A COMMENT ON The eleven first Verses of the fourth Chapter OF S. Matthew's Gospel, Concerning Christ's TEMPTATIONS.  
DELIVERED In XII. SERMONS, at St. Clement's Eastcheap, LONDON: By THO. FULLER, B. D. and Minister of Waltham-Abbey in ESSEX.  
LONDON, Printed by Ja: Cottrel, for George Eversden, at the golden Ball in Aldersgate-street. 1652.   

To the Right honourable, and truly religious, The Lady Isabel, Countess of Northampton.  
MADAM,  
SOme, at the first sight, may much admire what Jacob meant, 
Gen. 53.11.  in sending so mean a Present to so mighty a Person as Joseph, the governor of Egypt: A little balm, and a little honey, spices, and myrrh, nuts, and almonds. For, as the quality of most of them was not costly, so their quantity (a little of either) was not considerable.  
The same exception lies against my presenting this small Treatise to your Hohonour. Zoar, Is it not a little one? and the composure thereof so plain and homely, that it is not worthy the notice, much less the Patronage of your ladyship.  
But for Jacob, all is answered in three words: They were the BEST fruits of the land. Indeed, as Canaan was a Country plentiful with provisions for self-subsistence; so it was but barren of Barter with foreign Lands; chiefly, because God intended it for an entire place in itself, and not to mingle either Merchandise or Manners with other Nations.  
The same in effect I allege in mine own excuse, that this is the best expression of Thankfulness, that my present condition can afford; and my meanness is not capable in any other way to deserve the least of those many favours which your Honour hath conferred upon me.  
And as Jacob sent so small a quantity of each kind (not because he grudged greater proportion thereof, but) conceiving a greater bulk would rather be more wearisome to the Bearers, then welcome to the Receiver: I, in like manner, (who could have more, not better ware in this Work) to avoid tediousness, have purposely shortened the same.  
And although your Honour shall not (as in Jacob's Present) find Honey here, (which was never offered to God in any Sacrifice) I mean, though in this Treatise there be no luscious, & palate-pleasing Wit and Eloquence, yet I assure your ladyship (if deigning to read it) that you will meet with Balm (and that of the best kind, from Gilead) therein; the true comfort and consolation, which we may gather to ourselves in all our Temptations, from Christ's here triumphing over Satan in the wilderness. Be pleased therefore, Madam, favourably to accept the fruits of my weak endeavours.  
But why speak I of the the fruits, whilst I remember a pleasant passage, acted by the simplicity of a poor Spaniard? When a Father of the Inquisition sent unto him for some Pears growing in his Hort-yard, poor man presently plucked up the tree, fruit, root, and branch, and presented it unto him. What, sudden fright, and servile fear, to prevent danger, made him to overdo, in his willing unwilling compliance with that churlish and cruel Inquisitor; that, my real respect, and cordial gratitude, doth cheerfully perform, in my addresses to your honour, one of the most civil of your Greatness, as courtesy is the truest badge of ancient Nobility. I desire, that not only the leaves, buds, blossoms, green, ripe fruit I can bear, be presented to your ladyship, but could wish that the whole tree were worthy of your honour's acceptance.  
The good Lord of heaven crowd all happiness on yourself and noble Lord in this life, and crown you both, with that hopeful posterity which in due time he may bestow upon you, with eternal happiness hereafter. The daily prayer of  
Your Honours, in all Christian service, THO. FULLER.   

To My constant AUDITORS AT St. CLEMENTS Eastcheap.  
IT is spoken of Noah in the plural, (what is said in the singular of others) that he was perfect in his GENERATIONS; 
Acts 13.36.  
Gen. 6.9.  because he lived in one generation before, and another after the Flood.  
A Sermon preached, serveth but an Auditory; a Sermon printed, Auditories; and (if pious in itself) not only the present, but ensuing Age, may partake of the profit thereof.  
It was the wish of Job, Oh that my words were printed in a book! meaning the ancient Printing, (opposite only to speaking) which is a Maiden, sole, and single, useful chiefly for the continuance of the Original: But had the Mystery of modern Printing, (opposed also to Writing) which is a Mother, fruitful with the propagation of many copies at once) been extant in his age, Job no doubt would have enlarged his wish thereunto, as not only the surest means to keep, but swiftest to communicate his mind and meaning to Posterity; the main motive, with me, to publish my present pains: hoping, in some degree, they may prove not unuseful to such as peruse them.  
If any say, These are not the Sermons you preached unto us, because there is much contracted in the Press, of what you enlarged in the Pulpit; let them know, The Hand, when the fist is closed together, is the same with the same Hand, when the fingers were stretched forth, and palm thereof expanded.  
Indeed Satan is justly taxed in this 
* Pag. 103  Treatise, for curtailing Scripture, and leaving out words of consequence in his alleading thereof: But I cannot be justly censured, if omitting, inserting, transposing, altering, and chiefly abridging what I preached (making a Decoction of Sermons into a Comment, and therefore boiling them down to a fifth part) for, being mine own, I may order them as I am advised for my best conveniency.  
Yet why call I them Mine, which formerly were God's, and yours, as now they are the whole world's? God's, by whose assistance they were composed, on whose Word grounded, at whose glory aimed. Yours, as first intended for your instruction, delivered to your attention, digested (I hope) by your meditation, and now published for your further edification.  
To conclude: It is as generally as confidently reported of the ancient British (now the Welsh) Nation, that they never ran away in battle, till their General or Leader first forsook them. Oh that we might demean ourselves valiantly in our Christian warfare, until Christ, our Captain, desert us; which will never come to pass, seeing we have both his faithful promise of assistance, and cheerful precedent of his valour, foiling of Satan in this his remarkable combat. To the protection of which blessed Saviour, you are commended, by  
Yours to his power, THO. FULLER.   

CHRIST'S First Temptation to despair. SERMON I.  MATTH. 4.1. 
Then Jesus was led of the spirit into the wilderness, to be tempted of the devil.  
THE eleven first verses of this Chapter contain the most glorious Combat that ever was fought on earth, if we seriously consider,  
1. The eminency of the persons; Generals seldom fight Duels as here▪ the Prince of Peace against the Prince of Da●kness.  
2. The spaciousness of the place, the Wilderness, where they were not penned and confined by intruding spectators, but had Rehoboth▪ elbow-room, each of them to exercise their activity to the utmost.  
3. The concernment of the Cause, no less than the salvation or damnation of the Elect. Had Satan worsted Christ in this combat, he had defeated the salvation of mankind.  
4. The length and fierceness of the Fight, 
* Luk. 4.2.  forty days; long battles are seldom hot, hot battles are seldom long; This was both.  
Lastly, The clearness of the conquest; the success of some fights hath been in such a twilight, that after the battle ended with the swords of soldiers, they have been begun with the pens of Historians, disputing who got the better; so equally hath the Victory been divided betwixt them: But here the Devil was quite routed, forsook the field, & after left our Saviour sole Conqueror, and the Angels hitherto the invisible spectators of the fight, were afterwards witnesses of his victory, yea attendants on his triumph; They ministered unto him.  
We will take the words of the Text as they lie in order.  

Then..  
Then? When? Immediately after the ending of his baptising, and immediately before the beginning of his Preaching, vers. 17. Then began Jesus. In spiritual feasts, it is no bad manners for the entertainer to cut for himself before he carve for his guests.  
The first Doctrine concerns Ministers. Such as intend to enter into the ministry, 
Doct▪  must expect temptations.  
It is an expression reported and approved by Master Perkins, That four things make a Divine, (to the first three I concur cheerfully and willingly; to the fourth and last I consent fully, but sadly) namely, Reading and Meditation, Prayer and Temptation.  
The second Doctrine is general to all Christians.  

Doct.  After a more than ordinary elevation of thy Soul in grace, suspect and expect a sudden Temptation.  
As sure as the Valley attends on a hill in nature; so after an height of holiness in thy soul (too fine ware to have much measure of) beware a depression, concavity, and hollowness of a Temptation. I speak not this to make any good Christians fearful, but all watchful; not any to despair, but all to be discreet.  

Object.  You Ministers speak much of temptations, it is a great topic in your Sermons: but for my part (saith many a man) I never had temptation as yet, and know not what belongeth thereunto.  

Answ.  It is too too suspicious, that the great work of conversion is not as yet sincerely wrought in thy heart, and Satan needs not besiege that soul with temptations, which is already in his peaceable possession; But if thou be'st truly converted, how old soever, thou art young enough to be tempted. A countryman riding with an unknown traveller (whom he conceived honest) over a dangerous plain; This place (said he) is infamous for robbery: but for mine own part, though often riding over it early and late, I never saw any thing worse than myself. In good time, replied the other; and presently demanded his purse, and robbed him. Brag not that thou never hast had a temptation; it may surprise thee in that very instant wherein thou boastest that thou wert never tempted. Wherefore, be not high-minded, but fear.   

