignorant souls shall become like the Angels themselves. But this change which is wrought by Repentance in the conversion of a sinner far excels it: For the distance betwixt Grace and Glory is not so great as betwixt Sin and grace: for grace is the beginning of glory. And therefore Paul couches Sanctification under Glorification, being but the perfection of Sanctification: And Peter calls the Grace 
Rom. 8.  of joy, glorious joy and unspeakable. But sin is flat contrary 
1. Pet. 1. 8.  to grace, and a change from one degree to another, is easier than from one kind to another. No marvel then if the Angels do so triumph at the Repentance of a sinner, when they see a greater 
Luc. 15. 10.  change than that at the first creation, when out of that deformed and confused Chaos, so good and so beautiful a creature as heaven & earth was drawn. Oh the bright hue the leprous soul is in, when once washed in this Iorden. Though before blacker than the stock, yet now shineth as once jerusalems' 
Lam. 4. 7.  Nazarites. The beggars nasty rags are stripped off, the old man is put off, and the royal robes they cloth us, the new man is put on. Great is the change of old age into youth. Now in Repentance of old men we become young men, we cast our old skin with the snake, and oh how smug and fresh are we then? We even renew our strength 
Psal. 103.  with the Eagle. All old things pass away, and all things become new. 
2. Cor. 5.   
Hear than is an excellent trial of our Repentance. Let us not deceive ourselves. Repentance will transform a man out of himself, so that all the world may see it, and say, How much is this man changed from that he was? Canst thou say of thyself as Paul of Onesimus? Once unprofitable, now profitable. Or as Paul of the Corinthians, Once I was a thief, 
Philem. 11.  an adulterer, an extortioner, a covetous person, etc. But 
1. Cor. 6. 9 10 11.  now I am washed, now I am cleansed. Once I was a dog, under the table, but now a son sitting at the table: once I was a bramble in the wilderness, but now a pleasant and a fruitful figtree in God's Orchard. If thus thou canst say of thyself, it is a blessed evidence of true Repentance. But how sore doth this say to full many of us. For  
First, how many profane wretches are there that lie wallowing in their mire, and live in the daily and greedy practice of gross sins, that may say, I was a swearer, and so I am still, I was a profaner of the Sabaoth, a proud scoffer, and a mocker of all goodness, I was covetous, a drunkard, an unclean person, and as I was, so I am still. Thou wretch that hast thy leprosy still sticking in thy forehead, wilt thou ever brag, that thou hast washed thyself in this Iorden? Thou that hast an Aethiopian hide tanned in the sun of thine own scorching concupiscence, and the devils fiery temptations, thou that hast the Leopard's spots, and the Leviathan's scales, wilt thou ever take the boldness to thee of saying, Thou Repentest? where is thy change? where is thy transformation? Repentance would make a change in thee. It made of Paul a furious persecutor, a zealous Preacher, It makes a Lion to become a Lamb: It makes the 
Is. 11. 7.  Lion eat grass quietly with the Lamb, as he did at the first creation: It makes him forget and leave off his roaring and his ramping. It made the woman of Samaria, and the crucifiers of Christ to become 
joh. 4. Acts 2.  humble and serious petitioners to Christ and his Apostles. It turned the jailor from scourging, to anoint the wounds of the Apostles. It made Zaccheus of a proling and pilling Publican, and a 
Acts 16.  grinder of the faces of the poor, to be a compassionate, and a merciful refresher of their bowels. Lo, the Wolf dwelling with the Lamb, and the Leopard with the Kid. David who before his Repentance 
Is. 11.  lusted after Bathsheba without fear, afterward was afraid, for that he had inordinately lusted after a little water, and spilled it on the ground. Presumptuous Peter whose voice was before his Repentance: 
2. Sam. 23.  Though all men, yet not I, oh how humble and how meek was he afterward: Simon lovest thou me more than these? to wit, than these thy fellows? 
joh. 21.  That was our saviours Question; See now what was his answer. Not, more than these. No, he had now turned his crowing into crying, his confident triumphs into humble tears, Lord I love thee, though weakly, though not so strongly as these who never denied, and forswore thee as I have done, yet Lord I love thee. Cowardly Peter before his Repentance plucking in his snails horn at the touch of a silly girl, afterward how courageous was he, how did he not fear to affront the highest Priest himself. Now then, thou that talkest of Repentance, show me the like change in thyself. Canst thou with good conscience say, I was thus and thus, but now the case is altered, I hate that folly which before I loved, I embrace that grace of God which before, swine that I was, I trampled under my feet. Thou must be able to say so before thou canst be able to say thou hast repent. Repentance and Continuance in thine old wicked courses cannot stand together. Repentance will make thee of an earthling, a saintling, of fierce, meek, of covetous, bountiful, of fleshly, spiritual, of a wolf, a sheep, yea of a Devil, an Angel. So that thou mayst say, I was an unclean beast; but do I follow drinking still? So Paul; Do I yet seek to please men? as who should say, it is time: Indeed 
Gal. 1. 10. explained.  once I did seek to please men, but I am now otherwise then I was. So to the Corinthians, Yea though we have known Christ after the flesh heretofore, despising him for want of outward glory, yet now henceforth know him so no more. But alas, alas, no 
2. Cor. 5. 16. expounded.  change to be seen in many, except it be from evil to worse.  
2. How many civil men have we, that remain in their pure naturals, and bless themselves in their outward honesty and glory in this, that they were always the same, which is just to glory in their shame. For what is it else but a plain profession that they never had any repentance: for that would have made a strange alreration. It would have reversed, and have undone all that we have done. A thing indeed which civil men can hardly be brought unto, to demolish and cast down the goodly buildings (as they think, though indeed rotten and ruinous) of their civil virtues: they can hardly endure to have all their life bypassed censured and condemned for nought. But yet they must if ever they will see the kingdom of God. Except a 
john 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  man be borne again, he cannot see the kingdom of God. The word again is significant; which, as Beza there notes, imports, that we must go over all again that is past, and reject it as unprofitable, and begin a new. Thus did Paul who was a better civilian than thou canst be for thine heart: when he repent he threw away all his glozing civil virtues as offals to dogs. And though before he 
Phillip 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thought himself in good case, yet when the Law was revealed unto him, he saw what he was then, 
Rom. 7.  and then was troubled for inward lusts, and motions of his heart. And these our times want not such examples, when civil men having been ceased upon by the spirit, they have seen their own dangerous state, and have been urged to repentance, and so have felt a wonderful change in their hearts and lives: of neglecters of the word and prayer, they have become conscionable practisers of all religious duties, and zealous lovers of that which before only fashionably, and for laws sake they have performed.  
Let then civil men whose nature is changed by the spirit of Repentance, know that they are in a damnable state, and that it will not be well with them, till they grow to a loathing, and a detestation of this their evil life, void of all heat, and heart of holy devotion.   

CHAP. XIII. Of the properties of Conversion.  
But because many will yet deceive themselves 
2. The properties of it which are 3.  thinking they have repentance when they have none, and some again will be so terrified with this doctrine of the change which repentance works; that they will think they have no repentance when indeed they have, we will therefore further proceed to speak of three properties of this change or turning of the heart in Repentance. By the two former whereof we shall terrify the first kind of selfe-deceivers, and by the third shall comfort the second kind of doubters.  
1. Properly. This change then must be an orderly change, beginning in the soul, even in the 
1. It is orderly  very marrow and spirit thereof, and so proceeding to the outward man, and the actions thereof. This orderly change the Apostle teacheth when first he bids us be renewed in the spirits of our minds, and then 
Eph. 4. 23. 24  let him that stole steal no more. O jerusalem wash thine 
jeremy 4.  heart. But alas how many are there that set the cart before the horse, and begin to change their lives before their hearts. Some indeed advise us so to do, but as I think not advisedly. It is the only way to hypocrisy to do that outwardly which is not first begun inwardly. And besides it is idle, and to no purpose to purge the channel when the fountain is corrupt, and to apply remedies to the head, when the headache is caused from the impurity of the stomach. Miserable experience shows how such disordered beginnings of Repentance often come to a miserable end. Content not then thyself with leaving sin outwardly, but see you loathe it inwardly, content not thyself to lop off the boughs, but lay the axe to the root of the Tree.  
2. Properly. It must be a thorough change. The 
2. It is thoroughly.  Lord sanctify you throughout, that your whole spirit and soul and body may be blameless. Many in their repentance give but the half turn, Acts 1. those 
1. Thess. 5. 23.  that turn from one sin to another, as from covetousness to prodigality, from Atheism, or judaisme, to Popery. This is as if the mouse escaping the trap, should fall into the paws of the cat. It is just like the turning of the wind from one point of the North unto the other, from north-east to Northwest, but yet still it is in the North, and as far from the South as before. So these men turn, but yet in their sin still, and as far from God as before. Secondly, those that turn their understandings from error to truth, but not their wills from evil to good, as those that of Papists turn lose and unreformed Protestants. Thirdly, those that turn from many sins and with Herod do many things, but yet they remain unturned from some one special sin. Some indeed there are whose change makes them like Aethiopians, white only in teeth, every where else coal-black. I mean our verbal professors that have only a change from the teeth outward, a change of their words, can speak well, and that is all. But others there are that go further, and do much, and yet not enough, because though they seem to turn from sin, and to look towards God, yet have a leering eye, and a squint respect unto their sins, with Lot's wife casting a longing look after their old Sodom. And they turn, as if a man whose face is towards the West, should turn to the North, or South: for so turning he may look both ways, both to the West whereon his face was set, and to the East whereon his back was turned. So many turn from their sins to God, not directly, but sideways, so that with one eye they may look to God, and with the other to some sin. But as he whose face is turned directly to the East cannot see the West, so he who indeed looks directly to God, cannot look to his sins, but he must needs have them behind his back. Repentance if it be true, is general: It strips us stark naked of all the garments of old Adam, and leaves not so much as the shirt behind. In this rotten building it leaves not a stone upon a stone. As the flood drowned Noah's own friends and servants, so must the flood of repenting tears drown even our sweetest and most profitable sins. Most true is that saying of Thomas Aquinas, That all sins are coupled together, though not in regard of conversion to temporal good, for some look to the good of gain, some of glory, some of pleasure, etc. Yet in regard of aversion from eternal good, that is God. So that he that looks but toward one sin, is as much averted and turned back from God, as if he looked to all. In which respect S. james says, he that offends in one, is guilty of all. Repentance is a thorough change of the whole man, of the whole life: it refines every part, not so much but vanity and lightness in apparel. The Lord shall wash (saith Isaiah) the filthiness of the daughters of Zion, that is, that proud bravery, and affected means of apparel mentioned in the third 
Isay 4. 4. opened.  chapter, by the spirit of judgement, that is of Repentance, whereby they shall judge themselves for that sin, and condemn that for nastiness which before they accounted neatness, and that for filthiness, which before they accounted fineness.  
3. Property. It is yet an unperfect change. Perfect it is in regard of parts, as a child is a perfect 
3. It is unperfect.  man, but imperfect in degrees. It is like the change of the air from dark to light in the dawning of the day, which proceeds by degrees, or as the change and turning of water from could to hot, which is first lukewarm. This I note for the comfort of such poor souls, that when they hear repentance is such a change of the mind, and feel so little change in themselves, but their old sins to be so strong and lively, are driven to doubts. But for their comfort they must know that this is a change, that with grief they feel, and complain even of those secret infirmities which were wont never to trouble them. The rising of the heart against sin, the antipathy, and secret grudging, and murmuring of the spirit against it, even then when it is foiled by it, is an argument of a blessed change begun, which shall be perfected in time.   

CHAP. XIIII. Of the practice of Conversion in four duties.  
THe third point follows. The practice of this 
3 The practice of conversion in 7. duties.  Turning, Reformation, or Conversion. And it is notably set down by the Apostle Paul, 2. Corin. 7. 11. where seven particular duties are set down wherein the practice of this second part of repentance consisteth: For behold (saith the Apostle) 
2. Cor. 7. 11. fully handled.  this thing that ye have been godly sorry, what great care it hath wrought in you, yea what cleared of yourselves, yea what indignation, yea what fear, yea how great desire, yea what a zeal, yea what punishment. etc. He had said before Godly sorrow works repentance, that is, this second part of repentance, the change of the mind, for godly sorrow as we have seen is the first part. Now here he proves that godly sorrow works repentance, and his reason standeth thus. That which works care and cleared, and indignation, etc. that works repentance: but godly sorrow works these things, therefore it works repentance. So that it is plain that the Apostle here referreth those things to the practice of this second part. To come then unto the particular duties.  
1. Duty is Care. Now this care is twofold: first 
1. Care.  the main care whereby a sinner takes thought for the remission of his sins, and life eternal. Such was the care of those after they were pricked in their hearts at Peter's sermon when they cry out, 
Acts 2 37.  Men and brethren what shall we do? The voice of men in care & anxiety, as of those that are in great care for this world: what shall we eat? or what shall 
Matth. 6. 31.  we drink? or what shall we put on?  
And this is that which is figured in the Parable of the unjust steward, who is brought in consulting and taking care, what shall I do? dig I cannot, and 
Luke 16. 3.  to beg I am ashamed. So that the first beginning of our turning to the Lord is a serious, and a thoughtful consultation what course to take for the pardon of our sins, and the salvation of our souls.  
Now in this careful consultation there are two things to be considered. 1. the ground. 2. the end of it.  
For the ground of it. It is the sight and certain knowledge of the error of our former course of life, and the just censure and condemnation of it. As when a man turns him to the right way, first he sees plainly, and concludes that he is gone wrong and thereupon bethinks himself what to do, that he may recover the right way again.  
2. The end or effect of it, it ends always in true repentants in a settled determination, and resolute purpose to enter into that good way which the word of God discovers unto them for good. Some indeed deliberate and consult, but they remain hovering, and do not resolve: like faint chapmen, that cheapen and hancker about wares, but will not come off. They are loath to sell all they have, to purchase the pearl, to buy heaven with the loss of their sins. For when Satan sees a man begin to mistrust his own courses, and to entertain thoughts of departing out of Egypt, he uses all the craft he can to detain him, and pursues after him departing, as Pharaoh after the Isralites. So in the Gospel, the dumb and deaf Devil, when Christ came to dispossess him, raged and took on. So that every Christian in the practice of Repentance before he can pass from his consultation to a resolution and determination, he shall find and feel a shrewd bickering and conflict both with Satan and the flesh, that will labour him to continue in his sins still, as Austin in his confessions shows it was with him in his conversion. But notwithstanding all the temptations of Satan & the flesh, the Christian gets the victory, and grows to a resolution. This purpose and resolution of the heart, is the very heart of Repentance. I have determined to keep 
Psal. 119. 57  thy word, saith David. And this is that which Barnabas exhorted the Antiochians, that with purpose of heart they would cleave unto the Lord. And thus is 
Acts 11. 23.  the Prodigal son brought in resolving with himself, I will go to my father and say, etc. and when he 
Luc. 15. 18.  did but thus resolve, his father came forth to meet him: for this serious purpose to turn, is turning: I thought I will confess, and thou forgavest me. So when 
Psal. 32. 5.  Zaccheus had but resolved to make restitution, when as yet he had not done it, Christ said, Salvation was 
Luc. 19 8. 9  come into his house. If we have not this constant purpose of heart to forsake all our sins, and to endeavour ourselves to the obedience of God's commandments, we have not yet set one foot over the threshold of Repentance. The Prophet jeremy calling upon Israel to return, they are brought in answering the Lord, Behold we come 
jer. 3. 22.  unto thee: when this purpose and will of coming is conceived, there is returning. So repenting Ephraim is brought in thus resolving, what have I to 
Hos. 14. 19  do any more with idols? And job, Once have I spoken, but I will answer no more. It is not enough for us with Agrippa to be half persuaded, but we must 
Acts 26. 28.  go through stitch, and so pitch it in a settled purpose, that we may say with David, I have chosen the 
Psal. 119.  way of thy commandments. The Prophet Isaiah bids the jews to wash them, and to make them clean, to 
Is. 1. 16.  cease to do evil, and to learn to do well, etc. Now it might be said, Alas these are hard matters, how shall we be able to do all this? The Prophet therefore qualifies the matter, saying, If ye consent and 
verse 19  obey, that is, If ye consent to obedience in the sound and serious purposes and thoughts of your hearts, ye shall eat the good things of the Land. Though you cannot so thoroughly wash you, yet consent to it, and agree to it, and it shall be accepted.  
The second Care follows upon this purpose, the former Care ended: when a man hath purposed and set down with himself to do aught, than he takes Care how to bring this purpose to pass. The Repentant considers with himself that though now he be turned into the right way, yet if he have not his eyes in his head, he may easily lose it again. He is not ignorant how many impediments will encounter him in the way, how many stumbling blocks will be laid by Satan, besides that the old Serpent will be behind him nibbling at his heels, and assaying him to pluck him back. Now than these thoughts run in his head, I have resolved to enter into this course, alas how shall I be able to go through it? like the wise 
Luc. 14.  builder he casts his accounts afore hand, considers the weightiness of Christianity, and bethinks himself how he shall be able to perform that which he hath undertaken. He objects to himself resolving to serve God, as once joshua to the people, saying, We will serve the Lord, Nay but ye cannot serve the Lord, for he is an holy God, he is a jealous God, 
Iosh 24 28. 19  etc. So our Repentant in his first turning informs himself of the great difficulties, that are in walking on in that way, whereinto his feet are turning. He considers that he is raised out of the grave of sin, but yet like Lazarus bound with napkins, so 
joh. 11.  is he still hampered with the bonds of many infirmities, which will quickly make him weary and faint. And therefore now all his care is, how he may hold out, and compass that which he hath propounded to himself. Now this second Care he shows in the practice of these duties.  
1. Because he knows that in this building there are many enemies, as once in the building of the walls of jerusalem, he therefore shows his Care in 
Nehem. 4  furnishing himself with spiritual weapons working with one hand, and holding the sword of the spirit in the other.  
2. Being thus armed and provided, he hath a vigilant and a watchful eye against all occasions and means of sin, and hath a Care to avoid them. He is watchful and careful against the very first motions and whisperings of the old Serpent, saying unto himself secretly, as before God's spirit did, This is the way, turn into it again,  
3. He is careful to do all good duties both in his general, and in his special calling, as to pray, read, meditate, instruct, admonish. Hear o Israel, 
Deut. 6. 3.  and observe to do it, saith Moses to the Israelites. So here is his care in that he observes to do all good duties.  
4. He is careful to do them in that holy manner which God requires. He is not ignorant of Satan's wiliness, how he labours to interest and insinuate himself into our best actions. Hear than is his Care that he go with an even foot, and an upright heart not out of a desire to be seen of men, and to have praise from them. Take heed how you give your alms. He observes not only that he do, but how he doth good duties.  
5. He is careful to apprehend all occasions of Good whatsoever are offered: he marks when God sends such men unto him, of whom he may receive further comfort and knowledge: he also marks when God puts such into his hands, to whom he may perform any good office, and withal he marks the season and opportunity. When any accident of God's special works, either of mercy or judgement falls out in the world, he makes good use of it: as the Lord noted how Abraham upon occasion of his judgement on Sodom, 
Gen. 18. 18.  would thereby provoke himself and his to a more careful keeping of his Laws.  
By this now may we try ourselves whether we repent or no. Repentance we see is a very careful thing, & fills our heads with many serious thoughts in things spiritual. But alas with Martha we busy our heads with many things, but in the mean time that one thing which is needful is the least part of our care, we lie secure in our sins, and if any thought 
Luke 10. 41.  be taken, it is how to fulfil the lusts of the flesh. We are like those women in Isay; Arise ye women that sit 
Rom. 13. 14.  at ease: we eat, drink, play and sleep, but as for our souls, let God take care if he will, we list not to trouble ourselves with such a burden. Who is there almost, who in the morning at his first arising entertains these thoughts, Oh how may I pass and bring about this day well? How may I avoid Satan's snares, & restrain my own corruption? And as we look not back to say, what have I done? so neither look we forward to say what shall we do. Now we walk rashly, hand overhead. The repentant sinner is turned toward God, and sees his great and awful majesty, and therefore is exceeding careful and respective of his carriage, that he may not offend, walking now in the eye of so great and withal so good a God. Children when their governors backs are turned upon them, play reaks, but if once they see them, then are they careful of their behaviour.  
2. Duty is clearing. Such is our own weakness, 
2. Clearing.  and Satan's malice, that be we never so careful and watchful over our ways, yet we shall oftentimes be overtaken with heaviness, and drowsiness, and then is the envious man's time to sow his tars and darnel, for sin to steal upon us lo then what a repenting sinner will do in such a case. If contrary to his purpose and careful endeavour, he over shoot himself, and fall into some offence, will he lie in his sin, and suffer his sin to lie on his conscience unquestioned? No, He cannot endure such guests, he knows full well by dear bought experience what they are, he will never be at quiet till they have cleared his conscience of the guilt and defilement of the sin. He gets him presently into some corner with Peter, and there not able to endure conscience to accuse him, he falls of accusing himself to God, earnestly craving his mercy, never giving over rapping at his gate till he have gotten God's acquittance sealed for the pardon 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of his sin. This is the Apology or Defence here spoken of, the getting of Gods pardon signed, and sealed with the blood of his son, that so when Satan and Conscience shall come to drag us by the throats to hell, we may pluck this pardon out of our bosoms, and so chase them away. When Satan accuses, yea and gins to judge add condemn us; here is our Apology, here is our Defence and our answer ready: God hath graciously forgiven me. The books and bonds are canceled; Satan go not beyond thine office, as Bradford sweetly speaks, God is the judge, thou hast not to meddle with his office. Lo the judge hath cleared me. Accuse now as long as thou wilt. So long as a man hath the judges acquitting sentence, he needs not fear the clamours of any malicious accusers.  
And here we may observe a notable difference between the repentant sinner, and the impenitent. The wicked wretch so he can shift off by any means the accusation, he never cares nor labours for the judges absolution, who in his time will take notice of his sin, though never any accusation should be proffered. All his care is for the present to put off the accuser, the sergeant, the officer. Well, thou riddest thyself by some devise to day, but he comes to thee again to morrow. Where is thy defence, thy protection against him? Alas, thou hast provided none. Now the true repentant he considers that it is to no purpose to put away the accuser, when as yet the judge remains unpacified, who will again, and again set this accuser on our backs till we have pacified him. And therefore his chief dealing is with the judge himself, to get his favour and grace, and so he getting the judges absolution, regards not a whit the officers accusation. In a word, the wicked when Conscience accuses, have no other care then to stop the mouth of Conscience, and to choke it for the present that it may not accuse. The godly further, as they would not have it accuse, so neither further would they have it a silent and a senseless Conscience, but they would turn accusing conscience, into an excusing and clearing Conscience. The wickeds care is only to stop and dam up this violent flood, but the godly for that they see it is to little purpose thus to do (because within a little while it will overflow, and rage more violently than ever it did before) they have therefore a further care to turn the stream and current the other way, to make Conscience sing another note, and in stead of terrors, to speak peace.  
3. Duty. Indignation, namely against our sins, 
3. Indignation  and so against ourselves for our sins. For though we have gotten God's defence against our sins, yet may we not remain friends with them, nay so much the more bitter, and deadly aught our enmity to be against them, because of God's love in giving us the defence of his merciful pardon in Christ against them. As if I had gotten the judges absolution, and so a discharge from mine enemies that sought my life, will I not then so much the more set myself in hatred against those wicked enemies? Some when they have sinned will seem to labour for the former cleared, they will confess their sins, and crave God's mercy, but yet that league and friendship which they still entertain with their sins shows they have not so cleared themselves as they should, for if they would clear their consciences from accusing, they must also clear their hearts from loving their sins. Every wicked man hath his clearing, his apology and defence against the damage of his sins ready at hand, namely, the death of Christ. But what follows on this? Do they hate and detest their sin? Do they grind their teeth at it in anger? No; but rather make their protection and defence against sin to be as it were a licence of sinning still. But the fruit of true repentance is indignation and bitter anger against our sins. Hereupon Isay brings in the repenting Church, throwing away idolatrous ornaments, as in a chafe, as one that throws away a menstruous cloth, & says, fie, get thee 
Is. 30. 22.  hence. So Hosea brings in Ephraim in a like angry manner, saying, What have I to do any more with idols? So 
Hos. 14. 9  Peter not only wept, but wept bitterly, the bitter gall 
Matth 26. 75.  of this godly indignation being mingled with his salt tears. Thus the Church, when she had shamefully neglected Christ's call, her heart fretted within her, 
Cant. 5. 4. Visceribus frementibus.  as junius reads it: we can fret and chafe at little defects in others, and are tetchie for trifles. True repentance turns all tetchinesse with others, into this holy tetchinesse and fretfulness with ourselves for our sins. The Idolater frets himself and curses 
Is. 8. 21.  his Gods, but the Repentants fretting reaches not to God, him he blesses when he frets at himself, nor yet to man, to whom the humility of his heart makes him patiented, but to himself only, and to his own sins. Thus David fretted in a manner at himself, when seeing how much he was deceived, and offended at the wickeds prosperity, he at length befools himself, and be-beasts himself too, So foolish was I, and so ignorant, even as a beast before 
Psal. 73. 22.  thee: In the like mood was he with himself when he had numbered the people, I have sinned exceedingly, 
2. Sam. 24 10.  I have done very foolishly. This is that Anger which Solomon prefers before all carnal merriment 
Eccles. 7. 5.  and laughter, Anger is better than laughter. Then is God well pleased with us, when in an holy anger we are displeased with ourselves, then is he ready toturne from his fierce indignation against our selves, when he sees us forward in holy indignation against our sins.  
4. Duty. Fear which must follow indignation. A strange conjunction of Anger and Fear, for 
4. Fear.  when men are angry they fear least, and grow more fierce than fearful. Men commonly fear nothing in their anger: but here it is otherwise, indignation breeds fear: that indignation against sin past, which is not attended and followed with fear of sin to come, is not good, and therefore is fear added to indignation. And this is another excellent part of the practice of Repentance: for the  child must needs dread the fire: and the Repentant sinner having once been bitten and stung by his sins, cannot but fear to come near them again. He that after a dangerous straying is returned into the way, will be afraid of losing it again: for before we saw one main duty of Repentance was Care, now Fear always waits upon Care: and besides that, the Repentant being now turned to God, and seeing how great a good he is, cannot but exceedingly love him, and out of his love fear the loss of him, for love in this sense is exceeding fearful: even as the wife reconciled to 
Res est solliciti plena timoris amor.  her loving husband offended, fears again to offend and lose his favour. Again, in Repentance, and in turning to God, the heart was softened and made pliable to the hand of God, and therefore now being made a tender heart of an hard and stony, it will the more easily fear and tremble at a danger: whence comes that opposition betwixt fear and hardness of heart, as Blessed is that man 
Prou. 28. 14.  that feareth always, but he that hardeneth his heart shall fall into evil, and that of the Prophet, why hast 
Is. 63. 87.  thou hardened our hearts from thy fear.  
Now this fear is of excellent use in the practice of Repentance, for it is as a bridle to order, guide and keep us in the way whereinto Repentance 
Prou. 28. 14.  turns our feet. Blessed is the man that feareth always, but he that in desperate boldness hardens his heart, shall surely fall into evil. Therefore by the force of the opposition he implies, that he that fears shall be kept from evil, and that herein his blessedness consisteth, which he more plainly avouches elsewhere, The fear of the Lord is a wellspring of life to 
Prou 14.  avoid the snares of death: for more particularly it thus keeps thus.  
First it makes us to quake at the very first rise of evil and sinful motions in our hearts, and so to dash sin in the shell, Tremble (says David) and sin not. 
Psal. 4 4.   
Secondly, when strong and violent temptations assault us, it strengthens us, and withholds our assent, for the repenting sinner being now turned to God, he always sees God, and knows that God sees him, and therefore the awful reverence he carries to his presence restrains him. This upheld joseph, How can I, saith he) do this, and sin against 
Gen. 39 9  God? This strengthened him against the powerful and adulterous follicitations of his Mistress, The times was fit, his master was absent, and the place fit, private and remote, yet though time and place gave him leave, Gods fear would not: so powerful was it against her powerful persuasions to folly. So Isaac though natural affection would have carried him to have reversed jacob's blessing, specially when he was importuned by the howl of Esau, yet he did not: and what was the bridle that held him back? He feared an exceeding great fear, 
Gen. 27. 33.  which is mentioned afterward, The fear of my father Isaac, says jaakob, swearing by God, whose fear 
Gen. 31. 42. opened.  possessing Isaac his father, kept him from passing away the blessing to Esau.  
Thirdly, it keeps from such sins, where the fear of man restrains not, even from secret and unknown sins to the world. Thou shalt not, saith 
Levit. 19 14.  the Lord, curse the deaf: why, what should hinder? he cannot hear us if we do, Thou shalt not lay a stumbling block before the blind: why, what should let us? he cannot see us if we do. Mark the words following, Thou shalt fear the Lord, who both hears thy curses, and sees thy stumbling blocks.  
Fourthly, In the whole course of our life it makes us work out our salvation with fearing and trembling, even rejoicing in fear, and feasting in fear, knowing 
Phil. 2. Psal. 2. Jude 12.  that there is then the greatest danger, when to our eyes there is the least appearance of it.  
In these and such like respects is this fear so necessary in the practice of repentance: for Repentance is a continual returning towards God, and drawing nearer still to him. To the which how soever that hellish and slavish fear be a let, for it drives a man back from God, and turns away the face from sin, yet not this loving and filial fear, for it drives from sin, and keeps us from forsaking God, I will put my fear, says the Lord, 
jer. 32. 40.  in their hearts that they shall not departed from me. Out of this fear arises that notable duty which some Repentants in the more serious exercise of their Repentance, in the Scriptures, have practised. Namely, that entering into Covenant with God, & binding ourselves by solemn oath unto him. This was David's practice, I have sworn, and I will perform it, that I will keep thy righteous judgements. 
Psal. 119. 106.  The same duty we find practised in the books of Ezra and Nehemiah. Now this practice arises out 
Ezr 10. Neh. 10.  of this fear and jealousy, which we have of our deceitful hearts. As when we fear the faith and honest dealing of men, we will not trust to their bare words, but we will have it under their hands and seals.  
The contrary to this fear is bold venturousnesse, when we rush desperately into all manner of sin, and in boldness of face and hardness of heart, work out our own damnation.  
Now by this may we try the truth of our Repentance. What, do we fear to sin? when we see sin following us do we run from it, as the chicken seeing the Kite come, flies under the wings of the hen. Art thou now afraid of an oath? Hast thou been a covetous usurer? a swinish drunkard? 
Eccles. 9 2.  an unclean adulterer? a godless Sabaoth-breaker? And art thou now afraid of these sins? tremblest thou at the thoughts of them? then hast thou good evidence of the truth of thy Repentance. But this gives the most the lie that brag of their Repentance, because as it is said of those deceivers, that they feast without all fear feeding themselves. So it 
Jude 12.  may be said of them that they follow their sins with all greediness, without fear, or wit. So far from fear, that they do desire the occasions of sin, and even harden their hearts against this fear. These may well fear that they never knew what Repentance meant.   

CHAP. XV. Of three other duties wherein conversion is practised.  
5. Duty is Desire. That which we fear, we 
5. Desire.  desire to be freed from, and to enjoy the contrary. So he that fears death desires life, and he that truly fears sin, desires to be freed from sin, and to enjoy the presence of God every day more and more. This desire then of God's grace and his presence to deliver us from the cumber and the burden, and body of death is another affection of a repentant heart: for when by Repentance we are turned to God, and see the sweet beauty of his face, we are exceedingly ravished withal, and therefore in strong and earnest desires we make towards him, feign would we be at the end of our journey, that we might be with him, & grasp him with our arms, and satiate ourselves with his sweetness. Hence it is that the children of God desire death and dissolution with Paul because 
Phil. 1. 23.  till then they cannot be with Christ. These desires are so much the stronger, because of our infirmity in approaching towards God, which is such, that we go but as it were creeping. This grieves us, and makes us desire that we were rid of these infirmities which so clog us, and hang as lead at our heels. This makes us cry with the Church, Draw me, and we will run after thee: and with David, Oh 
Cant. 1. 3.  that my ways were directed. By Repentance indeed 
Psal 119. 5.  we are escaped out of Satan's snare, but yet so as the prisoner out of prison with the bolt on his leg, and so he can go but slowly, yet in his desire he flies, and wishes every step twenty. We are still fettered with many infirmities that press us so downward, that we cannot run up God's hill, and therefore this increases the vehemency of our desires. This is a great comfort to every true Repentant heart. Thou that hast these desires, it is an argument of the truth of thy repentance, whereby having turned thy face towards God, thou hast gotten sight of his face, and therefore dost so long after him, and desire to draw nearer and nearer unto him. A repenting heart is never without these earnest desires, Blessed (saith our Saviour) are they 
Matth. 5. 3. 6.  which are poor in spirit, and then he adds, Blessed are they which hunger and thirst after righteousness, wherever there is a poor, there is a thirsting spirit, and these hungering and thirsting desires are evidences of a repenting hearts.  
6. Duty is Zeal, which is a compounded affection 
6. Zeal.  of Love and Anger. There may be deceit, and often is in our desires. Every one pretends they desire Gods commandments, but there is no zeal in their desires: they are lazy and sluggish desires: therefore is Zeal added next to Desire, to show what kind of desires these must be, to wit, they should be fervent and zealous desires: The Desire of the slothful slays him, for his hands refuse to work. 
Prou. 21. 25.  But true desire hath zeal joined with it, which causes us eagerly to pursue the thing desired, and to overcome all impediments hindering our desires. We see in nature how the irascible faculties backs the concupiscible. And as fire hath lightness whereby it aspires to the highest place, so it hath also heat to consume that which should hinder his ascent. In the like manner hath the true desire of a repenting sinner, the grace of zeal to second it: when one had uttered that affectionate speech, Blessed are 
Luc. 14. 14.  they that eat bread in the Kingdom of God, see how Christ presently entertains it with the Parable of the guests, who being invited to the supper, had every one their excuses from their farms, oxen and wives: whereby Christ seems to give a check to the counterfeit desires of many, and seems to insinuate thus much, oh you indeed make as if you had a desire to come, but you do but counterfeit, you mean it not, for when God calls you to this supper, ye are ready to shuffle off his invitation with one worldly excuse or another, and so are your desires, zeale-lesse desires. They are so cold, so heartless and so heatlesse, that they cannot leap over the least block that lies in their ways. Thus we see then how fitly zeal follows desire.  
And indeed a true penitentiary cannot but be zealous. Zeal must needs be joined with repentance for these reasons.  
1. Repentance is a turning unto God, and a returning into our way, out of which we had wandered by our sins. Now the more way and time a man hath lost, the more earnest and zealous he is in the redemption of both. A man that hath rid out of his way, when once he perceives it, will spur the harder, and gallop the faster till he hath recovered so far as he might have been if he had kept his way in a good reasonable pace. So when the Repentant considers how much knowledge and experience he might have gained, if the good time which he hath misspent in his sins, had been spent upon better things, when he considers how much of his life is passed in sin, and knows not how little he hath to come wherein he may walk in obedience he lays the more zealousty about him, that what he wants in time, he may redeem with his zeal. And this is that which Peter urges, That henceforward we should live (as much time as remains in the body) not after 
1. Pet. 4. 2. 3.  the lusts of men, for it is sufficient for us, that we have spent the time passed after the lusts of the Gentiles. The longer we have been straggling, the more quick should be our speed in our return.  
And the same thing doth Paul urge the Romans withal, As ye have given your members servants to 
Rom. 6. 19 Qui per poenitentiam resurgunt magna charitato resplendent, & saepe maiori quam illi qui nunquam cecidernut Chry.  uncleanness and iniquity to commit iniquity, so now give your members servants unto righteousness in holiness. The Repentant will be no less zealous in the ways of grace, than he was in the ways of sin, and the more zealous will he be in the service of righteousness, because he spent so much of his time and strength in the service of iniquity.  
2. Before repentance we are blind, and cannot see God, nor the sweet beauty of his face, for indeed our faces are turned from him, but in repentance we turn our faces to God, and then seeing him, his bounty, our crown and recompense of reward, we are so ravished and enamoured upon him, as that with Paul in an holy zeal, we forget that which is behind, endeavouring ourselves to that 
Phil. 3. 13. 14.  which is before, and following hard toward the mark, for the price of the high calling of God in Christ jesus.  
3. The Repentant considers the unconceivable love of God towards him in the pardon of his sins, that howsoever he was running headlong into hell to cast away himself, and his soul, yet the Lord stayed him, and was merciful unto him in the remission of all his offences. The meditation of which sweet goodness, and love of God constrains 
2. Cor. 5.  him to be zealous for the glory of so gracious a God. This love of God in Christ to him constrains him, and inflames and fires his heart with an earnest zeal to glorify the Lord. That whereas before by his sins he had wounded God's glory, now the love of God who hath had mercy upon him in plucking him out of the jaws of Satan, makes him now zealous of his glory, and carefully to labour to heal these wounds which before his sins had made. This we may see in that repenting woman, who because much was forgiven her, therefore 
Luke. 7.  she loved much, that is zealously. She had not been so zealous before in following her filthy and unclean loves, as now she was zealous in following her holy, and spiritual love.  
Now this zeal in repentance shows itself in these properties.  
1. Property, It overlookes all difficulties, and overcomes all impediments. Much water cannot 
Cant. 8.  quench love, nay it kindles rather, and the more water the more love. Zeal damps at no bogs, quagmires, hills, or mountains, it is an affection that will wing a man, and mount him over all. It is not a Lion in the way, no nor yet Legions of Devils in the way can cool its courage. Michols scoffs was to David's zeal but as water upon lime, made 
2. Sam. 6.  it the more hotter, I will be yet more vile. And other men's hatred of the truth did but increase his 
Psal. 119. 126. 127.  Love, They have destroyed thy Law, therefore do I love it. A worthy example of repentants zeal in this kind was that of that repenting woman, who though Christ were at dinner in a Pharisees house, 
Luke 7.  and much company likely there, yet in the holy madness of her zeal she comes rushing in, seeking him whom her soul loved, not abashed with the company, but before them all falls to kissing and washing the feet of Christ.  
2. Propertie, This zeal of Repentance thinks nothing too good for God, or too dear for him, and spares for no cost and charges in the cause of his glory. Thus David repenting for his numbering of the people, would not have the place for the altar, and the  offerings of Arannah for nought, but would give him money for them. So the Israelites repenting for their idolatry, showed their 
2. Sam. 24.  zeal in their costly offerings to the Tabernacle even 
Exod. 36.  till they were feign to be forbidden to offer. So it was with that good woman that poured the box of costly ointment upon the head of Christ.  
3. Property. It makes us draw others to God. This our Saviour required of Peter as a fruit of his repentance, that when he was converted he should strengthen his brethren. In our sins we are commonly 
Luke 22. 32.  instrumental for Satan to draw others into our sins with us. True Repentance will make us zealous to be as instrumental to bring others to God. I would, says Paul, that not only thou, but 
Acts 26. 29.  all here, were not only almost, but altogether as I am, except my bonds.  
7. Duty is Revenge. Here is the demonstration 
7. Revenge.  of our zeal for God, and his word when we revenge their quarrels upon their capital enemy, the flesh, the corruption of our nature. There is much deceit in zeal. The zeal of many is only verbal, It may be heard, but not seen, but true zeal must be seen as well as heard, Come says jehu, and see what zeal I have for the Lord. Now as his zeal 
2. King. 10. 16  was seen in the revenge which he took upon Baal's Priests in the slaughter of them, so must our zeal appear in our revenge upon the flesh, which we must wound and daily mortify. This revenge will show what affection we bear to our sins. Before repentance they are so dear to us, that we cannot endure so much as the reproof of them, but when our repentance comes, then comes revenge, and we can brook not only reproof of them from others, but vengeance also upon them from ourselves. And when once we can come to be revenged upon them it is a sign we account them as enemies. For no man desires revenge but upon his enemy. Solomon knew the right mother of the child by her tender heart, and earning bowels, which could not endure to see the babe divided by the sword, surely when we cannot abide the sword of revenge to wound and slay our sins, we have cause to suspect 
1. Kings. 3. 27.  our repentance, for who would be loath to have his enemy wounded?  
Now this revenging ourselves upon the flesh is  