Was led into the wilderness.  
Let this qualify the harshness of the phrase, Mark 1.12. The spirit driveth him; but how? not as a ship is driven by a tempest, not as the horses and chariots driven by Jehu, furiously: but, to join Matthew and Mark together, he was led-driven, by a mixed motion: led, there is willingness; driven, a kind of violence: led, there is freedom; driven, there is force.  
The sum is this: an efficacious impression from the spirit met in Christ with a voluntary condescension thereunto, and susception thereof.  
I see then no cause of cavil, that Effectual Grace, when it works irresistibly on the soul of a Convert, must needs prejudice and destroy the liberty thereof. I may say in such a case, A man is led-driven to repent, led-driven to believe: parallel whereunto, I may say, He doth come-drawn to repent, according to Christ's expression, (Ioh. 6.14.) No man cometh unto me, except the Father, who hath sent me, draw him. Sic ●uvat trabi: a pleasing force entertained by man's freeness; led and driven.  
The Doctrine is this:  

The Doctrine.  Such as do not rashly run themselves into a temptation, but are led into it by divine providence, may with Christ confidently expect a comfortable issue out of it.  
Now they run into a temptation, who leave their Calling to meet it: They are led into a temptation, who go on in their vocation, and a temptation encounters them; so that (because they may not go back in their Calling) they must either go over it, or under it, or thorough it. Now a man in his Calling, is twice as strong to resist the temptation, as one out of it. A Fish is twice as strong in the water, as on the shore; but a fourfooted beast is twice as strong on the land, as in the water. The reason is, because the water is the proper element of the one, and earth of the other. Thy Calling is thy element, wherein thou art most able to resist temptation. When Esau came against him, (Gen. 32.9.) Jacob with two excellent arguments importuned God's protection: One from God's command, Thou saidst unto me, Return into thy country: the other from his promise; Thou saidst unto me, I will deal well with thee. Both these reasons mayst thou enforce upon God to preserve thee, when a temptation assaults thee in thy calling: His Command, Six days' shalt thou labour; his Promise, That he will keep thee in all thy ways, (whereof thy Calling is, next the serving of God, the highest:) And thou mayst comfortably presume that he will either remove the temptation, or make thee victorious over it.  

Use.  Use 1. To confute such who on the proud opinion of their strength hollow in the ears of a sleeping temptation, and tempt it to tempt them; dealing therewith as Asahel with Abner, (2. Sam. 2.) Abner would willingly have declined the fighting with Asahel; but the other prosecuted, yea persecuted him to fight, and was slain by him. Some temptations may be said to have no mind to meddle with us, but that our pride and business must be tampering with them. We should not be so forward, if we considered how hard a thing it is to get out of a temptation. We usually say, Such a man is run into debt: but if afterwards he hap to pay his engagements, we say not that he is run out of debt, but he is crept out of debt. Swift may the motion be into a temptation, but slow the recovery out of it.   

Into the wilderness.  
I observe,  
Solitariness is most advantageous for the devil to tempt us. 
Doct.  Therefore Christ sent always his disciples by two's, when to preach, Luk. 10.1. when to fetch the colt, Matth. 21.1. when to bespeak the room for the Passeover, Mark 14.13. And this perchance was one reason why Christ in the choice of his Apostles and Disciples pitched on an even number, Twelve of the one, and Seventy of the other; that if he should have occasion to sub-divide them, they should fall out into even couples, and no odd one to lack a companion. However, no place comes amiss to the devil to tempt in: Paradise, where he tempted our first parents: A Palace, where he tempted David with pride, in numbering his people: An upper room, where he tempted Judas to betray Christ: The Congregation, (the Apostles being present) where he tempted Ananias and Sapphira to tell a lie. But Satan is in his throne, most potent and powerful in a solitary place, in the wilderness.  

Quest.  What was the devil's design in tempting of Christ?  

Answ.  He had a double design.  
1. If possible▪ to wound him with sin, which if he had effected, he had frustrated the salvation of mankind, Satan knowing he could not save others, who sinned himself.  

Object.  Seeing Satan must needs know already that Christ was the Son of God, why would he adventure on a labour in vain, seeing it was impossible to make him sin? Iam. 1.13.) God cannot be tempted with evil. Now Satan must needs know that Christ was the Son of God, by what he had seen and heard; He had heard Gabriels' salutation to the Virgin Mary (Luk. 1.35.) That holy thing which shall be born of thee, shall be called the Son of God: The Angels singing to the Shepherds (Luk. 2.11.) To you is born a Saviour, which is Christ the Lord. The prophecy of Simeon (Luk. 2.34.) plainly describing him for a Saviour; yea, Satan had seen the Spirit of God descending on him as a Dove (Mat. 3.16.) and God owning him from heaven, for his well-beloved Son. All these observed by Satan, must needs infallibly inform him that Christ was the Son of God, and therefore it was a wonder that the devil would tempt him.  
All these did only amount to vehement suspicions, 
Answ.  whereby Satan might probably conjecture, but could not certainly conclude him the Son of God. I mean, thus he could not hereby collect, That Christ was the second Person in the Trinity incarnated, assuming man's flesh and nature upon him. He knew him to be the Son of God by grace and adoption, such an one as David and other men were, and a most eminent person in piety and holiness: He knew also that he was the Redeemer of Israel, such as Moses, Joshua, and the rest of the Judges were: all of them Saviours of their people by temporal deliverances from their enemies: But he knew not certainly (though he shrewdly suspected) that he was the only Son of God by eternal generation, and who by his death and Passion should save mankind from their sins. Wherefore the devil did not wholly despair, but tempted Christ with some probability of success.  
This first design, I may call it the devils forlorn hope, which he himself (almost) despaired would take effect.  
The second was his Reserve, which was to vex our saviour's soul with suffering an affliction. If righteous Lot (2 Pet. 2.8.) dwelling among the Sodomites, in seeing and hearing, vexed his soul from day to day with their unlawful deeds; surely it not only grated the ears, but grieved the heart of Christ to hear the devil lie so impudently, blaspheme God so presumptuously, quote Scripture so perfidiously, and apply it so mischievously.  
What was God's intent in leading Christ to be tempted? 
Quest.   
That he gaining an experimental knowledge of Temptations, 
Answ.  might sympathize the more affectionately with us in our temptations, Heb. 4.15. For we have not such an high Priest who cannot be touched with the feeling of our infirmities, but was in all points tempted as we are, yet without sin. Why did God suffer Saint Paul, 2 Cor. 1.8, to fall into a desperate sickness and escape it, but chiefly that he might, verse 4. comfort others in trouble, by the comfort wherewith himself was comforted in God? And for the same reason suffered Christ to be tempted.  
I wonder why Papists assign such and such diseases, to such and such Saints to cure them: as soar eyes to Saint Blaze, the toothache to Saint Appollonia. Was it not because (perchance we shall give a better reason for the Papists therein, than they can give for themselves) these Saints when living were affected with these infirmities? which makes them more compassionate to such as suffer the same maladies. But whatsoever thy pains be, make thy application by prayer to Christ, who will experimentally pity thy condition. Art thou hungry? he was hungry, Mat. 4. Thirsty? he was thirsty, Ioh. 4. Weary? he weary, Mat. 27. Tempted? he was tempted, as in the text.  
By a barbarous and ancient custom, all the goods of shipwrecked men were escheated to the Crown, and so the poor Merchant was stripped out of the rags of his estate, which the modesty of the winds and waves had left him.  
But when King Richard the first himself had been on the Sea near Sicily, like to be drowned, he recalled those customs, making provision that the propriety of those goods should still be preserved to the right owner.  
Christ hath been tossed in a Tempest of Temptation, and knows what belongs to the trouble thereof.  
Let us pray to him with confidence in all our distresses, assured that out of the bowels of his experimental compassion, he will have the more mercy upon us.    

Christ's First Temptation to despair. SERMON II.  MATTH. 4.2. 
And when he had fasted forty days and forty nights, he was afterwards an hungry.  
IT was the constant practice of our Saviour, after some eminent act was performed by him, or extraordinary honour conferred on him, presently to cloud himself in obscurity. He had in such cases, three general retreating places. 1. A mountain. 2. A Ship. 3. A wilderness. When he had fed five thousand with five loaves, Mat. 14.23. he went up into a mountain alone to pray. When he had fed four thousand with seven loaves, Mat. 15.39. than he sent away the multitude and took ship. When he had raised Lazarus to life, Ioh. 9.54. he went thence into a country near to the wilderness. If importunate popularity would press after Christ, it should clamber up a mountain with pains, or sail on the Sea with peril, or seek him in a Wilderness with difficulty.  
How contrary is this to the practice of most men! when they have done any thing which they conceive fine and gallant, above the standard of ordinary men, than they love to appear in public, and present themselves to the view of others.  
As to eclipse himself was Christ's custom, when any eminent act was done by him; the same was his practice when any extraordinary honour was conferred on him: thus lately dignified to the eyes & ears of the beholders with a sight and voice from heaven, he pr●sen●ly retreated into the wilderness, Where when he had fasted forty days and forty nights, he was afterward an hungry.  
The words contain the through-fast of Christ.  
Wherein observe,  
1. The depth thereof, a total abstinence: Luke saith he eat nothing. Some critics will carp hereat, How could a negative terminate an act? But the meaning thereof is this; he eat not at all.  
2. The breadth thereof; he fasted days and nights: hence we gather Christ watched all night; otherwise it is senseless to say those fast that sleep, seeing none can eat and sleep together. And no wonder if Christ watched by night, being to do with the devil, who, R●v. 12.10. accuseth us before God day and night.  
3. The length of his fasting, forty days and nights, in imitation of Moses and Elias fasting as long; the one at the institution, the other at the restitution of the Law, as Christ at the beginning of the Gospel.  
Four principal Reasons may be assigned of Christ's fasting.  
First, Because he was in a solitary place, where no food was afforded.  
Secondly, Because as Adam began man's ruin with eating, Christ would begin man's repairing with abstinence. Physicians commonly cure by the contraries, and prescribe fasting to surfeits.  
Thirdly, Because Christ was immediately to begin his ministry; and fasting was the solemn initiation into that Office. Thus when Paul and Barnabas were separated for the work of preaching, Then fasted they, and prayed, and laid their hands on them, and let them go, Act. 13.3. And I understand, so much the Presbyters retain of the primitive customs, That they observe a fast on their day of ordination of Ministers.  
Fourthly, Because Christ was to cope with and encounter one of the subtlest, sullenest, and stubbornest of all devils; Whereof there is a kind, Matth. 17.21. A kind that goeth not out but by fasting and prayer.  
Whether is the Popish Lent fitly founded on the imitation of Christ's fasting forty days? 
Quest.   
No: 
Answ.  Christ's actions as God, and as God-man (such was this his fasting) are for our instruction, not imitation; only his example as mere man, must be followed by us: Thus, Mat. 11.29. Learn of me (not to still the winds and waves with a Word, not to cure diseases and cast out devils, not to fast forty days, but) to be meek and lowly in heart.  
2. Christ's fast was a total abstinence from meat; The Popish Lent is only an Exchange of the shambles for the fishmarket; They abstain from flesh, and feed on fish; which fish is also termed flesh in the Language of the Apostle, 1 Cor. 15.37. Another flesh of fishes. And be it reported to palate-men, whether such fishes which approximate most unto a carneous matter, be not more pro●ocative to wantonness then flesh itself.  
3. Christ's fasting was done in all humility, whilst the proud opinion of Merit is annexed to their Lent: which Lent how it first came and afterward increased, is worth our observation.  
First, The Primitive Church kept but one day in commemoration of Christ's fasting.  
Secondly, The Montanists, being heretics, first mounted it to full fourteen days fast.  
Thirdly, The Orthodox Christians (disdaining that they should outdo them in point of abstinence) brought it up to forty days.  
Fourthly, the Clergy afterwards, to reach a note above the rest, heightened it to fifty days.  
Fifthly, The Monks, to have a querk above their fellows, swelled it to sixty.  
Sixthly, The friars, to appear above all, made it seventy.  
Lastly, there was a design of some to make it eighty, (such would not follow Christ's example, but outrun him) had not the Pope in policy retrenched them, and fixed it on forty days.  
However, though the Popish Lent be not justly founded on Christ's example, yet on this occasion we may naturally raise this Doctrine;  
Christians ought to set aside some seasons for Fasting. 
Doct.   
Physicians, by rules of Health, will persuade a natural fast: Politicians, by reasons from Wealth, a civil fast: Divines, by arguments from Piety, a religious fast. And if a threefold cable will not hold you, what will prevail on your practice?  
First, the Physician. Tell me, ye Londoners, since Suppers have generally been disused in this City, I mean with such whose work only is to oversee, (otherwise the hard labourer is worthy as of his hire, so of his supper) cannot you ride as fast, run as far? Are not your faces as clear, your feet as strong, your whole body as able and active for all purposes and intents, as ever before?  
Secondly, the Politician. Consider the situation of our Country: Zebulun's blessing agreeth unto it; It is a haven for ships. Mariners and fishermen must be maintained as well as others. Indeed, one Scripture saith, The earth is the Lords, and the fullness thereof: but another saith also, The sea is his, and he made it; and we may and must feed on what it affords. Besides, Statists by such Fasts preserve the stock of Flesh. By the Levitical Law, in a birds nest the young ones were not to be killed with the dam: But, should not some such Fasts be seasonably observed in England, Pigs would be killed with Swine; Calves with Kine; Lambs with Sheep; the new Store destroyed with the old Stock; to the great loss of the commonwealth.  
Thirdly, The Divine persuades a religious Fast; that men with S. Paul, 1 Cor. 9.27. may beat their bodies down, and keep them in subjection; that so the body being subject to the soul, soul and body may the better be subject unto God in religious duties.  
But in the great variety of Ages, Climates, and Constitutions, it is impossible to give Rules how long men should fast. Take this general Direction: So diet the Steed, that it may neither kick and cast the Rider, nor tire under him in going his journey. Rom. 13.14, Take no thought for the flesh, to fulfil the lusts thereof; but take order to fulfil the labour thereof.  
Now let thy Fasting have these three Qualities;  
Sincerity, Humility, and Moderation.  
1. Sincerity,  
It is a Mock-fast, to abstain from Meat, and not from Sin; to scruple the eating of a crust, and in the mean time (Psal. 14.4.) by oppression to eat up God's people as if they were bread: Arrant hypocrisy, to be squeamish to swallow a crumb, and in the mean time to devour widows' houses: Not to taste a drop of wine, and yet in the mean time (Rev. 17.2.) to be drunk with the wine of fornication.  
Secondly, Humility; otherwise Popish superstitious Fasts are good only to fill the bowels with wind, and the heart with pride.  
Lastly, Moderation. This (will some say) might well be spared; seeing you have seen amongst Protestants as few fair faces spoiled with overmuch Fasting, as silk Stockings worn out at the knees with Praying.  
I confess the accident rare, but sometimes it happeneth; and I could name a noble Lady, whose religious life is lately printed, who some hours before her death, being in perfect mind and memory, called for a cup of wine, and spoke to her kinswoman, If God (said she) restore me to my health again, I will never mascerate my body so much, to disable it, as I have done with my fasting. Moderation therefore must be used therein.  
Before we come to Christ's being an hungered, observe a second Miracle in the text: As it was a wonder that for forty days Christ eat nothing; so was it, that during that time nothing eat Christ, considering the company he had, Mark 1.13. And was tempted of Satan; he was also with the wild beasts. Now what was it kept Christ from their violence? even his Innocence, and that character of sovereignty which God had stamped on him: Bucephalus could be backed by none but by Alexander, to whom the horse willingly submitted himself, and whence Philip his father presageth that his son would become Monarch of the world.  
The wild beasts owned Christ for their Lord and Master, Dominum cognoscite vestrum; and therefore offered no injury to him. Thus afterwards, the ass-colt whereon never man sat before, Luke 19.30. quietly carried our Saviour.  
If therefore the creatures start from their wonted obedience unto thee, reflect on thine own sins as the principal causes thereof.  
One who had been undutiful to his father, complained of the badness of his own son: None (saith he) hath had so graceless a child as myself. To whom his son, with more truth than wit, more wit than grace, replied, Yes, my grandfather had.  
When thou complainest that never master had such undutiful servants in the creatures as thou hast, such barren earth, such unwholesome air, such cursed kine, such resty horses; might not these dumb creatures (if borrowing a man's voice) return unto thee, Yes, thy Master hath? God hath as rebellious a servant in thy sinful self.  
Sure I am, Christ's innocence commanded the wild beasts into obedience; muzzled the bear's mouth, broke the tiger's teeth, blunted the boar's tusks, pared the lion's paws; only the Devil, that lion, after forty days fasting, adventured to seize on him.  

And afterwards he was an hungered.  
Three principal reasons may be alleged for Christ's hunger.  
First, because he was now to leave the Wilderness, and come into a Country that afforded plenty of food: God therefore, who had formerly tied up his appetite, now let it lose again.  
The second Reason, to show you the truth of his Humility. His fasting so long, spoke him God; his being hungry afterwards, spoke him Man: His fasting, and being an hungry afterwards, spoke him God-man, and a fit Mediator.  
The third Reason, to toll on the devil to tempt Christ with some hope of success, that so Satan's shame and confusion might be the more, when overcome. Christ's being an hungry in some sort tempted the devil to tempt him, and inspirited Satan with some probability of conquest: for Satan before was almost out of heart at the long miraculous fasting of Christ; only one thing comforted him, that Moses and Elias fasted as long, and yet were but mere men, Iam. 5.17. subject to like passions as we are. This, I say, kept Satan in heart, that notwithstanding Christ's long fasting, he might be subject to sin; and when he found him an hungry, his hope was doubled, that all was his own; which made him tempt Christ with the more confidence.  
From Christ's hunger at last, after so long fasting, we conclude,  

Doct.  Men cannot conclude the constant tenure and continuance of their souls, from some extraordinary acts by them performed.  
Men sometimes are enabled by God to go beyond themselves, and are raised in some kind of performances to so high a pitch, that they can never reach it afterwards. But if this good temper should stay with them some term of time, he cannot thence truly infer a perpetuity of that condition. One may be chaste forty days together, and not feel the least motion to lust; yet afterwards be wanton. One may be patient forty days together, and not find the least provocation to passion; yet afterwards be immoderately angry. God's Spirit may vigorously quicken thee for a time, and then leave thee to thyself: I say, He may then leave thee to thy Natural and Moral, as here he left Christ to his Natural infirmity; who, after forty days fasting, was afterwards an hungry.    

CHRIST'S First Temptation to despair. SERMON III.  MATTH. 4.3. 
And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.  
BEfore we come to the words, three Questions must first be propounded and answered.  
1. How could Satan be properly said to come, 
Quest.  at the end of forty days, when Christ (Luk. 4.2.) was all that time tempted by him?  

Answ.  Satan discharged at Christ to and again, haunting him like the fits of an intermitting Ague; alternately and frequently iterating his coming, departure, and return: but now at last he came with a witness to give him three parting-thrusts with all his skill and strength.  

Quest.  2. In what visible shape did the devil appear? because the text sa●th, He came; which properly signifies some corporal access.  