General,  
Especial.   
1. Generally, this revenge consists in that which the Apostle calls the beating down of the body. And offering up our bodies as sacrifices to God, both which places I understand of the body of sin, that is, the 
1. Cor. 9 27. Rom. 12. 1.  flesh, which must look for no better at our hands then a club, or a sacrificing knife. It must be handled as Sarah handled Hagar, roughly. Our flesh is of a slavish disposition; If a slave be well used, he will grow saucy, and malapert. And he, saith Solomon, that brings up his servant delicately, he will be as his son, nay he will overtop him, as jeroboam did Rehoboam, at whom it is thought Solomon aimed 
Prou. 29. 21.  at in that Proverb. This slave than must have a strait hand held over it, and must be used like a slave to a whip, to a cudgel. We are not debtor to the flesh, we own it no kindness, no favour, 
Rom. 8.  we own it nothing but revenge, nothing but blows, and the blue eye that S. Paul gave it. But alas! how far are we from this? how do we feed and flesh 
1. Cor 9 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the flesh against the spirit? what ease, and content do we give it? How do we stroke and hug, and cocker it? How do we take thought for it? How do we gratify it in all things, as David did Adoniah, 
Rom. 13. 14.  whom he would not displease from his childhood to 
1. King. 1. 6.  say, why hast thou done so?  
2. This Revenge is more special, and it consists in these particulars.  
1. There cannot be a greater revenge then to spoil our adversary of his chiefest delight, and in stead of that to vex him with that which is most contrary thereunto. Now the flesh in every one hath some special darling sin wherein she most delights, which is as her right eye in regard of pleasure, or as her right hand in regard of profit. Now 
Matth. 5.  this right eye must be plucked out, and we must be revenged upon the flesh as the Philistimes upon Samson in putting out his eyes. And this right 
judges 16. 21  hand must be cut off, and the flesh must be used as was Adonibezek. Such sins as are dearest, must 
judges. 1.  be quite abandoned, and the contrary graces must be carefully practised. A revenge it is on our enemy to hurt his body any where, but to spoil him of his eye or hand; this is a special revenge. The repenting sinner in mortifying the whole body of sin, must do as Cranmer did in the burning of his body, he burned it all, but first he began with his right hand. So the repentant must labour to consume the whole mass of the body of sin, and bring old Adam's bones into ashes, but yet let him begin with the most special members thereof. Thus did Zaccheus when he was converted. His gainful sin of wrong and oppression, that went first to the pot, his right hand went first to the fire. 
Luke 19 8.  Half my goods I give to the poor, and if I have wronged any man by forged cavillation, I restore him seven fold. Paul's main sin was persecution, and wasting of the Church, and what delight did the flesh take therein? but lo how he practised his own rule, As ye have given your members servants to uncleanness, and to iniquity to commit iniquity, so now give your members servants unto righteousness in holiness. As fast as with both hands he plucked 
Rom. 6. 19  down, so fast with both hands he built up again. The great pain and toil he put himself unto in planting Churches, was a revenge upon the flesh for the pains before taken in persecuting. Salomons special sin was Epicurism, for he even sold himself to carnal and filthy pleasures. Therefore repenting he doth not only cut the flesh short of those pleasures, but in a further revenge writes a book against them, the book of his repentance, and retractations, Ecclesiastes.  
2. This revenge consists in converting those very things, which have been the matter, or object of sin, and abused by the flesh to sin, to the service of God, and matter of our repentance for example. David in his adultery defiled his bed. In his repentance he washeth his bed with his tears: he turns 
Psal 6.  his bed which he had made a brothell-house, into an oratory, and an house of prayer. That place wherein he bathed himself, as it were in the milk of his fleshly pleasure, in the same he now baths him-the salt brine of bitter repenting tears.  
So the Ephesians made a sacrifice to the Lord of their books of sorcery, and David of that water of 
Acts 19  blood, for which his worthies had by his means adventured their lives. So the Israelites as they had sinned in offering their ear-rings of gold to 
Exod. 35.  the calf, so repenting they offer likewise gold and earrings to the Tabernacle. So likewise the Israelitish women offered their looking glasses which they 
Exod. 38. 8.  had abused to the proud pranking up of themselves, to the use and service of the Tabernacle. So Tyrus that famous mart-city sinning in the abuse of their goods, both in getting and spending of them, their Repentance is thus set forth. Her occupying 
Is. 23. 18.  and her wages are holy to the Lord, it shall not be laid up nor kept in store, but her merchandise shall be for them that dwell before the Lord, etc. Hear is a lesson for Usurers, Pillars, Pollers, Receivers of bribes, all such as have defiled their hands with unlawful gains, either getting it by an unlawful calling, or by the abuse of a lawful. Let them learn of Tyrus: Let them not lay up nor keep in store the matter of 
james 5.  their sin to testify and witness against them. Are yet the treasures of wickedness in your houses? oh pluck 
Mic. 6. 10.  from the fleshy those fat collops. Better they should serve their gold and silver so got, as David did the water of Bethlem, even spill it, and throw it a way, then reserve it for their own private enrichment here, and their eternal beggary and endless misery hereafter. That which before they offered as a sacrifice to Mammon, let them now offer it to God's altar, that is the poor who are now come into the room of the Altar of the old Testamen: where Repentance is, there is revenge. Hast thou repent for thy covetousness, for thine usury, bribery, & c? show thy revenge upon them by taking from them the matter they feed upon, and with Tyrus give it to the Lord, & with Zaccheus give it to the poor. The example of Bradford that worthy Repentant, whose life, death, speeches and actions even breathed Repentance, a man that might seem wholly to be made of Repentance, his example, I say, in this kind is very memorable: who hearing a Sermon of Mr. latymer's, wherein restitution was 
M. Samson in his preface to Bradfords' Sermon of Repentance.  urged, he was so stricken to the heart for one dash of a pen which he had made without the knowledge of his Master, (as full often, says Mr. Samson, I have heard him confess with plenty of tears) being Clerk to the Treasurer of the King's Camp beyond the seas, & was to the deceiving of the King, that he could never be quiet till by the advice of the same Mr. Latymer a restitution was made. The which thing to bring to pass he did willingly forego all the private and certain patrimony he had on earth. Those that thus offending with Bradford mean not to repent and revenge themselves on their covetousness in this manner, are not like to come where now Bradford is.  
3. Another specialty in this Revenge is, when with the very self same members and instruments of our bodies, which the flesh most of all hath abused to sin, we in special sort glorify God. Zachary that sinned with his mouth in giving God 
Luc. 1.  the lie, repenting, as soon as ever he could speak, glorified God with his mouth. So that woman, which had abused her eyes, her hair, her lips to 
Luke 7.  wantonness and uncleanness, repenting she revenges herself upon the flesh. She takes from the unclean Devil all those instruments, & to spite him the more gives them to his utter enemy jesus Christ. Her lips to kiss his feet, her eyes to wash them, her hair to wipe them. So many delights as she found of the flesh, so many  offerings she sacrificed to the Lord.  
4. Further we take revenge on the flesh, when we restrain ourselves from the use of things otherwise lawful, because we have offended therein. As if offending in gluttony, and drunkenness we should punish ourselves with abstinence from wine, and fasting. If in abuse of mirth, and recreations, we then forbear them. If in apparel, we then also cut off this our peacocks tail. Thus we take knives from children when they cannot use them without hurting themselves. Timothy but living amongst the luxurious Ephesians to check their excess, did 
1. Tim. 5. 23.  thus tame and subdue the flesh in abstaining from wine. How much more if he had so offended himself, would he have done it to have punished the flesh?  
Ob. But in this doing, do we not seem to approve of the popish exercises of penance.  
Ans. No. For 1. Many of these exercises they use, are simply unlawful in themselves, being breaches of the sixth Commandment, as their scourge of themselves, and using that roughness and austerity, which takes away health, and shortens life. The deeds of the flesh must be mortified by the 
Rom. 8. 13.  spirit, in a spiritual manner, and not in this forced, violent, and fleshly fashion.  
2. Our revenge is upon our sins, directed against the flesh, that is, against the corruption of our nature, theirs is against their skins, directed against their persons, and their outward man. And so indeed it is nothing else but an idle violence offered to the outward man, such as that of the Pharisees, in fasting till they lost their colour and complexion, but that fasting fatted their inward corruptions, their pride, and their vainglory. For though they pinched their carcases, yet not their corruptions. Their lean bodies had swollen souls. This revenge being especially against our sins, and sin having greatest interest in our souls then in our bodies, the soul especially should taste of this revenge. She should be broke of her will, she should be crossed in her affections in her pride and vainglory. As David said to the Lord smiting the people with the pestilence, Alas these sheep, what have they 
2. Sam 24.  done? Let thine hand be against me, it is I that have sinned. So may the jesuits souls say to them so cruelly martyring their bodies: Alas, what have these bodies done without us? it is we specially that have sinned, and yet we never feel your discipline, your hands should be specially against us. As joel said to them of his time, Rend your hearts and not your garments, so may we say to these Papists, whip 
joel. 2. 13.  your souls, and not your sides. This is the far harder matter, to humble the pride of our spirits, then to take down the flesh of our bodies.  
3. They make their carnal, their bodily, and bedlam-like revenge to be satisfaction to God's anger against sin, which is blasphemous, and derogatory to the blood of Christ.  
5. The last point of this revenge is, when we upbraid the flesh, and cast it in the teeth with those afflictions which God sendeth. Though we may not draw afflictions upon ourselves to mortify the flesh, yet being imposed upon us by God, we may make our advantage of them for this use, to insult and triumph over the flesh when God punisheth it. It argues a vindictive mind in us, and a revengeful spirit, when we rejoice to see another revenging himself upon our adversary. So this is also a kind of revenge upon the flesh, when God having entered the crucifying nails into the sides of old Adam, we peg and drive them in further, and hammer them up to the heads, by imputing them to our flesh, and charging her with her dullness, and untowardness, and rating at her as the cause of them. Ah thou vile flesh, I may thank thee for all this smart, I could not turn thee, but I trow God will now tame thee, I trow he will bring thee under, thou rebel. Thus if we will help God to whip harder, by taking God's part, justifying him in his dealings, and twitting at our corruptions, we shall manifest our spite and revenge against this our enemy. This was notably practised by that worthy Martyr Cranmer, who when by his cruel adversaries he was brought to the stake to have his body burnt, and so his right hand, yet took that advantage against his right hand, or rather against his flesh, that had abused his right hand to subscribe to the Popish articles, to be revenged first upon it. And so in a godly revenge burnt his right hand first. And thus we see the practice of this second part of Repentance, and the whole definition of Repentance unfolded.   

CHAP. XVI. Of Initial Repentance.  
NOw after the definition thus explained it resteth 
The kinds of repentance.  to see what division there is of Repentance. Into kinds it hath none, yet it hath certain degrees:  
Repentance therefore is either the first repentance, or the after Repentance: the after repentance is twofold. First the continuation of the first in the daily course of our lives. Secondly, the renovation of the first in special manner upon some special occasions. So then in all there be these three degrees of Repentance. Initial, Continued, Renewed.  
1 Initial repeetance is that at our first calling, 
1. Initial. Hebr. 6.  called repentance from dead works: because all the works, even the best works before, were dead works, coming from men wholly dead in their sins. This is the repentance of which Paul speaks when he wishes Timothy to instruct the contrary minded, proving if God at any time will give them repentance. 
2. Tim. 2. 25.   
Hear consider two things.  

1. The measure of this repentance.  
2. The time of it.   
1. The measure of it, how far it doth extend. Ans. It is in the very first beginnings but small, but when once it comes to the birth, it breeds in us greater sorrow than is in continued or renewed repentance. Initial repentance than is the greatest in our sense, and apprehension. Indeed sometimes After-repentance is more bitter by reason of the greater favours and mercies we have received from God, but yet ordinarily the first repentance hath a greater measure of sorrow.  
1. First at our first repentance our hearts are harder than ever after being never before mollified with any former Repentance, and therefore the harder our hearts are, the harder wedges needs there to cleave them.  
2 Secondly, at our first repentance we have to deal with all the sins of our whole life: now the more sins the more grief.  
3 Thirdly, in our first repentance more sorrow and grief, because we never yet had any sense of Gods love before; whereas the former assurance of God's love in after-repentance, doth some thing allay and sweeten the bitterness of our sorrow: these bitter pills are sugared in after-repentance.  
2 The time of it, which must be considered two ways.  
1 Generally. This life is the time of Repentance while we are in the way, for when our journey is ended in death, no returning then. While it is day 
john 9  we may work, no working in the night, that is, after death. Then is the paying of wages. The day of judgement is called the Lords day, because he then must reward every man according to his works. This life only is our day, because than we must work. Manna was to be gathered only in the six days, none upon the Sabbath. The time 
Exod. 16. Vide Drus. Ad●●. pag. 1●0 〈◊〉. Qui lab 〈…〉 post●●die.  after our life is a Sabbath from working the works of God. Now then in the six days of our life is the Manna of Faith & Repentance to be gathered. Some went out to seek Manna upon the Sabbath but found none. If once our Sabbath be come, none shall find nor eat Manna, that hath not gathered it before. As therefore we are bidden to remember this weekly Sabbath, that our worldly businesses be not deferred till then, but may be dispatched in the six days before hand, so must we also remember that eternal Sabath after this life, and dispatch the spiritual businesses of repentance, and not put them off till the working days be past. The life to come is no time of repentance. It is the 
Name in inferno inquit, quis confitebitur tibi? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. ad Ephes. hom vlt. jer. 31. 9 Cum fl●tu & depr cationibus jun. Revel. 6. 2. Sam. 7. 2.  time of judgement, not of Repentance. It is not a time of weeping and deprecations, but a time of weeping and imprecations, of weeping and gnashing of teeth. It is a time rather of howling unto the mountains, then of lamenting after the Lord. But some will be ready to say, if this life be the time of repentance, than we will repent any time whilst we live, and it may serve the turn well enough, we will repent in old age, in our sickness. etc. There is time enough before we die. Therefore for answer we must know that the time of repentance is to be considered in the second place.  
2. More specially. This life is indeed the time of Repentance, yea any time of it, in regard of hope and possibility, both which are taken from us after death. So Paul sets down no certain time, but proving if God at any time will give them repentance. But yet in regard of our duty to practise repentance the time present is the time. Even this very 
2. Tim. 2. 25.  now wherein I speak, if hitherto thou hast not repent Hence it is that the Apostle so much beats 
2. Cor. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  upon this now: Behold now the accepted time, behold now the day of salvation. He beats upon the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the time present, the very instant of the time present. So he beats as much upon to day, to day if ye will hear his voice. To day is God's voice, To 
Heb. 3 and 4.  morrow the Devils. If our neighbour must not be put off till to morrow; say not to thy neighbour, go 
Prou. 3 28.  and come again to morrow; Then how much less must God? If ye will seek, says Isay, namely after God by repentance, seek out of hand without further delay, and inquire, return and come. And again, 
Isay. 21. 12. Isay 55. 6.  seek the Lord while he may be found: when is that? while he is near in the means of the word, and motions of the spirit to thy heart: Now he is ready to be found, while he calls upon thee to seek him. But the Devil still keeps his old wont, and when Christ comes to cast him out by Repentance he cries out, why art thou come to torment me before my time? Too many are like those jews that said, 
Matth. 8.  The time was not yet come to build the house of the Lord. But against these delays and prorogations of repentance we may consider these arguments. 
Hagg. 1.   
1. Consider the uncertainty of thy life, which is such as thou canst have no assurance of it, no not for a minute. True it is at the twelfth hour, even in thine old age thou mayest repent, but how knowest thou that thou shalt see the twelfth hour? God hath promised pardon to him that repenteth, but hath not promised the morrow to him that defers. The whole time of Repentance is but a day, oh that 
Paenitentiae indulgentiam, sed dilationi d●●m crastinum non promisit, Amb. Luc. 19  in this thy day, but yet it is not in this as in other days: for after them follows such a night as hath a day returning again. After this day comes an eternal night. And again, in other days the time is determined for the end, but it is not so in this day, we cannot say of this day that there are twelve hours in it. How many are there whose sun hath 
Itaque sic agendus omnis dies tanquam agmen agate, & expleat, ac consummet vitam Qui dicit vixi, quotidie surgit ad lucrum. Seneca.  set at noonday? who in the prime and flower of their days have been taken away? yea, whose sun hath set in the very rising? Therefore be ye prepared also, for ye know not at what hour the Son of man will come. Thou sayest thou wilt repent at thy death, well I take that thou grantest. Even this day for aught thou knowest is the day of thy death. Out of thine own mouth then will I judge thee thou evil servant. 
An tibi quoque concedet? Concedet fortasse, inquis. Quid a●, fortasse, & interdum, & saepe? In mentem tibi veniat, se de anima taa consilium inire. Contrarium etiam pone, etc. Chrysost. ad 2 Cor. 13. hom. 22.  Thou art to account every day the day of thy death, why then dost thou not repent to day, since thou art to look for death to day? I but, says our youngster, I have known many live till their old age, and have repent then: Well, what then, saith chrysostom, Art thou sure that God will grant the same to thee? Thou sayest, Peradventure he will: what sayest thou peradventure, and sometimes, and oftentimes. Bethink thyself, that the business thou hast in hand concerns thy soul. Therefore suppose the contrary, and think with thyself, what if God should not grant it me. Who would be so mad to put his soul to the adventure, upon a Peradventure? Peradventure thou mayest live till thou be old, and why not as well, Peradventure thou mayest die both in thy youth, and so sudden a death, as thou shalt not have time to speak, much less to repent. In other matters, in the things of the world we can number our days in this manner, as to sum them up, and so apply our hearts to worldly wisdom. We can make our wills in our health, let slip no opportunity of furthering our estate, because we think I may die too morrow. Oh that we could so number our days, as to apply them to the spiritual and heavenly wisdom of Repentance. 
Enimuero quum ad bellum proficisceris non dicis minime necesse est testamentum condere, fortasse revertar. nec cum de ineundo matrimonio, consultas, dicis, uxorum egentem accipiam, multi enim praeter opinionem ad opes ita pervenerunt. At verò non de anima. Id. ibid. Luke 12.  When thou goest to war, says the same Father in the same place, thou dost not say, I need not make any will, peradventure I shall return again, neither when thou goest about thy marriage business, dost thou say, I will marry a poor wife, for I have known many beyond their expectation to have grown rich that have done so, and yet when the matter concerns thy soul, thou puttest it upon these uncertainties, and peradventures. Take heed. Even whilst thou art thus reasoning what thou wilt do hereafter, even in the very thoughts of future Repentance may death smite thee, as that fool in his worldly thoughts. And that so much the rather because thy presumption is greater than his. He promised the time to come to himself, as if he had been Lord of time, but thou dost not only so, but promisest thyself also the grace of Repentance, as though thou hadst Repentance also at thy command. Whereas both the Grace and the Space of Repentance are in the hands of God. The Grace is in his hand, proving if at any time God 
2 Tim. 2. 25.  will give them repentance, and so is the space, I gave her space to repent, and she repent not, 
Renel. 2. 1.   
2. Consider with the uncertainty of thy life, the uncertainty of God's grace. Say thou hadst with Hezekiah a lease of thy life, and that thou wert sure to live as long as Methushelah, yet what assurance hast thou to repent in thy latter end, who hast refused grace before when it was offered? God's spirit 
Gen. 6.  will not always strive with wicked resisters of his grace. The chicken that will not come when the hen clucks, may be well caught by the Kite. The sick men that came not into the water when the 
joh. 5.  Angel moved, were not healed. It is not with the tides of God's grace, as in the tides of water, which come certainly at set time, so that he that misses the morning tide, may have the evening tide. No, it is tied too day, and now it is tied. Now take it if thou be wise, thou knowest not whether in all thy life time the like grace will be offered thee again. Behold, says our Saviour, I stand at the door 
Revel 3. 20.  and knock, if any man will open, viz. when I knock, than I will come in, else not. Thou mayest well fear that, because thou wast deaf at Gods call, God will be both dumb never to call thee hereafter again, and also deaf not to hear thee calling on 
Prou. 1. 28.  him.  
3. Though God's Grace in outward means may still be offered, yethow knowest thou whether he will give thee the inward grace with the outward means of grace. Nay, delays are dangerous. The longer thou puttest off, the further off art thou and the more incapable of Repentance. For still thou heapest up sin upon sin, and every new sin is a new stroke with an hammer that drives the nail in further. So that Repentance will be more difficult afterward then now, sin will have gotten such an interest, and confirmed a strength by continuance of time. And this is that which the Apostle speaks of, Lest your hearts be hardened through 
Hebr. 3. 13.  the deceitfulness of sin. We think to shake off our sins afterward, but the longer they tarry, the faster they cleave. A twig may be easily bowed, but let it grow to a confirmed tree, & then there is no dealing with it. And thus have we seen with these delayers of Repentance, that have said at first, It is too soon, we will repent hereafter, when their hereafter hath been come, then have they said, It is too late, the season is past, our hearts are so hardened that now we cannot repent. We must not say to our neighbour that comes for his own good, go and come again too morrow, how much less to God, who comes and craves not for his, but our good: who if we do our endeavour in ask of him, will give that which he asks of us. If thou deny him too day, he will deny to ask of thee too morrow.  
4. Death is no fit time to begin to learn Repentance. It is absurd for a soldier to seek his armour when the battle is begun. The Apprentice will not be to learn his trade, when his time is going out. Repentance should rather be an introduction to Death, than Death to Repentance. Besides at the time of death, the body is so possessed with pains, & the soul so taken up with fear of death, that a man is altogether unfit for so great and weighty a work as Repentance is: yea, we see that men upon their deathbeds are not fit to meddle with ordinary matters of the world, and shall we think that when we are unfit for the basest things of the earth, that we can be fit for the great and weighty businesses of Heaven?  
5. Repentance at death is seldom sound. For it may seem rather to arise from fear of judgement, & an horror of hell, then from any grief for sin. And many seeming to repent affectionately in dangerous sickness, when they have recovered, have been rather worse than before. It is true, that true Repentance is never too late, but late Repentance is seldom true: for here our sins rather 
Poenitentia nunquam sera siserir, sed sera. raro serta Vae illis qui tunc habuerunt terminum luxuriae cum vitae.  leaves us, than we them, as Ambrose says, And as he adds, Woe be unto them whose sin and life end together.  
Let us therefore no longer foreslow our Repentance till death, sickness and old age, let God have the best of our days. If we reserve the dregs of our days for him, he will reserve the dregs of the cup of his fierce wrath for us. Let us account it a greater shame to be to begin God's learning in our old age, then to be to begin any human learning. And yet even there it is a shameful thing. What a shameful and ridiculous thing were it to see a man with a grey beard go to the Grammar-school, or to sit among children learning his 
Turpis et ridicula res elementarius senex. Senec.  A. B. C. Repentance is the A. B. C. of religion, be as much ashamed to learn that in thine old age, as thou wouldst be to be amongst children and schoolboys.   

CHAP. XVII. Of continued and renewed Repentance.  
THe second degree, I call Continued repentance, 
2. Continued Repentance.  which is a going forward in the first repentance throughout the whole course of our lives; for Repentance is not only a turning, that is but the first degree, but it is also a returning. A man must never give over till he be returned to that estate, wherein once he was, which is not done till our dying day. If ye will seek, seek, return and 
Is. 21. 12.  come. After turning our faces to God at our first repentance, there must be a daily coming forward to him by this continued Repentance. The Popish penance is confined within the circle of a few days, weeks, months or years, according to the priests discretion. But the true Repentance of a Christian, is a continual act, and a daily exercise: for the change of the heart is not wrought in us perfectly at the first, but there must be proceeding on by degrees. The old man must be crucified by repentance. Now crucifying is a lingering death. After we are converted, still we carry the body of sin about us, and many infirmities cleave unto us, and break from us continually. As therefore in a a leaking ship there must be continual pumping, and in a beggars coat continual patching, so in our lives continual repenting & repairing of our daily breaches. There is matter enough to hold our repentance work all our life long. Many practise repentance by starts, now, & then, when the mood and fit comes on them, but it must be a continual practice. For  
1. We have daily infirmities. 2. We had sin before our birth, even in our conception, even original sin which will hang upon us till our death. 3. After death our sins will remain in regard of the evil sent corrupting others. 4. Many were our sins before our calling, never to be forgotten, but often with bitterness to be remembered as Paul did his persecution. 5. By neglecting the daily practice of Repentance, we shall make the practice of it far more difficult afterward. The house that is daily swept hath but little dust, and is easily swept, but if it be seldom swept than it asks much scraping, rubbing, paring and washing, the dirt will be grown so hard to the floor. So in casting of accounts, he that casts them up every day shall the easier cast them up at the weeks end, and he that casts them up every week, shall the easier cast them up at the years end, but he that lets them run on from day to day, and from week to week, he shall find them so perplex and intricate, as that they shall trouble his best brains to bring all ends together.  
The practice of this continued repenatnce is,  
1 Hearty confession, and bewailing of our sins to the Lord.  
2 Careful watchfulness over our hearts to keep out all sin.  
3. Strict examination of ourselves at the days end, and so censuring ourselves, for that we find amiss, with earnest calling on GOD for greater Grace.  
3 The third degree is renewed repentance. Repentance 
3. Renewed repentance. Where.  is oftentimes discontinued, interrupted, or at least, increases not so as it should, therefore ever and anon it is in special sort to be renewed. Now here are two things to be considered: The practice and the times of this Repentance.  
1 The practice of this repentance, what it is, 
1. The practice.  wherein it consists? Ans. 1. In performing the duties of Repentance, handled before in general, in a greater measure, and a more powerful manner. Acts 2. Corin. 7. 11. speaking of this renewed repentance, which some call extraordinary repentance: Behold saith the Apostle, what care, what cleared, etc. They had care before, but now a greater measure, and a more watchful care. 2. In a more strict examination of ourselves. Examination of ourselves is to be practised daily, but now a stricter, and severer, and that specially for our estate to godward. And therefore this narrow search must discover some secret infirmities before not found out. As in reading over our own works, or writings the second or third time, we espy that which we did not before. So in the second review of our lives by renewed repentance we find out more sins than before. 3. In a greater measure of contrition, and humiliation, as in those Israelites drawing buckets of water, in a greater plenty of tears, deeper sighs and sobs.  
2. The times and occasions of this renewed repentance: 
2. The times.  They are five,  
1. When we are to perform special services to God, because than we may fear lest our former negligences may come up in account against us, therefore we must in special sort renew our repentance, and so seek unto God. Thus before the Sacrament of the Lords Supper Paul commands a 
1. Cor. 11. 31. Gen. 35. 1. 2. etc.  renewing of our repentance, and a fresh judging and condemning ourselves. Thus jakob renewed his repentance before he went up to bethel, and purged his family of the idols. This God also first calls for, before our approaching into his presence, in the duties of his worship, wash you, make you clean, and then 
Isay. 1. 16. 18.  Come and let us reason together. So oft then as an holy service is to be performed to God, we must renew our Repentance.  
2. When we seek for any special blessing at the hands of God. Because then our sins may interpose themselves, and so intercept the blessing desired, then are we especially to renew our repentance. As when our adversaries renew the battle against us, we are to renew our preparation against them, so must we do here. Thus Isaac when he 
Gen. 24. Gen. 32. 9  sought the blessing of a good wife, went out into the fields into some secret corner or other, to pray 
Acts. 1.  in special manner unto the Lord. So did jakob when he sought the mercy of deliverance from his brother Esau. So the election of ministers in the Primitive Church was done with prayer.  
3 In special afflictions, when God corrects our dullness, and by them as by whetstones seems to sharpen our repentance, and to put an edge upon our prayers. So did David in the rebellion of his son 
2. Sam. 15. 26. 30. 2. Chron. 20.  Absolom, and jehoshaphat when the Moabites and Ammonites came up against him. And this is that which the Prophet calls for, Search yourselves, 
Zeph. 2. 1.  search yourselves, before the decree come forth, etc. wishing them in that special affliction to enter into a special examination, and search of all their ways.  
4 In, and after our special falls and sins, whether gross and more palpable, or more secret, such as are dullness, coldness, security. Thus David after his two sins of adultery and murder, in a most special sort renewed his repentance in his private confession to Nathan and his public confession 
2. Sam. 12. 13. Psal. 51.  to the whole Church. Peter after his denial went out and wept bitterly. So when the Church of Ephesus was fallen into coldness and security, the Lord calls upon her to remember from whence 
Revel. 2. 5.  she was fallen, to repent and do her first works.  
5. At the time of death. Then because the children of God take their farewell of repentance, they take also their fill of it: they think with themselves, this is the last act of my repentance, it shall be therefore the best. And in death Satan's temptations, and consciences accusations will be strongest, and therefore our preparation against them must be more than ordinary. On the sixth day the Israelites gathered double Manna, because none was to be gathered by the day following, the day of rest. So because the time after death, is a time of rest, and Sabbath from repentance, therefore then should there be a double portion of Repentance. Every motion is the swiftest towards the centre.  
It is good indeed to see men joyful and comfortable in their death, but yet withal, if we see them not humbled and penitent, we may justly suspect their joy. Even the holy Martyrs who exceeded in spiritual joy, and had the greatest cause of joy that might be, were yet great in their repentance at their death. Hezekiah receiving the sentence of death, turned to the wall and prayed, and wept sore. 
2. King. 20.   
Here mark the preposterous course of the world, that make death the time of beginning repentance, whereas it is indeed only the time of renewing repentance begun, and practised before in our lifetime. Object. But the thief on the cross began to repent, but at his death. Ans. It was a miracle with the glory whereof our Saviour would honour the ignominy of the cross. We may almost as well expect a second crucifying of Christ, as such a second thief. Christ then triumphing on the cross did as Princes do in the triumph of entering into their kingdoms, they pardon gross offences before committed, such as they pardon not afterwards.   

CHAP. XVIII. Of the motives to Repentance, from the evil it removes.  
Having thus absolved the doctrine of Repentance, it will not be amiss to close up this Treatise, with some persuasives & motives whereby men may be induced to the practice of it. Indeed the bare necessity of it might move, but such is our dullness, that even in those things are most necessary, and most nearly concern us, we are most supine and secure, and need the goads of the strongest argument to prick us forward. The motives 
Two motives to repentance.  then that may persuade us are of two sorts. 1. From the benefits of Repentance. 2. From the evils of impenitency. Out of these two heads shall spring the motives following.  
1. For the benefits which come unto us by Repentance. 
1. The benefits of Repentance. Which are Exod. 15.  Repentance indeed is bitter, and many therefore distaste it, as the Israelites did the bitter waters of Marah, But if we shall consider the benefits that shall accrue unto us thereby, we shall find them as the tree which the Lord showed unto Moses, to sweeten and allay the bitterness thereof. Oh say some, this repentance is an heavy & a troublesome matter: what good shall we get by our mourning & mortification, but deprive ourselves of our pleasures. Repentance is a very hell, or at lest a Purgatory: well, be it that it be an hell, yet it is such an hell, as must bring thee out of hell in the Kingdom of Christ. Repent (saith john) for the Kingdom of Heaven is at hand. Our way to heaven, is to go by this hell. And because men ask like those in the Prophet, What profit shall we have, and what 
Mal. 3.  good, if we do repent, we will lay down more particularly the benefits thereof. They therefore consist principally in two things.  
1. In removing of evil. 2. In bringing of Good. 
1. In removing evil.  The evils which are removed by repentance, are either of sin, or of punishment. Repentance removes 
1. Of sin in regard  the evil of sin two ways.  

1. In regard of the sting. 
1. Of the sting.   
2. In regard of the stain.   
1. In regard of the sting. The sting of sin is the guilt of sin in the conscience, binding a man over to the wrath of God, and filling the conscience full of terror from the expectation of God's vengeance. Now the repenting sinner is freed from this guilt, and from the sense of it in his conscience, and hath the free and full remission of all his sins in the blood of Christ. At what time 
Zach. 13. 1.  soever a sinner shall repent him of his sin, I will blot out all his wickedness out of my remembrance. The same thing teaches Zachary, In that day (namely, when (as it is in the former chapter) they shall mourn for their sins, as for the loss of their first borne) shall a fountain be opened for sin and uncleanness. They whose heads are fountains of tears to bathe Christ's feet in, with Marry Magdalen shall have Christ's heart pierced to be a fountain of blood to bathe their souls in, and to wash away all their guiltiness. These two fountains must go together, and when we wash ourselves in the one, we shall be bathed in the other. Our mercy to our sins breeds God's severity, as Ahabs foolish pity to Benhadad was cruelty 
1. King. 20.  to himself; but on the contrary our severity procures God's mercy. Our mercy to our sins, prevents God's mercy to our selves, but if we take revenge upon ourselves in our repentance, then will not God take revenge upon us. The promises of remission to repentance are very frequent in Scripture. So the Prophet Isay promises pardon to the Penitent, 
Is. 1. 16. 17. 18.  Wash you, make you clean, put away the evil of your works from you, that is to say, Repent: And then follows, Though your sins were as crimson, they shall be made white as snow, etc. that is to say, you shall be pardoned and forgiven. Have mercy on me (saith 
Psal. 51. 1. 3.  David) o Lord, now what is his argument to move God to mercy? For I know mine iniquities, and my sin is ever before me. If we acknowledge our sins, that is, if men repent, he is faithful and just to forgive us our 
1. joh. 1. 9  sins. Not that Repentance merits remission, nor that it apprehends it, for so only faith brings remission, but as it is a necessary attendant of faith in apprehending remission. For when we hold out the hand of faith to receive God's mercy, we do it as beggars, crying and lamenting our miseries. And Faith looks upon Christ with a weeping and a repenting eye. And therefore though it be faith that doth apprehend mercy and pardon, yet because this faith is a repenting faith, yea, even than most of all repenting, when it most of all apprehends mercy, therefore it is that that the promise of pardon is made to repentance. Hence Repentance and Remission of sin are joined together by our Saviour, 
Luk. 24. 47.  No Repentance, no Remission. Except ye 
Luk. 13. 3.  repent, ye shall all likewise perish: so if Repentance, than Remission. Be it true Repentance, though it be never so small, there is Remission, and so life eternal. Hence Repentance is called Repentance 
Acts 11. 18.  unto life. The Repenting sinner then is in a most happy case, for he hath his sins pardoned, and so title to Heaven. So that if a man dies in Repentance, he dies in the state of salvation, and so goes to heaven. For look what way we are turned when we die, thither go we, as the tree falls that way whereto it inclined & bowed, when it stood on the ground, Now Repentance, as we have seen, is the turning of the heart to God: so that if a man die with his face turned to Godward, to God he goes. But if he die in his irrepentance, with his face turned from God, to God he can never come. Let this then persuade every one, as ever he looks to be saved, to break off his sins by Repentance. The Papists lie when they teach us, that there are two ways to Heaven; The way of innocency, and the way of penitency. No, there is but this one way of penitency, by which even the most holy must go, for all have sinned; and only the repenting sinners shall be saved. And again, here is both exceeding great comfort to the repenting, and terror to the impenitent sinner. Are thy sins many and grievous? If they were as red as Scarlet, yet if thou repent they shall be made white as snow. It is only impenitency that damns thee, not murder, not adultery, not incest. If thou canst repent of these these sins thou art safe: when the stream of thy sins, and the stream of God's wrath for thy sins. come against thy soul, let the stream of that water which issued out of Christ's heart, together with that stream which issueth out of thy repenting eyes meet it, and they shall turn away the current of it away from thee. The Physician is not so much offended with the loathsomeness of the disease, as with the contempt of his physic, which he knows being taken would heal the disease. Nor God so much with thy most odious sins, as with this, that thy impenitent heart refuses his physic. This is 
joh. 3. 19  the condemnation, that light being come into the world, men loved darkness rather than light. Not darkness simply that condemns, but obslinate continuance in darkness, with love of it, and delight in it, after that light is sent to help us out of darkness. On the contrary then, if thou repent not, though thy sins were never so small, they have weight enough to press thee down to hell. Impenitency makes small sins great and heavy. But Repentance makes great sins no sins, in regard of divine imputation. The greatest sins are pardonable to the penitent, as the smallest unpardonable to the impenitent.  
And further, although our sins were pardoned and forgiven, yet can we have no assurance that they are so, & the promises of remission belong to us; It is presumption to snatch at the promise, before we have the condition. And though thou hadst pardon, yet canst thou have no peace till thou hast come to God by Repentance. For God holds the same rule with us in forgiving us, which he prescribes to us in the forgiveness of our brethren. For though our brother come not to us, and humble himself unto us, yet are we bound to forgive him, but yet we are not bound to go to him, to tell him that we forgive him, but he is to come and say, It repenteth me. Even so deals God with us, he may happily have forgiven us, yet unless we turn and come again unto him, and say, It repenteth us, he will not tell us, neither shall his spirit 
Luc. 17. 4.  assure and witness it to our hearts, that he hath pardoned us. Now if there be assurance as well as pardon, thou shalt be perplexed and turmoiled as much in the want of assurance as of pardon. God often deals with his children, as joseph did with his brethren, he would not at first make himself known unto them, but spoke roughly unto them, and threatened them the prison, and afterward he tells them, I am joseph your brother. So till we are prepared by Repentance, neither 
Gen. 45.  will God make himself, nor our pardon known unto us, but will rather speak roughly, and threaten the prison of hell; but if once we come with broken, 
1. Pet. 3. 19  and with bleeding hearts unto him, then can he no more refrain himself, than joseph could, but will say to our consciences, I am your father, Be of good comfort, your sins are pardoned. And when we have by repentance filled God's bottle with tears, then will he fill our hearts with this sovereign balm, and will anoint our hearts with the oil of gladness and the unspeakable joy of the holy Ghost. Then shall the former fears, stings and horrors of the accusing conscience be banished, all shall be peace and joy. Repentance charms the winds and the blustering storms of the accusing conscience, and makes the haven of thine heart to be calm and clear. So that we may say of Repentance, as they of our Saviour, What kind of grace is this, that the 
Psal. 32.  winds and sea obey it? even the sea of a hellish and a raging conscience. For the experience of all God's children that have had any experience of Repentance in themselves, can witness thus much, that they have no sooner set themselves to prayer, confession, and renewing of their covenants with God, but though at first they brought an hell in their conscience, yet they have presently felt hell turned into heaven; and in steed of the prick of conscience, the unconceiveble peace of God, cheering and comforting them. It is David's own experiment, I said I would confess, and thou forgavest me, that is, thou tookest hell out of my conscience, and sheddest the sense of thy forgiveness into mine heart. Hence it is that in diverse of the Psalms, specially the penitential ones, the Prophet beginning in 
Psal. 6. & 13.  much heaviness and anguish of spirit, ends in much joy and assurance. This is the first evil which Repentance removes.  
2. Repentance removes the evil of sin in regard 
2. Of the stain.  of the stain, the blur, and ignominy. For even this also it takes away. It so heals the wound, that not so much as the scar remains. When Onesimus had once repent, the stain and ignominy of his theft was taken away, Once unprofitable, but now profitable; to be received, not as a thief, 
Philem. 11.  but as a brother. But as long as a man remains impenitent, so long the stain sticks in the soul in such sort, as if he were still in the act of sinning, even as dirt doth in the face till it be washed out. All (saith our Saviour) before me are thieves and 
joh. 10. 8.  robbers. Why said he not, They were thieves in as much as they were dead and gone. The reason may be because they died impenitently, in that their sins and impenitency seems to continue the sin though the act be past. Hence it is that a man may say of Cain still, that he is a murderer, but not of David that he is an adulterer, the stain being washed out by repentance, and he being made clear and clean as the picked glass. Because you say, says Christ to the pharisees, you see, 
joh. 9  that is, remain obstinate in your blindness, therefore your sin remains, that is the blot and stain of it. Sin casts dirt in our faces, and besmeares, and befoules us, but after Repentance may a man say as Nebuchadnezzer did of himself after his 
Dan. 4. 33.  restoring, At the same time was my glory and my beauty restored unto me, so at the time of our Repentance the shame and the deformity which sin brought upon us is takenaway, and our glory, and our beauty is restored unto us, which we had before we sinned. The same thing God promises to the Gentiles in their conversion, Then will I change in the people 
Zeph. 3. 9 11.  their lips, that it may be pure (so junius reads it) with the which all may call upon the name of the Lord, that is, I will call them to repentance, and then follows a promise of taking away the stain, In that day shalt thou not be ashamed for all thy works, etc. Thus doth repentance take away the shame and the stain of sin. But impenitency sets a very brand-marke of shame upon the forehead of the sinner, and makes him as foul after, as in his sin. A man turning from the sun, remains so till he turn him towards it again, so in sin turning away from God, he remains so, till by a fresh act of Repentance he turn himself to God again. The wicked sinner may not think that his sin passed away with the act which presently vanished. No, but as the works of the Repentant follow them to 
Apoc. 14.  the grave, so also of the wicked; That as the one being dead may be still called just and holy, so the other still wicked and impure. A lesson for impenitent persons, your scars, your wounds, your deformities, your filthiness in which you lie down shall all rise up again with you, and with these shall you appear in God's sight at the day of judgement.  
Now Repentance takes away the stain and ignominy 
Which is taken away in regard  of sin, both in regard of God, and in regard of man.  
1. In regard of God: and that appears by these 
1. Of God.  two things.  
1. In that he receives repenting sinners into former favour and grace again, without upbraiding 
jam. 1.  them with their sins: Yea, here the proverb is true, The falling out of lovers, is the renewing of love. And as bones out of joint, jointed again, are stronger than before, so when God and we, are jointed together again by Repentance, his affections are stronger to us then before. The repenting prodigal received greater tokens of favour, 
Luk. 15.  than his elder brother that never broke out into that riot, neither do we find his father, girding, and reproaching him with his riotous courses, nay he rather answers the elder brother disgracing him with them. So Christ first appeared to Mary Magdalen, 
Mark: 16.  out of whom he had cast seven devils, for all her former seven devils, he honours her with his first appearance. The like honour did he to Peter, Go your ways saith the Angel, and tell his Disciples, and Peter, that he will go before you into Galilee. Why 
Dicit specialiter, & Petro, quia se indignum indicanit discipulatu, cum ter ●egauit magistrum. Sed peccata praeterita non nocent quando non placent. Hieronymus in hunc locum.  is Peter more especially named then any of the rest of the Disciples? Not to give Peter any primacy above the rest, but that they might know that how soever Peter had grievously offended in his threefold denial, yet because he had wept bitterly, and had thoroughly repent, he had blotted away that stain, and received him to his former savour again. Though Peter sinned above the rest, yet repenting, he is named above the rest. The husbandman loves that ground, which having abounded in weeds, doth yet afterward by good culture abound with good fruits, better than that ground which as it was never abundant in weeds, so neither extraordinarily in good fruit. And the Captain makes more of that Soldier, which having fled, yet after returning doth valiant exploits upon the enemies, then of him that ever kept his station, but did no special extraordinary service.  
2. In that he restores unto them their former gifts and graces lost, and that with increase and advantage. David all the while he lay in his sin had his heart altogether out of tune to compose any Psalms, but after his Repentance was he in a more excellent manner, a sweet singer of Israel. Zecharie by sin lost his speech, but by repentance, he regained not only his speech, but prophetical speech. Repenting Samson was stronger than before; 
Luk: 1.  and did a more valiant act then ever. So Solomon and Noah recovered the spirit of prophecy after their repentance. And Peter the spirit of confidence above that he had before, that he who formerly was feign to speak to Christ by john, afterward durst speak, and ask himself concerning 
Ioh: 21.  john. This is the admirable virtue of Repentance, that with the Eagle it causes us to renew our youth, 
Psal: 103.  and with the Snake to be fresher, and livelier, after the casting of our old skin. When sin hath impaired, and enfeebled, and made us old, and withered creatures, Repentance revives us, and puts young spirits into us. So hearty, and so cordial is this physic of Repentance. Other physic may take away our bodily infirmities, but yet so, that it brings some weakness to nature; but repentance adds strength to our spiritual and renewed nature. In this regard that repentance recovers the loss of grace, it may be said also that it recovers the loss of time; in that recovering grace, it makes us by double diligence redeem the time; and so we may allegorically apply to repentance, that of joel, I will give you the years, which the Caterpillar hath devoured. 
joel 2.   
2. Repentance takes away the ignominy, and 
2. of man. 〈…〉  stain of sin, in regard of men, and the Church, who are to admit every repenting sinner into their society, and familiarity as before, yea into those former offices, and dignities, and credit, which before they had amongst us. Hence it is that Solomon 
Cartm. in eccl. f. 46.  in the book of his Repentance, prefers the title of Ecclesiastes, that is, a soul reconciled to the Church, or, a soul speaking and making confession, in the Church, before the title of the son of David King in jerusalem, as that which would procure more grace to his work, and more credit to his person. He seeks more credit in his repentance, than his crown. His repentance had more power to restore him to the fellowship of the Church, than his sceptre. Thus was repenting jonah restored to his prophetical office, Peter to his Apostleship, Nebucadnezzar to his kingdom. As if a Traitor should not only have his life, and his lands, but with them his honours and his offices in the Commonwealth restored him by his Prince. True it is that if the children of God fall into any scandalous sin, let them repent never so much they are like for ever after to hear of it through both their ears, and always to have it laid in their dish. But this doctrine, as it must correct the malice of the world, reproaching the repenting sinner, whom God honours, and raking up the carcases of their sins, which God hath buried, so must it comfort the Repentant, when they shall remember, My sin is as if it had never been, and therefore may they say to the Devil, and the world reproaching them, Tell me not what I have been, but what I am, and will be. And thus doth Repentance remove the evil of sin.  
2. It also remones the evil of punishment. And 
2 of punishment. Bianca  that it doth three ways. 1. by keeping back afflictions. 2. by taking them away. 3. by sanctifying, and sweetening of them.  
1. Repentance doth keep back, and prevent 
1. preventing.  God's judgements, and many of his plagues hanging over our heads, and ready to seize upon us. When sin, that is, the punishment, lies before the door. 
Gen: 4.  ready to enter in, and make havoc, yet if Cain do well, and repent him of his former hypocrisy, and turn in truth unto the Lord, shall he not be accepted? When Rabsakeh lay before the doors of jerusalem, and before that the Ammonites, how did the repentance of jehoshaphat, and Hezekiah drive them back? 
2. Chron: 20. 2. Chron: 32.  And it is a certain rule set down by God himself, when I have spoken against a nation to destroy them, and 
Ier: 18. 7. 8.  to root them out, if they repent of their sins, I will repent of the evil that I thought to bring upon them. Thus the Nineuites repentance wrought repentance in God. God saw their works, that they turned from their evil ways, and God repent of the evil that he 
Ion: 3. 10.  had said he would do unto them, and he did it not. Thus by their repentance was the threatened sentence reversed. A strange thing, as chrysostom hath noted, that the condemned Malefactors repentance should repeal the judges sentence, and a thing altogether unusual in the Courts of men; yet in God's court repentance doth not only frustrate Gods own casting sentence, but turns it into an acquitting sentence, doth not only turn back the evils to be expected, but brings the contrary blessings which could never be expected. That murderous and adulterous marriage betwixt David and Bathsheba, how many heavy curses did it threaten? yet they seriously repenting, all curses turned into blessings. Christ came of this marriage, and Solomon the eldest son thereof, was the most eminent man for gifts that ever was, and in his posterity did the kingdom continue for many generations. Lo how Repentance was more powerful to draw down blessings, than murder and adultery both together with their united forces to bring down curses. For this is a certain rule in all unlawful entrances into any Calling, that After-Repentance is countervailable to a lawful entrance, and both keeps back the punishments due to unlawful entrance, and sometimes brings greater blessings of God than a lawful entrance. wouldst thou then keep back those plagues thy sins have deserved, the way is to repent. Repent of thy sin, and God will repent of his plagues. God's anger is often in Scripture compared to fire, now look what power the elementary water hath against fire to quench it when it is beginning to flame, and burst out, the same virtue is in the water of the tears of Repentance, to keep the fire of God's wrath from breaking out upon us in his punishments. This is the water that can only prevent the burning of this fire.  
2 Because sometimes, notwithstanding our Repentance, 
2. Removing.  God sees it fit to lay some chastisements upon us for the furtherance, and increase of our repentance, to show his hatred of sin, and for the example of others, as in David punished with the loss of his child after his Repentance for his adultery, and in jonah, thrown into the sea after his repentance for his disobedience, therefore though the power of repentance appear not in keeping back the affliction that it touch us not, yet appears the power of it in the taking away of the affliction in due time. If my people, saith the Lord, 
2. Chro 7. 14.  upon whom my name is called, do humble themselves, and pray, and seek my presence, and turn from their 
2. Chron. 33.  wicked ways, then will I hear in heaven, and be merciful to their sin, and will heal their land. After Manassehs repentance had broken the fetters of Satan, and his sins, it also broke the irons he was held in, in prison. And repentance was the same to him, that the Angel was to Peter, which opened 
Act. 12.  the prison, and loosed his fetters. Lo the Angelical virtue of repentance. So jonahs' repentance was as a powerful vomit to the Whale, and made him cast him up safe upon the land. jonah his repentance, was as powerful as the three children's faith. It overcame the fire of the whales belly, as well as their faith the fire of Nebucadnezzars furnace. yea, it did not overcome the fire only, but the water also in the Seas, that they could not drown him. So job repenting, recovered all his losses, and received double riches, and possessions.  
3. If afflictions still abide with us, and we cannot 
3. Sweetening and sanctifying.  as yet be delivered, yet Repentance is a sweet comforter, and so brings a mitigation of our afflictions If it cannot pluck out the poison, yet it shall turn it to wholesome food, so that affliction shall be as no affliction, and according to the Apostles counsel, we shall weep as if we wept not. If a man feel 
1. Cor. 7.  the grace of Repentance in his afflictions, so that he can go to God, and confess, and bewail his sins, calling upon him for mercy, and renewing his covenant with him, his affliction shall not so much grieve him, as this his repentance shall cheer, and rejoice him. For to say the truth, in all our afflictions it is more our sin, than the affliction, that pinches us. Sin is a thorn in the flesh which makes but the touch of the finger painful, whereas if that thorn were not, the stroke of the whole hand might be endured without any pain. Now repentance takes away that thorn, that is sin, and so makes our afflictions, both easy, and comfortable. None so meek, quiet, patiented, silent, and cheerful in affliction, as the Repentant sinner. The more repentance, the more ease in afflictions. Only the impaenitent are impatient. He that hath two burdens on his back at once, must needs feel more trouble, than he that hath only one. Now the impenitent sinner hath two burdens, his affliction, and his sin, which adds weight to his affliction, and lays as it were the hand to press it down upon us. But the penitent sinner hath but one burden, his affliction; as for sin, the other burden, his repentance hath eased him of it. Therefore David prays, Look on my affliction and travel, and forgive me my sin. Then is 
Psal. 25. 18.  our affliction eased, when our sin is forgiven, which cannot be without repentance; for it is sin only that exasperates affliction, and is as salt and vinegar to a sore; it is sin that makes it smart. Thus did David's repentance ease, and sweeten the 
2. Sam. 12.  affliction of his child's death: when by prayer, fasting, and such like exercises of Repentance, he had removed the cause of affliction, his sin: his affliction was not bitter, and burdensome, but his Repentance enabled him cheerfully to rise up, and refresh himself. And this is the reason why the children of God, as hath been showed, have always in their afflictions afresh renewed their Repentance, that they might, if not wholly free themselves from their affliction, yet from the sting and torment of it, and might gain, if not deliverance from, yet patience, and comfort in it. for this is the admirable power of Repentance, that it turns even crosses into comforts, losses into gains and advantages; as contrarily, impaenitent lying in sin, turns comforts into crosses, and helps into hindrances. jonah while he went on impaenitently in his disobedience, the ship could not save him, nor all the skill of the Mariners: but when he once repent, than neither the waters could drown him, nor the heat of the fishes maw consume him. When he was in his sin, than the winds, the seas, and all were against him; when in repentance, all for, and with him: the Sea, and the Whale's belly kept him safer than any ship, the Nineuites became obedient, and humbled themselves at his preaching. So then afflictions may come, and may abide with us, but shall not consume us, no nor yet much disease us, if we have once eased our backs of the burdens of our sins by Repentance. This turns all curses into a blessing, God hath raised up his son jesus, saith Peter, and him he hath sent to bless you in turning every one of you from your iniquities. So that turning from sin is a blessing that turns all crosses and curses into blessings. And thus we see how Repentance removes evil both of sin, and punishment.   