Answ.  Indeed Divines collect so much from that word; but perchance they lay more weight thereon, than it can well bear: for we read, Mat. 13.19, Then cometh the wicked one, and catcheth away that which was sown in their hearts: yet Satan in no bodily shape, but by inward suggestions, stealeth the Word from us. Such as conceit the devil tempted Christ in the shape of a Pharisee, Ess●● an▪ or some strict (pretended holy) mortified Order amongst the Jews, have only fancy for their foundation. But we must be contentedly ignorant in what bodily shape Satan made his approach, seeing God hath not acquainted us with the certainty thereof.  
3. How came Satan to know Christ was an hungered▪ 
Quest.  If I be an hungered I will not tell thee: It being utterly improbable that Christ made any complaint of his hunger to the devil.  
Man's natural imperfections are easily discovered by his prying eyes, 
Answ.  who being an excellent Anatomist, knew all inward and outward symptoms of hunger, by the sudden change in his bowels, stomach, face, looks, &c. haply confirmed by Christ's outward gestures, seeking to find some food in that place; whence Satan took the hint of his temptation.  
1. Satan knows how and when to lay his baits for the best advantage. 
Doct.   
How for the manner, 1 Pet. 5.8. He walketh about, seeking whom he may devour. Walketh about, not only in relation to the whole world, which he compasseth, Job 1.7. but also in respect of the particular person whom he tempteth. An Enemy, before he besiegeth a City, surroundeth it at distance, to see where the wall is the weakest, best to be battered; lowest, easiest to be scaled; ditch narrowest, to be bridged; shallowest, to be waded over; what place is not regularly fortified; where he may approach with least danger, and assault with most advantage. So Satan walketh about, surveying all the powers of our souls, where he may most probably lay his Temptations: whether our Understandings are easier corrupted with Error, or our Fancies with Levity, or our Wills with Frowardness, or our Affections with Excess, &c.  
He knoweth also when to lay his baits, Ier. 8.7. The stork knoweth his appointed time; and the turtle, and the crant, and the swallow, observe the time of their coming; namely, when most seasonable for their advantage: but Satan, this Vultu●e, or Bird of prey, is more knowing then all of them in this kind. What month in the year, week in the month, day in the week, hour in the day, it is best to bring his Tem●pt●tion. Indeed, those four birds divide the year betwixt them; the Swallow coming in the Spring, the S●ork (as I take it) in the Winter, &c. whilst this wild Ha●py comes all times of the year; no season is unseasonable to him, wherein he can get advantage.  
Let us be careful to fortify ourselves against the assaults of Satan; 
Use.  especially let us watch against that time unknown to us, when (Luke 22.53.) the hour and power of darkness shall meet together. How many people are there, servilely and superstitiously afraid of this following Eclipse! they affright themselves with fear, what dismal effects are portended thereby: But where is that man truly affected with the taking notice of, and making defence against the time, when the devils temptations taking advantage of our sins, shall hide the sunshine of God's favour from our apprehensions?  
Now chiefly provide against two times.  
First, after thou hast been guilty to thyself of totally omitting, or perfunctorily performing of Prayer: for then Satan discovers a breach in thy soul, and will assault it.  
Secondly, at the hour of death, when his rage is the greatest, because his reign is the shortest: who like a bad Tenant, having a Lease ready to expire, without impeachment of Waste, cares not what havoc he makes, because not tied to Reparations.  

The tempter.  

Doct.  The Devil is the tempter paramount.  
There be other tempters, The World, the Flesh, Wicked men; but all these are subservient to Satan, who in them and by them driveth on his design of Temptation. But this Tempter never before nor since took such a task in hand, as here to tempt Christ. Fiery darts (Eph. 6.16.) can make no impression where they meet not with combustible matter: Granado's, if cast on a Castle all strongly arched over with stone, do small execution: so here, Satan's temptations took no effect in Christ, because finding no party to comply with him. Ioh. 14.30. The prince of this world cometh, and hath nothing in me. Though Christ was All in all, yet Satan found nothing in him, namely for his purpose; no Corruptions to be tinder to his fiery Temptations.   

If thou be'st the Son of God.  
Some conceive that Satan herein dissembled his knowledge, (as Joseph, who did know, and would not know his brethren) though assured Christ was the Son of God. Such a sort of people we meet with, 2 Pet. 3.5. For this they are willingly ignorant of.  
But cui bono? For what conceived good to himself should the devil disguise his knowledge herein?  
Others conceive, that as an angry dog bites a stone out of mere madness, though knowing he shall sooner break his teeth, then batter the stone: so Satan's malice so far transported and blinded his judgement, that he tempted Christ, though (knowing him for the Son of God) his temptations would prove in effectu●l.  
But I rather cast the grain of my opinion into the seal of those Divines, who conceive the devil unsa●isfied in this point; and therefore his of thou be the Son of God proceeded from his desire of more perfect information therein.  
Hence we learn,  

Doct.  Satan hath a limited and confined knowledge, and is ignor●nt in many things.  
He knoweth not the secrets of our hearts, nor future contingencies reserved to God alone; the reason why he returned such riddling Oracles, merely to palliate his own ignorance. In such things he speaks warily, with an if; not that he is conscientious, not to tell a lie; but cunning, not to be caught with a lie, that by pretending of tru●h, he may keep up his credit, and deceive with the less suspicion.  
Secondly, from this if we collect also,  
It is Satan's masterpiece, 
Doct.  to make God's children first doubt of, and then deny their sonship. (For, had Christ entertained this temptation, at the next return, Satan would have turned si into non; this his conditional particle, into a pure negation.)  
This he doth by two devices.  
First, by insinuating a si, a suspicion of doubt, into the most positive and pregnant promises of God. Where God saith, Call upon me in the time of trouble, and I will hear thee; Satan infers, if he will hear thee. Where Christ saith, Mar. 16.16. He that believeth and is baptised, shall be saved; Satan suggests, if he shall be saved. In a word, the devil endeavours to alter the property of all God's promises for the worst, substituting a supposition for God's position: as, where God had lately said, Matth. 3.17, This is my beloved Son; the devil spoils a direct text, with a doubting gloss, If thou be the Son of God.  
Secondly, by heightening the afflictions of God's servants, to be so great, as inconsistent with their sonship: as here he would persuade, Christ's hunger argued him no Son of God, except he could presently relieve himself. So he tempts God's children to believe, that their poverty, infamy, captivity, and other tribulations, plainly prove them no sons of God, unless they can presently rid themselves of them.  
Gratify not Satan in the deepest of thy afflictions, with a confession against thyself. Acknowledge thyself a prodigal; but yet a child, no bastard: a wandering sheep; but yet a sheep, no goat: sanctified afflictions being evidences of God's love, not hatred unto thee.  
Remember and apply to thyself God's three GIFTS.  

The first, good:  
The second, better.  
The third, best of all.   
The first, general; Ioh. 3.16. He GAVE his only Son, that whosoever believeth in him, &c.  
The second, particular; Eph. 5.25. loved the Church, and GAVE himself for it.  
The last and best, more particular still; Gal. 2.20. who loved me, and GAVE himself for me.  
Take heed to pleasure Satan, by renouncing thine own sonship; and apply this grand Gift of Christ, with a particular faith, unto thyself.   

Command that these stones be made bread.  

Doct.  Even by the confession of Satan himself, The Son of God by his mandate can instantly transubstantiate stones into bread.  
Indeed, men by the help of a figure may in some sort be said to do so. Such who in the West country turn solid Lime-stones into Compost, whereby they manure their Tillage, and make their grain wonderfully to increase, may by a metonymy be said to turn stones into bread. But this is done with a tedious going about; whereas Christ's Miracles are presently and perfectly performed: Immediately his leprosy was cleansed, Matth. 8.3. Immediately their ●y●e received sight, Matth. 20.34. Immediately the fever left her, Mark 1.31. Immediately her issue of blood was staunched, Luke 8.44. God only can instantly and perfectly (with such as act by commission under him, as Moses did) turn the substance of one thing into another.  
See we here, That Jannes and Jambres, the Egyptian enchanters, did their Miracles but seemingly. Had Christ rejoined, My turning of stones into bread will n● argue me the Son of God, seeing the Egyptian Magicians, Exod. 7.12, turned their ●ods into serpents; how quickly would the devil have distinguished, that these things were done quoad 〈◊〉 tudinem, non quoad ●●ritatem? disclaiming his own deed, because Aaron's rod swallowed up theirs; that is, it lasted and con●●●●ed, when the others vanished away.  
Three good things appear in this temptation of Satan.  
1. Truth, allowing Divide omnipotency.  
2. Temperance, that stones should not be turned into variety of dai●ties, provocatives of wantonness; but only into bread, for necessary sustenance.  
3. Tenderness, counselling Christ to support his own life and health.  
But as the Lo●●●ls (Rev. 9 7.) bad faces like the faces of men, but 〈◊〉 like ●nto scorpions: so here Satan's temptation had much of humanity and Philanthropia in the complexion and visage thereof, (and no wonder he can make himself look like a man, who can (1 Cor. 11.14.) transform himself into an angel of light) but a sting in the tail, to put Christ on the preposterous working of a miracle, to the distrust of his father's providence.  

Use.  Learn we from hence, to fear all discourse with Satan, and suspect all that he saith, as having a reach beyond our discovery. Metuas Satanam, vel vera loquentem. Some will say, Let Satan but speak the truth, and let him do his worst. Ex veris possunt nil nisi vera sequi. By the necessity of logic, truth must inevitably follow from the truth he speaks. But know, his sophistry can graced a lie suddenly on the stock of truth, so artificially, so invisibly, that thine eye cannot discern the same.  
Lastly, be jealous of Satan's best temptations, which (as here to Christ) pretend most courtesy and kindness in them. Stinks are not so dangerous for men's healths, whose offensiveness makes them easy to be avoided, as those faint and luscious smell, which, complying with man's nature, insensibly steal into the nostrils: such is the smell of May-flowers, mellow apples, and, they say, of the Plague itself: But of all scents, the least suspected, and therefore most malignant, is the stink of a Goal 
* Lord Bacon in his Natural History. , which is somewhat akin to man, arising from the corruption of his flesh and sweat. Take heed especially of those temptations of Satan which have some mixture of humanity in them, as this in the Text, when he persuaded our Saviour by sin to preserve himself. Studiously avoid such Temptations, which in some manner claim kindred of us, lest by their pretended alliance to our natural preservation, they surprise our souls into a sudden consent unto them.    