CHAP. XIX. Motives to Repentance, from the good it brings.  
NOw see a little the Good it brings, and procures. 
2. In procuring good.  And the Good is twofold: Spiritual, and Temporal.  
The spiritual good which Repentance procures, 
1. Spiritual.  is twofold.  
1. First, it brings to the repenting sinner, the Holy Ghost. Repent, saith Peter, and be baptised, and ye shall receive the gift of the Holy Ghost. 
Act. 2. 38.   
Now it brings the Holy Ghost both in respect of 
1. The Holy Ghost.  his Comforts, and in respect of his Graces.  
1. For the Comforts of the Holy Ghost, then are 
1. In the comforts.  they most bountifully dispensed to us, when we are most uncomfortable, and mourn for sin, Blessed are they that mourn, for they shall be comforted. Repentance 
Matth. 5. 4.  is the preparing the way of the Lord in the desert, by it are the rough and filthy ways of our 
Isai. 40. 3. opened.  hearts amended, and made fair, and then the Lord himself sets in his feet, and walks in them: by it our hearts being made of a desert, a paradise, Christ comes presently and makes it the place of his delight, and solace. By repentance we gain sweet fellowship with Chtist, and a more lively, and comfortable presence of the Holy Ghost. For by preparing away in the wilderness, is meant the change of our hearts by Repentance: and by the way of the Lord, is meant the blessed, and comfortable presence of Christ's spirit within us: when those crooked ways of ours are made strait by our repentance, and these rough places plained, Then shall 
Isai: 40. 5. Luc: 3. 5. 6.  the glory of the Lord be revealed, and all flesh shall see the salvation of God. So true in this regard also is that speech, Repent, for the kingdom of God is at 
Matth: 3. 2.  hand, that is, Christ is a King at hand, ready, royally to dispense his bounty in pouring the unspeakable comforts of his spirit upon you.  
2. It procures the Holy Ghost in respect of his 
2. In the graces of it.  Graces, procuring both the means of Grace, and Grace itself. God will never be wanting to the repentant sinner in the good means of grace: O ye disobedient children turn again saith the Lord, etc. 
Ier: 3. 14. 15.  And I will give unto you Pastors according to mine heart which shall feed you with knowledge and understanding. Thus Cornelius his serious exercises of prayer and repentance, borough unto him first an Angel, than an Apostle, and then the Holy Ghost himself. And as it procures the means, so also 
Act: 10. 3. 25 44  Grace itself. And among other the gifts and graces of the spirit, procured by Repentance, we may instance in Knowledge a main one, and which is the ground of all the rest. Now we shall see how Repentance gains it. Sins are as scales to our eyes, whence they are called works of darkness, and the Devil, the prince of darkness, but the violent stream of repenting tears, carry and brush away these scales. Natural tears indeed dull our bodily eyes, but these tears clear the soul's eyes, Proving says the Apostle, if God at any time will 
2. Tim: 2. 25.  give them Repentance, that they may know the truth. The reason of our ignorance of God's word, is the hardness of our hearts, which being removed by repentance, we come then to the knowledge of it. Excellent is that of Paul concerning the jews, that 
2. Cor: 3. 16.  when their heart shall be turned to the Lord, the veil should be taken away. That veil of ignorance which through the hardness of their hearts is drawn over their eyes, by repentance shall be removed, and taken away. The Lord says David, will teach sinners 
Psalm:: 25. 8.  in the way: why Ioh: 9 he will not hear sinners, and will he then teach them? He expounds himself in the next verse, what sinners he means, even such as he will hear also, even humble, and repenting sinners, Them that be meek will he guide in judgement, 
vers. 9  and teach the humble his way. Humiliation is the way to get understanding, From the day says the Angel to Daniel, that thou didst set thine heart to understand, and to humble thyself before thy God, 
Dan: 10. 12.  thy words were heard. Hereupon it is that the ignorance of the Gentiles, and the infidelity of the Disciples, 
Eph: 4. 18. Mark: 6. 52. 8. 17.  is imputed to the hardness of their hearts. Is it any marvel then that men are so grossly ignorant, that they never feel the enlightening and quickening presence of the Spirit, so that they may even say in this regard, though not we have not heard, yet we have not felt whether there be an holy Ghost, or no? Is this any marvel when men go on so wilfully and impenitently in their sins? Repentance is the best commentary to the Minister on his text, and to the private man on his Minister's Sermon. If any man, says our Saviour, will do my will (and this is the will of God, even our sanctification, 
joh. 7. 17. 1. Thess. 4. 3.  and this is our sanctification, by Repentance to correct our errors, & to endeavour ourselves in obedience) than he shall know whether the doctrine I speak be of myself, or of my father. It was a good saying of Bradfords, That we must first be in the Grammar-schoole of Repentance, before we go to the university of Predestination. And Cardinal Poole answered not amiss to him that demanded what course should be taken in reading of the Epistle to the Romans, First, saith he, begin at the twelfth chapter, and read to the end, and practise the precepts of Repentance and mortification, and then set upon the former part of the Epistle, where justification and predestination are handled.  
Secondly, Repentance bringeth grace and acceptation to all our good works. Insomuch as 
2. Acceptation to our services.  without Repentance they are no good works in God's sight. This will the better appear if we consider how that Repentance must have a double work, in every good work. It hath both a work preparatory and conclusory, it must begin, and conclude all our services to God.  
1. It hath a preparatory work, whereby we are fitted and prepared to do that good, which is to be done. For when we are to do any good thing, our sins past rise up against us to hinder us, and they stop the passage of God's grace, whereby we should be enabled to do it. It is necessary therefore that with repenting hearts for sins past, we go about the doing of good works, and so draw down from heaven the grace of God, to enable us to do that good we go about. Hereupon Peter bids those converts Repent, and be baptised, first, to 
Acts 2. 38.  wash themselves in the tears of Repentance, before they were washed in the waters of baptism. So Paul requires of the Corinthians the renewing of 
1. Cor. 11. 31.  their repentance in the judging of themselves before the receiving of the Sacrament of the Supper.  
2. Work of Repentance in doing good works is conclusory, in the closing up of a good work, for our best righteousness is as a menstruous cloth. 
Is. 64. 6.  This menstruity must be washed away with the tears of Repentance. We bring forth the fruits of our obedience, as the Bears do their whelps, altogether unshapen. We had need by repentance lick them over, and bring them into better form. And as sour apples have sugar to commend them to our taste; so had our obedience need of the weeping water (salt in our feeling, but sweet to God) to commend it to his palate. Thus did Nehemiah close up his many worthy services with this act of repentance, acknowledging himself an unprofitable servant, and craving pardon for his defects: As after his reformation of the abuses on the Sabaoth, he prays, Remember me, o my God, concerning this, and pardon me according to thy 
Neh. 13. 22.  great mercy. And after the relation other abuses reform, he closes his book with this, Remember me, o my God, in goodness. These be the spiritual 
Neh. 13. 31.  good things which the grace of Repentance procures unto us.  
2. Repentance brings also temporal Good, and outward blessings. If ye consent, and obey, that is, if 
2. Temporal Good. Is. 1. 19  ye consent to yield obedience to the former commandment of washing you, and making you clean by Repentance, then shall you eat the good things of the land, you shall not only have the blessings of heaven, but the blessings of the earth also. So the Lord promises the captived jews peace, 
jer. 29. 11. 12. 13. 14.  and freedom from their captivity upon their Repentance and seeking unto God. So joel upon his exhortation to the people to turn unto the Lord with 
joel 2. 12. 17. 19  all their heart, and with fasting, and with weeping, and with mourning, etc. brings in the promise of temporal blessings, The Lord will answer, and say unto his people, Behold, I will send you corn, and wine, and oil, and you shall be satisfied therewith. Thus fasting procures feasting, and when we feast the Lord with the wine of the tears of our repentance, then will he fill us with the wine and fruits of the earth, when we have withered faces with the tears of Repentance, then will he give us oil to make our 
Psal. 104.  faces to shine, and will power down a blessing without 
Mal. 3. 10.  measure, when in any good measure we humble ourselves for our sins. This is that argument where withal Eliphaz urges job to turn unto the 
job 22. 23. 24. 25.  Lord, If thou return to the Almighty, thou shalt be built up: Thou shalt lay up gold as dust, and the gold of Ophir as the flints of the river. Or else, if Repentance do not procure these things always, yet it brings as great a good, as Eliphaz there tells job, Yea, the Almighty 
Sic jun. Aurū●ectissimum.  shall be most choice gold and silver, and strength unto thee. If God do not give thee gold, he shall give thee himself which is better than gold. He will make a blessed supply another way. Such is that gracious promise made by the Prophet Hosea to the Israelites upon their Repentance, O Israel return 
Hos. 14. 3. 5. 6.  unto the Lord thy God, And what shall follow thereupon? I will heal their rebellion, I will love them freely; there be spiritual blessings which shall follow upon their repentance, but there is not all, he also promises temporal blessings, I will be as the dew unto Israel, he shall grow as the lily, and fasten his roots as the trees of Lebanon. When we give unto God the dew of repentant tears, then will he himself be a dew unto us. There is one dew for another, a dew from heaven, for a dew from the earth. And no marvel that true Repentance procures temporal good, when as but a temporary Repentance hath not wanted these temporal blessings. Ahab a very None-such for working of wickedness, for there was none like Ahab, who sold himself to commit evil, yet even he but rending his clothes, though he rend not 
1. King 21. 27. 28. 29.  his heart, and putting on sackcloth and fasting, is not neglected of God: Seest thou, says the Lord to Eliah, how Ahab is humbled before me? Because he submits himself before me, I will not bring that evil in his days. How much more will God regard the rending of the heart, who thus far respects the rending of the clothes? If God do thus to the dry, what will he do to the green tree?   

CHAP. XX. Motives from the evils of impenitency.  
THe second sort of motives is from the evils of 
2. Motive from the evils of Impenitency. Which are 2. Chro. 36. 13 14. 15. 16.  impenitency. Impenitency itself is of itself a grievous and a fearful evil. An impiety above heathenish abominations. Zedekiah hardened his neck, and made his heart obstinate that he might not return to the Lord God of Israel, And as he so the people and the Priests trespassed wonderfully according to all the abominations of the Heathen. Nay, they did not only trespass according to the abominations, but above their abominations, for though the Lord sent his messengers rising, and sending to call them to Repentance, yet they mocked his messengers, and despised his words, till there was no remedy. Hereupon it is that our Saviour upbraids the cities wherein he had done 
Matth. 11. 20.  most of his great works, even for their very impenitency, because they repent not. This is the main sin for which he girds them. And for the same sin he spares not to upbraid the eleven after his resurrection, he reproved them of their unbelief and 
Marc. 16. 14.  hardness of heart. Indeed God giveth as grace, so the means, and reproacheth and upbraideth no man, 
jam. 1. 5.  that is, he upbraideth no man with lesser infirmities, but where impenitency is under the means there he upbraideth, and threatens it both. This is a greater sin than all other sins; other sins are rebellious against God, but yet this is a perpetual rebellion against him. This is that whereby that 
jerem: 8: 5.  apocalyptical jezabels' sin is aggravated, not so 
Reu. 2. 20. 21.  much in this did she sin, that she called herself a Prophetess, that she deceived God's servants, and made them commit fornication, and eat meat sacrificed to idols. But this was her heavy and heinous trasgression, I gave her space to repent of her fornication, and she repent not. Her great sin was, that she repent not for sin. This indeed is the damning sin. It is not simply sin that now damns, but continuance in, and impenitency for sin. It is not the falling into the water, but the lying under the water that drowns. It is not falling into sin, but lying in it by impenitency, that drowns a man's soul in perdition. There is but one sin that shall never be forgiven, the blasphemy against the holy Ghost, and even this sin is not simply irremissible and unpardonable, but only because that sin hath always annexed unto it final impenitency: even that sinner, but that he is an impenitent sinner might be pardoned.  
But let us a little more particularly see what the evil of this sin is. Solomon telleth us in one word what it is: He that hardeneth his heart, to wit, by impenitency, shall fall into evil. Now this evil that 
Prou. 28. 14.  shall follow impenitency is two fold: Temporal evils, and Spiritual evils.  
1. Impenitency brings Temporal evils. They are these. 
1. Temporal, they are 1. judgements of note.   
1. Fearful, exemplary, and remediless punishments, God whips not this sin with ordinary rods, but he lashes it with scorpions, plagues it with remarkable vengeance and judgements of more eminent note. The patience of God is that which keeps back God's judgements. Now impenitency sins against God's patience, and abuses it. Man's impenitency causes God's impatience. And whereas Repentance stands in the gap, and keeps out judgement, Impenitency breaks down not a gap, but the whole fence, and not only lets in, but as with cartropes, hales in God's judgements. The wise man seethe a plague, and hideth himself 
Prou. 22. 3.  but the foolish go on still, and are punished. The wise man hides himself by Repentance, by it turning back from his sin, and so turning back the judgement; but the fool, the impenitent sinner, he goes on still till he meet with the judgement. Repentance is a meeting with God, Because I will do this 
Am. 4. 12.  unto thee, prepare to meet thy God o Israel: Then we meet God when we seek to him by Repentance, & send forth our tears & prayers, as our Ambassadors to plead for a peace, and sue for mercy to God, in turning his fierce wrath from us. But Impenitency makes a man sit still, and lets the judgement come, and so because it will not come to meet with God, it meets with his wrath and judgements. So it is noted of the old world, They were eating and drinking, and marrying, and giving in marriage, and knew 
Mat. 24. 38. 39  nothing till the flood came and took them all away. They were washed away with the waters of God's judgement, who would not wash themselves in the tears and waters of Repentance. Therefore it is that when the Lord comes to threaten this sin, he heaps so many threatenings one upon another against this sin of impenitency, as if so be he could not satisfy himself in threatening it, as if so be the naming of it had enraged his jealousy: If any man 
Deut. 29. 19 20. 21. etc.  shall bless himself in his heart, saying, I shall have peace though I walk according to the stubbornness of mine own heart, etc. The Lord will not be merciful unto him, but then the wrath of the Lord, and his jealousy shall smoke against that man, and every curse that is written in this book shall light upon him, and the Lord shall put out his name from under heaven, and so goes on still in that heavy manner threatening impenitent persons to the end of the chapter. And whereas the Lord in threatening other sins uses to come in with some qualifications upon hope of Repentance, yet when he threatens this sin, he is absolute in his threatenings, to show that he will be resolute in his judgements. The Lord called to weeping 
Is. 22. 12. 13. 14  and mourning, to baldness and girding with sackcloth, that is, to the exercises of Repentance and Humiliation, And behold joy and gladness, slaying oxen, and kill sheep, eating flesh, and drinking wine, eating and drinking, that is, hardening their hearts by impenitency and going on in their sins without Repentance. Well, but how did the Lord take this, Surely, saith he, this iniquity, this iniquity of their horrible impenitency, shall not be purged from you, till ye die. Hear is no qualification of the threatenings, but God absolutely threatens that he will never pardon this sin of theirs, that with so high an hand, went on in their sins.  
Secure sinning and hardness of heart, is an undoubted forerunner of severe destruction. And when God will give over men to his judgements, he first gives them over to this judgement of an impenitent heart. So upon the judgement of hardness of heart threatened by Isaiah, In making their 
Is. 6. 10. 11.  hearts fat, and their ears heavy, etc. follows the fearful threatening, of washing the cities till they be without inhabitant, and the houses till they be without man, and the utter desolation of the Land. Thus is hardness of heart and impenitency, always the harbinger to some fearful plague. As on the contrary, when God intends mercy to a nation, he first gives them the grace of Repentance. In that day (saith the Lord by Zachary) will I seek to destroy all nations that come against jerusalem, And I will power 
Zich. 12 9 10.  upon the house of David, and upon the inhabitants of jerusalem the spirit of grace and compassion, and they look upon me whom they have pierced, and they shall lament, etc. as if had said. Though I mean to destroy other nations yet will I not destroy jerusalem, but will give them the grace of Repentance, that they may prevent and avoid destruction. But on the other side, when our hearts are hardened in sinning, 
Diluvium fuit circa finem Aprilis cum orbis quasi reviuiscit, cum aves cantillant, & ex ultant pecudes, etc. Luther in Genes. 7.  God's heart is hardened in punishing. Yea, even then when men are most securely hardened, is God's hand nearest unto them to fall heavy upon them. The old world was destroyed in the end of April, which is the most pleasant time of all the year: And the sun shone upon Sodom that morning it was destroyed: who would have looked for such a flood now the winrer was past, and the year now in her prime and pride? who after such a fair sunne-shining morning would have looked for such a dismal day? Such dismal events doth men's impenitency portend, and then most of all, when they are in their greatest security. Arise (saith the Lord to Nebuchadnezzer) and get you 
jer. 29. 31. 32.  up to the wealthy nation that dwells without care, which have neither gates nor bars, but dwell alone, And their camels shall be a booty, etc. Men are never so fit a booty for God's judgements, as when they are without care.  
As general hardness foreruns general judgements, so in particular men, their hardness goes before destruction. See jeroboams example. He was reproved by the Prophet for his idolatry, the Altar cleft, his hand dried up, and healed again. Any of these might have cleft his heart, and had wrought him to Repentance, But yet after this jeroboam converted not, but turned again to his idolatrous 
1. King. 13. 33 34.  courses, and continued in his impenitency: and what was the issue of all this? And this thing turned unto sin unto the house of jeroboam, as who should say, all that he had done before had not turned to sin, had it not been for this sin of his impenitency, But this turned to sin to his house, even to root it out, and destroy it from the face of the earth. Balaam hardening his heart against God's command, the Ass' rebuke, and the Angel's sword, returns home by weeping cross, and he that would not return for the Angel's sword, was afterward slain by the sword of the Israelites. So was Pharaohs 
Num. 31. 8. Exod 14.  heart hardened to his destruicton in the sea. So of the cities of Canaan it is said, That it came of the 
Josh. 11. 20  Lord to harden their hearts, that they should come against Israel in battle, to the iutent they should destroy them utterly, and show them no mercy, but that they should bring them to nought. This is made the cause of God's judgements upon Saul. Saul died for his transgression against the Lord. Now what was his transgression, first he broke the commandment 
1. Chron. 10. 13. 14.  of God, than he sought and asked counsel of a familiar spirit, and last of all, which was his sinning sin, after all this, he sought not to the Lord, by Repentance, therefore the Lord slew him.  
2. If any impenitent sinner do escape some 
2. Reservation to worse judgements.  temporal judgements, as often he may, & doth, yet his impenitency turns all his deliverances but into further curses and judgements, and his deliverance is a worse judgement than the judgements from which he is delivered; for it argues either Gods utter forsaking of them, as desperate patients are given over by the Physician, Why should ye be smitten any more? for ye fall away more and more. Or else it 
Isay 1. 5.  argues a reservation of them for some more fearful plague. If by these former judgements before specified, ye will not be reform by me, but walk stubbornly against me, than I will walk stubbornly against you, and smite you yet seven times for your sins. So that an impenitent man's preservation out of one judgement, is but a further reservation of him to seven judgements. What mercy or favour is this? nay the mercy is seven times a greater judgement. I'm was saved from the flood in the Ark, but it 
Gen 9  was for a greater judgement, for his fathers, and for God's curse: as good to be drowned as to be cursed, as good to die under the waters, as to live under a curse. Pharaoh escaped many of the former 
Exod. 14.  plagues under which the rest of the Egyptians smarted, he was but kept for the sea, to be made a prey to the waters. Lot's wife escaped from Sodom, but 
Gen. 19 Gen. 14.  was turned into a pillar of salt. The Sodomites were rescued out of the hand of Chedor-laomer, but were 
Gen. 19  after consumed with fire and brimstone from heaven. It had been happy for them if they had been still captived slaves under Chedor-laomer. So true is that of Amos, that it is with wicked impenitent 
Amos 5. 19  sinners, as if a man did fly from a Lion, and met with a Bear, or went into the house, and leaned his hand on the wall, and a serpent bitten him. As also that of Isaiah repeated 
Isay 24. 18. jerem. 48 44.  by jeremy, He that flieth from the noise of the fear shall fall into the pit, and he that comes up out of the pit, shall be taken in the snare. Even as good be in the pit still. This is but out of the frying pan into the fire, or as Ezekiel speaks, out of one fire into 
Ezek. 15. 7.  another fire, and the last fire happily like Nebuchadnezars furnace, seven times hotter than ordinary.  
3. Thirdly, God will even take pleasure in inflicting 
God's delight in judgement.  judgement, God indeed delights in mercy, but man's impenitency will make him delight in judgement. Hereupon he threatens Loadicea, Revel. 3. to vomit her forth of his mouth, if she still went on impenitently in her lukewarmness. God signifies by that phrase, that he would take pleasure and delight in their destruction, as it gives great ease to the over-pressed stomach to be disburdened and eased by vomiting. Such is that threatening Prou. 1. 24. 25. 26. Because I have called, and ye have refused, I have stretched out mine hand, and none would regard, but ye have despised my counsel, and would none of my correction, I will also laugh at 
Risus Dei longa graui●r est ira Dei. Quid Deus loquitur cum risu, in legas cum luctu. Augustin.  your destruction, and mock when your fear cammeth. God is never more angry than when he laughs. God's laughter is an heavier judgement than his anger, for when once he comes to delight in his anger, it is a sign his anger is implacable. We have most cause to weep, when God laughs.  
2. Spiritual evils procured by impenitency 
2. Spiritual which are  are these.  
1. Spiritual blindness, and blockish senselessness, 
1. Spiritual blindness.  further hardness, and obduration, My people would not hear my voice, and Israel would none of me. See what was the punishment that followed upon it, So I gave them up to the hardness of their hearts, 
Psal. 81. 11. 12  & they walked in their own counsels. As if he had said, Since they will harden their hearts, their hearts shall be hardened: since they will harden them against my mercy, I will harden them in my justice. Thus was Balaam besotted through the hardness of his heart, that he could not see so much as the Ass did he road upon. And the Sodomites were smitten as well with a spiritual, as a temporal judgement of blindness. So Pharaoh hardening his heart against each plague was also given up to further hardness. Thus the Apostle seems to make this the cause of the Gentiles hardness of heart, because 
Eph. 4. 18. 19  they being past feeling gave up themselves to wantonness, to work all uncleanness with greediness, So God punished their former hardness with further obduration. So elsewhere he makes this the cause why they were given up to a reprobate sense; and a cauterized conscience because, they went on impenitently 
Rom. 1.  in their sins with greediness. This is an heavy and a fearful judgement to be given up to the hardness of our own heart. David had his choice of three plagues, whether he would take, 
2. Sam. 24.  but all those three jointly, are three times easier than this one, famine, sword and pestilence, are mercies to this judgement. Better to be delivered up to the sword, famine and pestilence then to an hard heart, nay, better be delivered up to Satan himself, then to hardness of heart: we find a man delivered 
1. Cor. 5. 5. 1. Cor 2.  up to Satan, and yet he repent and was saved, we find none delivered or saved that hath been delivered up to the hardness of heart. Delivering up to Satan is for the destruction of the flesh, that the spirit 
1 Cor. 5. 5.  may be saved: but delivering up to the hardness of heart is for the destruction both of flesh and spirit, both of soul and body. It is a desperate evil to be delivered up to ones own heart. Adulterers by God's Law should be stoned to death: though now man's Law be more favourable, yet God secretly executes his Law upon impenitent adulterers, for he stones them with the heaviest and hardest stone that is, even with a stony heart, to which he delivers all such impure beasts.  
2. Desperation. They that think Repentance 
2. Desperation.  is a bitter cup, to the which they will not lay their lips, shall drink a cup of Satan's own tempering, and shall suck up the very lees of it. If thou refuse heavenly repentance, though shalt with judas be forced to a desperate hellish repentance. Though sin may lie a sleep a while before the door, as with Cain, like a drowsy sluggish cur, yet at the length it will awaken and bark so hideously, and grin so fearfully in thy face, that though thou be not driven with Saul to murder thyself, or with judas and Achitophel to hang thyself, yet shall thy conscience be no less dismayed with desperate fears than theirs were.  
3. Eternal condemnation: The impenitent 
3. Eternal damnation. Is. 4. 4.  person shall fall into that bottomless pit of fire and brimstone. Repentance is called the spirit of burning. It is a burning fire that consumes our sins; if this fire burn not our sins, Hell fire will burn our souls. If our Gospel be hid, it is hid to them 
2. Cor. 4. 3.  that perish, saith the Apostle. Hereupon our Saviour threatens those jews, that they should die in their 
joh. 8. 24.  sins. If they should die in them, they should rise in them, and if they should rise in them, than should their sins rise up against them, and fall heavy upon them to press them down into the lowermost hell. This is the sin which of all others, increases a man's damnation. Therefore impenitent sinners are said to heap up wrath against the day of wrath; 
Rom. 2. 5.  even the whole heap of all their sins, and the whole heap of God's wrath shall be laid upon them. So our Saviour pronounces an heavy sentence upon those impenitent cities where he had preached, That it should be easier for Sodom and Gommorrha 
Matth 11 21. 22. 23. 24.  in the day of judgement then for them. Surely, they that have the least pain in hell, shall have but little cause to brag of their ease. Even the least sins shall have smart enough, what then shall the crying sins of the Sodomites have? Sodomy was a monstrous sin, such a sin that, as chrysostom says, 
Cogitato quam grave illud sit peccatum, et quod ipsam Gehennam etiam ante tempus apparere coegerit. Chrys. ad Rom. 1. hom. 4.  it made hell to appear before the time, such a sin as made an hell on earth. Such a sin then as had an hell on earth, must needs have an hell with a witness, in hell. Needs must their damnation be fearful and easeless that began so early. And yet the accursed Sodomites shall have an easier hell than such impenitent persons as reject God's mercy in the Gospel. Sodom and gomorrha's hell, shall be an heaven to Bethsaida and Chorazins hell. An impenitent person shall think himself to have been an happy man, if he had been one of those accursed Sodomites that once perished with fire and brimstone from heaven, and now lie yelling and howling in the lake that burns with fire and brimstone in hell. Oh how heavy shall his condition be, how unconceivable his woe and torment, that shall envy, and grind, and gnash his teeth at a cursed and damned Sodomite for his happiness. Oh consider this all ye that forget God, lest he tear you in 
Psal. 50. 22.  pieces, and there be none that can deliver you. Repent, and the Kingdom of God is at hand to receive thee: Repent not, and the Kingdom of hell is at hand to double-damne and devour thee.   
Gratias tibi Domine jesu.   

MICHAEL and the DRAGON, OR CHRIST tempted AND Satan foiled. Penned by the late faithful Minister of God, DANIEL DYKE Bachelor in Divinity. Published since his death by his Brother I. D. Minister of God's word.  HEB. 2. 18. For in that he suffered, and was tempted, he is able to secure them that are tempted. 
LONDON Printed by Edward Griffin for Ralph Mab, and are to be sold in Paul's Churchyard at the sign of the Greyhound. 1616.   

THE HISTORY of Christ's temptation, recorded by three of the four EVANGELISTS.  Matth. 4. 
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 to him the Tempter, 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 proceeds 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, lest at any time, thou shouldest 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 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 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.  Mark. 1. 
12. AND immediately the spirit drives him into the wilderness.  
13. And he was there in the wilderness forty days, and was tempted of Satan, he was also with the wild beasts, and the Angels ministered unto him.  Luk. 4. 
1. AND jesus full of the Holy Ghost, returned from jordan, and was led by the Spirit into the wilderness.  
2. And was there forty days tempted of the devil, and in those days he did eat nothing: but when they were ended he afterwards was hungry.  
3. Then the devil said unto him, If thou be the Son of God command this stone that it may be made bread  
4. But jesus answered him, saying, It is written that man shall not live bread only, but by every word of God.  
5. Then the devil took him up into an high mountain, and showed him all the kingdoms of the world in the twinkling of an eye.  
6. And the devil said unto him, All this power will I give thee, and the glory of these Kingdoms, for it is delivered to me, and to whomsoever I will I give it.  
7. If thou therefore wilt worship me they shall be all thine.  
8. But jesus answered him, and said, Hence from me Satan, for it is written, Thou shalt worship the Lord thy God, and him alone thou shalt serve.  
9 Then he brought him to jerusalem, and set him on a pinnacle of the Temple, and said unto him, If thou be the Son of God, cast thyself down from hence.  
10. For it is written, That he will give his Angels charge over thee to keep thee.  
11. And with their hands they shall lift thee up, lest at at any time thou shouldest dash thy foot against a stone.  
12. And jesus answered, and said unto him, It is said, Thou shalt not tempt the Lord thy God.  
13. And when the devil had ended all the temptation, he departed from him for a season.  
REpentance and Temptations are 
The Preface.  two main points in the practice of Religion, and the two purgatories that a Christian in his way to heaven must pass through. The first is of water, the other of fire; we can no sooner come out of the one, but we must look to enter into the other. No sooner have we bathed, and washed our souls in the waters of Repentance, but we must presently expect the fiery darts of Satan's temptations to be driving at us. What we get, and gain from Satan by Repentance, he seeks to regain, and to recover by his Temptations. We must not think to pass quietly out of Egypt without Pharaohs pursuit, nor to travel through the wilderness of this world without the opposition of the Amalekites. Satan will be in arms against us, if he perceive but the thoughts, and purpose of departure, much more if the practice. Surely this envious man sleeps not. No sooner can our fallow ground be ploughed up, and the precious seed of grace be sown therein, but presently like the greedy fowls of the air he labours to catch it away, or else like the envious man to sow this ground with mingled seed, and to mar the wheat with his tars. No sooner can we repent of one sin, but he is tempting to another.  
Fitly therefore may this Treatise of Christ's temptations 
The fit coherence of this treatise with the former.  follow the treatise of Repentance. It is pity to sever those things in treatise, which are not severed in practice. The former doctrine hath taught how to come out of sin, this will teach us how we may avoid coming into sin. The best way to avoid Satan's temptations, and his malice is to know them, for his greatest strength lies commonly in our weakness, and our weakness in our ignorance of his enterprises. Lest Satan, saith the Apostle, 2. Cor. 2. 11. should circumvent us, for we are not ignorant of his enterprises. Ignorant ones than are subject to circumvention, & they who know not Satan, may easily be circumvented by him. If our own experiences be not yet ripe enough to trace him, and to discover his cunning fetches, we may here see him to disclose himself, and his greatest strength, and craft he hath, in this duel and single combat with our Saviour who was tempied in all things as ourselves, sin excepted. If our skill and strength be yet too weak to tread him under our feet, here shall we see our Lord foiling the fiend, and treading upon this Goliath, and treading out a way to us, whereby we also might trample him under our feet.  
To come then to this history of Christ's combat 
The division of this History.  with, and conquest over Satan, Three things are generally to be considered therein.  

1. The preparation to the combat.  
2. The combat itself.  
3. The issue.   
The preparation is twofold. 1. For the overcoming 
The first part, the preparation.  of Satan's temptations. 2. For the admitting and suffering of them. In the former he prepares himself, in the latter he prepares Satan his adversary.  
The preparation for victory is set down by the 
The first preparation.  Evangelist Luke chapt. 4. 1. And jesus being full of the Holy Ghost. etc.  
Ob. jesus Christ was full of the Holy Ghost at the first conception by virtue of the hypostatical union, how it is then now said that he was full of the Holy Ghost?  
Answ. That fullness at his first conception was in regard of the habit, not of the act and exercise. The Godhead did not always communicate itself in operation to the manhood. Before it did as it were hide itself, and lurk, but now it rouses up, and shows it 
The Lord fits, and having fitted, exerciseth his servants with trials.  self.  
Doct. 1 Doct. 1. The Lord first sits, and having fitted, he than exercises his servants with trials. According to the strength of grace is the trial of a Christian. Little grace hath few or no trials, great grace hath many, and great. As here in Christ: anointed with the 
Psalm 45.  oil of gladness above his fellows, and so also salted in the brine of sorrow above them all. As was his back so was his burden, As were his parts so were his passions, As he might say, was there ever sorrow like mine? so he might say, was there ever strength like mine?  
Use. Use. Great comfort in all our afflictions. Christ's desert is not so terrible, as his fullness of the Holy Ghost is comfortable. When God brings affliction upon us, it is a sign that not only he prepared it for us, but also us for it, and harnessed us, and fitted our hands to fight. And now he will make trial of us, that he may triumph over Satan in us, as in job. 
job 1. & 2.  As a schoolmaster, when he hath polished and perfitted a good scholar, brings him forth, provokes adversaries to set upon him, and takes a pride to see the fruit of his own labours. Hear is double comfort 
A double comfort in crosses.  then in our crosses. 1. On our part. That we have received of God's grace which is more comfortable, than the cross uncomfortable, and that therefore we shall not be tempted above our strength. 
1. Cor. 10. 10.  2. On God's part. That he will be glorified in us against Satan. The credit of our combating redounds to God, who if he had not well taught us in his fencing school would never have brought us into 
We should come from the Word and Sacraments, full of the holy Ghost. Acts 9 17. 18. Gen. 29. 1. See Trem.  the field, lest we should shame him.  
Doctor 2 2. Learn how we should come from the word and sacraments, even as here jesus from john, full of the Holy Ghost. So did Paul after his baptism; and jaakob after Bethels vision lifted up his feet like a traveler that goes freshly after a good bait. Many are like judas after the sip, they depart not full of the Holy Ghost, but full of Satan, and as the Israelites they sit down to eat and drink, and rise up to play; As if 
Exod 32. 6.  in the strength of good cheer I should rail at the master of the feast. Good motions in hearing are not enough. We must return from Iorden, the same we were in Iorden. The Church is God's fencing-school, thence bring we skill, It is God's armoury, thence bring we furniture against Satan. Only the Holy Ghost can overcome the filthy Ghost, and he is to be got only by the ministry. A great honour it is to it that the Holy Ghost first began to manifest his power in Christ in the use of it.  
The second preparation is for the suffering of the temptations. For if Christ who had lately been so 
The second preparation.  honoured from God, and from heaven had still continued in answerable glory, the devil had been skarred away. Therefore Christ by the baits of the place, and of his condition in the place draws him on, and provokes him to fight giving him all the odds and advantage that might be, laying away those terrible weapons, the sight whereof would have terrified Satan, and leaves himself naked, and destitute of all helps. The greater odds Satan had, the greater was the shame of his foil, the greater the glory of Christ's victory, while he beats him in the desert, the place where he reigns and triumphs Luc. 8. 29 as it were a cock upon his own dunghill, and that in the weakness, which hunger brought upon him.  
Doct. Hear we have an image of the conflicts betwixt Ishmael and Amalek, the seed of the woman, and the seed of the serpent. God to gain the greater glory to himself gives all the advantages that may be to 
God for his greater glory gives advantaage to the enemies.  the enemies of his Church. How unequal was the combat and contention betwixt Luther one poor Monk, and the Pope, and so many legions of his creatures. They had the sword of most magistrates to sway at their pleasures, great power, and great authority, yet Luther took the prey out of their teeth, as poor David overthrew the great Goliath. So the jesuits at this day have better means of learning, greater maintenance, more countenance among theirs, than our poor Ministers with us. So hath it been, and still is in the Church. Use. And when we see that the Church is thus disadvantaged, let us not be discouraged. Let us remember that Christ gave the Devil all possible advantage against himself, and so still he doth against his Church, that the adversaries shame, and the Churches, and his own glory may be the greater.  
So much generally. More particularly.  
The first advantage given Satan was in the 
The first advantage.  place whither Christ went, which is said to be the desert or wilderness. He was led by the spirit into the wilderness. What desert this is not set down. Only by Mark it appears such an one, wherein men 
Marc. 1. 13.  were not, but wild beasts.  
Hear the Papists speak in commendation of eremitical 
From Christ's example the Papists falsely ground an eremitical life.  life, as authorized by Christ's example. But absurdly. For Christ was no Eremite, but spent himself in the public service of the Church. He was in the desert forty days, not his whole life. And this was done both upon special ground, the extraordinary motion of the spirit, and upon special end, that he might be tempted. Neither of which will they say of their own Eremites. Nay the quite contrary as touching the end, for they profess they go into deserts to avoid temptations.  
Quest. Quest. Doth Christ's example here allow us willingly to rush, and adventure ourselves upon dangerous 
Whether Christ's example alloweth us to rush upon temptations.  occasions of temptations to sin, or to go into such places where Satan hath power?  
Answ. Ans. Neither. In some places Satan hath power over bodies, to do hurt. As absurd for any to venture into them, as to go into a lions den, or into such places where mad dogs are. In other places Satan hath power over our souls, in regard of the dangerous provocations to sin they yield, as the house of the harlot, and the company of wicked and godless persons. If we may not put our bodies 
We may not put our bodies into Satan's hands, much less our souls.  into Satan's hands, much less our souls. Christ had strength to encounter with him, and to overcome him, and was moved here unto by the Holy Ghost; we that are weak and unable to look him so much as in the face, may not of our own heads thrust ourselves into danger, but must carefully avoid all occasions of evil Prou: 4. 15. & 5. 8. Come not near the door of the house of the harlot. 
Prou. 4. 15. & 5. 8.  Bruit beasts are often afraid of those places where some evil hath befallen them, and cannot be drawn near either to them, or the like to them. We may be set to school even to the horse, and the mule, Be not like to horse, and mule said David. In this respect I may truly say the contrary, Be like 
Psal: 32.  to horse and mule, who are wiser in their generation then men reasonable creatures. As these shame us, so must more the heathen. So Cotys K. of 
Plutarch.  Thracia being by nature choleric, when certain curious glasses were brought unto him, presently broke them, left (said he, being demanded his reason) I should deal cruelly with those that should break them.  
Objection. But here it may be objected, If all occasions of evil should be avoided, then should even good things themselves be avoided, for even from thence doth Satan take occasion to tempt us.  
Solution. Ans. Occasions of evil are of two sorts. 1. Given to Satan, and to our own corruption, as things 
We must give no occasions of evil to Satan, or our own corruptions.  either simply evil, or else in themselves indifferent, which yet we (such is our weakness) cannot use without sin. These we are to avoid carefully. 2. Not given by us to them, but only taken by them, and these are not to be refrained, as prayer, alms, etc. which none must omit because of the occasion of pride and vainglory, but rather to expect the presence of that God's spirit to overcome Satan, who hath commanded us to perform such duties. And indeed in regard of Christ such an occasion was this of his going into the desert; for he did it by the motion of the Spirit which was countervailable to a commandment. He was led by the Spirit of God into the desert, but when thou castest thyself upon the pikes, and runnest into dangerous company, and goest to the theatre, to the tavern, to the stews, thou art led by the impure spirit.  
In Christ's going into the desert, three things are noted.  

1. The time. Then. Matth. 4. 1.  
2. The cause and manner of his going. was jesus led by the spirit.  
3. The end. to be tempted. Matth. 4. 1.   
First for the Time. Then. Namely after his Baptism, 
1. The time when Christ went into the desert.  his initiation into the mediatorship, and that great honour then done him. Learn then:  
Doctrine. 1 After high favours showed to God's children come shrewd pinches, as after warme-growing-comfortable-weather 
After high favours showed to God's children come usually great temptations. Matth 3. 17.  in the spring come after many cold pinching frosts. what a sudden change was this? Is this he of whom erewhile the Lord said, This is my son, and doth he now send, and set his slave upon him to vex, and bait him? So Paul after his paradise had his pricks in the flesh, and 
2 Cor. 12. 7.  buffet on the face, after his revelations from God, his temptations from Satan. So fared it with the blessed Virgin, after the honour of the angels salutation, the Holy Ghosts overshadowing, 
Luk. 1.  Christ's conception, Elizabeth's singing, the Baptists springing, her own prophetical triumphing by the powerful presence of the H: Ghost in that excellent song, after all these honourable comforts she is pinched with the heavy cross of being suspected by joseph for a dishonest woman, and so of being in danger to be put away, to lose 
Matth: 1. 19  the comfort of her husband's protection, and to be exposed for aught she knew to misery, and infamy.  
Use. Which must teach us not to be overjoyed with any of God's favours, and honours, but even then to think of, and to prepare for some following afterclaps, and as contentedly to endure the one, as cheerfully receive the other. As here Christ for all his former honour subjecteth himself to this humiliation. As before for all his honour in heaven from all eternities he abhorred not the Virgin's womb. joh. 1. 1, 2. & 14. so now from all his late honour in jordan, he abhorred not the devils 
Ioh: 1. 1. 2. 14  desert. Christ went as willingly to the desert to be humbled, as to jordan to be exalted.  
learn secondly,  
Doctr. 2 Every true son of God baptised with the inward baptism of the spirit, and amongst them specially 
The dearest of God's servants must expect the greatest temptations  the most eminent for parts and graces, fitted, and called out for the highest, and most honourable services, such men must look for greatest temptations and most of all to be molested with sathan. Tyrant's offer no violence to the vanquished, but to the resisting, and rebelling Cities. The Pirate sets not upon empty ships, but upon the richly laden. A rogue, or a beggar may pass freely, and never need fear that the thief will meddle with him: it is a rich booty he looks for, and the well-monyed traveler. So Satan troubles not such as are under his power already: such as are empty of grace he desires not to winnow, for what have they in them to be sifted out? The dog barks not at the domestikes, but at strangers. when the door is wide open, and there is free ingress, and egress there is no knocking, but if once shut up, then still one or other, is rapping and bouncing. The wicked have the doors of their hearts set wide open to Satan, therefore he raps not there by tentation, but at the godlies, that shut and bar up this door against him.  
Use. 1 They then that brag they were never troubled with Satan's temptations, do thereby profess their want of Grace. If they had any spiritual treasure, this thief would be dealing with them. If they had been taken out of the hands of Satan by the power of Christ, he would have raged, and took on, labouring with all his might to recover his prey. A Lion scorns to meddle with a mouse. And so doth this roaring lion with thee that hast no booty for him. while jaakob continued under Laban's tyranny, and would be made his drudge, and his packhorse, all was well, but when once he began to fly he makes after him: And so doth the Devil, when any one parts from him to Christ, than he is as a Bear rob of her whelps.  
Use. 2 And as this is to the reproof of those that never feel temptations, so to the comfort of those that are wearied with them: Let them not be discouraged, or think themselves forsaken of God, because tempted of Satan. No sooner were those words, This is my well-beloved son, out of God's mouth, but presently Christ went to be tempted.  
All good Christians then must be tempted. But 
They that have greatest graces, or highest places are Satan's chief eyesores.  if any of them be of better graces then other, or called forth to higher place, and service then other, they are specially eyesores to Satan, they are a fair mark for the arrows of his temptations. All the while Christ lay still in his father's shop, and meddled only with the Carpenters chips, the Devil troubled him not, but now that he is declared the son of God, and solemnly invested into the office of the mediatorship, and goes about to disthrone him, and to cast him out of his kingdom, now he bends all his forces against him. See we not how small and weak, and withal cowardly creatures will with all their force and fury, set upon the strongest and mightiest, if they have a suspicion they come to rob them of their young ones, as an hen upon a mastiff. The odds betwixt Christ and Satan is far greater, and yet now Christ comes forth towards him in this his high office of the Mediatorship to take from him his seed, and Satan though but a poor creature, yet he dares fly in the face of the Lord God himself, his Creator. Every Christian in his place, but specially those of excellent parts and great places, are enemies to Satan, and seek the impairing, and ruining of his kingdom, 
For such do most seek the ruin of Satan's kingdom.  and having gotten themselves out of his clutches, they seek to draw others, therefore he cannot but hate them, but specially Christ above all, their head and captain, who came to break his very head, who was to do him greatest hurt, and whom if he could have hurt, he had hurt all the elect beside, and through his sides mortally pierced all their souls.  
Look then as a man by his parts or place, is fitted to do Satan more harm, as learned men, wise men in the Church, or Commonwealth, so much the more doth Satan oppose them, and the rather because in them he overthrows many others. Augustine when God called him was far more assaulted by Satan than Alixius, because of 
Augustine.  his greater learning. Moses when he began to execute 
Moses.  his calling, what troubles had he? So Paul 
Paul.  above his fellows, because of greatest gifts, maligned of Satan. And Zach 3. Satan was standing 
Zach. 3. jehoshua. This serves first for caution.  at the right hand of jehoshua the high Priest. Such persons than have here their Item to take heed to themselves. Satan hath desired to winnow you. The choicest wits, the quickest spirits, the greatest parts, the deepest learning, the highest callings he labours to pray upon. If he see a young gentleman of great parts, place and parentage likely to be advanced, and called forth to great services, he will specially labour to corrupt him with the love of vanities and vain pleasures, and with the contagion of evil company and evil counsellors. This also is comfort 
2. For Consolation.  to those of such parts and places (when thus troubled by Satan or his instruments) whether Magistrates or Ministers. It is a sign Satan is afraid of them. And on the contrary that Satan never fears any great hurt from them in their places of the Magistracy or Ministry, whom he lets quietly alone. In the whole history of the Acts we shall see how the Apostles almost never came to any place, but Satan began to rage & tempest against them.  
The second point. The cause and manner of this 
2 The cause & manner of Christ's going into the desert.  his going, He was led by the Spirit. By the Spirit understand the Holy Spirit, not the impure one First, because mention was made of this Spirit immediately before in the former chapter by Matthew. Secondly, because of that which follows, to be tempted of the Devil, whereas if the unclean spirit the Devil himself had been meant thereby, then rather the words should have run thus, He was led of the spirit to be tempted by him. Thirdly, Luke is plain, He returned from jordan full of the Holy Spirit, and was led 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that spirit into the wilderness.  
Doctor 1 Led] Some refer it only to the inward motion of the mind, others also to the motion of his body miraculously carried, & rapt (as Philip Act 8.) 
Acts 8.  by the spirit into the wilderness. And to this do they refer that afterwards Luc. 4. 14. concerning the rumour that went of Christ. To this I rather incline, both because Marks words favoureth it, the spirit thrust him forth, and because that if it had been 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mark. 1. 12.  otherwise, he would have had after these miracles at jordan so many followers that the work of tentation intended would have been hindered. And yet this extraordinary motion of his body hinders not the voluntariness of his mind, which as it is the grace of all other of his sufferings, so of his temptations, that he was not led as a Bear to the stake, but went to it with courage and cheerfulness.  
The Use. This leading of Christ by the spirit was extraordinary, yet we must thus far imitate it, That the very motions of our body, and our doings to, and from places must be from the direction 
The very motions of our bodies must be from direction of God's word and spirit.  of the Word, and so of the Spirit of God. As was Noah's going in, and coming out of the Ark, jacob's going to, and coming from Laban. But many are led by the Devil as dogs in a string, and carried from the Church to the alehouse, the stews and the stage. The Spirit of God carries us to no such places.  
Doctor 2 All our temptations are disposed, and ordered by the secret will and counsel of God. He leads us 
All our temptations are disposed by God's secret will and counsel. Satan is chained. 1 Chron 21. 1. 2. Sam. 24. 1.  and goes before. Who then would not follow such a guide, and be cheerful in all our trials? Satan is a mastiff, but yet in God's chain, and cannot come out at us to bait us unless God lose him, and set him on us. Therefore 1. Chron. 21. 1. Satan is said to move David to number the people, and 2. Sam. 24. 1. God is said to move David to it; even as both the dog may be said to bait the beast, and the owner of the beast, that brings him to be baited, and suffers the dog to be set upon him. Hear than is sweet comfort in these baitings. 
A Comfort to the tempted Christian.  God is by, and looks on, he will have pity on us, if he see this cur too violent, he will pluck him off. As the owner of the beast is so merciful to his beast, as not to let us be killed by the mastiffs. If thou feel thyself ready to fail and sink in tentation, lift up thine heart to that Spirit that led thee to be tempted, and yet will not suffer thee to be led into temptation. He that set him on, he only can take him off.  
The third point. The end of his going. To be tempted 
3. The end of Christ's going into the desert  of che Devil. Hear six questions may be asked.  
Quest. 1 1. Quest. What is it to tempt, or to be tempted?  
Answ. The word which is the first root is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
What it is to tempt or to be tempted.  to pierce through. And so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming of it, is to take trial, because by piercing through a thing, it is tried what it is within, whether sound or no. Thereafter then, as the means are to try or discover, so is the word of tempting used. For first, there is a trial by a naked offering of objects or occasions, thus we say of delicate meats, they are temptations. So prosperity, riches, etc. are temptations. And crosses also jam. 1. 2. And thus is God said to tempt in Scripture, because in his 
How God tempts. james 1. 2.  providence he offers objects, and such occasions as will try us, and when he sends us either wealth, honours, or the contrary, when he sends us his Word, the precepts and exhortations thereof. As by speeches cast out we also do try, and as we say, feel one another. So Gen. 22. God tempted Abraham in 
Gen 22. How Satan tempts.  that commandment of offering up Isaac. Secondly, Trial is by earnest persuasion and solicitation to sin, for by this means we are tried what we are, as joseph's chastity was tried by his mistress' persuasions. And this is the Devils tempting. Sometime the fisherman only sets his bait without any urging of the fish to come unto it. Sometimes having laid his net, he takes poles, and thrusts, and drives them along into the net. The former way God tempts, but only this latter Satan. The meaning here then is, that Christ was led into the wilderness to be tempted, that is, to be persuaded to evil by Satan.  
Quest. 2 2. Quest. How could Christ who was so holy be tempted? Answ. He could not be tempted inwardly 
How Christ-being so holy could be tempted.  of himself being holy, but outwardly by another he might. So were Adam and Eue. And thus to be tempted, that is, to be persuaded to sin by another, whether Man or Angel, is no sin, but a cross, so there be not the least yielding to the motion, no not in the least tickle of the affection. Satan's temptations against us do for the most part taint us, by reason of the sympathy betwixt our corruption and them. But in Christ there was an antipathy against sin, as in the stomach against some meats, the which the more we are urged to eat of them, the more we loathe them. Whereas in other meats that we especially love the very sight of them is persuasion enough to eat of them. Christ's heart to Satan's temptations was as a stone or brass wall to an arrow, repulsing them back presently. Our hearts are as a butt where they may easily fasten themselves. Ours as a barrel of gunpowder to the fire, Christ's as water, and therefore he said, The Prince of this world is come, and hath nought in me, joh. 14. 3.  
Doct. Hence I gather that all temptations are not sins 
Ioh 14. 20.  in the tempted, for then Christ should have sinned. 
All temptations are not sins in the tempted.  This may comfort those that being vexed with fearful suggestions of Satan, as to think amiss of God himself &c. do thereby think amiss of themselves, as if they were therefore most vile wretches. But they must remember that this is no more their sin, if they presently beat it back, then if a man like themselves should wish them to the like. Satan must answer for this himself. Quest. But 
How we may discern the temptations of Satan from those that proceed from our own corruption.  how shall I know that it is Satan, and not mine own corruption. Answ. Temptations against the light of nature, even corrupted nature, where there is no bait to entice corruption, as for a man to kill his loving and beloved parents where there is no hope of gain by it, no matter of displeasure to provoke, these are merely from Satan. And so are the blasphcmous thoughts against the Trinity. Specially if such temptations come furiously, and like the flashings of lightning suddenly, we not imagining how, nor upon what occasion we should conceive such thoughts, and withal haunt us, and will not be driven away, but the more we strive and beat them away, the more, like flies, they come upon us, and withal be contrived subtly and artificially, this is like the marching of Satan, as he said, This is like the marching of jehu, for he marcheth furiously, 2. Kin. 
2. Kings 9  9 I think never do temptations arise from the flesh, but the Devil interposes himself, and speaks his good word for them being once set on foot by the flesh. Therefore such temptarious called the messengers of Satan. 2. Cor. 12. and Ephes. 4. 26. 27. 
2. Cor. 12. Eph. 4. 26. 27.  we are said in anger to give place to the Devil. And though commonly the flesh regratifie the Devil, and applaud, and set forward his temptations, yet it doth so fall out sometimes, that the Devil tempts alone, and that so grossly, that the very flesh is ashamed of it.  
Quest. 3 3. Quest. How, or in what manner was Christ tempted, whether by inward suggestion as we, or by 
Whether Christ was tempted by inward suggestion, or by an audible voice.  an audible voice, the Devil appearing in a visible shape?  
Ans. It is most likely to latter way. First, because it is said Then came the tempter unto him. Secondly, because of that desire of his that he would fall down and worship him. Yet I hold it not impossible that Christ might be tempted by suggestion. For he was tempted before he was hungry, even during the space of the forty days, Luc. 4. 2. 3. And it seems 
Luc. 4. 2. 3.  that those temptations were rather by inward suggestion, for that it is said Then, namely after he was hungry, came the tempter to wit, in a bodily shape, implying that before he came not so. So he was tempted afterward also, but yet nothing is read of any visible apparition.  
Quest. 4 4. Quest. Why was Christ tempted?  
1. Answ. That we might see the horrible rage 
Why Christ was tempted.  and senseless madness of the Devil, against God and our salvation. For though, that before in jordan, and all his former miracles at his birth etc. might have cleared his Godhead to him, yet malice blinds him that he cannot, or will not see, and makes him to bark against the sun, and to fight against the heavens. And so still is it with his wicked instruments.  
2. That we should know how fit it is, there should be trials of ministers before they enter into their functions.  
3. That ministers might know who will be their special adversary they must conflict with in their ministry.  
4. That we might see how fit it is, that ministers and men of great callings should be fitted, and prepared for the good discharge of them by temptation, and by their own experience might learn to relieve others. 2. Cor. 1. 4.  
5. To give us warning to look to ourselves. For if this were done to the green tree, what then shall be done to the dry? If Satan durst set upon Christ who was as green wood, and had abundance of moisture to quench the heat of his fire, what then will he do to us that are dry, and quickly set on fire.  
6. To overcome our temptation with his, as he did our death with his. For as death lost his sting lighting on Christ, so also Satan's temptations, and the foil he gave Satan was for us.  
7. That by suffering that which was the desert of our sins, his love towards us might appear the more. If it were a vexation to the righteous soul of Lot, to see and hear the wickedness of the Sodomites, who yet persuaded him not to do the like, how much more to our Lord's soul to hear this cursed hellhound uttering such filthy speeches, persuading him to such ungodliness. See we then in Christ suffering this for us, his love, our desert, namely to be thus vexed and molested with Satan, and if we have ease and deliverance in tentation, thank we Christ's trouble for our ease.  
8. That there might be some answering to the Israelites being forty years in the desert in many trials and temptations. A day answering a year. As there was before in Christ's going into Egypt.  
9 That our Lord might the better know how to pity, and tender, and relieve us with comforts when we are in temptation. They pity us most in our sicknesses, that have felt the same themselves. So Heb. 2. 18. For in that he suffered, and was tempted, he is able to secure them that are tempted. And Heb. 4. 15. 16. We have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sin, Let us therefore go boldly unto the throne of grace, that we may receive mercy, and find Grace to help in the time of need.  
Quest. 5 5. Quest. By whom was he tempted? 
By whom Christ was tempted.   
Answ. Luke says by the devil, Matthew says, by the tempter. Quest. There are many evil spirits, who is this here called the devil? Ans. It should seem to be the prince of them, the head of that Apostasy, as Matt: 25. the Devil, and his Angels.  
Quest. 6 6. Quest. Why is he called the Devil? Answ. The word signifies a slanderer, or accuser. And he 
Why the tempter is called the devil.  accuseth, 1. To God. 2. To man.  
1. To God he accuseth man; hence called the accuser of the brethren, Revel. 12. And thus he accused job, job. 1. & 2.  
2. To man. He accuses first God himself, as to our first parents, as envying their felicity, and over-hardly dealing with them in their restraint of that fruit, and so still he doth in the matter of Reprobation, and the commandments of the Law. Secondly, he accuses, or slanders the graces of God, he brings an ill name upon them to discredit them with us. Thus he slanders zeal to be rashness, justice to be cruelty, wisdom to be craft, mercy to be fond softness, humility to be baseness. 3. He slanders the servants of God, that they are hot, fiery, furious, factious, enemies to Caesar, curious, proud, etc. 4. His neighbours, and such with whom he hath to deal by suggesting false suspicions, and surmises against them. 5. His own self by enraging his conscience against him. Now Satan especially is an accuser in accusing us to God and our own consciences. And he doth this specially, 1. after the committing of some grievous sin which he tempted us unto. Before he seemed our friend, and put upon sin a goodly vizor, but now he plucks it of, and urges us to desperation. 2. In some more grievous trial, and specially at the hour of death. 3. At the day of judgement.  
Use. 1 1. Use. It being the devils office to be an accuser, or slanderer, let us take heed of doing such ill offices. Let the devil have his own office, let us not go about to take it out of his hands.  
2. Since the devil is an accuser, it must make us wary over our ways, as we are wary in our worldly estates of the promoter, of pickethankes, and talebearers. He will accuse falsely when there is no cause, much more than will he accuse, when we give him cause by our sins. Howbeit even here will he be a false accuser, and slanderer, by making that to be treason which is but petty larceney, and sins of infirmity to be the impardonable sin against the Holy Ghost. The Fathers do excellently describe how the devil at the last day will stand forth at the bar, and like an eloquent Tertullus plead against sinners: judge, O righteous judge, that which is equal. judge him mine that would be none of thine. After his abrenouncing of me, & all that is mine in baptism, what had he to do with anger, wantonness, uncleanness, covetousness, and pride, and the rest of my things. He would needs be mine, He lusted after these things of mine. Adjudge him therefore to me as mine, etc. so Augustine. And Cyprian brings him in thus: I never suffered either blows on the face, or thorns on mine head, or scourges on my sides, or cross on my back, I never shed my blood for them, nor yet did I ever promise them an heavenly kingdom, and yet have they wholly devoted themselves, and all to me. Oh let us stop the mouth of this so greedy a cur, that snatches so eagerly at every thing. And howsoever, as I said, in regard of accusing others we may not put him out of office, yet in accusing of ourselves we should. Let us accuse ourselves before he come to accuse us, that so he may come too late.  
Doctrine. 1 And so much of the name that Luke gives him, The devil. The name that Matthew gives him is, the Tempter, Then came the tempter unto him. See what is the devils profession, and his trade; He is 
The devils profession and trade is to be a tempter.  not only an accuser, but also a tempter. And therefore he doth this last that he may do the first, he therefore plays the tempter, that he may play the devil. He tempts us to no other end, but that he might accuse us. Hereupon the Scripture elsewhere gives him this name, 1. Cor. 7. 5. 1. Thess. 3. 5. we see by it whence are our temptations to lust, to anger, to covetousness; they are but casts of the devils office, they are from him whose profession and occupation is to tempt. The more unwelcome should they be unto us, and rejected with the greater distaste and dislike. Can any good thing come out of Nazaret? said Nathanael Ioh: 1. 46. but more truly may we say, Can any good thing come from hell? what ever he pretend can the devil intent any good to thee? It were argument sufficient against the temptation if it would be remembered, that he that tempts is the devil, and as sure as before the sin we find him a tempter, so sure after the sin we shall find him a devil. Again this shows whose journey men they are, and of what company they are free, that solicit men to sin. They are free of Satan's trade, they are his factors, and journeymen, and therefore our Saviour calls Peter being instrumental to Satan, Satan himself, Matt. 16. 23. Come behind me Satan. They that will have his trade shall have his name too.  
Doctr. 2 2. D. This phrase signifies his assiduity in his 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  trade. for it is in the participle of the present tense, implying a continual action, as one that is never 
The devil is very diligent in his tempting.  out of his work. The devil is not idle, nor lazy at his business; but as Latimer speaks of him, he is the only diligent Bishop in his Diocese. for  
1. There is no person whom he tempts not. Indeed 
1 He tempts all persons.  the devils are many, there was a whole legion in one man, and yet though so many, yet in such a multitude of men as are in the world one would think some might escape his assaults. yet such is his diligence, and so bestirs he himself that not a day passes over our heads, wherein any of us escape his frequent assaults.  
2. There is no place in which he tempts not. The world is a vast, and a wide thing, and yet no 
2. In all places  corner therein, wherein a man may be privileged from his molestations. So that in this respect we may almost say of Satan, as David speaks of the Lord, Psal. 139. that whithersoever we go there will he be, heaven only excepted, we can be no where, where we may be freed from him. Christ was here tempted in the wilderness, Adam in paradise: Both at home, and abroad, in private, and in the public assemblies, at sea, at land, where ever we be he will be with us, and tempting of us.  
3. There is no time in which he tempts not. 
3. At all times  Even while we are hearing the word shall we hear his serpentine whisperings. Prayer is a means to chase him away, and yet even whilst we are speaking to God, will he be so bold as to be speaking to us, and even then whilst we are soliciting God by our prayers, will not he forbear to solicit us by his temptations. Hence that counsel Matth. 26. 41. 
Matth: 26. 41.  Watch and pray. Even while we are praying had we need to be watching, for even then Satan watches his times to tempt us. Surely while we sleep, and are at rest, yet a man would hope he might be at rest from his temptations, but he sleeps not when we sleep, nay this envious man sows his tars whilst the good man is asleep. Even in our sleep will he tempt us in our dreams. whose experience is not able to justify as much? Fitly then is he called a tempter, so diligent is he to tempt all persons, in all places, and at all times. His diligence should teach us that lesson Pro: 4. 23. Keep thine heart with all diligence. It is the use that Peter makes of it, 1. Pet: 5. 8. 
Prou: 4. 23. 1. Pet: 5. 8.  Be sober and watch, for the devil your adversary, as a roaring lion walks about, seeking whom he may devour. And thus much of the first advantage, or provocation given to the devil to tempt, viz. the place whither our Saviour went, and where he continued 40. days.  
The second advantage follows. His condition 
The second advantage.  in the place, which was twofold,  

1. He was wholly without food, and therefore fasted.  
2. He was without fellowship of men, having only the wild beasts for his companions.   
For the first. It is set forth to us, 1. by the kind of fast. It was a through fast indeed. He eat nothing says Luke, and therefore Matthew makes mention of fasting in the nights also, when he had fasted forty days and forty nights. 2. It is set forth by the time, how long it lasted, forty days. 3. By the consequent ensuing at the end, He was hungry.  
For the first. His fasting. It may seem not so 
1. The kind of fast.  fitly to be made a provocation to temptation, for it was an argument of his divinity to fast wholly, and that so long a time, and this might have skarred the devil rather from, then have drawn him to Christ. Ans. 1. It was no provocation to the three ensuing temptations, simply in itself, but in the consequent that followed thereon, his hunger. 2. There were other temptations before the forty days were ended, and as it is likely, in the first beginnings of Christ's being in the desert. Now his want of food in the desert might draw him on at the first in the former temptations, though afterwards seeing the fast grow so miraculous, it seems he went away, because it is said, Then came the tempter, namely, when Christ was hungry; so that he tarried not all the while of his fast with him, but departed confounded with the miracle of the fast, and yet also seeing Christ to be hungry set upon him again.  
For the second point, the time of his fast, namely, 
2. The time of his fast.  forty days. The Papists hence gather the fitness of their Lenton fast, as being an imitation of Christ's. Answ. Reason. 1 1. There may other far more reasonable causes of Christ's fasting be rendered, as namely, 1. to authorize his doctrine, since he brought it out of the desert, where he had fasted so long a time in solitary retiredness, and not out of the Schools, and Colleges, and that the rather because Moses and Elias, two notable restorers of Religion under the Law had done the like. As his fasting could not but be of God, so neither his doctrine, which he thus fasting received. 2. To show the glory of his Godhead in the humiliation of his manhood. As in most of his humiliations some sparkles of his divinity broke forth as before in his birth, and his baptism. 3. To show how little the belly should be regarded of us Christians in following the businesses of a better life. Xenocrates a Philosopher was so hot on his studies, that he forgot to eat, and his wife was feign to put his meat into his mouth, and worldlings are so eager sometimes of their occasions, that they feel no hunger. Every Christians conversation should be in heaven, and there is no need of meat, and here we should be, as if no great need, eating as not eating. We say the belly hath no ears, for others, but we should have no ears for it. The belly is common with us to the bruits, and while we much affect it, we are more brutish than reasonable. Reason is clouded with those fogs and mists, that ascend up out of the kitchen of the stomach to the brain. 4. To show, by his fasting the same number of days that Moses and Elias did, the consent between their doctrine, and his. 5. To show, that as Adam begun our woe with eating, so he contrarily our weal and salvation, with abstinence. 6. A reason also of his so long stay in the wilderness, might be to try the jews, that had been at jordan, and had seen this sun of righteousness rise there so gloriously, and shine so brightly, and might expect much comfort from him, and lo now in the first rising he is no sooner seen but he is taken away from them, and over clouded with these temptations in the desert. Thus is it also in the spiritual presence of Christ in the hearts of his children. As soon as he hath appeared to them at their first conversion he departs, and is not felt of a long time again, but at the length he will return out of the desert wherein he had hid himself.  
But now as for the Papists reason, that he did it 
Christ's fast is no pattern of an anniversaty fast.  to give us a pattern of an anniversary fast, it is absurd. For,  
1. Christ's works are of his Godhead as the creation of the world etc. or of his person as God-Man, and Mediator, as his sufferings, or of his humanity as the works of moral obedience. Now only the latter are imitable of us. Matth. 11. Learn of me, 
Matth. 11. 28.  not to fast forty days, but to be humble and meek. Now his fasting thus long was a miracle, and therefore the work of his Godhead that enabled the manhood to hold out.  
2. What imitation is theirs of Christ. For first, Christ ate nothing at all any of these forty days, They eat every of these days. Christ abstained from all kind of meats, they only from flesh, exchanging only the shambles with the fishmarket and comfit-makers shops, which yield greater provocations to lust then most flesh meats, specially having wine added to inflame, which they use in this their fast. Whereas therefore they say that fish is a fit meat to tame the body, it is egregiously false. The Grecians called the finest feeding men, fish-eaters. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. symp..  And the greatest feasts have been of fish. God when he appointed the Nazarites abstinence from wine, yet appointed no abstinence from flesh, and yet under the severity of the Law these were to practise the strictest outward mortification. Object. Yea but, say some of them, Christ often eat fishes, as we see in the Gospel, and they had nothing else. Answ. Ans. His disciples being fishermen those were easiest to be had, but have they forgot that he eat flesh, the Paschall Lamb, and that in the time of their Lent? Object. Yea, but flesh coming of the earth: cursed in special manner, is defiled in a special sort, fish not so, it coming out of the water. Answ. Answ. But why then eat they bread, and drink they wine coming from the earth? These are but idle toys. Their own eating of fish, and abstinence from flesh is a sufficient argument against them, for by their kind of abstinence from flesh not forbidden, they grew so proud that they could not abstain from flesh indeed forbidden them, as a learned man excellently speaks. Secondly, Christ fasted not at this time they fast, but as they confess themselves his fast ended where theirs begins. Though indeed his baptism being according to his birth (for Luc. 3. than he began 
Luke 3.  to be thirty year old) and at Easter the time of his sufferings, there being an odd half year besides the three years of his ministry, it will follow that this fasting was about Michael-tide.  
Objection. They reply, that it is not needful that they should imitate Christ in every point and circumstance of this fast, or in the exactness of it, if so far as they can, it is well. Answ. Answ. Yea, but Christ appointed it not for imitation, as I showed in the former reasons, 
Christ appointed no such fast for imitation.  and further show thus.  
1. Because he never renewed his fast afterward, but fasted thus once only in his whole life. Object. Bellarmine says the reason was because Christ fought butthis once only openly with the Devil, but we that are every year to fight, had need every year to fast. Answ. Answ. But doth the Devil come at set times of the year, or only at that time, or was not Christ himself tempted afterward? Not openly says Bellarmine. That's more than he knows, for the text says, the Devil left him for a season. So he then returned again. How, the Scripture hath not told us, why then will Bellarmine determine?  
2. Because that fast-which is imitable for us is to pinch and humble the carcase, and in the which there may be praise of temperance, such as was not in this of Christ's, for he was not hungry. No temperance to forbear meat when we have no stomach to it.  
3. Because his Disciples, who I am sure were to fight every year with Satan, did not fast this fast. Matth. 9 Thou and thy Disciples fast not. Object. Reply. Not 
Matth. 9  in Christ's time, but as Christ says, the time shall come, when they should fast. viz. after the ascension of Christ, and then the Apostles fasted, and ever since the whole Church. Answ. Answ. The Apostles fasted as we read sometimes in the Acts upon some special just occasions offered, but that they fasted their Lenton fast there is no proof. Superstition quickly grew after the times of the Apostles, but at first it was observed only as a religious commemoration of Christ's fast, and that not generally by all, but only particularly and voluntarily by some. And Irenaeus in his time writing to Victor Bishop of Rome shows with what variety and diversity it was observed.  
4. Because our Saviour did not fast to arm himself against Satan's temptations, but rather, as I have showed, to draw him on to tempt. For that was the reason of his going into the desert. where there was no food, that he might be tempted. Matt. 
Matth. 4. 1.  4. 1. He went to the desert indeed purposely and deliberately, but his fasting there was occasional partly because he had no need to eat, and partly because the desert afforded him nothing to eat.  
5. Because no warrant for set times of fasting, but fasts are to be when God gives occasion of mourning and humiliation. Now in times of set fasts it may so fall out that God may give occasions of holy feasting, and triumphing. Object. Bellarmine objects that the tithe of our life is due to God, and that is given in this yearly Lenton fast. Answ. Answ. 1. The tithe being but as he himself casts but 36. days, why fast they forty, and urge Chrits example. 2. Base niggards are they, that give but the tithe to whom all is due. And thirdly it were hard if we gave our life no better to God, then in a Lenton fast. 
3. The consequent ensuing upon his fast.   
The third point follows. His hunger, following after forty days fast. He could still have preserved himself from hunger, as well as in the forty days, 
He was hungry.  but he would not for these causes. 1. Because he was now to return out of the wilderness to such places where food was, and God will not keep men miraculously when ordinary means are at hand, as when the Israelites came to Canaan, Manna ceased. 2. To show clear proof of his humanity. 3. To toll on the Devil to tempt. Ambrose says his hunger was an holy craft. 4. To show his strength above the first Adam, who in Paradise a place of all abundance without the necessity of hunger was provoked to eat by Satan unlawfully, whereas this second Adam in the desert, and hungry too, could so not be overcome by him.  
The second thing considerable in Christ's condition in the wilderness is that he was without fellowship of men, He was with the wild beasts. Marc. 
Marc. 1. 13.  1. 13. This Christ did to give the Devil further advantage, and to show that of himself without the help of any man he overcame him As at his passion and agony, though his disciples, some with him, yet alas asleep when he prayed, only judas he waked to do him hurt.  
Doctrine. 1 1. By this may we learn that society and company is a good help against temptation. The Devil tempted Eve when she was alone from Adam. 
Society is helpful against temptation.  Two, says Solomon, are better than one, woe to him that is alone. Eccles. 4. 10. This must teach us to use our company well, that it may indeed be the communion of Saints. But alas we so abuse our company, that it is the best snare the Devil hath to catch us in. And sooner are we often foiled in company, then in solitariness. So much evil example in company is given.  
Doct. 2 2. In the beasts not offering violence to Christ, but acknowledging the image of God in him, as 
It is only our rebellion against God, that maketh the creatures rebel against us.  once to Adam in his innocency, we may see what was the privilege of our innocency, and what now the punishment of our sin. Man is truly called a little world, and in him we may see an image of that in the greater world. Now in man, as created of God, the affections, called the unreasonable part, as being common to us with bruits, were subjecteth to reason, And so showed how by like proportion in the great world, the unreasonable creatures should be subject to the reasonable. But when once order was broken in the little world, than was it broken also in the other, and when reason lost his authority over affection, than man also lost his sovereignty over the creatures, and his slaves became rebels. Excellently chrysostom. As a father sometime gives over a lewd and desperate son to be scourged by his slave, so God us men into the hands of the wild beasts. Howbeit as men have had God's image more repaired, so hath God, though not without miracle, made these beasts show their subjection, as all of them to Noah in the Ark, the lions to Daniel, and the viper to Paul. Whensoever we see any rebellion of these creatures against us, remember we our rebellion against God. 
The Devil and his instruments are worse than beasts to the Lord and his Church.   
Doct. 3 3. Mark the malice of Satan, and his rage worse than the beasts. Truly it is said, Better to be a beast, then to be compared to a beast. Satan is compared to a Lion, but yet worse than a Lyon. The Lions here reverenced God's image in Christ, and yet here Satan offers him violence. So man by job compared to an asses colt. job. the pharisees yet were worse, for the young colt whereon yet never man had sitten, yielded himself to be ridden by Christ. And so should it have been with us if we had stood in innocency. No need then of breaking colts, and framing them to the saddle. Thus the devil, and his instruments show themselves worse than beasts to the Lord, and his Church.  
Doct. 4 4. See here thine own desert, to be deprived as of all other comforts of this life, so of company, 
We deserve no other companions but the tigers of hell.  and to be yoked with those lions, and tigers of hell, and chained with them in chains of darkness for ever.  
Thus much for the preparation to the temptations.  
The temptations follow. And they are of two 
2. The temptations.  sorts.  