CHRIST'S First Temptation to despair. SERMON iv.  MATTH. 4.4. 
But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.  
THere is a received fancy, as old as common, false as either, having no footing in Scripture, but founded partly on that licence which Painters assume to themselves, partly on the pretended apparitions of ignorant Monks, That the devil is horned.  
The best moral I can make of so fond a conceit, is this: The devil's temptations are horned, or forked, bicornea argumenta. So that choose which you will, he hopeth to gore the soul: Thus in the last verse, to our Saviour, If thou be the Son of God, &c. One the one side, Satan hoped to make Christ renounce his sonship; there is one born: or else to work a needless Miracle; there is the other horn: and with such dilemmas he useth daily to assault God's children.  
But what saith David? (Psal. 75.12.) I will break the horns of the ungodly: which here was truly performed by Christ, who found out a medium betwixt the two extremities; namely, that a man without bread might support himself, by a faithful and patient dependence on God's promises. Hunger (saith our English Proverb) will break thorough stone walls: and Satan hoped that Christ's hunger should transport him so far, as to turn those stones miraculously into bread. When, contrary to his expectation, Christ turns a place of Scripture (being the bread of life) into a stone, wherewith he hit, wounded, and repelled Satan: He answered and said, Man shall not live by bread alone, &c.  
Observe therein,  
First, what Christ did not do: he did not work a Miracle to gratify Satan.  
Secondly, what he did say: he fenced himself, and foiled his foe, by alleging of Scripture.  
Most of the difficulties in this text will be explained, if we but propound and expound one wonder which we meet with, of Christ's working in the Gospel.  
The Wonder is this, that Christ afterwards (Ioh. 2.) turned water into wine at a Wedding, and would not now turn stones into bread in the Wilderness. For,  
1. Both were equally easy, and both required an infinite agent.  
2. Wine is but a mere superfluity, but bread is of absolute necessity to man's life: yea, men may quench their thirst from water, when they cannot satisfy their hunger from stones.  
3. Wine, at that time and place, was a superfluity of a superfluity; it appearing by the text, Ioh. 2.10. they had well drunk. Understand it, not so excessively, but still there was a plus ultra for honest mirth, or otherwise our Saviour would not patronize drunkenness.  
Lastly, that miracle he did to gratify guests; but here he was concerned for his own support; and yet refused to work it.  
The reason of all this, is; He did that miracle in Cana for the converting of unbelievers to the faith, and the confirming of weak believers in the faith. The text saith, Ioh. 2.11. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his dis●iples believed on him.  
Now here he refused to turn stones into bread, because,  
1. It was unnecessary: Christ now being to leave the wilderness, might either buy, or else request food elsewhere.  
2. It was unseasonable to do it at Satan's suit and soliciting, who would be ready to brag that he had Christ at his command, to practise miracles at his pleasure: wherefore neither Satan nor his Imps, Herod, Luke 23.8. and the Pharisees, Matth. 16.1. could prevail with Christ to show them a sign, when either out of curiosity, wantonness, or craft, they required the same.  
3. It was unprofitable, there being no hopes of Satan's conversion. The blind man (being pressed often to repeat the manner of Christ's curing him) said bluntly to the Pharisees, Ioh. 9.27. Wherefore would ye hear it again? will ye also be his disciples? Why should our Saviour work a wonder Satan being present? would he also be Christ's convert? He could not, he would not believe to salvation  
Lastly, it was unlawful to tempt God to work a needless miracle, when there were other ways to subsist without it.  
Which leads our meditations to observe,  

Doct.  Christ and his Apostles wrought their miracles with a public spirit, for God's glory.  
They never used their healing or sanative Miracles for their own relief; nor their hurting or destructive Miracles in their own revenge.  
For the first: It is well known how near and dear Timothy was to Saint Paul, whom he called 
* Tim. 1.2.  his son; yet he would not cure those frequent infirmities wherewith Timothy was troubled. Paul that cured the cripple at Lystra of his lameness, Acts 14.10. healed the father of Publius principal man in Melita of his fever, Acts 28.8. raised Eutiches to life when killed with a fall, Acts 20.12. Why should not he presently heal Timothy, but only prescribe him a more liberal diet? 1 Tim. 5.23. Drink no longer water, but use a little wine for thy stomach's sake, and thine often infirmity? Yea, why did not he cure himself of that acute disease, 2 Cor. 1.8 when he received in himself the sentence of death? The reason of both is this: They were stewards, not owners of their miraculous power, and might not engross it for their own good, but dispense it, for the behoof of others, and principally for the converting of unbelievers.  
Nor were their destructive miracles employed in their own revenge. Alexander the coppersmith, saith S. Paul, (2 Tim. 4.14.) hath done M●much evil: the Lord reward him according to his works. Some will say, Had I been in Paul's place, I would never have sent him to God for his reward, but would presently have paid him myself, and smote him (as he did Elymas) with blindness. But Paul would not be judge in his own cause; it being probable, that Elymas his fault was more public, not only committed against Paul, Act. 13.8. but also against Sergius the Deputy, seeking to turn him away from the faith; whilst Alexander's insolence was more particularly aimed at Paul's person, and therefore the Apostle (for fear of pa●tiality) refers him to Divine punishment.  
This will put a touchstone into our hands, thereby not only to suspect the truth, but detect the falsehood of many Popish Miracles, having so many private ends and self-interests in them.  
Thus 
* Not S. Augustine the ●●mous Fa●h●r, and Bishop of●ippo; but ● later Monk.  Austin is reported, when preaching here in Dorsetshire, being afflicted with his companions for want of water, to have struck his staff into the earth, and to have fetched forth a Crystal fountain. Whereas Christ himself was fain (when thisty) to go to the well, and beg water (Ioh. 4.) of the Samaritane woman.  
They report also of Saint 
* Flores ●ancto●●m.  David, the Welsh Saint, that when multitudes of people pressed to his preaching, with a word he commanded a mountain to stand out of the earth, that so his person might be more visible, his preaching more audible to the Congregation. Whereas Christ himself, Matth. 5.1. preaching to as great a confluence, did not create, but climb up; did not make, but made use of a mountain; not easing himself by miracle, but taking pains in his own person to travel to the top thereof. Christ, I say, who out of a public spirit healed others, but was hurt himself; fed and filled others, but was hungry and empty himself, when he returned this answer in the text: It is written, Man shall not live by bread only, but by every word that proceedeth out of the mouth of God.  

It is written.  
Where? 
Quest.  In what Book, Chapter, and Verse?  
For the later, 
Answ.  Chapter and Verse, they are not Iure Divino, but of human and late institution. Indeed the Psalms, both for number and order, were anciently divided and martialled; Act. ●3. 33. It is written in the second Psalm. But Chapters are of a far later institution. Let it suffice the place was betwixt the first of Genesis and the last of Malachi. And Satan knew full well it was no forged text, but truly to be found, Deut. 8.3.  

Doct.  God's Word is the best weapon for our spiritual warfare.  
Military men have much troubled themselves advantageously to compound offending and Defending in the same Weapon. This, if effected, would both save portage, and one Weapon would be eminently two, for all purposes and intents. Hence grew the invention of making short pikes in the bosses and middle of shields, that the same may both hide the soldier, and hurt his adversary. This is perfectly performed in the Scripture, both sword and shield against the 
* Eph. 6.16  fiery darts of the devil. And well are his temptations resembled unto darts, for their swiftness, for their sharpness: they come the quicker, and pierce the deeper, according to the might and malice of the arm enforcing them.  
To confute the Papists, 
Use.  who disarm God's people, and leave them naked against the assaults of Satan, by locking up the Word in an unknown Tongue.  
Whether the translating of the Norman Laws into English, will make men more knowing, or more wrangling; more intelligent, or more litigious, the present age can only guess, the next will certainly conclude. But out of all question it is, the Laws of God cannot, without breach of Christian liberty, and the apparent injury of God's servants, be hid him from them in a strange language, so depriving them of their best defence against Satan's temptations.  
God's faithful servants, 
Doct.  in the time of famine, can make a feast unto themselves out of the promises in Scripture.  
They take the first course out of the Old Testament, Psal. 34.10. The lions do lack and suffer hunger; but they that fear the Lord, shall want no manner of thing that is good. The second course is out of the New Testament; Matth. 6.33. But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you. Yea, he may make a Convivium dubium, a doubtful feast, wherein the appetite is suspended betwixt the variety of equally-dainty dishes; and he shall leave as good as he takes, so copious is the Scripture therein.  
Come we now to consider the several ways whereby God wonderfully supports them, who in want feed on his promises. Some will say, Words are but wind: but God's are real words, such as fill and fat those that depend upon them.  
First, he can make a little go far, as Matth. 14.21. when about five thousand were fed with five loaves and two fishes.  
Secondly, he can (as extend the quantity) so improve the quality of meat, that coarse diet shall cause strength and health as well as dainties; as in the case of Daniel's pulse. show me not the meat, but show me the man, saith our English Proverb. When I behold the children of poor people, I perceive a Riddle, and contradiction between their fare and their faces: lean meat, and fat children; small beer, and strong bodies; brown bread, and fair complexions. Nor can I attribute it to any other cause but this, That the rich folk generally make long meals and short Graces, whiles poor men have short meals and long Graces; I mean that they rely more upon God's blessing then their own provisions.  
Thirdly, by strange and unexpected ways, he can furnish them with food in the greatest of their necessities. Whereof we will make only a fourfold instance.  
In the year of our Lord 1555, when a general Famine was over all England, Master Cambden in his 
* Pag. 466.  Britannia reports that at Alborough in Suffolk, on the sea-coast, there grew on the Rocks such plenty of Pease which came to perfect maturity, that they abated the prizes of the market, and saved the lives of many poor people.  
When the City of 
* M. Fox his Martyrs.  Rochel was besieged, 1572, and by famine reduced to great extremity, God sent into their Haven such a shoal of fishes, (of a sort never seen there before or since) which relieved the people till the Siege was broken up.  
When the wife and children of banished 
* Melchior Adamus in his Life.  Musculus begged bread of him (no welcome music to a tender father, who had not wherewithal to relieve them) to divert his care, he fell a making of verse: 
Est Deus in coelis, qui providus omnia curat,  
Nunquam credentes destituisse potest.   
I confess the Verses none of the most, excellent; but I question whether a better Poet would not have made worse on the same occasion, seeing the tears of starving children are but a bad Helicon to quicken his fancy. Now no sooner were his Verses ended, but a neighbour of his brought him a loaf, which made him a feast for his family.  
Lastly, 
M. Dyke in his Comment on this text.  in the Massacre at Paris, one Merlin 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 from danger. To teach all in time of extremity to depend on him, who hath written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.    

CHRIST'S Second Temptation to PRESUMPTION. SERMON V.  MATTH. 4.5. 
Then the devil taketh him up into the holy city, and setteth him upon a pinnacle of the temple.  
WHen the army of Bennahad was routed by Ahab, Benhadad's servants said unto him, 1 Kings 20.23. Their gods are the gods of the hills, therefore they are stronger than we: but let us fight against them in the plain, and surely we shall be stronger than they. They conceited that change of place would bring change of success. The devil may seem in my text (as crafty as he is) to befool hims●lf with the same conceit. Though Christ had worsted him in a low, flat, level, private wilderness; he hoped to be more happy in a high, lofty, public place; which made him (though acting the same part) to lay a new Scene. Indeed, in this verse he perfects nothing, but provides and prepares all things for the ensuing temptation, and in this text only tunes the Instrument. Now whereas routed once, he here ●allies his forces, we learn,  

Doct.  Satan, though f●iled at first, will not finally forsake us, but renew his temptations.  
Some impute it to his valour; I ascribe it rather to his malice, conceiving it to proceed not so much from his sprightfulness in himself, as his spightfulness against us.  
There is a generation of people, which, Satan-like, triumph to trouble where they cannot conquer; such, whilst Sophisters in the Schools, make abominable wranglers, and defenders of Paradoxes: cunning men in the Country, i● getting a smack of the Law, they prove Barettors, troublesome to themselves and their neighbours: But if they pretend also to Divinity, than they turn, if not heretics, to the destruction of themselves, yet schismatics, to the destruction of the Church.  
This will give us truly to understand those words, 
James 4.7.  Resist the devil, and he will fl●e from you; that is, he will so flee from you, as he will again flee to you. It is said of Marcellus the Roman General, He could not be quiet nec victor nec victus▪ neither conquered nor conqueror. Yea, it is said of the Parthians, that thei●flight was more to be feared then their fight, having a slight to shoot their arrows over their back, whereby they galled their pursuing enemies. Suspect Satan even departing: for it is animo revertenai▪ he will never let thee alone whilst thou art alive.  

Object.  But it is said (Mark 9.25.) by Christ to the dumb and deaf spirit, I charge thee come out of him, and enter no more into him. It seems (contrary to your Doctrine) this man had a Quietus est, or a Writ of ●ase, never more to be troubled with temptations.  
Neither did our Saviour speak, nor Satan understand these words in this sense. The man had a Supersedeas only from possession, but not from temptation; to which he was subject, as long as he lived, as well as others.  
Here take notice of our saviour's goodness, who in the case of a friend (this poor oppressed man) would discover his Deity, and totally and finally banish the devil from possessing him: But in his own cause (though, no doubt, if he had thought fit, he could have confounded Satan, and confined him to hell) he still remained mere man, suffering Satan to recruit his forces against him in his temptations.  
Will Satan return again in tempting? 
Use.  Then if thou hast got any advantage against him, improve it to the utmost: Give no fair quarter to his foul temptations. Kindness to him, is Cruelty to thyself. He is uncapable of courtesy, and his thanks will be in destroying thee. Deal not with him as Ahab did with Benhadad, out of fond pity to spare him, 1 King. 20.42. lest he deal with thee as Benhadad did with Ahab, be thy final ruin and destruction.  

The devil taketh him. Luke saith, brought him  
Hath Satan such power over Christ's Body, 
Quest.  to hale and draw him at pleasure, to any place? This is cold comfort to Christians: The disciple is not above his Master: If he served Christ thus, how cruel will he be to us!  
He hath no power of himself over Christ's or our bodies: which plainly appears, because he doth not daily exercise the same. Had he any such power, Scholars should not stay still in their studies, nor Lawyers stand quietly at the Bar, nor any sit undisturbed at meals: none should ever walk unmolested when waking, nor lie undisquieted when sleeping. It is not from store of pity, but want of power in Satan, that he doth not daily hackney and harase out the bodies of God's Saints till they become skeletons, and more wasted than Pharaoh's lean kine.  
Expect not here that I should speak any thing of Witch-bridles, fondly believed by many; as if a witch can bestride any thing into a steed, and mount whither they please on such a Pegasus. I am thus far for Witch-bridles, that God bridles all Witches, and the devil their master, with a confined power. And as for Witches pretended a●ry travels, they are generally delusions of their fancies in dreams, whilst their head never traveled from their pillows; if they be so well stored (as commonly being most poor) to sleep upon them.  
But to return to the text: the words he taketh him, imply not any force, seeing the Original, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used Matth. 2.21. And Joseph arose, and took the young child and his mother. The same is used, Matth. 17 1. Jesus taketh Peter, and James, and John, when he was to be transfigured; who freely went along with him, at his motion. Nor doth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, he brought him, Luke 4.9. import any violence, seeing we read, Act● 5.26. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, They brought them, but without violence. The sum of all is this: As a challenger may be said to have took and brought such a one to fight with him on Calice-sands, that i●, by mutual consent, the other being as willing to go, as the challenger to have him: so Christ confident of his cause, innocence, armour, and God's assistance, went willingly with the devil, refusing no place of his proffering. However, our Divines generally conceive, that God for the present gave Satan power over Christ's body to transport it: which may be maintained without any absurdity. For if the Imps of Satan, the soldiers and Priests Officers, had power to carry him from the garden to Annas, from Annas to Caiaphas, from Caiaphas to Pilate, from Pilate to Herod, from Herod to Pilate, from Gabbatha to Golgotha; no wonder if Satan himself might have commission to carry him, and Christ show submission to be carried by him. In a word, as when Pilate boasted what great matters he could do, Ioh. 19.11. Jesus as humbly as sharply returned, Thou couldst have no power against me, except it were given thee from above: So Satan could have no power over Christ's body, except God, for his own greater glory, had permitted it unto him.   

Into the holy city.  
How can a material city, 
Quest.  being but an heap of houses, be accounted holy?  
As there is none good but one, 
Answ.  God himself; so none holy but he, by original inherent holiness: none holy but Angels and Men, with derivative inherent holiness But a relative holiness belongs to places and things, consecrate or set apart, from civil or profane, to religious or pious uses.  
But how could Jerusalem now be accounted holy, 
Quest.  seeing the complaint, Isai. 1.21. was now truer than ever, How is the faithful city become an harlot! What, an holy Harlot? Matth. 28 37. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest, &c. What, an holy Murderer? Abominable corruptions swarmed therein. The High-Priesthood, which, Iure Divino, aught to have been for term of life, was by a fundamental innovation made annual, Ioh. 11.49. Caiaphas being high-priest that same year. Traditions were advanced, not only to make void, but to check the written Word of God. The Pharisees made the strength of God's Laws to leak with their carnal and restrictive gloss: and could this be still the holy city?  

Answ.  It was so; because, notwithstanding these corruptions, the vitals of God's service and man's salvation were therein still continued. There was the holy Altar, (the heart of Religion:) holy, because it held the holy Sacrifices: and they holy, because they were Types of Christ, the Truth, the holy One of God. Separation therefore may be made from the corruptions, not from the fundamentals of a true, though sick Church (such as Jerusalem now was) much depraved, but still the holy city of God.  

Doct.  Satan is not deterred from tempting, by the holiness of any place.  
For here was a Triplicity of holiness centred together. Holy land, Zech. 2.12. In this holy land, Jerusalem, termed the holy city in the text, as also so called, Matth. 27.53. In this holy city, the holy temple, Psal. 5.7. I will worship toward thy holy temple. A fourth may be added, the pinnacle, which though not the holiest, yet the highest place of the Temple, in a local position. But all these nothing frighted the devil from tempting.  
Some have admired at the impudence of those thieves who durst cut purses in Prayer time, in the King's chapel, his majesty being present, and under the Cloth of State. All this is nothing to Satan's boldness, who catcheth away that which was sown in the heart, Matth. 13.19. in the Church itself, where the King of heaven is graciously present. And since he tempted Christ on the Temple, fears not to tempt Christians in it, for all the holiness of the place; To tempt the Preachers in the Pulpit to affect popular applause, bow Scripture to his own ends; tempt the Reader in the Desk to have his mind roving, whilst his tongue is reading the Word: tempt the People in their Puts to carp and cavil at the Sermon, and to come thither rather to see and be seen, then to learn and practise.  
In a word, no holiness of place d●ters Satan from tempting.  
See here the folly of the Papists, who conceive holy water, holy relics, holy rags, will drive Satan away; when holy land, holy city, holy temple, heavenly pinnacle, did not fright him from tempting our Saviour.   