First, those that befell Christ in the forty days fast, Luc. 4. 2.  
Secondly, those afterwards.   
For the former they being not particularly set down, we must be content to be ignorant what they were.  
Doct. Only thus much may we observe, That Christ being now occupied in heavenly and spiritual meditations, 
Satan sticketh not to interrupt the best meditations and actions.  and contemplation, and talking secretly with his Father, this saucy Satan yet durst come, and interpose himself, and offer to interrupt, and to disturb these sweet soliloquies of our Saviour. No marvel then if he deal thus with us in our prayers, meditations, and hearing of the word. No such disturbance feel we at a play. At gaming can some sit up all night without any heaviness, but at a Sermon how quickly doth the devil rock men a sleep? This shows that the one is of God, and for our good; the other is against God, and to our hurt. It cannot but be good which the devil is an enemy to. It cannot but be evil, which he is a friend unto. This serves also to comfort us, in the grief we have because of our distraction of mind in prayer, and hearing, the devil laboured to distract Christ, and came with his temptations, when Christ was in his meditations.  
The second sort of temptations follow. And they are in number three.  
The first in these words, If thou be the son of 
The first temptation.  God, command these stones to be made bread.  
Son of God.] He meaneth as God meant before in that voice, This is my well-beloved son. Beza thinks only some special holy man to be meant, but the devil did not think that every holy man could turn stones into bread, and that by his own word and commandment, for he says not, pray to God, but command that these stones be made bread. Stones.] Luke says stone, as Miles for the whole company of soldiers, and Gen: 31. the stone 
Gen. 31.  which here I have set up, speaking of an heap of stones. and Exod. 8. The fly came up. meaning 
Exod: 8.  the swarms of flies. If thou be the son of God.] He speaks not this scorningly as they Mat. 27. 40. 
Math. 27. 40.  but flatteringly, and with insinuation. We are not to imagine that Satan spoke only these words, but as Gen: 3. in his temptation of Eve, so here divers amplifications, and this but the abridgement of his speech. It is therefore as if he had more largely spoken thus: There was a voice lately heard from heaven confirming thee to be God's son: This miraculous fast of thine hath confirmed the same. Neither see I any cause to doubt, save that thou art now pinched with hunger, and hast not relief, I would desire thee therefore both for thine own, and thy father's honour, and for his glories sake, whereof I know thou art zealous, and for this weak body's sake, whereunto thou oughtest to be merciful, and not by neglecting it, be guilty of self-murder, and for my sake also, who would gladly be resolved, that I may give thee the honour due unto the, if it may appear unto me that thou art the son of God. In all these regards (all matters of great importance) I desire thee to turn these stones into bread, for otherwise thou canst not live in this necessity. If thou do not this, I shall plainly think thou canst not, and so that thou art not the son of God. Neither would I wish to nourish any such conceit of thyself, but rather suspect that voice in the air, as some deceitful illusion. for how is it likely that the son of God would suffer his human body thus to be famished, he being heir of all things, and able to do every thing. Therefore I say, If thou be the son of God command these stones to be made bread.  

In the temptation consider two things:   

1. The devils assault.  
2. His repulse in Christ's answer.   
In the assault consider 4. things. 
1. The assault.   

1. The sins whereto he tempts our Saviour.  
2. The arguments whereby he tempts.  
3. The manner of conveyance.  
4. The time.   
For the first. By our former opening of the temptation it appeared that the words of the devil 
The sins whereto Satan tempteth Christ.  seemed first to urge Christ to the working of the miracle; and then secondly, in case he did not, to distrust his Father's voice. But indeed this latter was the main thing he looked at in this temptation. Therefore I say Satan tempted him first of all to unbelief, not to believe his Father's voice, Thou art my Son. Secondly, to distrust the providence of God, for relieving his body in this hunger. As in the former he accused God's truth, so in this latter his care. As he tempted him to doubt of that particular word spoken only to him, Thou art my Son, so of that general word spoken to all God's children concerning his providence, and protection over them. And these two were inward, and secret sins whereto he tempted, to doubt of the truth of God's word, and the care of God's providence. And indeed these two necessarily go together, for we can never trust in God's providence for this life, unless we believe that word of his spirit telling us we are his children. for when we believe him to be our father, and ourselves his children, then will we hang upon his providence, and assure ourselves of his care. Now in the third place out of these two bitter roots he would have drawn him to a third, namely, in this distrust of God's providence to have wrought a preposterous miracle, relieving himself by unlawful means.  
For the first then.  
Doct. We see it is the devils chief endeavour to call into question the truth of God's word. God had 
It is the devils chief endeavour to call into question the truth of God's word.  said Thou art my son, and now he comes with his If thou be the son of God. In the word of God there be specially three things. 1. Commandments, and these he accuseth as unjust and unreasonable, 
1. commandments.  as that first commandment to our first parents. 2. threatenings, and these he maketh to be but scarecrows, 
2. threatenings  and mere bugs; as to our first parents that threatening, ye shall die, no says the devil, but ye shall live better than ever ye did: So Deut: 
Deut: 29. 19  29. 19 ye shall have peace though ye walk after the stubbornness of your own heart, never fear the curses threatened. 3. Promises, and them he 
3. promises.  makes to be but vain words, as to David in temptation Ps. 77. Hath the Lord forgotten to be merciful, and 
Psal: 77.  to Cain Gen. 4. My sin is greater than can be forgiven, 
Gen: 4.  and so to all despairing persons. Now in all these the devil assaults our faith, not as he thinks without reason. For faith in the commandments breeds obedience, in the threatenings fear, in the promises comfort. So that by this means he would bring it to pass, that as God should have no fear, reverence, and obedience at our hands, so we should have no comfort at his hands. But yet more 
He striketh more specially at our faith in the promises.  specially doth he strike at our faith in the promises, not so much at the general faith in believing the truth of them in general, as at our special justifying faith applying those promises unto ourselves. Not so much to doubt at the general voice of God in the word, Every believer shall be saved, but at the particular voice of God by his spirit applying the general to us, and saying, Thou believest, Thou art my son. For indeed this faith is the ground of all saving 
Reu. 1.  obedience, The love of Christ, apprehended by 
2. Cor. 5.  faith, constrains us. 2. Cor. 5. And I believed, therefore 
Psal. 116.  I spoke. Psal. 116. We cannot perform any sincere, acceptable, filial obedience till by faith we are assured of God's love. This persuasion sets us on work in our obedience.  
Secondly, faith is the very life of our lives, and the strength of our souls, without which we are but very drudges and droiles in this life. The holy Ghost 
Rom. 15. 13.  fill you with all joy in believing. Rom. 15. 13. And believing, ye rejoiced with joy glorious and unspeakable. 
1. Pet. 1. 8.  1. Pet. 1. 8. Therefore the devil envying our comfort and our happiness, would rob us of our faith, that he might rob us of our joy.  
Thirdly, faith is our cheycest weapon, even our shield and buckler to fight against him whom resist steadfast in the faith. 1. Pet. 5. 9 Therefore as the 
1. Pet. 5. 9  Philistines got away the Israelites weapons, so doth Satan in getting away faith from us, disarm us, and make us naked. For this is our victory whereby we overcome, even our faith. 1. joh. 5. And in this faith 
1. john 5.  apprehending God's strength lies our strength, as sampson's in his locks, and therefore the Devil knowing this, labours to do to us, which Delilah did to Samson, even to cut off our locks. And indeed when he doth this, he doth that to us, which Samson did do the Philistines, he plucks down the pillars of the house, and overthrows us.  
Use. 1 Use. 1. Above all things then fortify we our faith and assurance, that God is our father, and we his sons. Where the Devil oppugnes most, thither must we bring our greatest strength. Now as we have seen, he labours specially to shake our faith. Satan hath desired to winnow you, Luk. 22. 31. 32. 
Luk. 22 31. 32  what would he winnow in them? The next words show, but I have prayed for thee, that thy faith fail not. Though Satan then come, and accuse God to us, as not loving us, yet let us be no more moved, than a good wife would be to hear a false knave thus accusing her loving husband. If we must not receive a false accusation against an ancient, under two or three witnesses. 1. Tim. 5. shall we then rereceive 
1. Tim. 5.  an accusation against the Ancient of days, the Lord himself upon Satan's word, a known and detected deceiver? Such as are known to do ill offices on both sides, to come to me with a tale against thee, and then presently to go to thee, and say as much of me, such I say being once known, who will regard them? Now we know Satan to be such an one. He accuses God to us, and then he goes, and accuses us to God, as he accused both job 
job 1. & 2.  to God, job 1. & 2. and afterward God to job, as not respecting him. As we would be loath God should believe Satan against us, so let us take heed that we believe not Satan against God.  
Use. 2 2. We may not then be discouraged when we feel ourselves thus tempted to doubt whether we be God's sons. For the Devil as he laboureth to sow division between brethren among themselves, which is cursed; so also that which is yet worse, betwixt the father and the sons, yea betwixt the father and his own natural son, yea betwixt the two natures in Christ personally united the manhood and Godhead; He would make the manhood think that the Godhead did not sustain it. Now if he thus tempted Christ's humanity that had that special union with the second person in the Trinity, what then may we look for, whose union is not so near? We see how he gulls the wicked of the world, & persuades them being his slaves that they are Gods sons, being very beggars, that they are kings. And so why may he not contrarily persuade God's sons, that they are his slaves?  
Use. 3 3. When there come into our minds Atheistical thoughts, as to doubt whether Christ be the son of God, yea whether there be a God or no, let us know that these are the whisperings of the old serpent, let us not be discouraged overmuch since he was thus bold with Christ himself.  
Doct. For the second, In that he tempts him to doubt of God's care and providence. We see how the Devil 
The second temptation.  will also trouble us in this point of God's providence for this present life, as David was troubled 
The Devil would draw us to a distrust of God's providence. Psal. 73. jerem. 12. Rom. 8. 32.  Psal. 73. and jeremy. jer. 12. let us strengthen our faith in God's mercy for our salvation, and we have made sure work for this. Rom. 8. 32 God having given us his son how shall he not with him give us all things else?  
The third sin he tempts him to, was to work a 
The third temptation.  miracle of turning stones into bread, and so to have eaten.  
Quest. Quest. This seems no such matter. Why might not Christ have done it lawfully?  
Answ. Answ. After we have thoroughly weighed it, we shall find a great sin. 1. In regard of the ground, distrust in God's providence, as though he would not provide for him. 2. In regard of the action itself, wherein first our Saviour should have allowed of the devils lies, who required this miracle, both as the only means of his life, and as a necessary demonstration and proof of his Godhead, wickedly tying both the faith of his manhood, and the power of his Godhead to bread. Secondly, the third commandment should have been broken, and a miracle abused and profaned. 1. Because Satan is a swine, a dog, to whom such pearls, such holy things may not be cast, and therefore our Lord would neither gratify Herod with any miracle, nor yet those cruel mockers at his crucifying, he owed them no such service. Nay when his mother unseasonably made a motion he checked her, that though he wrought the miracle afterward, yet it might appear he did it as of himself, as knowing best his own time, and not to be instructed or directed by any. 2. Hear was no need of this miracle at this time, for first, God works not miraculously, when means may be had. All the while the provision of Egypt lasted, Manna reigned not, nor yet after they were come to have other provision in Canaan. Now Christ was in his father's appointment to come out of the wilderness into such places, where he might have bread without miracle. Secondly, miracles are for confirmation of faith, but the Devil is uncapable of faith, and then being wrought thus in without the sight of just witnesses how would it have confirmed faith. Thirdly, if Christ should have wrought miracles for his own belly it might have seemed suspicious. We see in the whole history of the Gospel that though Christ's miracles were almners to the poor, and Physicians to the sick, and with them he relieved other sick bodies, and hungry bodies, yet never his own. He choosed rather to live upon alms Luc. 8. 1. 2. to beg water of the Samaritan. joh. 4. Yea of his 
Luke 8. 1. 2. joh. 4.  cruel adversaries on the cross, crying out to them, I thirst, and imploring their mercy, lest otherwise he might have seemed in miracles to have had Simon Magus his mind and to have sought in such holy things, his own gain, and private benefit, which had been abominable. Here by the way we may Note. note, how the Devil laboureth to make us profane holy things by referring them to wrong ends, and how he would make us carnal in things spiritual, as here he would have had Christ used a miracle (which should have been for God's glory, and the Church's faith) for his bellies sake. So persuades he many in preaching, in professing, in praying to seek themselves, and to serve their own bellies, as those phillipicke preachers did. Phil. 1. And thus even 
Phil. 1.  the action itself is unlawful.  
3. It was unlawful in regard of two necessary appurtenances to this action.  
1. Vainglory and ostentation. If a base fellow should daringly provoke a wise and grave man, of great learning and judgement, and say to him, if you be a scholar, here construe this Greek sentence, it would not beseem the staidness of the learned man, who had already given far more sufficient testimonies of his learning then that, presently to do the thing required.  
2. inordinateness of appetite. For though in a piece of bread eaten of an hungry man no such gluttony, and certainly the Devil aimed not at this sin as may appear by our saviours answer, yet for all that to have one's appetite carried by the Devil, and to be at his beck argues inordinateness of it.  
Thus we see how many sins the devil couched, and enfolded in this one.  
Doct. It teacheth us not to measure actions by the outward appearance. What a matter is it to eat bread 
We must no measure actions by the outward appearance.  when one is hungry? but we see what a matter it would have been here in Christ. A little pin, specially being poisoned may prick mortally, as well as a great sword. Adam's eating the fruit seems a small matter to flesh and blood, which wonders that so small a pin should wound all mankind to the death. But Adam's sin was not simply the eating of the apple, but the eating of the apple forbidden by God. There was the deadly poison of that little pin. And there also the Devil so handled the matter that all the commandments were broken in that one action. As the first table in his infidelity doubting both of God's truth and goodness, contempt of, and rebellion against God, preferring of Satan before God, and in the profanation of that fruit he ate, which was a sacrament. And for the second table, he broke the fift commandment in his unthankfulness to God his father, that gave him his being, and had bestowed so many blessings upon him. The sixth in the murder of himself, and all his posterity body and soul. The seventh in his intemperancy. The eight in touching another's goods against the will of the Lord. The ninth in receiving the devils false witness against God. The tenth in being discontent with his estate, and lusting after an higher. Take we heed now of the deceit of sin. It shows little sometimes, but oh the bundle of mischief that is lapped up in that little.  
The second point follows. The arguments whereby the Devil tempts. First to unbelief and 
2. The Arguments which the Devil useth to Christ.  distrust thus.  

1 If God regarded thee aught, much more if indeed in this manhood this second person in Trinity dwelled personally, surely thou shouldst have bread to preserve thee in this need, though it were made miraculously of stones.  
But thou hast no relief, no stones turned into bread.  
Therefore God regards thee not. etc.   
The proposition is built on this ground. God provides for all his, specially for such a creature as the humanity of Christ, that is united to the Godhead. The husband would provide for the wife, the father for the son in less need than this. But the union betwixt the Godhead and humanity of the Messiah is far greater. And this ground is true. But then another ground necessarily implied by Satan is false, that no other provision could be had, but by bread  
Doct. D. Hereby we see how Satan useth to descant upon our afflictions, & thereby casts doubts into our 
It is usual with Satan to cast into our minds doubts of God's love. Psal 73. judge 6.  minds of God's love. So did he with David Ps. 73. So Gedeon judg. 6. If the Lord be with us how then is all this upon us. As in prosperity the devils endeavour is to make us lay our hearts too near to it, whence that of the Psalmist, If riches increase set not your hearts thereon, Psal. 62. 10. So in adversity, to 
Psal 62. 10.  make us to lay it to near our hearts.  
Use. 1 1. It must teach us in our afflictions specially to strengthen our faith in the mercy of God. It is Satan's policy to embitter our afflictions with this gall of diffidence, and so to add sorrow to our affliction; but we must not yield, but rather take our afflictions as marks of our adoption. And as in this hunger of Christ, yea in his greater afflictions, yea in his death, and being in his grave, the personal union was not dissolved, so must we assure ourselves that neither is the mystical union betwixt Christ, and ourselves dissolved by any of our afflictions, no not by death, or the grave itself. whereupon we are said to sleep in Christ, 1. Thess. 4. 14. 
1. Thess. 4. 14.  even then are we in Christ, when we are in our graves. If any man should be used like a dog, or a Bear, yet as long as he sees human shape, and discerns the use of human reason in himself, he would still for all this usage think himself to be a man. So though the children of God be used here in this world, as if they were wicked, yet as long as they feel the work of grace, and the power of God's spirit, they must still hold themselves to be God's children.  
Use. 2 2. Take we heed that we never thus cast down the smitten of God, and urge them to despair of God's mercy, as David complains of some Psal. 3. 2. Many say to my soul, There is no help for him in God. This is Satan's course, and in so doing we shall show ourselves his instruments.  
The second Argument was to persuade him to the working of the miracle, because he was the son of God, and therefore he was able to work it.  
Doct. See the devils divinity, That that which we can do for helping, or benefiting of ourselves, that 
Psal. 3 2. The Devil tempteth us to do what we can do, though never so unlawful.  we should do. It is no matter whether lawful, or unlawful, that skills not, he would never have us to stick at aught. Thus deals he here with Christ. Thou art the son of God, and thou canst do all things, and wilt thou not use this power of thine to help thyself by turning stones into bread? And yet this was an unlawful means of helping himself. So jezebell reasons with Ahab about Naboths vineyard, Thou the King of Israel, and suffer such a base fellow to cross thee? So still speaks Satan to great men, Thou of such a place, and power, suffer such an one to stand in thy way. So in sickness he presents ungodly means, as charms, and witches, and tells us, if when we may be helped, and will not, we are worthy to be sick still. So to scholars, you are men of parts, and learning, and live you thus? Get you to Rome and to Rheims, and there ye shall have respect answerable to your desires, and deserts.  
The third point follows. The manner of conveyance, 
3. The manner of conveyance.  full of craft and cunning. for  
1. The matter whereto he persuades, as we saw, in outward appearance was but small, and yet full of deadly danger.  
2. He framed his tenations so, that he might catch him which way soever he should take, though yet our Lord's skill was above his. for thus the devil thought: If he do work the miracle then have I foiled him, and made him to distrust his Father's providence in the use of an unlawful means. If he do not, then shall I insult over him as not being able to do it, and so make him doubt of the truth of his Father's voice, Thou art my son, but he was deceived here.  
3. Like a Waterman, he looks one way, and rows another. The special thing he shot at indeed was to make Christ call in question the truth of that oracle that sounded at jordan, to think through unbelief that he was not the son of God. But yet the words of the temptation seem to import that he sought only the working of the miracle. And yet the devil would rather a great deal he would never work the miracle, so he would doubt himself not to be the son of God. for this would have been the greater foil.  
Doct. This discloses to us one of Satan's mysteries. Sometimes he will tempt us to some sin to which yet he cares not much whether we yield or no, hoping to get a greater conquest of us by not yielding. As thus, when by not yielding we grow proud, vainglorious, secure, confident. wherein the devil seems to deal like a cunning gamester, that hides his skill, and loses two or three games at the first, that he may win so much the more afterwards.  
4. He transforms himself into an Angel of light, and makes semblance of religion. for  
1. He acknowledges plainly that the son of God is God, and can do that which God can, that God only by his mere word can work miracles, and that it seemed likely that Christ was the son of God. Lo an orthodox devil sound in judgement.  
2. He bids not our Saviour turn stones into pheasants, Partridges, or any dainty delicates, but only into bread, matter of necessity. Lo a sober, and a temperate devil.  
3. Here is a fair pretence of love, and merciful respect to our Saviour in his need, that he might not perish but have relief. Lo a pitiful, and a compassionate devil.  
4. Here is some show also of a good mind, desiring satisfaction, and resolution of doubts. for the devil seems to make fair, that if his doubt might be satisfied by miracle, and Christ would clear his godhead thus to him, he would worship him. Lo a religious, and a devout devil. And yet in all these shows he is false, and in these buttered, and oiled words, hath war in his heart. He that flattereth, Prou. 29. 5. spreads a net before his brother's feet. So doth the devil in these flattering speeches he gives Christ, and his truth. So Marc: 1. 24. O jesus of Nazaret I know thee the son of the living God. jesus and son of the living God, there is butter, and oil, but jesus of Nazaret, there is a sword. for thereby he laboured to confirm the people in that error that therefore jesus was not the true Messiah, because he was of Nazareth. This cunning conveyance of Satan must teach us wisdom, and watchfulness, in trying and examining matters, and not to be carried away with every fair show, and pretence.  
The fourth point follows. The time when he 
4. The time.  was tempted. Then, namely when our Lord was hungry. Where we learn.  
Doct. 2 1. That the Devil and his instruments are wise to take their times for evil, as in speaking to Princes 
The Devil & his instruments are wise to wait their times. job. 24. 15.  and great personages we wait our fittest opportunities. The adulterer waits for the twilight, says job. job. 24. 15. So Herodias when Herod was in the good vain took her opportunity for john's head. So Putiphars wife for joseph when her husband was absent, and when joseph was alone. Gen. 39 11. So 
Gen. 39 11.  the whore Prou. 7. entices the youngster, My husband 
Prou 7.  is from home, and gone into a far country. That was then the bashfulness of that sin in those days. Now the case is altered. We on the contrary should be wise for good, and learn of the unrighteous steward to make the best of our opportunities. So Paul 1. Cor. 16. 8. 9 took the advantage of that 
1. Cor. 16. 8. 9  opportunity of Gods opening the door unto him, to stay the longer at Ephesus. So Abigail took her time to reprove Nabal when he was come to himself. 1. Sam. 25. 37. oh how good is a word spoken 
1. Sam. 25. 37.  in season. When the iron is hot then strike, when God by afflictions hath humbled, and softened either others or our own hearts then to work upon tnem, as job 33. 23. 
job. 33. 32.   
Doct. 2 2. When the devil spies us weak, in want and necessity, or any other ways disabled to resist him, 
It is Satan's fit time to set upon us, when we are disabled to resist him.  that is a fit time with him to set upon us. As the enemies will make battery upon the walls where weakest, and every one goes over the hedge where lowest, So Satan where, and when he finds us feeblest, there, and then will he be dealing with us. When David was idle and out of his calling, than shot he the dart of lust at him. When the same David was in distress pursued by Saul, than he shot the dart of distrust at him, and made him say, One 
1. Sam. 27. 1.  day shall I be caught by the hand of Saul. 1. Sam. 27. 1. As the fowler sets his snares for the birds in the winter time, when there is want of food, and as the sons of jaakob set upon the Shecemites in their grief upon circumcision, when unable to resist them, the like advantage will the devil take against us. This therefore must teach us at such times specially to look to ourselves. If the good man of the house knew when 
Matth. 24. 43.  the thief would come, how would he watch and prepare for him, saith our Saviour. Now we know that at such times as these are, the devil will not fail to come. If in such a weakness as hunger, how much more than in our deadly sicknesses, and in the very pangs of death. It is but a coward's trick, but the devil cares not for his honour, so he may hurt us. Again, if natural and sinless infirmities yield Satan an hint for temptation, what then do the unnatural and sinful? If natural hunger after meat, what then that inordinate appetite, and itching desire after gain, glory and preferment? They that will be rich shall fall into many temptations. 1. Tim. 6. 9, They even invite Satan to come unto 
1. Tim. 6. 9  them.  
Doctr. 3 3. The devil fits, and shapes his temptations according to our several estates, conditions, and dispositions. 
The Devil fits his temptations to our dispositions  As here one temptation for hunger and want. If Christ had been in fullness and abundance, he would have had another. He hath temptations on the left hand, and temptations also on the right. When in want, then comes the temptation to distrust, to use shifts and unlawful means. If in discontent, then to be impatient, and if we be of great spirit, then to lay hands on ourselves, as in Achitophel. If we be rich, and in great and high places, than he tempts to pride, disdain, and oppression, epicurism and voluptuousness. Prou. 30. 
Prou. 3. 8. 9  8. 9 Thereafter also as our constitution of body, are his temptations. The sanguine man is tempted to vain lightness and scurrility, the choleric to wrath and fury, the melancholy to dead and unprofitable lumpishness, to strange and idle conceits, the phlegmatic to sloth and drowsiness. Every calling also hath his several temptations. As the judge to be corrupted with bribes, the Preacher either with man-pleasing, Ezek. 13. or to self-pleasing, as Augustine complains in Psal. 51. the tradesman with deceit, and the serving-man with idleness and gaming. Every age hath his temptations, youth to be overcome with the love of pleasure, and old age with covetousness. Yea, every gift hath its temptation, as the gift of learning, valour, eloquence, beauty, yea the saving graces of Christianity, and the calling of a Christian. He will not tempt a Christian ordinarily to the grosser and more odious sins of the world, but to the close & more secret, of privy pride, hypocrisy, coldness, negligence and security.  
Use. 1 1. Look then to what temptation thou liest most open, and so accordingly arm thyself.  
2. Be not over censorious in condemning others that are of other estate, calling, age, spirit, constitution of body, gifts, than ourselves for we know not their temptations; And specially should moderation be showed to those of high place, because their temptations are more dangerous.  
3. Take heed of that deceitfulness of heart whereby we promise ourselves great matters of ourselves, if we might but change our estates and callings to our minds. Oh how liberal would the poor man be, if he were rich, how upright and just the private man, if he were a Magistrate. But they consider not that there are temptations in those estates and callings, and that more dangerous then in their own, and therefore they know not what they shall do till they have trial of themselves. And therefore they should rather fear the worst of themselves.  
So much of Satan's temptation.  
Now let us see Christ's answer.  
But jesus answered, and said, It is written, Man liveth not by bread only, but by every word that proceedeth 
Christ's answer to Satan's temptation.  out of the mouth of the Lord. The devils argument was. If thou wert the son of God, thou wouldst turn stones into bread to relieve thine hunger, and so preserve thine humanity, which otherwise will perish. But thou dost not turn stones into bread. Therefore etc. Our Lords answer now is both to the consequence, and the false ground of it. To the consequence he answers by retorting it most excellently, whatsoever proceeds out of the mouth of God can preserve man's life, Therefore it follows not that if I be God, I must needs nourish my body by bread, oh absurd and senseless Satan. Nay if I could not nourish my body but by bread, then were I not God, and therefore need I not turn these stones into bread, because I am God, and can make what I will to nourish me, even stones without being turned into bread.  
To the ground of the consequence, which was, that without bread his life could not be preserved, he answers that it was directly false, and proves it by the words of Scripture. Deut. 8. Man liveth not by bread. etc. 
Deut. 8. 3.   
And thus we see the scope of this answer. Wherein  

Consider 

1. Whence it is taken.  
2. The answer itself.     
Doct. 1 For the first. It is taken out of Deut. 8. Where Moses tells the Israelites that God therefore did feed them with Manna from heaven, to teach them that man liveth not by bread only. Our Lord could have confounded the Devil otherwise, but to show the power of the Scripture, and to grace it, and to 
The word of God is the sword of the Spirit, wherewith we must wound Satan. Ephes. 6.  give us an example of fight against Satan, he chooses this way of confuting him by the written word. This is that sword of the spirit, Eph. 6. wherewith we must wound Satan. We are bidden to resist him by faith, but this faith is grounded on God's word.  
Use. 1 The Use. 1. Against the Papists, that take away the weapons from God's people, and so betray them into the hands of their enemies, and in steed of the sharp two edged swords of the spirit, give us a leaden, and a wooden sword of their own, as their holy water, their cross, their grains, and their dirty relics. It is not the sign of the cross, but the word of the cross that overthrows Satan. For he is that strong man that will not yield but to a stronger. Now the sign of the cross, and holy water, and such babbles are human inventions, and therefore too weak to chase him away. But the word of God hath a divine power in it, and so is able to overcome him. And indeed if there were no other argument to prove the Scripture to be God's word, this were sufficient, that it hath power to quail, and to quash Satan's temptations.  
Use. 2 2. Against such of us as delight in other books, and not in Gods, and this is the fault of many ministers that are mighty in the Fathers, Schoolmen and Counsels, but not with Apollo's in the Scriptures. 
Acts 18. 24.  Acts 18. 24. But Ministers with Christ should labour to be good Textuaries, and not Ministers only, but all Christians in their places. For Christ here allegeth Scripture not as a Minister, but as one tempted to defend himself. Now all Christians are subject to temptations. In the plague time none will go abroad without some preservative. None will go forth into the fields, but take at least a staff with them for fear of the worst. Those that travel will not ride without their swords, Those that know they have enemies will never go forth unweaponed, and Kings always have their guards. Now all of us having Satan's temptations, and our enemies ready for us at every turn, we had need daily to resort to the armoury of the Scriptures, and there to furnish ourselves. For when this word shall be hid in our hearts, and enter into our souls, then shall we prevail both against the violent man, and the flattering woman, that is against all kind of temptations, whether on the right, or on the left hand. I have hid thy word, saith David Psal. 119. in mine heart, 
Psal. 119.  that I might not sin. Thus joseph prevailed against that temptation to folly, by remembering the seventh commandment. The reason why we are so 
Genes. 39  often foiled is, for that we read not the Scriptures at all, or else carelessly without affection, or attention, and impression in the heart. Let us now then like good ants hoard up against the winter of trial, of this spiritual grain. In that time one savoury sentence of Scripture shall do us more service, than all the pretty and witty sayings & sentences of Fathers, Philosophers and Poets. If Christ as man, notwithstanding his union with the Godhead, had use and comfort of the Scripture, how much more than the most holiest men. Cast not off the study of the Scriptures only to the Ministers. Though the law be not thy profession, yet thou wilt have so much skill in it, as to hold thine inheritance, and to keep thy land from the caviller. So here, though divinity be not thy profession, yet get so much skill as to keep thine heavenly inheritance against Satan's cavils. As any is more subject to Satan's temptations, so hath he greater need of the Scriptures. Therefore Princes and great ones specially have special great need of them. Deut. 17. 18: 19 Josh. 
Deu. 17. 18. 19 Josh. 1. 8.  1. 8. And betimes let us enure our little ones to them, Who knows but that the alleging of these texts here might be the fruit of that institution in the Scriptures in his childhood under his parents.  
2. The answer itself follows. In which here are two things. 1. First, a concession or grant, implied 
2. The answer itself.  in the word Only. Man liveth not by bread only. It implies thus much. I grant that ordinarily man lives by bread. Where by bread synecdochically is meant all other the creatures made for food. As job 1. They went to eat bread, that is, to feast & banquet.  
Then secondly, a restriction of the grant. Yet not only by bread, but by every word that proceedeth out of the mouth of the Lord. Every word.] This word Word is not in the Hebrew, but only thus, by all that proceedeth, but the sense is well expressed: for Word both in Hebrew & Greek signifies as much as thing. So that it is all one as if we should read it thus, but by every thing that proceeds out of the mouth of God, that is, which God appoints and gives power unto, to be nourishment. The sum of the answer than is. Bread indeed is the ordinary means of sustaining life, but yet bread hath not this power in itself, but because it is proceeded out of God's mouth, God hath appointed it for that purpose. Now God can as easily appoint any other thing as bread, if he will.  
The words then contain the doctrine concerning God's providence for this temporal life. In the which doctrine consider two things.  

1. First the kinds of this providence. They are two. 

1. Ordinary. By bread.  
2. Extraordinary. By whatsoever else besides bread shall be appointed of God.    
Secondly, the object of both the kinds. Man liveth not. Man in general.   
For the first, namely the kinds. And  
First, the ordinary providence of God in maintaining 
1. The ordinary providence of God in maintaining this present life.  this present life, our Saviour grants it to be by the means of bread, yet so, that therefore bread is the means of life, because the decree is gone forth from God concerning bread, that it should be the means. We learn then.  
Doct. That as God's providence ordinarily works by usual means, so these means have all their strength 
As God's providence ordinarily works by means, so these means have all their strength from him.  from him. We see how for the preservation of every particular man he hath appointed food; for the continuance of the whole kind, generation; for the restoration of health decayed, and the preventing of sickness, physic. And in these creatures he hath placed a virtue inherent in themselves for these purposes; yet so that the operation & success is guided by his power and gracious blessing. For that he that gave the virtue is able to inhibit and restrain it if he will. Hence that speech. Hos. 2. 21. 
Hosea 2. 21.  I will hear the heavens, and the heavens the earth, and the earth Izreel. The earth is the means to bring forth fruit to us, the heavens to make the earth fruitful by their influences, but yet they must be petitioners to God before they can exercise that virtue God hath given them, for the helping of the earth. God then at the first gave power and qualities to his creatures of working this and that, and still in the exercise of this power he sustains an underprops them, for in him we live, move, and have our being, Acts 17. And by his mighty word he bears up 
Acts 17. Heb. 1. 3. Genes. 1. Genes 9  all things. Heb. 1. 3. And that word Gen. 1. and again Gen. 9 for our food is at this day effectual for nourishment, as that other Increase and multiply is for propagation of mankind. We may easily see that as the creatures could not make themselves, so neither could they bestow these properties and qualities they have upon themselves. Besides that, these properties are such, as make them to be in the places of servants unto others, as the heavens to the earth, the elements to plants, plants to beasts, beasts to men. Now every creature naturally abhorring servitude, and seeking sovereignty would never have bestowed on itself such properties, as whereby they were thus to be enthralled to the service of other creatures. And thus other creatures whom they serve, they did not thus dispose of them, therefore these properties and qualities were given them by God.  
Use. 1 1. It makes against the cursed practice, and use of charms and spells. They have no such virtue in them as is thought. They never proceeded out of the mouth of God, neither are any ordinances of God. For then they should either have virtue inherent in them by nature, as bread and herbs, etc. which God in their creation blessed to these ends, and then endued them with such virtue. 1. Tim. 4 3. 
1. Tim. 4. 3.  which God created to eat. So that in nature the reason of this virtue of theirs may be seen. Or else they should have God's virtue and power assisting them, and present with them, as in the Word and Sacraments, and the reason of this must be seen in the the Scriptures, and Gods ordinances there revealed. But neither of these can be spoken of charms, and therefore it is only the devils mouth out of which they are proceeded. And only those means are for our use which proceeded. And only those means are for our use which proceed out of God's mouth.  
Use. 2 2. This must teach us not to trust to, or rest in the outward means of our life, health, comfort, safety, for they are not absolute in themselves. They are lame themselves, and need a staff to lean on, namely, the staff of God's power and gracious blessing. Whence that phrase is used of breaking the staff of bread. Now if they need a staff to lean on, they are not fit to be staves for us to lean on. And therefore that which Prou. 3. 5. Solomon speaks 
Prou. 3. 5.  of one second cause, Trust in the Lord, and lean not to thy wisdom, is to be applied to all second causes whatsoever. Lean not on them then, but on that they lean on too, which is to support both them & thee, and that is God. Without him they are not only lame, but dead, he it is that must quicken them. Hence that opposition of the living God, to riches, That they trust not in uncertain riches, but in the living God. 1. Tim 6. And therefore Luk. 12. the 
1. Tim. 6.  fool deceived himself, promising himself long life because of his great riches. Though a man have abundance, yet his life consisteth not in his riches. Luk. 12. Prince's children should in all likelihood be 
Luke 12.  stronger, lustier and heathfuller than poor men's that are glad to leap at a crust, the other having the purest and most exquisite diet, and wanting no tendance, and yet for the most part they are not in so good liking, nor of such able bodies. daniel's pulse by God's blessing kept him in as good liking, as the king's diet did the rest of his fellows. Men and women of weak constitutions have oftentimes children, when others more likely in natural reason, are without. Hence that observation Psal. 37. that a little to the righteous is great riches, and goes further than the larger revenues of the wicked: so that the poor godly man with his little can do good, and 
Psal. 37.  lend to others, whereas the great rich wicked man, for all his living and rents is feign to borrow, and which is worse, pays not again. If any say it is for want of wisdom, and providence and care, David tells us the contrary. Psal. 127. 2. that for all their 
Psal. 127. 2.  early uprising, and their late down-lying, for all their carking and plodding they could do no good without God built the house. A wise woman builds the house, Prou. 10. And yet withal God must build 
Prou. 10.  the house too, saith David, Not her wisdom without God. So the diligent hand makes rich, says Solomon Pro. 10. 4. But the blessing of God makes rich says the 
Prou. 10. 4.  same Solomon Pr. 10. 22. Not diligence without God's 
Prou. 10. 22.  blessing. For otherwise for all the earning of great wages it is but put into a broken bag. Hag. 1. 6. So bread nourishes, but withal God blessing nourishes. 
Hagg. 1. 6.  The one as the matter, the other as the form. The very heathen apprehended this point very well, They made their Goddess Providence to be the midwife of nature, showing that nature could do nothing without the power of God's providence. And hence though the wiser of them acknowledged but one God, yet to every several creature gave they the name of God, as of Ceres to the corn, of Bacchus to the wine, of Neptune to the waters, to show that the power of God was in these creatures, and that it was not so much they, but God in them and with them that wrought. What a shame then for Christians to repose and secure ourselves in these outward means? Oh when one hath gotten a great living and great friends, we say, oh he is made for ever. God that can break the staff of bread, can break the staff of friends, riches, favour, and all such means as we trust to. As he did the staff of physic to Asa. 2. Chron. 15. As he restrained 
2. Chron. 15. Dan. 3.  the fire. Dan. 3. from hurting and from burning, so can he also, from helping, and from warming. If we want means than let us not only seek to them, but to God. And if we have them though in never such strength and abundance, yet let us as earnestly crave God's blessing and help, as we would do in our greatest want. For what have we when we have the means? Have we God locked up in the means? No, we have but dead things, unable to help without God. Therefore in the fourth petition Christ teacheth the greatest Princes that swim in wealth to pray for their daily bread as the poorest beggar.  
Use. 3 3. This teaches us never to use meats, drinks, marriage, physic, recreation, apparel, habitation, or any other of God's creatures without prayer. This sanctifies them all. 1. Timoth. 4. 4. nor yet other 
1. Tim. 4. 4.  wise to go about any business. Thus Genes. 9 Noah by the sacrifice after his release from the 
Genes 9  Ark sanctified his dwelling again on the earth. Hence of ancient did the jews dedicate their houses, Deut. 20 5. The want of this, & the swinish rushing upon the creatures makes many houses to be 
Deut. 20. 5.  preys to the fire, thieves, devils, and many men's meat to be the same to them, that the quails were to the Israelites.  
Use. 4 4. It must teach us specially to labour for God's favour, to get him who is the first cause to be on our side, as our Saviour advises the careful seekers after the second and inferior causes, Matth. 6. 33. 
Matth. 6. 33.  First to seek the Kingdom of God; This is to go to the fountain, to the wellhead. Who would go to an inferior officer if he may have access to the highest? to the servant if he may come to the master? If God be displeased with our sins, then neither sowing, eating, drinking, or labouring, shall have any success, as in the jews that neglected God's Kingdom, Hagg. 1. Therefore godliness is 
Hagg. 1. 1. Tim. 6.  well called great gain. 1. Tim. 6. because it gains God himself, and so his blessing upon all outward means, and he that gains riches without God, what hath he gained but a little gravel? Pro. 20. 17. 
Prou. 20. 17.  A sweet bargain.  
Use. 5 5. In the success of the means let us be thankful to God, and not sacrifice to our own nets, not applaud our own wisdom and diligence, but let God have all the praise, because without him nothing had prospered.  
And thus much for the ordinary providence of 
2. The extraordinary providence of God.  God.  
Extraordinary follows, but by every word that proceeds etc. that is by any thing else besides bread whatsoever God shall think good.  
Doct. God is not tied to the second ordinary causes, but he can do that without them which he can do 
God is not tied to second causes. 1. Without means.  with them. This will appear in these particulars. 1. God sometimes works without the means at all, as in the first creation of the chaos, and in Christ's healing of many diseases. Hear the word that proceeds out of God's mouth is his own immediate power. He speaks to that, and bids that alone effect this or that, 2. Chron. 14. 11. It is all one with God to 
2. Chro. 14. 11  save with many, or with no power, namely of any means, save this of his own immediately. 2. God 
2. By insufficient means.  sometimes works by ordinary, but those weak and insufficient means in the order of nature. As when the bunch of figs healed Hezekiahs' sore. 2. King. 20. 
2. King. 20.  as when jacob's rods laid before the sheep of one colour and made them conceive, and bring forth particoloured ones. Genes. 30. when the wind 
Genes. 30.  brought the Israelites quails in such abundance. Exod. 16. when gedeon's three hundred soldiers 
Exod. 16.  got the victory judg. 7. and jonathan and his armor-bearer 
judg. 7.  alone chased away, and slew so many of the Philistims. 1. Sam. 14. 6. It is not hard to the Lord to 
1. Sam. 14. 6.  save with many or few. Of the same kind was it to strengthen Elias so long with one meal, that he should be able to go forty days journey together in the wilderness. 1. King. 19 8. And to this head 
1. King. 19 8.  may we refer that of Merlin, who during the massacre of Paris, some fortnight together was nourished with one egg a day laid by an hen that came constantly to that hay-mow, where he lay hid in that danger. Thus the oil in the widows cruse and meal in her barreil. 1. King. 17. together with the seven loaves, and two fishes in the Gospel 
1. King. 17.  insufficient to do that they did, and yet God speaking the word to them, they did it. So for the apparel of the Israelites which they had when they were young, and children in Egypt to serve them till they were grown men, and forty years together in the wilderness without being worn out. And so for our Saviour Christ to be conceived only of woman's seed without man's. In all these God indeed did work by means, but by such as weak and insufficient in the order of nature. 3. God otherwiles 
3 By unusual means.  works altogether by unusual and unwonted means. Such as was Manna in the desert. So without the sun he caused light to shine forth either out of the whole chaos, or else out of the element of fire, at the first creation, so without rain at the same time the earth was fruitful. Thus with the noise of Rams horns the walls of jericho fell down. 4. God sometimes works not only by 
4 By contrary means.  means diverse from, but quite contrary unto the ordinary. As the blind man's eyes are restored with clay and spittle. joh. 9 and jonas is saved by being 
john 9  in the whales belly. Thus God works without all means, without ordinary means, by weak and insufficient means, and against the means.  
Reason. The reason why God will thus extraordinarily work is, to let us see whence it is that the ordinary means do work, and that he needs them not, but that the use of them is an argument of our weakness so to be supported, not of his.  
Use. The use of this doctrine we see here in our saviours example, keeping himself by it from diffidence in his father's providence, and from the use of any indirect means in relieving his necessity, and withal encouraging himself in comfort and patience to wait upon his father's providence. If lawful means fail us, as bread in famine, yet let us feed ourselves with faith. Psal. 37. 3. making that to be instead 
Psal. 37. 3. Et pascere fide sic jun. Hab. 2. Luke 21. Gen. 22.  of meat and drink. Thus Hab. 2. The just, in troublesome times, shall live by faith; And Luc. 21. Possess your souls by patience. Never despair, but say as Abraham to Izhak. Gen. 22. God will provide, and then will the Lord provide in the mount. And when with jehoshaphat we know not what to do, yet have we our eyes unto God. 2. Chron. 20. 6. Art 
2. Chron. 20. 6.  thou brought to low estate, and hast scarce bread to put into thy mouth? Remember that if God speak the word to weak means they shall work as well as the strong. An hard dry crust of bread, and a very little shall be nourishment competent and comfortable. Never use any shifts if in any of thy wants thou hast not lawful means at hand. He that believeth will not make haste. Isay 28. 16. Necessity is a 
Esay 28. 16.  shrewd dart and a sharp one, yet see how Christ repulsed it here by faith, in his father's powerful and all only all-sufficient providence. So must thou, and be of his mind, I'll starve rather than through distrust use unlawful means, and so offend God. The three children comforted themselves thus. Dan. 3. that though they saw no ordinary 
Dan. 3.  means for their deliverance, yet God was able extraordinarily to deliver them, if not, yet would they not deliver themselves by disobedience and idolatry. Christ in his greatest necessity would not turn stones into bread to save his life, and wilt thou in far less necessity not to save life, but to increase wealth, and so honour and greatness, turn not stones but blood, even the blood of the poor Saints of God into bread by oppression and extortion? How many are there that turn, not stones into bread, but lies, flatteries, base shifts into silver and gold, yea, jewels and precious stones? Others turn stones, yea, precious stones, and their whole substance inro bread, into meats, drinks and apparel, and wastefully lavish Gods good creatures on idle backs and bellies, using this as a means to procure something their affections want. But whether we would free ourselves from our fears, or obtain our desires, our saviours example here shows us, that on no hand we may use the least indirect course whatsoever. Christ with one word speaking to these stones might have killed his hunger. Mordecay with a bow of his knee might have prevented his danger. And many of the Martyrs by one dash of a pen in subscribing to the wicked articles of their adversaries. But they trusted in God, and knew no means could deliver them without him, and therefore durst not use unlawful means cursed by him, for how could Gods blessing be expected upon them? Though Cranmer subscribed yet that would not save his life. And if such unlawful means of ours work, it is a far greater judgement then if they did not. Whatsoever is got with evil means is got with God's anger, and shipwreck of conscience. An hard bargain. A shameful disparagement to God and to his favour to prefer a piece of bread, or of red earth before it, and what a foolery is this to save thy little finger with the loss of thine eyes? In getting a little good, to lose a far greater? in saving life and getting wealth, to lose God and a good conscience? As Solomon shows in false and deceitful tradesmen. Prou. 20. 25. There 
Prou. 20. 15.  is gold and precious stones, which happily sometimes by a false oath may be got in selling, but the lips of truth are a precious jewel. Truth and a good conscience are far more precious than gold or precious stones. It is a pitiful exchange when with the loss of these the best jewels, we gain the other, which are worse, and but dung in comparison. Why do we thus distrust God, as if he alone were not able to help us? and why do we thus dishonour him, as to lend him, and to join with his providence such base helps as these. He needs not his own lawful, much less thy unlawful means. Unlawful it was under the law to couple an ox and an ass together, how much more to couple Gods holy and just providence, and thine unholy and unrighteous means? Those holy matrons of old, which would not we are gawish and garish ornaments to win their husband's affections, are said to trust in God. 1. Pet. 3. 5. And therefore would they not we are braided hair, and such meretricious 
1. Pet. 3. 5.  allurements, but only used meekness, peaceableness, and a quiet spirit, which were means appointed by God. Wheresoever there is trust in God, there will all base means be rejected. Oh than that we could learn in all needs to cast ourselves upon God, to live by faith, and not by fleshly practices. Dost thou want all means? God is instead of them, and more than them all. Are the means against thee? God works sometimes by contrary means. David's father and mother forsook him, yet God took him up Psal. 27. joseph's brethren were against him and his preferment, yet God thereby advanced him. jacob's master Laban was against him, and dealt basely with him, and sought his impoverishment, yet God thereby enriched him. Therefore with job trust we in God killing us, for he works by contraries, life out of death, and light out of darkness.  
And so much for both the kinds of God providence, 
The object of God's providence.  The object follows, Man in general, not holy and good men only, but man in general lives not by bread only, and so here is an amplification of the argument. If any, even the wickedest man that is, may have his life preserved by God without the ordinary means, much more Christ an holy man, yea, more than a man, his manhood being united personally unto the second person in the Trinity.  
Doct. This shows the wonderful goodness of God, that will do good to all his creatures, even to the 
So wonderful is God's goodness, that it extendeth to all his creatures. Psalm. 36. Matth. 5.  wicked his enemies, because they are his creatures. as Psal. 36. Thou Lord savest both man and beast. and Matth. 5. He causes it to rain, and shine both upon the just and the unjust. Nay, he will extraordinarily provide for them in their need, as Manna for the murmuring rebellious Israelites, for Core, Dathan and Abiram, as well as for Moses and Aaron. He extraordinarily provides for the young ravens crying for hunger, when forsaken of their dams. Psalm. 147. 9 And so for the birds. Matth. 6. wanting such 
Psal. 147. 9 Matth. 6.  means as men have to provide for themselves, so that seldom seen to fall down dead for want of food. Now men though wicked are above beasts, and come nearer to God, and therefore God is said to be the Saviour of all men, though specially of them that believe. 1. Tim. 4. 10. An excellent example of 
1. Tim. 4. 10.  God's extraordinary providence over the wicked in their great calamities see in Hagar and her brat Ishmael. Gen. 21. 15. 16. 17. Learn hence 
Gen. 21. 15. 16 17.   
Use. 1 1. Not to gather any necessary argument of God's favour from his providence in these outward things, for it is common with us to the wicked.  
2. To comfort ourselves in all our straits Matth. 6. 26. Are ye not much better than they. If God so provide for strangers, for the devils brats, what will he do then for his own children? If so for Ishmaels', what then for isaac's, and if thus for our bodies, worms meat and rotteennesse, what then for our immortal souls?  
Thus much for the first temptation.  
The second followeth. Matth. 4. 5. Then the Devil 
The second temptation. Matth. 4. 5.  took him up into the holy city, etc.  
In this temptation consider two things.  

1. First, The devils assault.  
2. Secondly, Christ's rcpulse. 
1. The devils assault.    

In the former, two things also 

Time.  
Parts.     
For the Time two questions may be demanded. 
1. The time of it.  Quest. 1 First, whether this temptation were next in order to the former, since Luke sets that in the mount in the second place.  
Answ. Luke ties not himself to the just order, but only to the truth of the history, and sets them down in that order they came to his mind, not in that order they befell our Saviour.  
Reasons. 1. Matthew speaking of the temptation in the mount says, Again the Devil took him, etc. vers. 8. which shows that he had taken him once before. 2. Because Christ in that temptation in the mount, bad Satan be gone, which voice of Christ could not but be powerful. 3. The fit coherence of this temptation with the former, & the fit passage Satan had from the temptation to distrust, to the temptation to presumption. 4. Because in that temptation to idolatry, Satan did deal more powerfully, and discover himself more grossly. And this he would not do but in the last place.  
Quest. 2 2. Quest. Whether this temptation, being the next in order, did follow the former immediately or in some distance of time?  
Answ. It seems there was no great stay. 1. Because of Satan's malice which is restless. 2. Because Christ's hunger which began before the first temptation was not relieved till after the last. Now we are not to think that Christ was kept long hungry. 3. Luke says in the end of these three temptations the Devil left him for a time. When he had ended all his temptations he left him for a time, implying, that before he did not leave him, nor gave him any respite.  
Doct. Note we here, the shamelessness of Satan in renewing his temptations. His mouth was stopped, 
Satan's shamelessness in renewing his temptations.  and he was set non plus in the former temptation, yet how soon doth he begin to open his mouth again. He was repulsed yet he comes to fight again. He hath many strings to his bow, and many arrows in his quiver. When one way takes not, he tries forthwith another; yea, he will make proof of all ere he leaves. He is called Beelzebub. The master fly. Flies though they be never so much beaten away, yet they will come again and again to the same place. In persuading to good, alas how quickly are we weary. If at first we find no success, we quickly give over. Not so with Satan and his instruments. Putiphars wife again and again solicits and sets upon joseph for all his many denials.  
Use. 1 1. It discovers the falsehood of that lying Angel, Tob. 6. That the heart and liver of the fish could so drive away the Devil that he should never return again. Can that heart of the fish do more than Christ himself? Christ himself had repulsed the Devil, yet he comes again, yea, in the end after his more thorough foil he left him, yet but for a season. And Christ Matth. 12. tells how the Devil cast out by himself, returns again with seven 
Matth. 12.  worse than himself.  
2. It must teach us never to be secure after temptation, though we have got the victory. But as in the fight we have an eye unto the victory, so in the victory to have an eye to the fight again. We must be still troubled, and that daily: whereupon in the Lord's prayer we are taught daily to pray, Led us not into temptation. Which also further refutes that dotage of Tobies fish, so driving away the devil that he shall never return again. job had given him a notable foil, and yet he returned again with greater violence. Our whole life is a continual warfare, one trial is the beginning of another: changes and armies of sorrows are against me, saith job. The same may we observe in the patriarchs history, how one wave followed another, one trial linked and chained to another Always then keep we on our harness, and look we for no ease here.  
So much for the time of this assault.  
The parts are two. First, Satan's fitting his temptation. 
2. The parts of the assault.  Secondly, his uttering it being fitted.  
The fitting of his temptation consists in two 
1. The fitting of his temptation.  things. First, in carrying Christ's body to the holy city, that is to jerusalem. Luc. 4. Secondly, placing it there on the top of the pinnacle.  
For the first, two questions may be asked.  
Quest. 1 1. Quest. Whether Christ were thus carried, and so set in vision only, the Devil deceiving his senses, or whether really and indeed?  
Ans. I think the Devil carried his body really and indeed. Reasons. 1. The literal sense not contraried by the Scripture, or the analogy of faith is to be followed. Now this is the literal sense, and nothing against it. Ob. Object. Yes, before it was said, that Christ was led into the desert to be tempted. The desert than was the place of his temptations, not the Temple. Answ. Answ. It is sufficient to make good that speech, that he was there tempted in the 40. days, and that the first temptation of the three, wherein was a preparation to the other following was there perfected. 2. If his carriage were only in vision, then either Christ inwardly in his mind knew that it was Satan's juggling, and no such matter as it seemed to his sense; or else as his outward senses, so his mind also was deceived, and he thought it was so indeed, as it seemed to his senses. If the first, than it was no temptation, for Christ knew he was in no danger, he knew that he stood upon firm ground in the wilderness, and so he should but have abused the Scripture he alleged for himself. The latter seems to offer a far greater disgrace to the mind of Christ in the apprehension of error for truth, than the Devils carrying of him doth to his body.  
Quest. 2 2. Quest. Whether was Christ carried by the devil through the air, or went on his feet.  
Ans. The word that here Matthew useth doth not necessarily imply that he was carried, as neither Luke's word that he went on foot. But yet nothing hinders but that Christ might in body be thus carried by Satan, as he was afterward apprehended, bound and crucified by that cursed crew. And as he gave them, & death itself power over his body, so might he the devil. Christ came in the state of humiliation, & stood in our steed. He could have confounded the devil, and have smitten him as he did those officers. joh. 18. but as there, so here he willingly 
joh. 18.  yielded himself. And since he yielded his body to be set on the pinnacle by the devil, why not Doct. 
Satan & his instruments may have power over the bodies of God's children Luke 13.  also to be carried. Satan, and so his instruments may have power over the bodies of God's children. As he had over job in his ulcers, over his children in their death, over Mary Magdalen that was possessed, & over that daughter of Abraham, Luc. 13. for to this the best are subject, yet so that Satan is restrained & kerbed by God, so that he cannot do what he would. And this grievous affliction is sweetened and sanctified to God's children, so that the more power he hath over their bodies, the less he shall have over their souls. Yea, his possession of the body is turned to be a means of his dispossession out of the soul. In which regard it is said Numb. 23. 22. 23. There is no sorcery against jaakob, nor soothsaying against Israel, because God was an Unicorn to take 
Num. 23. 22. 23.  away the poison, and venom, and sting of it, as he doth of all other afflictions, yea, and of death itself to his Israel. Waters when the unicorns horn hath been in them, are no longer poisonable, but healthful; A wasp when his sting is out, cannot be hurtful in stinging, but may be profitable in his buzzing to awaken us: So are all these outward afflictions, even witching and possessing by Satan. So that that which Christ said of the devils instruments, they can kill the body, but not the soul, the same may we say of Satan himself concerning his possession, He may possess the bodies, but the souls of God's children he cannot. Here he had some power over the blessed body of our head jesus Christ, but not the least power over his soul. In the wicked his special power is over their souls. When he was sent to Ahab, he was sent to go and be a lying spirit, & to deceive him. But when he was sent to job, it 
1. Reg. 22.  it was but to afflict his body with ulcers. Again, this power which he hath over the bodies of God's children that we now speak of, is such as that they are merely patients; as in Christ in this place. Otherwise for Christ to have gone, and idly without cause to have endangered himself on the pinnacle had been to tempt God, But now it is the devils sin, not his. So in those that are possessed, all those forced and violent motions, though not only vain and idle, but even horribly sinful, as when he speaks railingly on God, his truth and his children, these are all the Devils own sins. And therefore he desired not to possess job, because his intent was to draw job himself to blaspheme. But now wicked men, though they are free usually from this possessive power of Satan, yet Satan hath a far greater power in the voluntary motions of their bodies, such a power as that they shall be agents in that they do, and guilty of sin. He carries them not against their will, as here our Saviour to the top of a pinnacle, nor as him in the Gospel, into the fire and water, he offers not that violence to their bodies, but he carries them willingly, and drives them as free horses that need only the shaking of the hand, to the tavern, to the stews, to the theatre, to this or that evil company. He makes them abuse their eyes to wantonness, their mouths to filthiness, and he makes their feet swift to shed blood. So that as Paul being guided by the good Spirit of God could say, I live not, but Christ lives in me. Gal. 
Gal. 2. 20.  2. So they, we live not, but the Devil lives in us. This possession of soul and body together, is the more fearful, and yet the more ordinary, and yet no marvel made of it, because it is not discerned.  
The place whither he is carried, jerusalem, is called the holy City, because of the Temple, and Gods worship there, though otherwise there were horrible abuses in doctrine, discipline and manners.  
Doct. Man's wickedness cannot overcome, nor overthrow God's goodness. Against such it makes first, 
Man's wickedness cannot overthrow God's goodness.  with whom a little evil either in whole Churches, or in particular men prevails more, to make them speak evil of them, than much good can do to make them speak well of them. It is the sin of the Brownists.  
Secondly, it is a comfort for God's children. If there be an altar for God in the heart, though the suburbs of the city be filthy, and as Golgotha, yet God will account of thee by his, and not by thine own. Though thy wheat be mixed with much chaff, & thy wine with much water, yet God gives the denomination from the better part.  
Lastly, it is instruction for us all, what account to make of such places where the means of sanctification are. Such are holy places, to them should we resort, as they Acts 2. 9 10. 11. did to jerusalem. The Papists pilgrimages thither are absurd, because the 
Acts 2. 9 10. 11  holiness is not inherent in the ground and the walls, but was only in regard of the worship of God, which then was there in special manner, and now failing, it is no longer the holy city.  
The second point is the setting of Christ upon the pinnacle of the temple. Some difference there is amongst Interpreters what it should be. It matters not greatly. All agree in this, that it was a very dangerous place.  
Doct. Mark here what advantage there is in places for temptations. Satan had before the advantage of the place in the desert given him by our Lord, and 
Satan many times takes the advantage of the place for his temptations.  here he takes it himself. As here he took the opportunity of this place, and the danger thereof for Christ to stand long upon it, to urge this temptation of this Cast thyself down, so doth he still against us, for the better enforcing his temptations against us. Some places are as dangerous for our souls, as the pinnacle of the temple was for the body. And when once he hath gotten us upon these pinnacles, than it is hard if we cast not ourselves down. As when Peter was in Caiaphas his hall, than was he set as it were on the pinnacle of the Temple, and how fearful a fall caught he? So in joseph, learning in Pharaohs court to swear by the life of Pharaoh. Quest. May we not then dwell in such places? Ans. As for the body, we may not be venturous to go upon high, steep and dangerous places without a calling, but having a calling we may, as Masons and Carpenters do, So for the soul, when God calls us to such places, as he did joseph, Obadiah, Nehemiah, than we may dwell therein, but if no calling, take heed then, and let Peter's example teach us the danger of Caiaphas his hall. We that can scarce stand in the firm ground, never trust we our feet in slippery ground, unless God guide and lead us into it.  
Thus much of the fitting of the temptation. 
2. The uttering of his temptation.   
The uttering of it followeth.  
And he said unto him, If thou be the son of God, Cast thyself down, for it is written, etc.  
In which words two things to be considered.  

First, the sin whereto he tempts.  
Secondly, the arguments whereby he tempts.   
That whereto he tempts is to Cast himself down 
1. The sin whereto he tempteth.  headlong from the top of the pinnacle. Where observe.  
Doctrine. 1 That the Devil in temptation hath no enforcing power, though he have a persuading sleight. It 
The Devil in temptation hath no enforcing power but only a persuading sleight.  rests in us to give assent. Therefore he says here, Cast thyself down. For indeed else we should not sin. Many fond excuse themselves and their sins by the Devil, but the Devil could not make thee sin except thou wert willing. And he hath no power to constrain thy will. The Devil is the father of thy sin, but thine own concupiscence is the mother. And what could the father do without this mother. Every man is tempted, when he is drawn away by his own concupiscence, and is enticed. 
jam. 1. 14.  jam. 1. 14.  
Doct. 2 That the devils power is limited. He can bring Christ, and set him on the pinnacle, he cannot 
The devils power is limited.  throw him down. He is a finite creature, and cannot do all things. And in those things he can do (such as was this, to throw down a man standing on the pinnacle of the Temple, for even a child might have done this) he is kerbed and restrained by God. So the Lyon. 1. King. 13. killed the Prophet, but 
1. King. 13.  neither touched the ass whereon he road, nor yet the dead carcase.  
Three notable evidences of Satan's limited power may we find in that one history of the man possessed in the region of the Gadarens, Luk. 8. 27. First, 
Luk. 8. 27.  in that he begs leave to enter into the swine. He that afterwards boasts of that all the world was his, and all the kingdoms thereof, hath not power so much as over a vile swine. Secondly, we see that as soon as he enters into the swine, he presently carries them headlong into the sea, why did he not so to the man possessed? Surely, not for any love he bore to him more than to the swine, for he is a deadly hater of mankind. He would as willingly have drowned the man, as he did the swine had not God limited him. Thirdly, his name was Legion, there was a whole Legion of Devils in him. Now a Legion in the wars contains above six thousand footmen, 
Veget. lib. 2. cap. 6.  & seven hundred horse men. Now though whole a legion of devils, such an army and host of them in one poor man, yet were not able to destroy him, nor to do with him as they did with the swine. Thus it is also in the rage of Satan's instruments against the Church, the spiritual body of Christ. God suffers his Church to be in their hands, as Christ's body in Satan's to be placed as it were on the top of the pinnacle, to be in great danger, and as with David but an hairs breadth between him and death, yet then God's snaffle is put into their mouths, and his hook into their nostrils, as into Esau's and Laban's in jacob's cause. pilate's brag therefore against Christ, Knowest thou not that I have power to crucify thee? joh. 19 10. And Laban's to jaakob. Gen. 31. 29. I am able 
joh. 19 10. Gen. 31. 29.  to do you hurt, they were but vain cracks. Satan himself was feign to say to God in jobs cause, stretch out thine hand.  
Use. Hear is comfort then in greatest dangers, Doth God take care for oxen? saith Paul, so may we say, Doth God take care for swine? Are we not much better than they? Though the knife be in the enemy's hands ready to cut the throat of Isaac lying bound on the altar, yet their hands shall sooner whither with jeroboams, then do the deed; Even than God will work our deliverance, even by themselves, as here the Devil doth not only not throw Christ down, but carries him safe away from this so tickle and dangerous a place.  
But in the action itself of casting down himself, 
It had been a great sin in Christ to cast down himself.  it may be asked what sin was in it.  
Answ. Reason. 1 1. There was a manifest hazarding, yea, throwing away his life against the sixth commandment. Life is a most precious gift of God, and it ought not to be made so little of, as to be adventured at Satan's pleasure. This is a sin that Satan tempts still unto, and often prevails, to offer violence unto their own bodies, by throwing down themselves from high places, by running to the water, to the rope, to the sword. Only this is the difference, that for the most part this is from despair of God's mercy, as in judas, but he would have had our Saviour to have done it out of presumption and vainglory, as still he labours with some in the same kind, as in duels, single combats, and going out into the field for every trifle. Thus the Devil labours both to make us use and lose our lives when, and as he would. As he would have us to live to him, so to die to him. When God calls for our lives to be spent in his quarrel, than he makes us timorous and fearful; when God would have us live, and do good, than the Devil labours to make us idly and vainly prodigal of our lives. When Christ had no calling to venture his life now he persuades him to venture it, but afterwards when God called him, he set on Peter to call him back and to say, Master spare thyself. Matth. 16. 22. So the Gallants 
Matth. 16. 22.  of our time that seem so little to pass by their lives, that will venture them to revenge the least disgraceful word or look, if God should call them to suffer martyrdom for his glories sake, how base and dastardly cowards would they show themselves. 2. Hear would have been presumption in trusting to God's power and promise for preservation without warrant. 3. Vainglory, desiring by this means to be accounted of all the son of God. But this will better appear by considering the arguments 
The Arguments, whereby he tempteth.  whereby Satan persuades Christ to this casting down of himself.  
1. Argument. If thou be the son of God. The 
The first argument.  sense is thus much. Since thou art so confident in the voice at jordan, and believest verily that thou art the son of God, and therefore in the strength of this thy faith wilt rest on thy father's providence for food without turning stones into bread, well then thou that art so great, and so mighty, both in thy Godhead, and in the faith of thy manhood, never be afraid of this so dangerous a place. Trust to the power of thy Godhead, Trust to the faith of thy manhood, and boldly throw thyself down, that as thou art God, so it may evidently appear in this so famous and populous a city, in the eyes of all the beholders, who will receive thee as a man come down from heaven unto them.  
In this argument there are three reasons couched together.  
Reason. 1 First, from his person and power. Thou art God's son, what needest thou to fear, Thou mayst do any thing.  
Doct. An usual trick of Satan to make us presume, 
It is Satan's usual trick to make us presume upon the privileges we have received from the Lord. 1. Cor. 7. 20.  and bear ourselves out upon the privileges we have received from the Lord, even sometimes upon our spiritual privileges, that we are the sons of God, and are heirs of heaven. As in the servants in the primitive Church, that therefore cast off the yoke, and would be servants no longer, 1. Cor. 7. 20. And in others hereupon to carry themselves more highly, and to despise others, on whom yet God hath not showed such mercy. But in outward temporal privileges it is more common. Great personages presume upon their place, their power and their parentage, as if these were so many licenses to sin. Pharaoh thus presumed upon his King-ship, who is the Lord? or who is Moses? I am an absolute Prince, a man to whom all stoop, and to have a mean fellow thus to talk to me, thus to threaten me? As here he reasoned with our Saviour, If thou be the son of God, so will he be still ready to reason, If thou be the son, or daughter of a King, of a Prince, of a Nobleman, of a great rich man, who then should restrain thee, who should be so bold to check or control thee? Base flatterers that are always haunting great personages have learned the devils argument, and indeed are his instruments in pressing of it. As jezebel to Ahab, Art thou King of Israel? And the Persian judges 
1. King. 21. 7.  to King Cambyses, who being desirous to marry his sister, and ask them if there were any law for it, answered that there was no such law, but that there was another, that the Kings of Persia might do what they lift. A gross deceit. For the more privileges, the more bonds of obedience to that Lord of whom we have and hold them, by whom even Kings and Princes do reign. And therefore such should rather reason as Nehemiah did, Neh. 6. 
Neh. 6. 11.  11. should such a man as I flee? should such a man as I am, so honoured, so advanced by God, should I so much forget him, and myself to sin against him? The Devil reasons, Thou art the son of God, therefore cast down thyself, that is, therefore sin. Nay the contrary argument holds strong, Thou art the son of God, Therefore sin not against thy father. So God when he could have made thee the basest drudge and scullion, hath yet advanced thee to high and honourable estate, Therefore remember thy debt to him, and show thy thankfulness. No doubt but Satan thus reasoned with David when he tempted him to adultery with Bathsheba. 
2. Sam. 12.  What? thou art a King, and be crossed in thy pleasure? But when God sent Nathan to rebuke him. 2. Sam. 12. he inverted the devils argument, and reasoned quite contrary, I advanced thee from the sheepfold even to the throne etc. and so amplifies his sin even by that whereby Satan extenuated it to him, and made it seem no sin.  
Reason. 2 2. Reason. From his faith in God's providence and promises. Thou believest that that word, Thou art my son, is the word of God, and so in thy want of food thou comfortest thyself with it, and livest by faith. Thou then that hast such a strong faith in that voice of God, and persuadest thyself that this manhood of thine is united personally to the second person in Trinity, and therefore can be upheld in this danger of famine without bread, Thou I say that hast such a strong faith, never fear to cast down thyself headlong, but assure thyself that God's providence can preserve thee from this danger, as well as from the other.  
Hear we learn.  
Doct. 1 That the devil takes occasion from our very graces to draw us to sin, and labours to wound us 
The Devil laboureth to wound us with our own weapons.  with our own weapons, as here Christ, with his faith in the former temptation. What strange cunning is this? The devil like a crafty pirate will hang out the same colours. Whereas Christ stood upon faith, and resting upon God's providence, why he will be as well for that as he, and so persuades him to do that which might carry a show of a strong faith indeed. So he sees some men zealous and fervent in the profession of religion. And seeing no possibility to quench this fire, he will throw his gunpowder into it. He will deceive them under the colour of zeal, and bring them to preposterous indiscretion, yea, to a blind and bold madness, as in the common people to reform public abuses without the Magistrates authority, as in throwing down images, and the like. Contrarily seeing others to be wiser and moderator, he abuses their wisdom and moderation to make them remiss and careless, dead and heartless. Thus he abuses our care of prayer, and seeking God's Kingdom to be negligent in our callings, and contrarily our consciences of our callings to the neglect of God's kingdom. So he abuseth our commendable custom of giving ourselves to good meditations, and stirring up good affections in ourselves in our solitariness, to distract our minds in the public exercises of the word and prayer. The devil sees that against God's children, oftentimes he can have no other advantage, then that which they had against Daniel Dan. 6. in the Law of his God, in the graces of God's 
Dan. 6.  Spirit, and therefore he dies his bad clothes in good colours, and paints the foul faces of sin with the colours of graces and virtues to deceive us; As here he presents presumption to Christ under the colour, and in the habit of faith; and so now covetousness, of frugality and good husbandry; drunkenness and carousings of healths, of good fellowship; sottish sloth, of quietness. Eccles. 4. 3. 
Eccles. 4. 3.  unlawful sports both in regard of the nature of the games, as dice; and in regard of the time spent in them, as when men lie at their recreations from morning to evening, this he will present to us under the name of honest mirth and recreations. Oh than what need have we to fly to jesus Christ who dwelleth with prudence, Prou. 8. What need have we 
Prou. 8.  not to be carried away with every thing that hath a show of goodness, or of indifferency, but to bring these painted strumpets of the devil to the light, yea, and to the heat of the word of God, and then their painting shall melt away, and we shall see their beauty came only out of the devils box. Take heed lest we be hardened with this deceitfulness of sin. This hardens a man in sin, when he apprehends it as a virtue, or a thing lawful.  
Doctr. 2 2. The Devil when he cannot draw us to one extreme labours to draw us to another. As here when 
The Devil when he cannot draw to one extreme, seeketh to draw to another. joh. 13. Numb. 14.  he could not get our Saviour to distrust, he labours to rush him upon presumption. So Peter joh. 13. from refusing to have his feet washed, to offer feet, head, hands and all to the washing. And the Israelites. Num. 14. from denying to go towards Canaan when God commanded, to be hot upon going when God forbade them. So the Papists from the extremity of the Corinthians. 2. Cor. 10. 9 10. etc. to 
2. Cor. 10. 9 10.  magnify the writings of the Apostle in the contempt of his vocal ministry, are fallen into the contrary extreme of magnifying that which the Apostles delivered by word of mouth, unwritten tradition, to the disparagement of their writings. So Luther from the indiscreet zeal of the people at Wittenberg in throwing down images, to the retaining and maintaining of images, and Austin from carnal singing to no singing at all, many of us from the false religion in Popery, to no religion, from works without faith, to faith without works, from zeal without knowledge, to knowledge without zeal, from the tyranny of Popish discipline, to the neglect of Christ's holy discipline. This than must teach us not to be too proud, or secure if we prevail against Satan in one temptation to this or that extreme, for easily may we be foiled in another extreme. As our hatred of prodigality may make us covetous, and our hatred of covetousness may make us prodigal. So that in overcoming Satan in one temptation we are so much the nearer, being overcome by him in some other if we look not well to it.  
Reason. 3 3. Reason. From that credit and glory he should have by the throwing down himself, and yet being safe, namely, he should with all applause and admiration be received of the jews in jerusalem, beholding this miraculous descent.  
Doctrine. 1 1 See how the Devil uses to tickle us with the delight of praise and glory, and puffs us up in pride. 
The Devil useth to puff us up with the delight of praise and glory.  When we feel such thoughts, know that they are of the devil, who goes about to exalt us that he might humble us, to set us upon high pinnacles, that he may lay us flat on the earth, as he did our first parents Gen. 3. whereas on the contrary God uses 
Gen. 3.  to humble us that he may exalt us. If Christ had harkened unto Satan he had cast himself down indeed, as he himself was once cast down out of the heavens into the lowest hell. Pride goes before destruction. Prou. 16. 18. 
Prou. 16. 18.   
Doct. 2 2. See how much the Devil trusts to this temptation of vainglory, thinking hereby to draw 
The danger of vainglory.  Christ to this so dangerous an attempt to hazard the breaking of his neck. And thus for a little vainglory in the world how many are there that break their necks, and crush their estates in proud and pompous prodigality, that they may have a name, and we well spoken of.  
2. Argument: that Satan ufes in this temptation 
The second argument.  follows. For it is written, He will give his Angels charge ever thee, and with their hands they shalt lift thee up, lest at any time thou shouldest dash thy foot against a stone. The argument is drawn from assurance of safety in casting down himself, and this he would confirm by Scripture.  
Doct. Hear generally we may see how the devil misapplieth 
The Devil misapplieth God's promises, mercies and providence.  God's promises, mercies and providence. As sometimes he denies unto us the application of these when we are interested in them, as when we walk uprightly with God, so contrarily he applies them strongly and earnestly when they belong not unto us, as here the promise of protection by Angels to Christ though he should tempt God, And so he ordinarily applies the promise of mercy to most desperate wretches; though they lie wallowing in their mire, and never wash themselves in the waters of repentance. Cast thyself headlong into this sin, saith he, and God's mercy shall keep thee from falling into hell. In good things he severs the means from the end, telling us we may have the end without the means, heaven without repentance and obedience, a plentiful harvest without sowing the seed. In evil things he severs the end from the means, hell and destruction from sin and disobedience, as Deut. 29. 19 quite contrary to that Eccles. 11. 9 but 
Deut. 29. 19 Eccles. 11. 9  know that for all these things God will bring thee to judgement. Yea, he doth not only thus sever those things which God hath joined together, sin and punishment, but as here we see, joins together that which God hath severed, sin and reward, tempting of God, and preservation by Angels, implunging ourselves into the gulf of sin, & resting in God's kingdom, sowing cockle and reaping wheat, setting thorns and gathering figs, brewing with crabs and drinking sweet and pleasant beer, wasting and spoiling the Lords vineyard, and our pay, and our penny with the labourers at the end of the day. He makes us believe we may find the heavenly kingdom, as Saul found the earthly, without seeking; nay, in seeking a far different matter, his father's asses, and so that we may find God's kingdom whilst we are hunting after the sinful pleasures of this world. As he would persuade Christ of a sure descent from the Temple, without going down by the stairs, nay, by using a contrary means, a violent flinging of himself down: So he would persuade us of a sure ascent into heaven without going up by the stairs of obedience, without climbing up the hill, nay, though we run down the hill amain. Witness the miserable experience of these times, wherein such as are idle all the harvest-time of this day of grace, do yet promise themselves clothing in winter as well as any. Impudent and insolent sinners, Adulterers, Swearers, Epicures, Mammonists, such as say unto God, Depart from us; do yet make full account to hear God say unto them, Come ye blessed If there should want room in heaven, the Prophets, Apostles and Martyrs must come out and leave their places, rather than they should stand out. The vile, vicious and profane swine do thus deceive themselves most pitifully. If any are to be saved, they are the men. Though they have lived like swine all their life long, yet a cry for mercy at last gasp shall transform them into Saints, as the Sirens songs transformed men into swine. In this deceit many do live and die. Hereupon the Scripture admonishes us of it. 1. Cor. 6. 9 Know ye not that the unrighteous 
1. Cor. 6. 9  shall not inherit the Kingdom of God? Be not deceived, neither fornicators nor adulterers etc. shall inherit the Kingdom of God. And Prou. 20 4. The slothful will not blow in winter, therefare he shall beg in summer, 
Prou. 20. 4.  which is true in the spiritual sense, as in the rich glutton, Luc. 16. begging water in hell, and in the 
Luc. 16. Matth. 25.  foolish virgins, Matth. 25. begging of oil. The devil severs conditions from God's promises, but let us couple them together, and not cry peace, peace, when breaking the conditions of God's peace, present destruction is at hand. Let us know that all absolute application of the promises without respect to the condition is of the devil deceiving us, and therefore examine we ourselves of the conditions of God's promises, if we would have any comfort of them.  
But let us come more specially to the devils proof, and examine the testimony of Scripture cited by him out of Psal. 91. 
Psal. 91.   
The promise of the Angel's protection is made upon condition of our keeping ourselves within our bounds, for so it is said, They shall keep thee in thy ways, that is, in those courses appointed thee by God, but the Devil persuading Christ to go out of these ways, carftily clips off that clause.  
In this allegation let us consider,  