Pinnacle of the temple.  
Understand a Battlement: otherwise Josephus informs us that the broochs of metal on the top of the Temple, were pointed as sharp as a needle, purposely to prevent birds sitting and defiling upon them.  
Two things make a pinnacle: 

1. Height.  
2. Narrowness.   Both which here met together.  
Let those then, first, beware, who stand upon the pinnacle of a doubting conscience, and who adventure on those things, the lawfulness whereof is questioned both by themselves and others. Such as use Pastimes on the Lord's day, which, for their violence and obstreporousness, seem labour rather than exercises; these stand on a pinnacle. Such as being divorced from their wives for adultery proved in them, and marry again, their wives yet surviving, stand on a pinnacle. Such as marry their Cousin-german (which I confess not forbidden in Scripture) by reason of their vicinity are conceived by some Divines to stand on a pinnacle. And as I wish all such as have taken their station there, firm footing, (unwilling to cast scruple into their consciences;) so it will not be amiss to advise those whose affections are unengaged, and that have the wide world before them, not to adventure on such a pinnacle.  
Secondly, Let those beware of temptations, who stand upon a pinnacle of Distress, as David did, 2 Sam. 24.14. I am in a great strait; when choose betwixt Famine, Flight, and Pestilence. Time was, when he boasted, 
Psal. 31.8.  Tho hast set my feet in a large room; but see into what straits sin hath now reduced him!  
Thirdly, let them beware temptations, that stand on the pinnacle of Dignity. 1. Because their falls are more conspicuous. 1 King. 1.20. Bathsheba said to David, The eyes of all Israel are upon thee. 2. Because their fall would be more dangerous: ●olluntur in altum ut lapsu, graviore ruant. Now for their comfort, let such examine themselves, whether God ●et them on the pinnacle, or whether they clambered up themselves. If the former, he that placed them there, will protect them there; he that set them there, will save them there. What makes tilers▪ Plumbers, Masons, and Carpenters, adventure themselves so boldly on the tops of houses? Two things, namely, their Calling and Custom, begets their Confidence. If God hath called thee and used thee in the height of honour, he will preserve thee therein. But Adonijah, who exalted himself to the pinnacle, 1 Reg. 1.5. must beware a downfall: and they who climb up to Greatness by a ladder of their own sins, commonly make but one step in their falling down, from the top to the bottom.  
Let me give also this counsel to those who stand on the pinnacle of Dignity; Always look upward (not with proud eyes, to contemn your inferiors, but) with thankful eyes to God that gave thee that honour. This will keep thy head steady, and thy brains from being turned with a Vertigo of Pride. Take heed of looking downward, I mean, to find out a reason of thine advancement in thine own merit and desert; but say always with David, What am I, or what is my father's house, that thou hast brought me hither, to this pinnacle of preferment?    

CHRIST'S Second Temptation to PRESUMPTION. SERMON VI.  MATTH. 4.6. 
And saith unto him, If thou be the Son of God, cast thyself down: for it is written, &c.  
AMongst the many titles of Satan, this is not the least, Ephes. 2.2. The Prince of the power of the air. Having therefore now gotten Christ on a pinnacle in the Air, in his own Dominion and Principality, Satan presumed on success: but being beaten on his own ground, comes off with greater shame to himself, and greater glory to our Saviour.  
Observe in the Text,  
The Hook, the worst of Works; and The Bait, the best of Words.  
The Hook, in general, the sin of Presumption: in particular, Self-homicide.  
The Bait, Scripture itself, cited by Satan, who had great hope Christ would bite at it. David saith, Psal. 119.133. Thy words are sweeter than honey to my mouth. Surely they were sweeter unto Christ then to David, as having a more high gust, & more perfect taste; and therefore the Hook thus besmeared with Honey, Satan hoped would be swallowed; but in vain, as by the sequel will appear.  
Now seeing the former temptation of Satan was to Despair, this next to Presumption, we learn,  

Doct.  The devil will endeavour to make men ●eel from one Extremity to another.  
The possessed man, Matth. 17.15. oft fell into the fire, and oft into the water. (Satan's world hath no Temprate climate, but either Torrid or Frozen Zone.) Sometimes he casteth men into the fire of ill-tempered Zeal, sometimes into the water of Acedia, or a carelessness what becomes of their souls: sometimes into the fire of over-activity, to do nothing just; sometimes into the water of too much idleness, to do just nothing.  
Thus we read, Rom. 2.22. Thou that abhorrest idols, dost thou commit sacrilege? Thus the incestuous Corinthian husband to his mother, and son to his wife, (1 Cor. 5.1.) turned so violently from his profaneness, that there was danger he would have been swallowed up with overmuch sorrow, (2 Cor. 2.7) if S. Paul's prudent counsel had not prevented Satan's subtlety. Rev. 2 6, Thou hatest the deeds of the Nicolaitans▪ which I also hate. Now Ecclesiastical Histories inform us, that this Nicolas (one of the Deacons, Acts 6.5.) had a wife as virtuous as beautiful, whose Chastity he causelessly suspected. Now being reproved for his fauls, to clear himself from jealousy, he prostituted his wife to any wanton man's embraces. Such therefore are Nicolaitans, who so indiscreetly shun one sin, that they fall foul into the opposi●e thereunto. Thus the Jews in the Old Testament, under-kept the Sabbath with profaneness, the constant complaint of the Prophe●s, not only before, but after the C●●ptivity, Nehem. 13.13. Who, in the New Testament, over-kept it with superstition; conceiving deeds o● charity (Ma●k 3.2.) done on that day, a brea●h thereof. Thus▪ some shunning the heresy of One Will, maintained the opposite of Two Persons in Christ. Thus the modern Ranters were formerly conceived (if guilty) to offend on the right hand, using too much Praying and Preaching, even to the neglecting of their Calling; and now they are come (be it spoken and heard with sorrow) from living above Ordinances (as themselves term it) to live against Ordinances; accounting B●asphemy, Adultery, Sabbath-breaking, &c. no sins. Opposite are they to the man (Matth. 12.44) out of whom the unclean spirit being gone, retu●ned to an h●us● sw●pt and garnished: whereas these leaving an house swept and garnished, return to the unclean spirit. The worst I wish such is, To practise the precept prescribed, Revel. 2.5. Remember whence thou art fallen, and repent, and do thy first works. And let us avoid sin, not only at a great distance, but also with good discretion, lest we sin in the other extreme.  

Cast thyself down.  
I observe in the words, 

God's Goodness,  
Satan's Weakness,  
Man's Freeness.    
1 God's Goodness; who, to prevent casualties of men's falling from the top of their houses, himself turns Architect, and gives the Jews instructions how to build, Deut. 22.8 When thou buildest a new house, than thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence. Indeed, we call those God's gifts, or Deodands, which are escheated to him by such casualties; anciently (when not reserved by Charter to the Lord of the manor) given to the Almoner, to bestow on pious uses. It seems therefore God delights not to enrich himself by such revenues, desiring no not the temporal death of a sinner, but seeking to prevent their falling down, by enjoining a border of battlements.  
2. Satan's Weakness. Why could could not he thrust Christ down, standing now on so ticklish terms as the top of a pinnacle? One shove with his shoulder, nay, one touch with his hand, might have done the deed. Oh, it was past his power! Sooner might he have removed the earth from the centre thereof. Even the hairs of your head are numbered. And, as Satan cou●d not cast Christ down, so he could not make Christ cast himself down, except wilfully he would do it, on his own accord: which leads us to the third thing,  
3. Man's●reeness.  
Whence we learn,  
Satan may fl●tter and fright, 
Doct. 1.  but he cannot force us to commit sin.  
Indeed he may by his instruments compel us to the outward act; (witness Amnon, 2 Sam. 13.14. ravishing Tamar, being stronger than she, forced her, and lay with her) but cannot command the consent of our souls. Thus the Pagans in the Primitive Church might make Christians bend their knees and hold up their hands to Idols, but could not constrain their hearts to adore them. Satan may commend, he cannot command sin unto us.  
This discovereth the vanity of their excuse, 
Use.  who having committed some great sin, plead for themselves, The devil hath long ow●d me a shame, and now he hath paid it me. And owe thee he might (to use thine own phrase) till the day of thy death, and his confinement to hell, hadst not thou enabled him with ●hine own money, and put him into a capacity to pay thee therewith.  
It is observable, that amongst the many Confessions of good men in S●ripture, no one of them (abate only Eve, transferring her fault on the serpent) chargeth their sins on Satan, but take them on their own a●count●, as ultimately revolved to their free consent. David, of of all men, had most right to make this plea for himself, when he numbered the people; it being expressly s●id, 1 Chron. 21.1. And Satan stood up, and provoked David to ●umber them. And though David, no doubt, was sensible of S●tans temptation; yet he taketh all on his own score, vers. 17. It is I● that have sinned, and done evil indeed: as excusing his subjects, so not accusing Satan, as knowing he could not necessitate him to sin, without his own consent.  
It is a notorious sin, 
Doct. 2.  for a man, whilst himself, to destroy himself.  
Why insert you these words, 
Quest.  whilst himself? Open but that window, and it will be in vain for you to shut any doors. Every self-homicide will plead, That he was beside himself, with Fear, or Love, or Grief, or Anger.  
God is not mocked. 
Answ.  I only count such besides themselves, who are not compo●es mentis; but visit●d with a distraction from God's hand, and not wilfully contracted by their own vicious Intemperance. In such a case, ut ad insaniam ita adjudicium, as men fall into madness, so are they brought to judgement, and all their mediate intervening actions are beheld by Divine Justice as none of theirs, because wanting the royal assent of their Reason. For any other to destroy themselves, is an heinous offence against Nature; self-preservation being the first Article in the grand Charter thereof. 2. Against Reason; Ephes. 5.29. No man ever yet hated his own flesh. No man; he must be a beast, or a devil, that doth it. 3. Against Scripture: Thou shalt not kill. Say not, No law is particularly made against man's killing himself. Perchance it was purposely omitted (as the Law against Patricides amongst the Grecians) partly, because Charity would presume, none could be so wicked; and partly, lest man's corruption should abuse the Law, sins punisher, to be sins remembrancer. But whereas it is said, Thou shalt love thy neighbour as thyself; love of ourselves is the original, love of our neighbour the copy. If therefore the killing of our neighbour, much more of ourselves, is forbidden.  
Miserable are the pretences men make for this sin.  
First, To prevent or remove pain. This proceeds from the ignorance of the Scriptures, and the unbelief of the torments of hell: Otherwise it is not the removing, but the increase and exchange of pain; where the worm dieth not, and the fire is not quenched.  
Secondly, To shame shame. Both these motives to self-murder met in Saul, 1 Sam. 31.3, 4. He was sore wounded of the archers; there was pain: and he feared le●t the uncircumcised come and abuse him; there was his shame. Yet twist both together, and they would not make one Reason strong enough for him to kill himself. This was not the way to avoid, but increase shame. Of him shall the Son of man be ashamed, Mark 8.38.  
Thirdly, To procure Praise; which cannot be only, when it is purchased by the breach of God's Law. Say not, Samson did the same, whose faith is praised, Heb. 11. Do thou as Samson did, and it shall be forgiven thee: Pluck down at once two fundamental pillars of a Church. His action shows his commission extraordinary, and is no warrant for others to drown, stab, poison, murder themselves.  