1. What is right and good.  
2. What is nought.   
1. This is right.  
First, That the attendance and the service of the Angels is acknowledged. Well might Satan acknowledge it, for he knew it by experience, being 
The Angels are attendants to God's servants. Dan. 10. 21.  encountered so often by the good Angels in his wicked endeavours against them. Dan. 10. 21. As there was a strife betwixt Michael and Satan about dead Moses, Jude 9 so much more no doubt about 
Jude vers. 9  living Moses, and every good Christian. The Angels ward off his blows, and help us against him both in soul and body. This place is of the body's defence, as the dashing of the foot against the stones implies, by which one danger understand by a synecdoche all other. And the whole purpose of the Psalm shows as much; for the Psalmist had said before, he shall deliver thee from the snare of the hunter, and from the noisome pestilence, etc. and then gives the reason, for he shall give his Angels charge etc. So that Angels help to remove diseases and evils, as the Devil helps to bring them, Psalm. 78. 
Psal. 78. 49.  49. and as appears in jobs history. job. 1. and 2. But that their office is also for the souls good is clear enough out of the Scripture, Heb. 1. 14. Psal. 
Heb. 1. 14. Psal 34. 7. Matth. 18. 10  34. 7. yea even the little ones have their Angels. Matth. 18. 10. both little in christianity, and little in years, babes and sucklings. Angels are their rockers. Every child of God is a spiritual Prince and King, and this honour is not merely titular, it is true and real, and therefore we must have the state and privileges of a King. The privilege of a Council or Senate Psal. 119. 24. to wit, God's testimonies, 
Psal. 119. 24.  & the privilege of a guard full of state & strength, the Angels themselves.  
Use. 1 1. Lo the happy and honourable privilege of Christians. David, Psal. 34. 7. having said, The Angel 
Psal. 34. 7. 8.  of the Lord pitcheth his tent round about them that fear him, he adds ver. 8. Taste, and see how gracious the Lord is, to wit, in allowing his children so gracious attendance, Blessed is the man that trusts in him, namely in regard of so happy protection. It is accounted a great matter of state in the world to have at our heels a long train of followers, in silks, satins, golden chains, and such like bravery. How are such sights gazed on, and how do such dote upon their own greatness? Alas but beggary to the glory of the least of these attendants. Thou hadst need have a fair day, and a clear sunshine, or else half thy show will be lost, but Angels our attendants enlighten the greatest darkness. Luc. 2. 9 What a favour was it for Mordecay a poor 
Luke 2. 9  porter to have Haman the great pompous Peer of the Empire to be his attendant, his lackey, and his footman for an hour; how much more honour for us poor worms to have those mighty Peers of heaven, little Royes, Demi-gods to wait upon us continually? King Solomon in all his royalty, in the midst of his two hundred targets, and three hundred shields of beaten gold was not like one of the lilies of the field, much less like a Christian environed and encompassed with a wall of Angels on every side. Despise not, saith Christ, Matth. 18. one 
Matth. 18.  of these little poor Christians. As simple as they seem to be, they have a guard of Angels attending them, Their Angels are in heaven. How darest thou despise them whom the Angel's honour? why shouldest thou disdain the poorest Christian, and think him unworthy thy speech, thy countenance, thy company, whom the great Angels think worthy of their service and atrendance? what pride is this? Nay, this should make us humble ourselves though never so great to become servants in love to our brethren, and to be ready to wash, yea and kiss the feet of the least of the Saints of God. For the Angels greater in power and in glory they do thus abase themselves to us. But especially how darest thou wrong them? How darest thou wild boar rush into God's Paradise, such as is every true Christian, where stands Gods Angels with their swords drawn? will a dog fear thee from entering into, and making an assault upon an house, and shall not a legion of Angels affright thee from offering violence to any of God's Saints?  
Use. 2 2. Comfort to us all in all our afflictions and dangers. We have the Angel's aid, as the Prophet Elisha against that bloody King, jaakob against the fear of Esau, Hezekiah against Senacherib, and England against that invincible navy of the Spaniards in the year 88 what though the good Angels appear not ordinarily, no more do the evil ones, and yet thou doubtest not of the hurt done by them, why then doubtest thou of the help done by the other? Get thee those eyes whereby thou mayst see as with Moses the invisible God, so the invisible Angels. Pray, as Elisha for his servant, that thine eyes may be opened, and then shalt thou see more with thee then against 
2. King. 6. 16 17.  thee. 2. King. 6. 16. 17.  
Use. 3 3. Take we heed then how we carry ourselves because of this honourable presence of the Angels our attendants, that we grieve them not with our misdemeanours, and make not their waiting tedious unto them. So Paul 1. Cor. 11. 10. would have 
1. Cor. 11. 10.  the women behave themselves orderly in the assemblies because of the Angels.  
Secondly, this is right also in the devils allegation, that he applies the promise spoken to that Psalm to the faithful, specially, and by name to Christ, and this is not to be blamed as though it corrupted the sense of the place. Nay, the devil herein hath taught us a notable point of divinity (yet taught by God else where in Scripture more fully) which we may well take from him as an unjust possessor, as the Israelites the Egyptians jewels. For the truth, wheresoever it is, is Gods.  
Doct. 1 1. Then we learn that whatsoever promises or blessings belong to us, they belong chief and principally 
The promises and blessings that belong to us belong principally to Christ Psalm. 8.  to Christ. As here the promise of the Angel's protection is in special manner applied to Christ, & so comes to us at second hand. That which is spoken Psal. 8. of man's dignity above all other creatures as having all things put in subjection under him, is interpreted, Heb. 2. 6. and 1. Cor. 15. 27. 
Heb. 2. 6. 1. Cor. 15. 27. Heb. 1. 3.  of Christ. For Heb. 1. 3. he is made heir of all things, and therefore Rom. 8. 17. we are so made heirs, that we are but heirs annexed with Christ. He is the grand heir. He is the executor as it were of God's will, and receives all his legacies, and then from him they pass to us. Hence we are said to be elected and called in him, and blessed with all spiritual blessings in him. Ephes. 1. 3. 4. First Christ 
Ephes. 1. 3. 4.  is elected, than we in him; first Christ is justified and discharged of our sins, than we in him. Gal. 3. 19 The promises are made to Abraham's seed. Not 
Gal. 3. 16.  seeds, saith Paul, but seed, noting one and that is Christ.  
Use. 1 1. For humility in the midst of all our excellency, which though it be great by virtue of that communion we have with our head and husband jesus Christ, entituling us to his blessed privileges, yet it is but derived from another. In ourselves we are naked, and mere nothings. All that we are, we are it, and all that we have, we have it in Christ. Wilt thou be proud of the Angel's service? They do it to thee only as thou art a member of Christ's body. If a King should marry a poor beggar, the greatest Nobles of the land must do her service, but yet it is done with a relation to the King. And so the service the Angels do us is done with a relation to Christ who hath married us to himself. 1. Cor. 3. 21. 22. 23. All things are yours, but how comes that? 
1. Cor. 3. 21.  you are Christ's. This is the difference betwixt legal and evangelical blessings, that the Legal are directed, and came to man immediately, but no evangelical blessing comes to us otherwise them mediately by Christ, first receiving them, and then passing them over to us. This overthrows the popish pride, that would be something of themselves without Christ, like that youncker in the Gospel that would have his portion in his own hands. Luc. 15. 
Luke 15.   
Use. 2 2. For instruction, to get us unto and into Christ. Else are we the nakedst, and most beggarly wretches of any. No right to the least crumb of bread or drop of water, no right to the service of the meanest, much less of the choicest of God's creatures. But Christ hath gold and golden apparel, and he calls thee to buy of him. Revel. 3. Thou mayst 
Revel. 3.  buy it at an easy rate, by marrying thyself to him by faith. Can the husband be rich, great, glorious, and the wife poor, obscure, ignoble? Can Abram be called Abraham receiving honour in his name, and shall not Sarai be Sarah, and partake with him in the same honour. Oh the glory of all Christ's members, and oh the misery of all that are out of him.  
Use. 3 3. For comfort, and that two ways. 1. That we cannot lose the evangelical blessings of grace and glory, because Christ is made the Lord Treasurer and Lord Keeper of them. We are no longer trusted with them ourselves, as in the legal blessings, for than we should lose them as we did the other, but Christ he receives them for us, and communicates them to us. They are then in a sure hand they cannot miscarry. 2. If thou canst not so certainly apply the promises and bessings promised unto thyself, Remember that the promises are made unto thee in Christ thine head, and when he receives them, he doth it more for me and thee, then for himself, and though thou be unworthy, yet he is worthy.  
Doct. 2 2. We further may hence learn that the indefinite promises are to be appropriated by particular 
The indefinite promises are to be appropriated by particular application.  application; As here Satan applies this promise to Christ in special, and the tenor of the words of the promise show as much. He shall give his Angels charge over thee, speaking particularly to every faithful Christian. So Galat. 4. 7. Thou art no 
Gal. 4. 7.  more a servant, but a son. God would not speak thus particularly, if he would not have us apply particularly.  
Thus we see what is right.  
See we now what is nought in this Allegation.  
1. This is nought, That the Scripture is alleged in a perverse apish imitation, because Christ had alleged Scripture before. Thus hath the Devil 
The Devil, God's Ape.  always been God's Ape, as in sacrifices, washings, tithes, priests, altars, oracles of the heathen, all which he did apishly imitate, and counterfeit the like to those in the Church of God, thinking by this means to disgrace the ordinances of God. Pharaoh hardened his heart when he saw his sorcerers to do the same things seemingly, which Moses did truly. And so when other nations should have rites and ceremonies of divine service as well as the jews, and other sects should allege Scripture, aswell as the orthodox Christians, this might harden many, either in wrong religion, or else in a neutrality. This imitation the Devil also practices in his instruments. All those courses the servants of God at the first restoring of religion used for the furtherance of the Gospel have the Papists since taken up for the stablishing of their Kingdom. As first preaching specially in great cities and palaces of Princes, though otherwise they judge of preaching as of a matter of complement. 2. Books of piety and devotion. 3. Seasoning and affecting youth be times by careful instruction. 4. Offers of disputations. 5. Translations of Scripture with comments, common places & histories of the Church. 6. Discovery of their scandalous lives. 7. Martyrologies. In all these have they affronted us.  
2. This also is nought. That the Scripture the most holy word of God by writhing, wresting, and 
The Scripture made a patron of sin.  falsification is made a patron of sin. Hear the Devil by Scripture corrupted, encouraged Christ to tempt God. So Epicures, belly-gods, drunkards, fornicators, covetous worldlings, will allege Scripture for themselves, which I spare to recite remembering what Pliny (beginning to relate some tricks of drunkards, but calling himself presently back) saith, Quae referendo pudet decere, lest his taxing should be a teaching. julian the Apostata spoiling the Christian soldiers, alleged that Matth. 5. Blessed are the poor, for theirs is the Kingdom of heaven, 
Matth. 5.  saying that he spoilt them to make them blessed: So with the like Spirit he alleged another sentence out of the same chapter, when thou art smitten on the one cheek, turn the other also, to disgrace Christ for that being wrongfully smitten he spoke in his own defence. The Popes and Papists have excelled in this kind. The next sentence in the 91. Psalm to this sentence here alleged by the devil, did that guilty Innocent the third allege when he trod upon the emperors neck, Thou shalt walk upon the Asp and the Basilisk. And the like is that; God made two lights, the greater and the less, to show that the Pope was above the Emperor. And that in the Gospel, Behold here are two swords with Christ's answer, It is enough, to prove the Pope's right to both the swords.  
Use. This must teach us never to allege Scripture but with reverence, and to the right ends. A fault in many Preachers, even in the pulpit using them even as a nose of wax, and playing with, and descanting upon them. We see here it is the devils property to corrupt the Scripture. Mark then whose Church the Church of Rome is, that obtrude upon us their vulgar latin edition for the only authentical, which deals with the original copies, as the devil doth with this place, falsifies them sometimes by false interpretations, sometimes by adding, and sometimes by clipping and paring away, as the Papists Index expurgatorius doth in other authors. More remarkable examples hereof are these. Rom. 11. 6. If it be of grace, than not of works: for then grace 
Rom. 11. 6.  is no more grace, And if of works then not of grace, or else were work no more work. The latter member of the opposition (a notable inforcer of the Apostles argument against merit) is quite left out. So Heb. 
Hebr. 1. 3.  1. 3. where it is said that Christ by himself hath purged our sins, that clause by himself, forcible against our own satirfactions, is left out. So Genes. 3, for he shall break the serpent's head, they read she, 
Gen. 3. 15.  which they would have to be meant of the Virgin Mary. See how they imitate the arch-corrupter of Scripture.  
3. This also is nought, that the devil leaves out that clause which is in the Psalm, In thy ways, which 
Some part of the Scripture omitted.  is very material, and quite against that to which he tempted our Saviour. For as Bernard hath noted, the Angels shall bear us up, in our ways, not in casting ourselves down headlong. What kind of way is this to cast a man's self down from the pinnacle? The 
In vijs nostris, non in praecipitijs. Qualis haec via descendere de pinnaculo? via Luciferi caedentis de coelo. Bern.  way of Lucifer falling from heaven. That which the Devil hath left out let us put in, that which he concealed let us specially remember, for if there were not some special treasure enclosed in it, he would never have concealed it.  
Doct. This clause omitted by the Devil teacheth us that God's good providence, and the Angel's protection 
God's providence can only then be expected when we walk in the ways appointed.  can only then be expected, when we are in the ways he hath appointed us, that is, within the compass of our general or special callings. Otherwise it is with us as with the dear when they leap over the pale of the park & straggle into the fields. Prou. 27. 8. As a bird that wandereth from her nest, so 
Prou. 27. 8.  is a man that wanders from his own place, While the bird keeps her nest she is safe from the kite, from the snare, the gin and the fowler, whereas out of her nest she is in danger of all these. So it is with a man in, or out of his calling. It cost Shimei his life when he passed his bounds set him by the King, and so it is dangerous to be out of the bounds and ways set us by God. Examples we have in Balaam met by the Angel with a naked drawn sword, Numb. 22. 
Numb. 22.  he was out of the way of the Lord, God had forbid him to go. So Moses was met by the Archangel Christ himself, when circumcision was neglected. Exod. 4. And jaakob met with many crosses when 
Exod. 4. 1. King. 13.  his vow was neglected. So the Prophet. 1. Kin. 13. that went out of his way, and beyond his bounds set him by God, was slain by a Lyon.  
Use. 1 1. Consider we then with David our ways in our hearts, what they are, and whether we keep our station. For we are all in warfare, Christ is our captain, as long as we keep company with him, the Angels keep company with us, but if we forsake him, they are not so fond of our company, as for it to leave Christ's. What need have we then to look to ourselves in all our actions, even in eating, drinking, riding, sporting. For even in these actions God hath set us our ways. If we be out of them, we be out of God's protection. How can we look to be protected in the way of drunkenness, gluttony, and profaneness in eating without prayer, or in the way of idleness, and voluptuousness in our recreations, when we use them immoderately, either in regard of the time, or our affection. We see what dangers we are subject unto in our eating, drinking and riding. Look we then, that as in all these we stand in need of God's protection, so we put it not from us by going out of his ways.  
Use. 2 2. Hear is comfort and heartening to us in God's ways. Many are driven out of them for fear of dangers. This heavenly host must embolden us, as it did jaakob to meet Esau coming against him. Gen. 32. 1. 2. for he knew he was in his ways vers. 9 O 
Gen. 32. 1. 2. 9  Lord which saidst unto me, Return. The ways of God are like jacob's ladder. Gen. 28. where the Angels 
Gen. 28.  of God were ascending and descending. And that ladder signified the way of going into, and returning from Mesopotamia, and Gods gracious protection of him in his journey by his Angels. Therefore after his dream it is said Gen. 29. 1. Then jaakob 
Gen. 29. 1.  lift up his feet, that is, he went freshly, courageously and comfortably, because he was assured of the Angel's protection in that long and solitary journey. This made Luther so courageous, when he said, that though all the tiles of the houses in Worms were so many devils, yet he would go thither. He knew he should have more with him, and greater, than any against him, even this guard of Angels. A man that is in these ways need not fear, having such a guard of legions of Angels. The fearful sluggard will cry, A Lion in the way. Prou. 26. 13. yea but this 
Prou. 26. 13.  text cries an Angel, yea, many Angels in the way, to stop the lions mouth. The Lion is in those by-ways in which that Prophet walked. 1. Kin. 13. 
1. Kings. 13.   
Use. 3 3. When in the ways of God we want company, and are forfaken and neglected of the world, which is the lot of the faithful, here is our comfort, the Angels are our companions, yea our attendants though the world scorn us.  
4. This also is nought, That the holy doctrine of Gods protecting his children by the ministry of Angels 
God's holy doctrine abused.  is abused. So is the doctrine of predestination by them that reason from it to a careless looseness of life, If I be ordained to life I shall be saved, how ever I live, If to death, I cannot though I live never so well. So was, and is still the doctrine of justification by faith abused to the shameful neglect of good works. What then? Are the doctrines nought because the wicked pervert them thus to their destruction? No, no more then good herbs are poisonful because spiders will suck poison from them. The poison is in the wicked that do assimilate according to their own nature, and turn the good juice of wholesome doctrine into pestilent poison. The Bees of God can suck honey out of these doctrines, yea, out of Satan's poisoned weeds, as Virgil drew gold out of Ennius his dunghill, but the Devil and his draw dung out of God's gold, and turn his golden mines into dunghills. But in themselves the words of God are pure and incorrupt, and contrary to all corruption of life. 1. Tim. 1. 10. Therefore absurdly do the Papists condemn our doctrine 
1. Tim. 1. 10.  of justification, as opening a gap to licentiousness. They may as well condemn the doctrine of our protection by Angels as opening a gap to presumptuous tempting of God. Thus much for the devils assault.  
Christ's repulse follows. jesus answered, and said, 
2. Christ's repulse.  It is written again, Thou shalt not tempt the Lord thy God.  
Hear consider two things. 
1. Christ's alleging of Scripture.   

First, Christ's alleging of Scripture.  
Secondly, the Scripture he doth allege.   
That he alleages Scripture again in answering Satan it teaches us.  
Doct. 1 1. As we heard before, the necessary use, and the all-sufficiency of the Scriptures, that as they 
The necessary use of the Scriptures in conflicts with Satan.  do make the child of God complete to every good work, so more especially to this good work of conflicting with Satan. As our Saviour said to the Sadduces ye err, not knowing the Scriptures. Mark. 12. 24. so may we as truly say, ye are foiled by Satan, 
Mark. 12. 14.  and err in manners, as well as in judgement, not knowing the Scriptures. It is our ignorance in the Scriptures that makes us such preys to Satan. Ignorant persons cannot possibly stand before Satan. All then must labour for knowledge in the Scriptures, even those of young years, for their age is an advantage against them to Satan in his temptations, and therefore they have special need of the Scriptures.  
Doctr. 2 2. That the abuse of the Scriptures must not take away the use of it. Christ doth not give over alleging 
The abuse of the Scriptures must not take away the use.  Scripture because the devil abused it. The honest traveler doth so much the more wear his weapon and his sword, because the thief useth the same weapon. And so indeed this is a reason to make us so much the more carefully to read the Scriptures. Fondly then doth the Church of Rome take away the Scriptures from the common people because some have perverted them.  
3. That conference of Scripture is a notable Doctrine. 3 means of finding out the true sense of Scripture. 
Conference of Scripture with Scripture is the way to find out the true sense of it.  Our Saviour did not challenge the devil for his leaving out that clause in thy ways, for the Devil might have urged the words, and have pleaded, it is said in thy ways, Hear is no exception made of any ways: In thy ways they shall keep thee, Therefore in this way of going down headlong from the Temple. Now our Saviour by bringing another place of Scripture, that forbids tempting of God, shows that that place in the Psalm cannot be meant of tempting ways. And therefore that it cannot favour the devils purpose that now tempted him to such an action, wherein he should tempt God. The Papists say, The Scripture is a dumb judge, The Church must interpret it, Christ the head of the Church, and the author of the Scripture, though by the power he had, he might have interpreted this Scripture, yet he would not, that he might give us an example how to clear the Scriptures when any doubts arise, namely diligently to confer one place with another. Therefore must the whole Scripture be read, & that with attention & with observation.  
Doct. 4 4. That the Scriptures must be read with the spirit of application. This appears by the manner of Christ's alleging this text, for in Deuteronomy it is in 
The Scripture must be read with the spirit of application.  the plural, ye shall not tempt, here it is in the singular, spoken to every one in particular, and so to Christ, Thou shalt not tempt. It is the fashion of men to take that which is spoken generally to all, to be spoken to none, or rather to others, then to themselves, and therefore in hearing and reading the word, they put it off from themselves. But here we see Christ applied that ro himself which was spoken generally to the whole body of the Israelites. So Psal. 40. It is written of me, saith David, in the volume of thy 
Psal. 40.  book that I should do thy will. No where is it so written of David by name. But the general commandments given to men of his place, he applied particularly to himself. We must apply those things that are spoken in the Scriptures to ourselves, as Paul applies that to the Hebrews, Heb. 13. which was spoken by name to joshua, I will not fail thee. Josh. 1. 
Heb. 13.  So Peter applies that of God's patience written by 
Josh. 1.  Paul to the Romans. Rom. 2. unto the jews, As 
Rom. 2.  our beloved brother Paul wrote to you 1. Pet. 3. This particular application is that which incorporats the 
2. Pet. 3.  word into us, And as it must be in the commandments, so likewise in the promises as we saw in the former verse, and in the threatenings also. The Papists say, where is it said by name to any man, Thou Peter or john shalt be saved. I ask, where is said to any by name, Do thou this, or that, swear not, sanctify the Sabbath; and yet commandments belong to us, why then by the same reason also do not the promises, though not spoken to us by name.  
The second point. The Scripture Christ doth allege. 
2. The particular Scripture alleged by Christ. Mal. 3. 10.  Thou shalt not tempt the Lord thy God. It contains a prohibition of tempting God. Object. Mal. 3. 10. God bids us prove him. For whereas to tempt God is to prove or try some property or properties in him, to see whether he be so powerful, patiented, just, wise and merciful, as he hath revealed himself in his word, it is impossible we should live in the world, and converse in our callings without having this trial. Answ. A thing is tried either when there is no other end in the use, but to try it, or when used for some other purposes. As an horse is tried both when I ride him for no other end but to try him, and when I ride about necessary business. Now it is the former trying and tempting of God that is condemned, which is a needless trying. And it is twofold. Mixed and Simple. Mixed tempting 
1. Mixed tempting.  is that which is compounded of infidelity and presumption. And this tempting of God is in every sin that is committed against the clear light and check of conscience. For first through infidelity in such sins men try. 1. God's knowledge whether he know their sin or no. 2. His justice in case he know it. 3. The truth of his threatenings. 4. His power in case he be just and true. Secondly through presumption they try his mercy and patience. In which regard such sins are called presumptuous sins, Psal. 19 13. This shows the 
Psal. 19 13.  heinousness of such sins as are committed against knowledge. Therefore such sinners are called proud sinners. Mal. 3. 11. and tempters of God. So likewise Numb. 14. 22. those that were disobedient 
Mal. 3. 11. Numb. 14. 22.  notwithstanding they had seen God's glory and miracles in Egypt are said to tempt God. So Ananias and sapphira's hypocrisy is called tempting of God in this regard. Acts 5. 9 
Acts 5. 9   
Simple Tempting, is twofold. 
2. Simple tempting.   

1. Of infidelity.  
2. Of presumption.   
1. Of Infidelity. When not content with that 
1. Of Infidelity.  God hath done already to settle our faith, we prescribe him means of our own Examples. Exod. 17. 
Exod. 17. 7.  7. God must show his presence by giving them water at that time, or else not amongst them. So Ps. 78. 
Psal. 78 41.  41. These two joined together, They tempted, they limited the Holy one of Israel, Thus did they Luc. 11. 
Luc. 11.  tempt Christ in demanding a sign, and so here the devil. We must take heed of this. The Devil will be ready to put such thoughts as these into our minds: If God be our God, and so as the word says, let him show it by doing this or that. This is horrible tempting of God.  
2. Of Presumption. When we in the vain expectation 
2. Of Presumption.  of God's help and grace either do that we ought not, or omit that we should do. There are three main particulars of this.  
1. When without any just calling from God we rush ourselves into danger whether certain, or inevitable, 
1. When without just calling we rush into any danger.  or very probable. When God calls us, than we have reason to expect his help according to his promise. Examples hereof are first in things temporal, as to rush into houses infected, or possessed by Satan, to set open the doors in the night, to ride through doubtful places, and in dangerous times without weapons, which besides the tempting of God, is a tempting of man oftentimes. So to run to the adversaries of the truth, and to put ourselves into the lions mouth. Hear certain heroical examples of some carried by an extraordinary spirit are to be excepted. Secondly, in things spiritual, to go into dangerous places and companies, where we are likely to be corrupted, to go see the mass, with Peter to go into Caiaphas' hall, to marry with idolaters and profane persons, to entertain profane companions and servants, to read Popish books not being first grounded in religion, and without praying unto God that thou mayst not be led into temptation, reading also in filthy playbooks, and raking in such filthy dunghills, venturing the being poisoned with the stench for the hope of finding some conceited jewel, in a word, when we cast ourselves upon temptations, and dangerous occasions of sin, that we might well enough avoid, we tempt God. This was salomon's sin Eccles. 2. in following his pleasures and delights, as if a man should put his finger into the fire, hoping it should not burn. 2. When desiring any blessing of God we yet refuse and neglect those 
2. When we neglect any good means appointed for obtaining any desired blessing.  good means by him appointed for the obtaining of it. Examples, 1. In things temporal, as if being in sickness we should refuse physic, or in poverty refuse to work for our living, or in any danger we yet sit still, & hold the hand in the bosom, and stir not, looking that God should work. Like the foolish carter, that when his cart stuck fast cried to his god, and moved his lips, but not his hands to help himself. Thus if Hezekiah had refused the bunch of figs, or Paul and his companions to tarry in the ship, they had tempted God. True faith as it will not use shifts, but in want of means make God in stead of them, so when means may be had, will most carefully them. As it will not deny God in deifying the means, so neither will it tempt and mock God in despising or neglecting the means, but it will thankfully accept and embrace them, as the very hands of God whereby be uses to work. So that here to refuse means is as if we should cut off a man's hands, & then pray him to work. But in the things of this life few there be that neglect means, nay here we are too ready and apprehensive of the means, so that we will rather use unlawful means, than none all, & all shall be hid under this that we will not tempt God, as Ahaz. Is. 7. 12. Secondly, in things spiritual 
Isai. 7. 12.  we are more blameworthy. In temporal matters, where God oftentimes would have us trust him with out all means, there we greedily hunt after means, but in things spiritual where God calls upon us to use the means for our salvation, & to seek for knowledge as for treasure, here we are full of faith, and will trust God without use of any means. But this faith, which will not lay hold on the hands and helps which God affordeth us for obtaining saluationis no faith, but a presumptuous tempting of God. Men would escape the danger of hell, and with Balaam slothfully wish, O that we might die the death of the righteous, but their hands refuse to work the works of God. They lie gaping on the bed of idleness, as though in the mean time God would snatch them up into heaven in a chariot. Peter tells them that refused to walk in the beaten way to heaven, and sought salvation 
Acts 15. 10. Domine Deus sac me in ijs consequendis operam collocare pro quibus obtinendis soleo adte crare.  by the Law of Moses, that they tempted God, Act. 15. 10. And here in was Sr. Thomas Moor his prayer commendable, Lord God make me to bestow pains in getting those things, for obtaining whereof I use to pray unto thee.  
3. When we undertake things that we are not fitted and prepared to go through with. As to 
When we undertake any thing vufitted and unprepared.  pray or preach without some preparation. Eccles. 18. Before prayer prepare thy soul, and be not as one that tempteth God. So when a man unlearned shall take upon him the handling of weighty controversies against the adversaries: when Carolostadius opposed Luther's consubstantiation but weakly and insufficiently, Zuinglius said that he was sorry that 
Non satis humerorum haberet.  so good a cause wanted shoulders. Now for a man that hath but weak shoulders to take upon him the carriage of a burden requiring Sampsons' back, were to tempt God. Thus do many offend at this day in undertaking things above their bodily strength, as to ride so far in such a space, only for a little lucre. Though this also may be referred to the first head of casting ourselves into danger. Thus also might Peter tell them that took upon them the bearing of the legal yoke, that they tempted God Acts 15. because it was a burden, which neither 
Acts. 15.  they, nor their fathers were able to bear.  
And thus much of the second temptation.  
The third follows. Matth. 4. 8. 9 and Luke 4. 
The third temptation.   
In it also consider:  

The assault.  
The repulse.   
In the former also consider: 
1. The assault.   

The Preparation to the temptation.  
The uttering of it.   
The preparation was that he took him again, and 
1. The preparation to the temptation.  carried him into an high mountain, which translation I hold not imaginary, but as the other to the pinnacle, real, and in truth. Object. In the mountain this sight of all the kingdoms could not be seen, for neither is any mountain so high, neither if there were, could they be seen with all their glory in the twinkling of an eye. For some are before, and some are behind, some on this side, and some on that, and so cannot be seen all in the twinkling of an eye. Therefore it must needs be that Satan represented these things to his eye. Now representation needs not a mountain, for that might be done in a valley. Answ. The sight that was to be represented being so great and glorious, the devil also would set it forth even by the place where he represented it. Besides, he might take him into the mountain that there might be a convenience betwixt the sin he tempted unto, namely ambition, and aspiring after high matters, and the place an high mountain, or else in an imitation of God taking up Moses into the Mount.  
The temptation itself is twofold.  

Principal, to idolatry, to fall down and worship 
2. The temptation itself.  Satan.  
Subordinate, or inducing to the former to affect the glory of the world.   
And this subordinate is twofold.  

1. Real, in presenting the sight to his eye. 
1. Real.   
2. Verbal, alluring by fair promises when he saw the dumb show could not prevail.   
For the first, S. Luke says he did it in the twinkling of an eye, which some think Satan did the more to set our Lords teeth on water after it by sudden taking it away. But it may seem rather to argue satins speediness in doing of it. For afterward he says not All those things as speaking of things not gone out of sight, but All these will I give thee, speaking as of things still in sight.  
Hear we learn.  
Doctrine. 1 The devils method in temptation, to reserve his strength for the last place, so that his last temptation 
The devils last temptation is commonly the sorest.  is commonly the sorest. Every motion is swiftest towards the centre, and some winds are most boisterous in the end. The Devil herein deals as in wars, they place the rascal soldier in the forefront, and those of worth come behind, and as jaakob did, when Esau came, set Rahel and joseph whom he most respected in the last place. The two other temptations were slighter, but here Christ feels the weight of his whole body, that before felt but his little finger. Many a man could overcome hunger, and that idle glory that comes from the stinking breath of foolish men (which were the instruments of Satan's former temptations) which yet would fall down before this temptation of stable honours, rule, and riches. Thus must it be with us in the whole course of our life. Every day must we look for shrewder trials than others. And the last in death shall be the extremest. As Nebuchadnezars, so the oven of his fiery temptations shall then be heated seven times hotter, than ever before. Then he will touse us indeed. Before in comparison he did but play and dally. Only one nation of the Egyptians was against the Israelites at their first coming out of Egypt, but at the end of their journey, at their entrance into Canaan, there were seven against them. The last combat is the sharpest. Therefore prepare specially there for defence, where Satan specially prepares for offence.  
Doct. 2 2. Observe the fetch of Satan, and so of his instruments, first to work upon the affections, and by 
The Devil seeketh to deceive the understanding by working first upon the affection.  them to fit and prepare the understanding for deceit. For here first he speaks to our saviours eyes, and by this sight presented to the eye, would tickle his affections, and then he comes and speaks to the ear: and in those his speeches first he flatters with fair promises, before he tells him what he desires of him. Thus at the first, he set first upon Eve, and the Apostle noted in the false apostles, 2. Tim. 3. that they crept into silly women first, that were carried more by affection then by judgement. So Simon Magus had his Helena, and Apelles his Philumena, and other heretics their several women, whom first of all they animated with the spirit of their error. This is that Tertullian observed of them, that they do persuade, before they teach, whereas the truth doth not teach by persuading, but persuades by teaching. This must teach us to look to our affections, for by these may des he woes the mistress; These are our eves whereby he deceives us.  
Doct. 3 3. Hear we see how the Devil labours to abuse our senses, specially our eyes, that by these windows 
The Devil laboureth to abuse our eyes that by those windows death may enter into our souls.  death may enter into our souls. According to the proverb, he comes to the sea by the river, to the heart by the eye. Our eyes are his spokesmen to our heart. What poison is there almost that he doth not convey into our souls by this passage for covetousness and desire of the world, witness this present temptation, that of Achan in seeing the Babylonish garment, and that of Ahab in seeing Naboths vineyard, and coveting after them. Whereupon covetousness is called the lust of the eyes. 1. joh. 
1. Ioh 2. Gen. 3.  2. for intemperance of appetite witness Eve, Gen. 3. she saw the fruit was pleasant: For adultery, David, Putiphars wife, and innumerable more. Plato derives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lusting and looking in Greek differ but in one vowel. For drunkenness that of Solomon. Prou. 23. Look not on the wine, etc. for envy, that 
Prou. 23.  Matth. 20. Is thine eye evil because I am good? Hence that note that God hath made the eye the sense of 
Matth. 20.  sorrow, because such a sense of sin.  
Use. It must make us pray as did David, Psal. 119. 37. Turn away mine eyes from vanity, and because it is 
Psal. 119. 37.  so deceitful a sense to bind it to the Lord with jobs covenant. job. 31. 1. we must mortify our eye, 
job. 31. 1.  which is that plucking of it out, namely out of old Adam, and setting it into the new man. But for this purpose we must with all diligence keep our hearts, Prou. 4. for the eye poisons the heart being first 
Prou. 4. 23.  poisoned by it. The rivers run into the sea, but they came first from it. This is the reason here why Christ's eyes were not caught, because he had a pure heart. Let us labour in our measure for such hearts and eyes as Christ had. Take heed of having Lots wives eye casting a longing look after Sodom, but get that same oculum irretortum, and this same Stoical eye of our Saviour, that we may see eye-pleasing and tempting objects, and not be moved and set agog, as the Disciples Luc. 21. with the beauty of the Temple; and as he with the beauty of 
Luc. 21.  a young boy, to whom it was answered, that the Praetor must have continent eyes, as well as hands. Hear surely there is good use of that Stoical apathy. 
Cicer. office l. 1.  But alas if Christ's case had been ours, our eyes would have saved Satan's lips a labour. They would have bitten presently upon so sweet a bait.  
Doct. 4 4. Hear by comparing this temptation with the former, we see which are the two most special 
The temptations on the right hand are more dangerous than those of the left hand.  temptations of Satan. One on the left hand by adversity, the other on the right hand by prosperity. Called Rom. 8. 39 height and depth. But yet withal, that this of prosperity & abundance is the most dangerous, and therefore comes here in the last place. For this is that wherewith (if it were possible) the very elect should be deceived. Many that keep on their clothes in the wind, unbutton themselves in the sun. The thorny ground is not overcome with the scorching of the sun in persecution as the stony, but with the thorns of wordliness in times of peace and ease. judas, Demas, Alexander the coppersmith and others, both of old and latter times that acquitted themselves in some sort in the trial of the cross; were yet here fearfully foiled. David not foiled with lust whilst he wandered in the wilderness, many Bathshebaes would not have overcome him then.  
Use. 1 Use. 1. To such as are in this estate of prosperity to look to themselves, they stand on slippery ground. Prosperity to religion, is as the ivy to the oak, it quickly eats out the heart of it. The security and profaneness of these times, the daughters of our peace and prosperity show as much.  
Use. 2. To such as are in adversity to be patiented, yea thankful. God in pity keeps them from riches and abundance, lest it should choke them. For they are thorns, Matth 13. He sees that thy weak brain would not bear such strong drink, 
Matth. 13.  nor thy weak stomach digest such hard meat.  
Use. 3. To such as have stood out in the lesser temptations, that they yet presume not. For many are like to cold snakes in adversity, which then do no hurt, the cold stupefies them; but let the heat warm them, and then they will discover themselves. Therefore we must labour to approve ourselves also in this temptation on the right hand. Good gold is purged in the fire, and shines clearly in the water, whereas contrarily clay is scorched in the fire, and dissolved in the waters. So a good man acquits himself both under the cross, and in peace and preferments, when as the wicked oftentimes are foiled in both. Approve we then our 
Magis metuendus Sa●hanas cum fallit, sq●am cum aevit.  sincerity in both, and in the latter specially, as more dangerous.  
Use. 4. For trial to them that have been overcome by the lesser temptations on the left hand. If hunger and necessity master thee, what then will fullness? If a piece of bread and an handful of barley corrupt thee, what then such glorious offers as here the devil makes.  
Doct. 5 5. Mark here the devils craft in showing our Saviour the glory of the kingdoms of the earth, but 
The devils craft in showing the glory but not the grief.  concealing the grief. So in sin he shows the pleasure, and conceals the punishment, he shows the gain, not the pain. As to the Israelites the onions and flesh-pots of Egypt, not the bricks, not the bondage of Egypt. We knowing this craft, must labour in these temptations to see that which the Devil hides, and to apprehend the fearful afterclaps. Let us labour to see jael's nail as well as her milk, Delilah's scissors as well as her bosom, the snakes poison as well as her embrace, and the Bees sting as well as her honey. That speech of Abner is true in sin. 2. Sam. 2. 26. Will it not be bitterness 
2. Sam. 2. 26.  in the end? and the want of apprehending, it is the cause of our foils in temptation. If David could have felt the grief of his broken bones Psal. 51. before 
Psal. 51.  his adultery, he would never have committed it. The Devil blinds us so that we see not till afterward, as Gen. 3. Then were their eyes opened, the devil that shut them before, will open them then. 
Gen. 3.  That which Solomon notes in some buyers, to say, It is nought, It is nought, and after they have bought to boast how good it is, is contrarily true in Satan in the sale of his naughty wares to us, It is good, It is good, saith this seller, but aftetwards he lets us see how he hath fetched us over, and cries as fast, It is nought, It is nought. The devil at first comes as a friend, and promises pleasures and profits, but afterward he shows himself as an enemy in accusing, and showing nothing but grief, shame, God's anger and hell fire. Like that deceiving Prophet. 1. King. 13. that entreated the other Prophet to come 
1. King. 13.  in and dine with him, and never gave over till he had got him, telling him he had a warrant from God, but afterward in the midst of dinner rose up and threatened him destruction for consenting. Such sauce doth the devil always give us to his sweet meats, when ever we eat of them. The things the devil tempts unto, are like unto such pictures as on the one side are some goodly men, or beautiful women, but on the other side ugly owls. Let us therefore look on both sides, and desire the Lord to open our eyes, that we may see the fearful consequents of sin.  
Doct. 6 6. Mark here who it is that sets out the world in such glory to us. It is the devil that thus paints 
It is the Devil that maketh us think the world to be glorious.  this strumpet. When then we feel ourselves begin in our thoughts to magnify riches, pomp and pleasures, let us know the Devil is at our elbow, and therefore pray we that we be not led into temptation. Thus much for the real temptation.  
The verbal follows.  
It contains Satan's promise to our Saviour, to 
2. The verbal temptation.  give him the whole world. And well may I call it verbal, for he doth but verba dare, go about to cousin Christ with mere words. Now as I said this is but a subordinate temptation, ushering the other to idolatry, an argument to draw on the other. And thus Satan reasons. If thou mayst get the whole world by worshipping me, than it is thy best to do it. But thou mayst get the whole world by it, therefore do it. The assumption he proves first from his willingness showed in his free offer. Secondly, from his ability to perform that he promises, because all is his, and that by the best right, God's donation, It is delivered to me, and to whom I will, I give it.  
1. For his willingness showed in his large promise, All this will I give thee. Mark.  
Doct. 1 A perverse and wicked kind of liberality in the Devil to be avoided. For first, it is for his own 
A wicked kind of liberality is to be avoided.  ends, for his own glory, that he might obtain worship of Christ. Thus many are bountiful to procure glory and respect to themselves, and to such as will crouch unto them, but not otherwise. This is a diabolical bounty. Secondly, his bounty is to the maintenance of sin, and so is the Papists whereof they so brag, even to the maintenance of the same sin, that here the Devil would be so bountiful too, namely, Idolatry. Thus the revenues of 
Prou. 10. 16.  the wicked are to sin. Pro. 10. 16. but the righteous will honour the Lord with their riches, maintain his Church and true worship. Prou. 3. 9 Honour the 
Prou 3. 9  Lord with thy riches, and with the first fruits of all thine increase. Thirdly, his bounty is treacherous, and verifies the proverb, that enemy's gifts are no gifts. His bounty is to catch our saviours Soul, as saul's was to David in giving him Michall to be a snare unto him. But true bounty hath truth joined to it. Prou. 20. 28. Bounty and truth preserve the King. 
Prou. 20. 28.   
Doctr. 2 2. Mark the devils equivocation, All these. Why, what were all these, but shadows and representations. 
The Devil useth to equivocate.  It was a great catch our Saviour was like to have had, if he had yielded. If he had been challenged for not performing, here would have been his defence, even the jesuitical trick of equivocation. Thou shalt have all I showed, for all that I showed thee was but an image, & indeed nothing, so nothing shalt thou have. Of this trick, see more in the treatise of the heart's deceitfulness. pag. 21. 22.  
Doctrine. 3 3. Hear we may see how the devil goes about to steal away our hearts from God, and to entice 
The Devil enticeth to his service by hope of gain and glory.  us unto his service by hope of gain and glory in this world, necessarily tying & appropriating these things to his followers. If thou wilt worship me, thou shalt have all these things, otherwise if thou feed still upon the oracle at Iorden, and believest that voice that there spoke to thee, thou art sure enough to continue poor and miserable still. So still he deals with us. What fools are you to believe God's word, and in the mean time to be pinched with poverty, and held under in obscurity? Can you live upon words? Come hither to me, I will surely make you rich, great and glorious in the world, if ye will be ruled by me. Thus Balak enticed Balaam by gifts, and told him, the Lord kept him from honour. Num. 24. 11. Such a Balak is Satan, promising mountains of gold to seduce us from the Lord. Like Nabuchadnezzar, 
Numb. 24. 11.  with his alluring promises, as it were, the melodious harmony of musical instruments, he bewitches us, and makes us bow to his golden Idol. Like the strumpet inveigling the youth, by telling 
Prou. 7. 16.  him, she had decked her bed with ornaments, carpets, laces of Egypt, and perfumed it with myrrh, aloes and cinnamon. Surely this golden and glittetering bait of the devil of all other is most alluring, and prevails most. Bounty in a master is a great attractive to his service. Can any of the sons of Ishai, 
1. Sam. 22. 7.  said Saul to his servants, fearing their defection to David, can they give you vineyards, houses, etc. 1. Sam. 22. 7. when the Devil then once hath possessed us with a conceit of his bounty, that there is assurance of rich rewards in his service, and contrarily that in Gods, nothing to be gotten, but beggary and misery, poverty & perseeution, than he makes to begin to entertain thoughts of casting off God's livery, & to say as they, Mal. 3. The proud & wicked are advanced, 
Malac. 3.  It is in vain to serve the Lord. This temptation had almost puzzled David, it brought him near falling down, his feet had almost slipped. Hear was 
Psal 73. 2.  that fearful shipwreck of judas upon the rock of the 30. pieces of silver. He saw that the event answered not his hopes in following of Christ, that same temporal kingdom whereof he dreamt went not forward, and himself disappointed of such honours and offices as under him he expected, and long gaped for, therefore he now forsakes Christ, and hopes for greater matters by the Prelates, and so turns traitor to his master, and chaplain to the Prelates, or rather the devil in the Prelates. Here was Demas his overthrow. The devil set out the world like a painted and trapped strumpet to his eye, & caught him persently, So that he forsook Paul, and embraced the present world. 2. Tim. 4. 10. In the purer and primitive Churches how came there at length such 
2. Tim. 4. 10.  horrible corruptions and Apostasies, but the Devil bleared and blinded their eyes with ambition & covetousness, & persuaded them that in the simplicity of the Gospel there was little, either gain or glory, unless they corrupted it, and turned it into another gospel. Thus hath the devil hatched the pestilent monster of popery out of the cockatrice egg of the love of this world. And at this day what is it that keeps men otherwise wise & learned, in that rotten religion, but that same golden cup which the whore of Babylon holds in her hands. Pomp, primacy, riches, fat Bishoprics, Cardinalships, and these golden cords bind them fast to this See. The Centurioators interpret this, All these will I give thee, thus, I will make thee Pope. What makes many so violent & so virulent against the truth, & the purer professors of religion, but that they look to climb, & to rise up to preferment upon their shoulders. As Erasmus noted in his time, when he said, that Pauper Lutherus multos fecit divites. Poor Luther made manyrich. That was it that made so many write & rail against Luther, because it was a step to preferment. In the Commonwealth also, & in all callings therein, this is the cause of the many corruptions that abound, because the devil is taken at his word, and men do verily believe that in the way of honesty and sincerity the way is stopped up, and hedged against riches and rising, and contrarily is opened in the devils broad way (where they may have elbow room enough, and do what they will) namely in the way of falsehood, injustice, flattery, profaneness, swearing, Sabboth-breaking, dissembling, and time-serving.  
Now the reason why this temptation so takes, is Reason. the sympathy our corrupt nature hath with it. Naturally we love this earth, and relish the savour of it exceedingly. O we think this a fine thing to live at ease, to swim in pleasures, to have all that our hearts desire, to be honoured and admired of others Many say, Psal. 4. who will show us any good? that is, 
Psal. 4. 6.  any lands, livings, honours, dignities. Nay, so dote we on this world, that we wait not for the devil to come and offer us the sight of our supposed good, and so to tempt us, but we even tempt and provoke the devil, and as though he were too slow in his office, we cry out for him, who will show us any good? who will show us the way to get the world, and the desirable profits thereof? As in judas, who went first to the devil in his instruments, with his what will ye give me? not having the patience to stay the devils leisure, and to hear him offer, This will I give thee. Being so sharp set on these things, the devil bears us in hand that the most compendious way to get and hold them, is to crack and craze conscience, zeal, religion; and tells us that so long as we stand upon such nice and curious matters, we shall never rise or thrive in the world. Nothing is more distasteful to flesh and blood than the cross, and therefore no marvel if Christ have so few disciples who invites them to the cross, If any will be my disciple he must deny himself, and take up his cross. Nothing again more tickling and delighting our corruption then the glory of the world, and therefore no marvel if the devil have so many servants, who invites them to the kingdoms of the world, If any man will worship me, all these kingdoms and the glory of them will I give him,  
Use. This being so dangerous, and prevailing a temptation, that hath wounded so many, it must teach us to strengthen ourselves against it. Which that we may do, two main remedies must be used.  
Remedy. 1 The first is the mortification of our fleshly members, the eye and the ear of old Adam. If a man 
Mortification of our fleshly members.  should come to a dead man, and promise him never so many kingdoms, and show him never so much honour and glory, he is nothing moved. Now mortification make us dead men to the world, as blind men to this goodly sight of the world, and as deaf adders to the charms of this charmer. Neither then will these goodly things any more tickle us, than a jewel, or a precious stone will do a beast. This mortification is that which weans us from the world, and makes us to be with David Psal. 131, 
Psal. 131.  to be to the world as weaned children to the breast, who do not only not desire it, but though you show them never so goodly a breast, abounding with never so luscious milk, and promise them never so much, and flatter them what you can, yet you shall not get them to take it, and suck it. When the devil entices mortified Christians to sin by these proffers and promises of the world, he is more like to speed, and win them, than a woman is like to persuade her weaned child to do this or that, by plucking forth the breast. Of all arguments it is the worst to a weaned child. Indeed to a sucking child it is the only commanding argument, and so is the breast of the world to an unweaned and unweined and unmortified Christian. The Devil hath them on the hip, he may easily bring them to any thing. Look how a crust commands an hungry cur, so doth a little worldly trash a carnal man. They that have longing desires, and itching affections after this world's delicates, and they that will be rich fall into temptations and snares, 1. Tim. 6. 9 
1. Tim. 6 9  There is no doubt but worldly, covetous, ambitious men would turn Papists, yea, Turks and Infidels rather than they would not drink the sweet milk of worldly profits and pleasures. For covetousness itself is inward idolatry, and what should keep him from committing outward sin, that commits inward. He that bows his heart to gold in his chest, will rather than lose that gold, bow his knee to a golden or wooden image. And this experience hath showed in all ages. So that not only by covetous desires of worldly pelf doth the devil bring men oftentimes to kill others. Pro. 1. 19 but even themselves. 
Prou. 1. 19  and their own souls, by betraying them into his hands, by forsaking the faith. 1. Tim. 6. 10. The 
1. Tim. 6. 10.  only way then to keep ourselves from being drawn away by the allurements, is by mortification to pluck out that eye of ours, that is so much affected with the beauty of that golden Idol, and to circumcise that ear of ours, that is too much delighted with the devils sweet music, to put a knife to that throat of ours, that too much longs after his dainties. Yea, so to be crucified with Christ, that our nature may be quite altered and changed, so that now these worldly things may no more move us, than hay would do a Lyon. And indeed if we were thoroughly mortified, nothing would move us then, but the kingdom of God, peace of conscience, joy in the holy Ghost, increase of grace. And as for the world's treasures, we should despise them, as grown and grave men do children's gewgaws, and babbles. And we should take in as fowl scorn, to have the devil thus offer us these worldly profits, as grave men would take it ill to be persuaded to aught by the offers of children's babbles. It is a sign therefore that we are still babes, and not men in Christ, when the world's toys and babbles have such interest in us. Labour we then to be grave, sober and mortified Christians; that since the devils most powerful motive to draw us away from God, is this of worldly gain and glory, we having no affections to these things, may be no fit booty for any such temptation, but being God's Nazarites may be able without longing to look on the wine sparkling in the glass; and being Gods chaste virgins may be able not to desire the strumpet's beauty in our hearts. If the world's beauty can command thine eyes, and her music thine ears, surely, the devil can command thy knee to bow to him. For if once we look on the Sun shining, and the Moon in her brightness, the kissing of the hand, that is, adoration will follow. 
job. 31. 27.  job. 31. 27.  
Remedy. 2 The second Remedy, are holy meditations, as namely. 
Holy meditations. 1. That desire of abundance is unlawful. 1. Tim. 6. 8.   
1. That the very desires of abundance and greatness are in themselves unlawful, though we desire them not upon such conditions, as here the devil offers them. We are commanded 1. Tim. 6. 8. to be content with mere necessaries for food and raiment. Where there is contentation there are no further desires. Agur Prou. 30. 8. prays against riches, 
Prou. 30. 8.  as well as against poverty. That which we are to pray against, we may not desire, and such desires cannot be of nature, for that is contented with little, nor of grace, for that is contented with less, and therefore they must needs be of corruption, for that is the unsatiable Horseleech. Therefore for the things of this life, we must be at an indifferency, and subject ourselves to God as David. 1. Sam. 15. 25. 
1. Sam. 15. 25. 2 That the devil in these promises deceiveth us. Not giving all the things promises.   
2. That the Devil in these promises deceives us, and that three ways. First sometimes not giving all the things promised, but the contrary. Adam was promised to be like God himself, but how well he obtained it, witness God's bitter scoff, Behold man is become as one of us, Gen. 3. So he promised by his instruments life and honour to Cranmer, if he would give him the worship of the hand, and receive his mark in the hand by subscription, but he failed him. So the Romish runagates that go thither for preferment, what little respect have they oftentimes, so that they wish themselves at home again, and sometimes return in the same discontent, in which they went. How little was judas set by, by the high Priests, when once he had served their turn? How did they shake him off in that pitiful distress, with Look thou to that? How poor are the witches that in confidence of these promises even sell themselves to the devil? Secondly, sometimes the devil deceives us in his promises, not yielding 
Not yielding them so good as he promised.  them so good to us as he promised, coalpits in stead of golden mines, blear-eyed Leah in stead of beautiful Rahel, stones and serpents in stead of fish and bread. The Devil promises us much peace and felicity in these outward things, we find nothing but vanity and vexation of spirit. Therefore they are called lies, Ps. 4. because as pleasant baits they cover 
Psal. 4. Matth 13.  the hook. Hence that phrase Mat. 13. of the deceitfulness of riches. Sweetness is promised in the bread of deceit, but we find it gravel crashing in our teeth. Prou. 12. That same wickedness which is so 
Prou. 12.  sweet in the mouth, and under the tongue, will be gall of Asps in the midst of us, and God will make him that hath so greedily devoured substance, to vomit it up again, for God shall draw it out of his belly, he shall suck the gall of Asps, and the viper's tongue shall slay him. job. 20. 12. 13. 14. 15. 16. The way of the wicked 
job. 20. 12. 13. 14. 15. 16. Prou. 12. 26.  shall deceive them, saith Solomon Prou. 12. 26. And therefore he says immediately before, that the righteous is more excellent than his neighbour, that is, the wicked, for all the righteous his present crosses, & the wickeds present felicity. For though they believe the lying promises of the devil, yet it will prove otherwise. Their honey will prove gall, and their wine vinegar, and therefore Solomon adds in the next verse, The deceitful person shall not roast that which he took in hunting. He shall never joy it. In his fair roses the devil hides shrewd pings, that shall prick them when they look to be refreshed with their sweet smells. Balaks preferments were goodly roses to Balaam, and so were Naaman's gifts to Gehezi, and the Babylonish garment to Achan, and the thirty pieces of silver to judas. But there were poisoned pings in all these roses. For what got Balaam for his going to Balak, but a sword in his ribs. Num. 31. 8. whereupon Jude calls it the deceit of Balaams' 
Numb. 31. 8. Jude vers. 11.  wages. Jude 11. Did not judas thirty pieces bring the halter about his neck? and achan's Babylonish garment the stones about his ears? And Gehazi's reward the leprosy into his forehead. So that these men might have done with the instruments of their punishments, judas with his halter, Achan with his stones, as Croesus did with those chains with which Cyrus bond him, he sent them to Apollo, that is, to the Devil for presents, who had gulled him with false promises of victory.  
Thirdly, the devil deeceives in his promises, in getting far better things of us, than we have of 
Getting far better things of us, than we do of him.  him. For in these contracts with the Devil, we make Esau's pennyworth, sell heaven for a mess of porridge; Glaucus exchange, gold for copper. We are as foolish as children, that lose their parents and their own liberty, and suffer themselves to be stolen away for an apple. Yea, as the bird that accepts of the fowler's meat, but buys it full dearly, with the loss of her own life. So here we shall have of the Devil a little worldly trash, but then we lose that which is more precious, truth, faith and a good conscience. Proverbs 20. 15. Incomparable 
Prou. 20. 15.  jewels to be bought with the loss of ten thousand worlds, but not to be sold to the Devil, though he could give us as many worlds, as we have hairs on our heads. Buy the truth but sell it not. Proverbs 23. Surely, if only the health and strength of our bodies were to be lost for all the world, it were no saving bargain. Who in his right wits would take upon him the Monarchy of the whole world, upon condition that he must never have one healthful hour, but always be tortured with the most exquisite torments of the stone? He hath a more kingly spirit, that chooses rather to be an healthy beggar, than a sick and tortured King.  
Now than if it would profit a man nothing, to win all the whole world, and to lose but his bodily health, what then, as Christ says, to lose his own soul, his precious soul? when than we are thus tempted, let us think of our losses we shall sustain, and let us think with the good figge-tres. judg. 9 tempted with a Kingdom, should I lose my sweetness? and so with the Olive, should I lose my fatness 
judge 9  to reign? So should a Christian reason with Satan balancing the world's riches, and the spirits together, should I leave the fatness of faith? should I lose the sweetness of a good conscience to reign a while in a little worldly glory? Why, I am a Lord and King already. A spiritual LORD: should I be such a fool to lose my spiritual Lordship for a temporal one? My service under Christ makes me a King. My Kingdom I should receive of thee o Satan will make me a slave. Better is a royal service then a slavish sovereignty. Again, every Christian hath satan under his feet, by these gifts Satan seeks to redeem himself, and thou by accepting them dost not only free him, but enthrall thyself, and bringest thyself into his place. Here than thou shouldest have the mind of those Persians, Is. 13. 12. 17. which should not regard 
Isay 13. 12. 17.  silver, nor be desirous of gold. And of the husband finding the adulterer with his wife, Prou. 6. 35. not enduring the sight of any ransom, nor consenting though gifts be never so much augmented. Satan's 
Prou. 6. 35.  bounty is treacherous as we saw before. And his gifts are hooked and limed, to catch our poor souls in.  
3. That all these things he promises, are vain and insufficient to give true content. For,  
First they are inferior to us as men, much more as Christians. A thing worse than thyself cannot make thee better. Gold and silver are inferior to 
Resdeterior te non potest face re te meliorem. Aurum & Argentum inferiora te. Bonum coporis animus, animi Deus.  thee. The good of the body is the soul, & the good of the soul is God. How do we then disparaged ourselves in seeking after, and esteeming of these things which are to our souls, as copper to gold, embasing it, not making it better. What content then can a man's soul take in these things. If covetous and ambitious men feel content in any of these things, it is no otherwise then as itching sores do in clawing & scratching fingers. They are the worse for it afterward. Nothing can fit the infinite appetite of the soul, but God who alone is infinite. No more can man's mind be filled with corporal, than a chest be filled with spiritual things. He alone that fills heaven and earth can fill the soul, Psa. 119. 96. I have seen an end of all perfection, but thy 
Psal. 119. 96.  commandments are exceeding large. And 1. Pet. 1. 
1. Pet. 1. 24. 25  24. 25. All flesh is grass, and the glory of flesh as the flower of the field, but the word of God endureth for ever. And Psal. 17. 15. When I awake I shall be satisfied 
Psal. 17. 15.  with thine image. God fully satisfies, but these earthly 
Non esurientes animas, sed esuriem pascunt animarum.  things do not feed our hungry fowls, but the hunger of our souls, saith Augustine.  
Secondly, they are fickle and fugitive, therefore well showed here in a moment, because they glide away as the running water, and in representation, because they have no substance, but are mere shadows and vanishing shows. So Paul, 1. Cor. 7. 
1. Cor. 7. 31.  31. says that the fashion of this world passes away. Where the word translated fashion, signifies but an 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  accidental and external figure, without substance. Saint Luke calls all agrippa's pomp but a fancy, Acts 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 25. 23. Gal. 4. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 13.  25. 23. And on the contrary, Paul speaking of the new man, framing and forming him in us. Gal. 4. 19 uses such a word as signifies an essential and substantial form. And Heb. 13. heaven is said to be a city having foundation. No earthly thing hath any foundation, but are reeling and tottering, whence that phrase of the uncertainty of riches, 1. 
1. Tim. 6. 18.  Timoth. 6. 18. Either they forsake us living, or we them dying.  
4. Meditate of the excellent reward of the life to come. We must go up with Moses into Mount Nebo, and see the heavenly Canaan, and with john into God's mountain, and see the heavenly jerusalem, and put down the devils mountain, with God's mountain, and his sight, with that sight with that sight which is there, when we shall see what better things we have in heaven, we shall scorn the devils offers, and think ourselves disparaged being God's sons and heirs of heaven, to be offered such trash. And therefore the devil did not here as in the other temptations say, If thou be the son of God, because that here it would have made against him, as being a temptation not standing with the dignity of God's sons. If we could but know our own worth in being God's sons, and the rich inheritance this sonship entitles us unto, we would scorn this world, as much as an honest man, having a sweet and wellfavoured wife of his own, would do some filthy druggle and blouzie 
Postquam in montium verticem ascenderimus parva nobis & urbs, & moenia etiam videntur, etc. Sic parva videbuntur otiam, & divitia, & gloria &c. cum coelestia respicias. Chrys. ad pop. Antioch. Hom. 15. 1. Tim. 6.  harlot. As on the top of high mountains, the greatest houses and men seem but small, so from the top of God's mountain, all these earthly things which here we so admire, will seem but mean and small. It is because wicked men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Peter speaks, blind and cannot see things that are a far off, such as are heavenly, that they fall so in love with the earthly. This remedy Paul prescribes. 1. Tim. 6. But thou o man of God fly these things. viz. covetousness. But how? Lay hold on eternal life. When our desires and thoughts are in pursuit after these earthly things, than should we direct them by presenting this other, and better object of heavenly glory. This last meditation serves also to answer that objection, that God rewards not his servants, & fulfils not his promises of this life made to them. For though he never should, as he often doth remember them with temporal blessings, yet they are all abundantly fulfilled in the enjoyment of that heavenly glory. job. 22. 24. and Psalm. 91. 16. 
job. 22. 24. Psal. 91. 16.  With long life will I satisfy him, and show him my salvation. And therefore as Hebr. 11. God need not 
Heb. 11.  be ashamed to be called our God, as falsifying his truth, because he hath prepared a city for us, which is an universal collection of all blessings.  
All these meditations laid together and well digested, we shall be able to answer Satan in this temptation, as the King of Sodom was answered by Abraham. Gen. 14. 23. God forbidden that we should take so much as a shoe latchet of Satan, lest it should 
Gen. 14. 23.  be said, Satan hath made us rich.  
Now come we to the devils second proof, from his ability. in regard that all these things are his by God's donation and delivery, so that he may dispense them where, and how he will. Where we have to consider.  

1. The devils lie, with the colour of it.  
2. His slander.  
3. His craking.   
First, the devils lie, that God had given him all the world, and the honours thereof to dispose as he 
1. The devils lie.  would. This is a very lie. For Ps. 24. 1. The earth is the Lords, and the fullness thereof. Psalm. 75. 6. 7. 
Psal. 24. 1. Psal 75. 6. 7.  To come to preferment is neither from the East, nor from the West, nor from the North: But God is judge, he maketh low, and he maketh high, And there was one now in presence, who had said long ago, By me Kings do reign, Prou. 8. And afterward, All 
Prou. 8. 15.  power in heaven and earth is given to me. Matth. 28. 
Matth. 28.  And who now truly and justly might have said concerning the delivery of this power, as Zidkiah unjustly said unto Micaiah, concerning the Spirit. 1. King. 22. When went the Spirit of the Lord from me 
1. King. 22.  to thee? So, when was this power taken from me, and given to thee? Indeed the Devil is God's jailor, and hath the keys of hell delivered unto him, he hath fetters and irons, racks and tortures delivered unto him, being an hangman and executioner, but he hath not that delivered unto him, which here he speaks off. For if it were as he says, would he prefer at any time his enemies to Kingdoms? would he arm them with swords against himself? Surely, Satan will not be divided against himself Matth. 12. would he prefer David, Hezekiah and josiah to the throne, to beat 
Matth 12. Revel. 2.  down the throne of Satan, Revelat. 2, would he prefer such figgetrees to the Kingdom? No surely, None but Ahabs, nero's and Domitian's, and such vile brambles, that would scratch and tear in pieces Gods Saints.  
Either then the Devil is a gross liar, or a most simple fool. But the Devil is no such simple fool as to put a knife into his adversaries hand to cut his own throat with. And therefore he is a notorious liar.  
If it were as the Devil would there should be not only no good Kings: but no Kings at all; but Tyrants only. For the Devil is an enemy to kings because their authority is an enemy to him. Jude 18. The cause why the Devil so ruled then is noted 
judg. 18.  to be this, In those days there was no King in Israel.  
Take we heed now this being such a lie we believe it not. The practices of many witness against them, that they acknowledge the devils Lordship, for in sickness they seek to charms and witches for health, in poverty for wealth, in obscurity for honour by shifts and wicked means. If we believed that God were Lord, good means would suffice us, we would seek all these outward blessings in the ways of godliness, and never seek to get them by offending God, or otherwise then by seeking him and his favour who is the bestower of them.  
Thus we see the devils lie. 
The colour of the devils lie.   
Let us see the colour of it.  
For there is some truth in this which the Devil speaks, and that is this.  
Doct. The devils chain is sometime slackened, and God lets him alone in his violent usurpation, and 
God sometimes lets the Devil alone in his violent disposing of earthly things.  disposing of these earthly things, and that for most just causes, as the trial of his children, the punishment of the world, and the glory of his own name, in triumphing over Satan thus let lose, and overthrowing him by himself. Now the Devil turns toleration into donation, connivence and permission into approbation, and that which is done at some times, and in some places he makes constant and general. This is the trick of devilish liars thus to piece out things by addition. A little truth shall be enough to face out, and colour over many lies. If they have never so little hold, how wilthey stretch? as Doeg in Abimelecks entertaining of David, and the world in the lesser infirmities of God's children. Beware we of this. As also beware we of gathering God's allowance from the event, as here the devil seems to do. For so might the thief that gets his goods by stealing, and the cruel extortioner say that God hath delivered that which they have into their hands. Thus we see how the Devil abuses this little truth to colour a lie. Let us see what good use we may make of it.  
Use. 1 1. This must serve to stay our minds in the confusion and ataxy that we see in the world. Princes are on foot, when servants are on horseback, Eccles. 
Eccles. 10. 7.  10. 7. The rod that should be on the fools back; is often in his hand to afflict the backs of others. Asses are set out with golden bridles. Base and unworthy persons are preferred in Church, Commonwealth, and families, when honest and heroical spirits are kerbed and depressed. And oftentimes such wicked ones are in honour and place, that a man would think that it is true which here the Devil says, and that honours were at his disposing indeed. But is this any such marvel, whilst by God's toleration the Devil sits at the helm? will not he oppose any good man, and strive against his preferment? God indeed is the God of order, and that he does, is done in the sweetest conveniency; but the Devil is the God of confusion, and therefore he iumbles and tumbles, and turns all things topsy-turvy, and troubles the clear fountains. Howbeit God is the God of order, even in the devils greatest confusions. And as once out of the confused chaos at the first creation he drew forth this orderly and adorned world, so still out of Satan's tragedies and hurly-burlies, he brings forth sweet order & comeliness. For when Satan hath his will in the government of the world, then, and therein also is God's will fulfilled, for Gods will is the highest cause of all things. Psal. 115. 3. But our God is in heaven, he 
Psal. 115. 4.  doth whatsoever he will. So that not so much as the least action comes to pass without his will. So that (which is a singular comfort) that which is as the devils action most disorderly, as it is Gods, is most orderly.  
Use. 2 2. Let then such as get any of these worldly preferments, let them examine themselves how they got them, and whose creatures they are, whether the Devils or Gods. For the devil hath sometimes the disposing of these things. And how many are there that may thank the devil for their honours, and offices? Not only those that possess unlawful places, as Popes and Cardinals, etc. but such as come to lawful callings unlawfully, and yet such will be 
Criminibus debent hortos. etc.  thanking God for their places. But herein they offer a vile indignity to God, for as not to thank him for that which is his, is to deny him to be author of good, so to thank him for that which is the devils work, is to make him the author of evil. Give unto God that which is Gods, and not that which is the devils.  
Use. 3 3. Hear we see the reason why that many in great place in the world are such enemies to Christ's kingdom, and do so promote the Devils. The reason is, because they are the devils creatures, and of his preferring, and therefore no marvel if they stick to him, who advanced them, and so discharge the trust he put them in.  
Use. 4 4. This shows that the wicked, enriched & advanced by the devil, are but mere thieves and usurpers, for they can have no better title than the Devil hath, who bestows that on them which they have. As he that receives stolen goods is in the same case with the thief.  
Use. 5 5. Great ones in the world must look to themselves, for the Devil challengeth a special interest in Kingdoms, and so earldoms and Baronies, etc. and therefore he will labour specially to corrupt, and so to possess such as are possessed of such places.  
Thus much for the devils lie, and the colour thereof.  
The second thing is his slander of God. For, if this 
2. His slander.  be true, that God hath delivered up the government of the world to Satan, than the Lord must be guilty of all disorders committed by the Devil. If God himself cannot be free from slanders, what marvel if good men cannot?  
The third thing is his craking. All this is mine, and 
3. His craking. Prou. 13. 7.  I give it where I will. There is. saith Solomon, Prou. 13. 7. that maketh himself rich, and hath nothing. This is true here in the devil, the poorest beggar of all God's creatures, and yet lo how he boasts of his riches. To brag of that we have not is the devils trick. And vainglorious vaunting Thrasoes are the devils disciples.  
And thus much for the subordinate temptation.  
The principal follows, which is to idolatry, that 
The principal temptation.  Christ would fall down and worship him.  
Doct. 1 1. Mark here how the devil tempting Christ to the ambitious desire of rising, withal tempts him 
The slavery of ambition.  to a base falling down and worshipping of himself. Ambition is base and slavish. It will fall down to 
Dignitatibus fulgere vis? Danti supplicabis & qui praeire caeteris honore cupis, poscendi humilitate vilesce. Boet.  rise, crouch and creep to mount. How base did Absaloms' ambition make him to cringe and crouch to the people, and to kiss those, whom otherwise he would have scorned to look upon. But the basest of all is, when it makes men bow to Satan.  
2. Mark the intolerable pride of the Devil in affecting divine honours. As here at Christ's hands, 
2. The devils intolerable pride. Deut. 32. 17. 1. Cor. 10. 20. Reu. 9 20.  so in all the sacrifices of the Heathen: So Deut. 32. 17. They offered unto Devils, not God. 1. Cor. 10. 20. These things which the Gentiles sacrifice, they sacrifice to Devils, and not to God. Revel. 9 20. So in the images of Popery, and in all superstitions and false worship. The consideration of this shows of what spirit they are, that would draw divine honour to themselves. It shows that the Popish spirit is an hellish spirit.  
3. It was the devils fall to scorn homage and 
3. The devil fell by scorning to submit himself.  subjection to Man-God. In Mahomet's Alcoran it is said that the Devil was cast out of heaven, because he would not worship man. Whereupon Luther's conjecture is pretty. The devil, saith he, hath bewrayed himself. It is likely he foresaw the incarnation of Christ, and thence was his fall in scorning to submit himself to an inferior nature. And this well suits with that here related, that the devil is so far from doing homage to Christ incarnate, that he requires it from him. Herein we have a picture of wicked wretched men, who though they have smarted often for their sins, as the devil ever since his fall hath for his pride, yet for all that they go on, and grow worse and worse.  
4. Hear are met together the basest and the worthiest of God's creatures, namely, the Devil and Christ jesus, who is not only a creature as man, but also the creator, God blessed for ever. Great is the odds betwixt the devil viler than the vilest toad, and jesus Christ the Lord of glory, whom the Angels adore, at whose name every knee bowess, Phil. 2. yea, whom once the Devil himself worshipped in heaven, and yet this base Devil would have our blessed Lord fall down to him. The righteous falling down before the wicked, is like a troubled well, and a corrupt spring. Prou. 25. 26. How true had this been in Christ, If the righteous Christ had fallen before the wicked Devil? for Christ is the spring of all grace to the elect. It had been happy for the Devil if he could have done that to Christ, which he wisheth Christ to do to himself. john Baptist thought himself unworthy to wipe Christ's shoes, and yet the Devil, Pope-like, thinks himself worthy to have Christ kiss his shoes. Whereby we see that Doct. the more base and unworthy the wicked are, the 
The wicked by how much the base, by so much the loftier.  more they seek to domineer, especially over the godly, as Haman over Mordecay. Neither must it seem strange to the godly, if sometimes the base refuses of the people, the most dunghilly, and rascal rakehells, the scum of the earth, viler than the earth, rise up against them, and crow over them, and would have their necks under their girdles, nay under their feet, since the devil their master would so have done with Christ our master. The servant is not above his master. It was jobs case and complaint, job. 30. 1. that they whose fathers he had refused to set with the dogs of his flocks did mock him, and grin at him like a company of curs.  
5. See to what horrible sins the Devil may 
5. The best may be tempted to horrible sins.  tempt even the best. What more fearful then to worship the Devil in person? yet to this sin is Christ himself tempted. Be not thou discouraged then if thou be tempted to gross and odious sins. It was our Lords own case.  
Thus much for Satan's assault.  
Christ's repulse follows, 
2. Christ's repulse.   

Containing 

First a detestation of Satan's temptation.  
Secondly, a confutation of Satan's temptation.     
First, the detestation in the first words, Avoid Satan, 
1. The detestation.  Hence from me, Be gone, speaking to him as to a dog. This teacheth.  
Doct. 8 1. With what violence temptations, especially more dangerous ones are to be resisted. Modest, 
Temptations are violently to be resisted. Ephes. 6.  maidenly and gingerly dealing here is not good. They are called fiery darts, Eph. 6. we must therefore deal as in quenching fire. Thus violent was Paul when he beat down the flesh as with a club, 1. Cor. 
1. Cor. 9  9 and so here Christ deals thus violently with satan. He would not endure him, nor stand debating with him, but commands him away. As wicked men deal, making themselves intractable to all good persuasions stopping their ears against them Act. 7. 
Acts 7.  So should we do against the devils enchantments. Herein was Eve wanting.  
2. Christ before spoke more moderately, but 
2. When wickedness grows outrageous, we must of lambs become lions.  now that the Devil gins to thrust out his horns, and to show himself plainly, Christ takes him up short, and with great eagerness and indignation, bids him Avaunt. When wickedness is more mannerly, and doth not so grossly discover itself, there is place for meekness: But when once it grows impudent and outrageous, away then with mildness, then of lambs turn we lions, and show we the spirit of power, as Paul against Elymas, Act. 13. 10. Nettles if they be handled gently sting the more. Therefore of some Paul says, Rebuke them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cuttingly, Tit. 1. 13.  
3. Especially, should a Christians spirit be up, 
3. A Christian should then be most moved when God's glory is defaced.  when God's glory is defaced. In our own private injuries mildness is good, but in God's cause, patience is blockishness, moderation is mopishness, toleration is cowardice. Madness then, is better than meekness. This made Christ give the Avaunt now to Satan because God's glory was now specially shot at, when the devil would have had a divine worship. 
Numb. 12. 3.  Moses the meekest man on earth, what a spirit had he, and how was he blown up, when the people had made the golden calf. God's blessing be on that blessed heart, that hath a stomach against God's dishonour, and entertains all wicked oaths and blasphemies, with this Apage of our Saviour: And woe to them that cry Eugè.  
The second point follows. The confutation of the temptation. Where are two things, 
2. The Confutation.   

1. Our saviours weapons.  
2. His manner of handling it.   
1. His weapon is that place out of Deut. 6. 13. out of this one book, nay almost out of this one chapter hath Christ answered all Satan's temptations. Now than if there be such sufficiency in one book, in one chapter of Scripture, what is in the whole? How is it furnished abundantly with antidotes for every poison, with medicines for every disease? Tobies fish and others herbs are but idle, the devil fears them as much as he doth the Papists holy water, a devise of his own. Only the Scriptures scare him. Object. If he may be chased away with harmonies, as in saul's case, then why not with herbs, saith Gulielmus Parisiensis? Answ. The melancholy humour being the devils seat, music had force to assuage the force of the humour, and so consequently of Satan; The music disabled the instrument, not the Agent, dispelled the melancholy, not the devil.  
2, His manner of handling the weapon.  

And that is in his 

Allegation. 
1. His allegation.   
Application.     
1. His allegation. His manner of alleging is, that in alleging he interprets it. First, by changing the word fear into worship. The reason is, because that fear is the more general word, and so comprehends worship the particular: And beside, fear is the cause of outward worship.  
And here we learn.  
Doct. 1 1. That where the true fear of God is, it will urge to the outward worship of God. So that the 
The true fear of God urges us to outward worship of of God. Psal. 14. 1.  neglect of God's outward worship argues little true fear of God. Hear then the gross neglecters of God's worship in prayer, hearing, receiving the sacraments are condemned for Atheists. Psal. 14. 1. The fool hath said in heart there is no God, This Atheism of their hearts is manifested in their lives in the neglect of God's worship, ver. 4. They call not upon 
Vers. 4.  the Lord. This discovers them also which say, they may give outward reverence to Idols, so the heart be reserved to God, but when God is truly feared in the heart, he will be also worshipped with the knee. Show me thy fear by thine outward worship.  
Doctr. 2 2. That the fear of God is both the fountain whereout the worship of God proceeds, and the 
The fear of God is the fountain both of matter and manner.  manner wherein it must be performed: which condemns most men's profane, irreverent and ceremonial service of God.  
Secondly, Christ interprets this place by adding the word Alone, and him alone shalt thou serve. For that this is the true sense may appear by the negative in the former verse in that place Deut. 6. Ye shall 
Deut. 6.  not worship other Gods, but the Lord your God shall ye serve. The case is alike when we say that by faith only we are justified, for so much is implied in that negative of Paul. Not by works, but by faith. Now the word only is to be referred as well to the first part of the sentence, Thou shalt worship the Lord, as to the last, Thou shalt serve him, or else Christ had but played with the Devil.  
2. His manner of Application of the text to answer 
2. His application.  Satan's temptation is excellent. First, Satan tempted him to outward idolatry, persuading him thereto by the benefit he should have thereby, even the Lordship of the whole world, because it was at Satan's dispose. Now Christ with this text answers both this argument whereby he tempted, and the temptation itself. The argument of benefit, by alleging a flat place of Scripture against that, whereto Satan promised a blessing. As if he had said. How can any benefit come by that which Gods prohibition hath cursed? This teacheth Doct. that nothing is to be gotten by offending God. 
Nothing is to be gotten by offending God.  And indeed in such cases the question is, whether we will choose God, or our penny; Christ, or Barrabas. Therefore excellently joseph, when tempted by his mistress to folly, by hope of gain; How can I do this, and sin against God? Gen. 39 9 opposing 
Gen. 39 9  the loss of God's favour, to the gaining of his mistresses.  
Again, whereas Satan, the better to draw on Christ, and to assure him of this benefit, craked of that Lordship he had in the world, Christ notably refutes this vain brag by the title of Lord, which this text gives to God, Thou shalt worship the Lord thy God, containing a secret reason why God is only to be worshipped, because he only is the Lord of all things. And so there lies couched this argument against Satan. None can be made Lord of the world, but by the just Lord, and to him only is homage to be given in that regard. But not thou Satan, but God is the Lord of the world. And therefore not thou; but he to be worshipped in hope of receiving this Lordship.  
Doct. This showeth how we may stay ourselves against the wants of any of those outward things, by considering 
The consideration that God is the Lord of all, may stay us against the wants of outward things.  that God is the Lord of all, The earth is the Lords, and the fullness thereof. And therefore do we beg our daily bread at the Lords hands, because his is Kingdom. Thus Christ answers the argument.  
The temptation itself to fall down and worship, is directly and plainly answered by the words of the Text, Thou shalt worship the Lord thy God. Where the doctrine plain.  
Doct. That not only God is to be adored with outward religious worship; Such as is the bending of the 
Only God is to be adored with outward religious worship.  knee, uttering words of prayer with hands stretched out, and eyes lift up. Though some of these may be done to Princes, yet not with that purpose and affection of heat wherewith we do them to God. And it is this purpose of the heart that makes these outward actions religious worship. The outward actions may be performed in scorn, as they Matth. 26. 
Matth. 26.  bowed to Christ. The Papists say, that Angels and Saints may be worshipped with religious worship, but yet not with the same that God is worshipped. God's worship they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or worship. The Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or service.  
Answ. 1. This distinction is a mere mockery, as if a woman giving her body and affection to another man, should invent one name for the giving of her affections to her husband, another for giving them to another.  
2. Latreia signifies service to men, yea, cruel and base bondage, Deut. 28. 48. Levit. 23. 7. in the translation of the Septuagints. And Douleia signifies service to God, Matth. 6. 22. Rom. 1. 7. and in many other places.  
3. Douleia properly signifies an higher and stricter service than the other, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bind, signifies a bondman, and servus in latin, quasi bello seruatus, signifies such a servant as was taken captive in the wars. Latreia signifies the service of one hired for money. And therefore that place Leuit. 23. 7. Ye shall do no servile work, the 
Levit. 23. 7.  scutcheon rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to prevent the fraud of the jews, that would have hired others to work. Therefore, as wittily our Humphrey speaks, worthily do the Papists take Douleia to themselves, (quia & duriter, & gratis serviunt) because they have an hard and a rewardlesse service. As they were not hired of the Saints to serve them, so they are like to receive no wages of them. Yet though this be the proper signification of Latreia, we deny not but that very fitly it is applied to divine service, because it ought to be voluntary, as is the work of him that is hired, and not constrained as is bondslaves. But to leave this difference of words, let us see what real difference they put betwixt the worship of God and Saints. Bellarmine defines divine worship, that which is given to the person worshipped, as unto the first beginning and last end. Now, saith he, so to worship any creature is idolatry, and that is here forbidden. Belike than our Saviour falsely alleged this place, to prove that he might not worship Satan. For Satan did not desire to be worshipped, as the first beginning, and last end, but as one under God that had received that he had, of him.  
Thus we see how this text answers Satan's first temptation to outward idolatry. It answers also in the latter clause, And him only shalt thou serve; the second temptation to inward idolatry, in the love of honour and riches. God only must be our master, not God and riches, Matth. 6. He must have all our heart and affections. Psal. 73. Whom have I, o Lord in heaven, or in earth but thee? And thus much of the combat between Christ and Satan, the second main head of this story.  
The third follows. The issue. It is twofold. 
The third part: the issue of Christ's temptation.   

1. The divela departure. Then the Devil left him. Matth. 4. 11.  
2. The Angels ministering.   
For the first. Out of it we learn. 
The first issue.   
Doct. 1 1. That God will give an issue to all the trials of his children, so that they shall not always continue 
God will give an issue to the trials of his children.  upon them. 1. Cor. 10. 13. There hath no tentation taken you but such as appertain to man, and God is faithful which will not suffer you to be tempted above that you be able, but will even give the issue with the temptation, that ye may be able to bear it.  
Doctr. 2 2. We see here in our saviours practice, how true that of james is, jam. 4. 7. Resist the Devil, and 
Resistance of Satan puts him to flight.  he will fly from you. A coward invites him. The more we give place to him, the more he encroches. The way to be rid of him, is not to yield to him. The reason is plain. Resisting is more than a man's work. When he sees a man go about to resist him, he perceives God is there, and therefore flies the presence of God. Where no resistance is, there he perceives the spirits absence, & so conceives hope of easy victory. Let us then show our spirits in resisting and fight with Satan. Hear a word and blow is the best. If the Devil speak but the least word in temptation, draw presently upon him, or thou emboldnest him.  
Quest. How should I resist him?  
Answ. 1. With God's word, as here our Saviour 
The way to resist Satan.  did, seriously meditating on it, and by faith applying it to thyself. 2. With our own words in prayer. Amalek cannot prevail so long as Moses his hands are held up. Resistance indeed is by faith, whom resist steadfast in the faith, 1. Pet. 5. 9 Now faith 
1. Pet. 5. 9  uses both the word and prayer. In resisting the injuries offered us by men, if we revenge them ourselves we complain not, or if we complain to superiors, we revenge them not ourselves. But here both must be done. We must both resist him with blows and violence, in striking at him with the sword of the Spirit, the word of God, as also with complaints put against him to the Lord in our prayers.  
S. Luke adds that he departed for a season. Luke 4. 13. which implies that though Satan had received this terrible foil, and such a foil as might for ever have put him out of all hope of victory, yet after a while again, such was his malice, such his shameless & impudent importunity, that he would not for all this, rest: but would yet again assault our Lord. It teaches us then.  
Doct. That which before hath also been noted, Satan's invincible malice and importunity. He himself was here overcome, and yet not his malice, 
Satan's malice is invincible.  his temptations, yet not his impudence. Who would have thought that ever Satan put to so fowl and shameful a foil, durst ever have peeped out of his den again, and have shown his face any more? And yet his malice makes him both blind and restless. We find him again at our Saviour Matth. 16. 22. 23. where he used Peter as his stalking 
Mat. 16. 22, 23.  horse. If after such an inglorious foil given by the son of God, who had thus trampled him in the mire under his feet, and so victoriously triumphed over him, his malice would yet serve him for new adventures, what then will it do, where he finds his repulse more gentle, and his denials more easy? Never must we hope for any truce with this adversary. Though he have the worst by never so much, yet will not his malice endure to hear of a peace, no not of a truce. As he never slumbers nor sleeps that keeps Israel, so neither he that hates Israel. 
Psal. 121. 4.  Never hope we to be freed from Satan's molestations, till we have gotten that great gulf, Luk. 16. 
Luke 16. 26.  26. between him and us. We may sometimes have somewhat more peaceable intermissions, he may for a season forbear us, but yet neither will those seasons be long, for he knowing his time to be short. Revel. 12. will be sure that those seasons 
Reu 12.  shall not be overlong. And therefore our wisdom will be to redeem these seasons, and if any rest be given us from his malice to be arming ourselves against a new combat. Be not too secure, thou mayst as well think he will cease to be a Devil, as cease to tempt.  
The second issue is the Angel's ministering. And lo 
The second issue.  the Angels came and ministered unto him. They ministered either food to his hungry body, or comfort to his troubled soul, wearied with Satan's wicked temptation, or else they ministered triumphing at his victory. And this is set forth by way of admiration; And behold the Angels etc. Him whom the Devil so vilely used; The Angels do service unto.  
Learn first,  
Doct. 1 1. The difference betwixt Christ's temptations and ours. He had no help but his own. The Angels 
The difference betwixt Christ's temptations & ours  came not to him to minister, till after the temptations were ended, but to us they minister in the very act of temptation.  
Doctor 2 2. When we have been abused by Satan's wicked instruments, God will send some of his to be in 
God raiseth up comforters unto his servants after the abuses of Satan's instruments Luke 16.  stead of ministering Angels to us. So after Shimeis railing, and Absaloms' treachery the Lord raised up many faithful friends and comforters to David. Though the rich man despised Lazarus. Luk. 16. yet the Angels despised not to carry his soul into heaven. Nay, God himself oftentimes, as I may say, ministers unto his abused and oppressed Saints. Witness those many unspeakable comforts ministered unto the hearts of the Martyrs in their prisons, at the stake, and in the fire. How may this comfort us against the railings and scoffings of Michall? What though she scoff, yet David shall be honoured of others, even of those in whose eyes she desires he might be despicable. 2. Sam. 6. 22. 
2. Sam. 6. 22.   
Doct. 3 3. See how God's providence is never wanting to those that make it their portion. Nothing is lost 
Nothing is lost by waiting on God's providence.  by waiting upon God's providence. If Christ had harkened to Satan, to have made bread of stones, and so out of a distrust in God's providence had unlawfully relieved himself, he would have found it indeed bread of stones, even like salomon's bread of deceit, full of gravel, it would have been stony and gravelly stuff to his conscience. If Christ hearkened unto Satan, and had by that miracle served himself, the Angels here had not served him. Who would not wait upon God's providence, to be thus waited upon by God's Angels? Trust God in all thy straits, make not bread of stones, and rather than thou shalt want, God will send not only Ravens to feed thee, as they did Eliah. 1. King. 17. 6. but an 
1. King. 17. 6.  Angel to feed thee also, as he did to the same Eliah, 1. King. 19 5. 6. when we are not through distrust 
1. King. 19 5. 6.  overhasty to serve ourselves rather then fail the Angels shall serve us. So well shall he be served, and so assuredly shall he be fed, that makes God's providence his portion.  
FINIS.