Use 1.  To confute such as are guilty of Self-homicide. But be this first pr●m●sed.  
Those who being Preachers, look with the severest on this sin, can as private men look with the most pitiful eyes on their persons. They that fall on their own sword, stand or fall to their own Master. I will not say the men are damned; but I will say the deed is damnable. Who knows but that the l●st groan, which divorces their souls from their bodies, may marry their souls unto God●● so that the pangs 'of temporal death, may prove the pains of their spiritual birth.  
Now Self-homicide is twofold:  
Either of Omission, or Commission.  
Omission, by neglecting the means of food and physic, which God hath appointed for the preservation of their lives, and which come within the compass of their estates to procure. Christ saith, Mark 3.4. Is it lawful on the Sabbath day to save life, or to kill? making the forbearance of curing another man (when he had power to do it, and the other faith to have it done) equivalent to the killing of him. How more strongly than doth the argument hold in ourselves, that it is Self-murder to omit the means of our preservation!  
Self-homicide of Commission, is, when men actually murder themselves?  
Let such as have entertained thoughts to destroy themselves, 
Use 2.  and are yet kept alive, Be doleful for what is past, thankful for what is present, watchful for what is to come.  
Peter said to S●mon●s Magus, Act. 8.22. Pray God if perhaps the thoughts of thine heart may be forgiven thee. Some conceive Magus his fault within the luburbs of the sin against the Holy Ghost; and therefore Peter warily inserteth perhaps, speaking conditionally, not positively; as uncertain of his pardon. But I may certainly say to such who have harboured thoughts of Self-homicide, Pray, and without any perhaps the thoughts of thine heart shall be forgiven thee. The rather, because the best of men in their passions have been tempted with such thoughts: Job 7.15. So that my soul chooseth strangling and death, rather than life. Beza confesseth, that when a youth, being tortured with a scurfie head, he intended to have drowned himself from off the miller's bridge in Paris, had not the coming in of his uncle interrupted him.  
And let such as have lodged thoughts of Self-murder, be watchful for the future in their prayers to God. Let them beg of him, to bind their souls in the bundle of life; to secure them (in the best acceptance of the word) from themselves; to hide their life (as well temporal as spiritual, Col. 3.3.) with Christ in God; that it may not be found out, either when Satan seeks to devour them, or they to destroy themselves.   
Amen.   

Christ's Second Temptation to PRESUMPTION. SERMON VII.  MATTH. 4.6. 
For it is written, He shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.  
COme we now to the Bait under which the Hook was hid, God's Word.  
We will consider it,  
1. As indicted by the best;  
2. As abused by the worst of spirits. Or, As written by David, as wrested by the Devil.  
Of the first:  
We find the words, Psal. 91.11, 12. Wherein three things are considerable.  

1. God's Injunction.  
2. angel's Attendance.  
3. Man's Protection.   
First, God's Injunction, Shall give his angel's charge. This solemn charge proceeded not from the least distrust God hath of angel's performance, but from the great desire he hath of man's protection. A word being enough to the Wise.  
Secondly, Angels Attendance; Thou shalt not dash thy foot against a stone. An expression which alludeth to what befell Balaam, when a (not protecting, but prosecuting) Angel, so withstood him, (Num. 22.25.) that his ass crushed his foot against the wall. The foot (we know) is not only the extremest, but meanest part of the body; and shows the extensiveness of Angelical protection. If the foot be kept, surely the head shall not be hurt; but Christ shall be preserved cap-a-pe, with an universal safety.  
Thirdly, man Protection. I say, Man's Protection. The words being spoken principally of Christ as a person, and secondarily of him and his, as they make up one mystical Body, whereof Christ is the Head. In which sense, it will fall to the share of the meanest sincere Christian, to come within the compass of this Angelical protection: conceive him but the last joint of the least toe of Christ's foot, yet is he a lively member thereof, and by the promise in the Text to be secured.  
Angels are very handy to preserve God's servants from danger. 
Doct. 1.   
Psal. 34.7. The angel of the Lord encampeth round about them that fear him, and delivereth them. Matth. 18.10. In heaven their angels do always behold the face of my Father which is in heaven. Their Angels, that is, deputed to their protection. Thus such Pages, and servants, which wait on the young children of great persons, are commonly called the children's men, and the children's maids, though their parents hired them, and pay them meat, drink, and wages. Angels are God's angels, as he employeth them; our angels, as employed about us.  

Object.  How then comes it to pass, that many of God's servants have such mischances, even in their feet? Mephibosheth, a child of five years old, (therefore the more innocent) son to a good father, and afterward a good man himself, 2 Sam. 4.4. was lame of his feet, by a fall from the arms of his fleeing nurse. Reverend Doctor Willet, with a fall from his horse, Anno 1621., returning from London to his house, so bruised his foot, that it hastened his death. Are the Angels of good men absent, or impotent, or sullen, or sleeping, when such mischances betide them?  

Answ.  No mischances can befall the godly. Not chances, because all things are ordered by divine Providence not mischances, because all things work for the good of God's children. Know then, that all promises of temporal preservation run with this tacit reservation in God's bosom (always provided that He in his infinite wisdom conceiveth not the contrary more conducing to his own glory, for reasons best known to himself.) For this cause sometimes God countermands Angelical protection, and ordereth that those heavenly spirits should in some cases suspend their attendance on men.  
What shall we return to the Angels, 
Quest.  in recompense of their attendance about us, seeing omne beneficium requirit officium; All favours received, require some duty returned? Let not God's servants be ever found unthankful.  
No worshipping of them, 
Answ.  which they themselves disavow, Rev. 22.9. See thou do it not. No praying to them; whereof no promise, precept, nor precedent in Scripture. But first, make honourable mention of them; give them their titles. It is uncivil to speak of Gentlemen, Knights, Lords, Dukes, Kings, without the additions of Worship, Honour, Grace, majesty. So, name Angels with their due Epithets; Good angels, (contrary to evil angels, Psal 78.49.) Excelling angels, Psal. 103.20. Holy angels, Matth. 25.31. Angels of light, 2 Cor. 11.14. Elect angels, 1 Tim. 5.21. Such honour have all his Angels.  
Secondly, Learn Humility by them. No better thanks can be given the Angels, then if thou be'st made the better by them. Much was the condescension of Maximilian the German Emperor, when at the Siege of a City he served in daily pay under our King Henry the eighth. Hence that in the Grammar, Meruit sub rege in Gallia, understand Belgica. But the distance is not so great between an Emperor and a King, as between Angels and Men: yet they, without any regret, attend on the servants of God.  
Lastly, Be thankful to God for them. David knew as well as we, what service the Angels performed for us; yet it never troubled him, what he should do in requital thereof, whose thoughts were taken up to deserve an higher engagement, Psal. 116.12. What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation. Amongst which benefits, Angels protection was a principal. Serve God, and thou shalt satisfy the Angels for all their attendance about thee.  
Come we now to behold the words as abused by Satan.  
Here some will tax the devil for misciting the text, because, whereas David said, Lest thou dash thy foot; Satan inserts, Lest [at any time] thou dash. But, though Satan accuseth us, we will not accuse him without cause. An Indefinite is equivalent to an Universal. At any time, though not literally expressed, is virtually employed in the words. His grand fault in misalleging the words, is this, That as Hanun (2 Sam. 10.4.) cut off the beards and clothes of David's ambassadors in the middle; so Satan citys this Scripture by halfs. I confess, not for number of words, but for the sense thereof, he leaves out a moiety of the text, the most effectual and operative words therein, which were not only of the Commission at large, but the Quorum, viz. in all thy ways. God promising his protect●on on no other terms, but whilst men confine themselves to their Vocation.  

Doct. 2.  Satan is an excellent Textuary, and most knowing in Scripture.  
He knoweth every Book, Chapter, Verse, Word, Syllable, Letter, in the Old and New Testament, even in the Original Languages wherein they were written. He needeth no Concordance alphabetically to find out places, who hath them all ad unguem. But it is observable, that in all the Scripture, from Genesis to Revelation, Satan knoweth not one text which tendereth comfort unto him. Many are unto him doleful messengers of despair; as that, Heb. 2.16. He took not on him the nature of angels. That, Jude vers. 6. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness, unto the judgement of the great day. Many texts present him with sadness, partly from his incapability of salvation, for want of a Saviour; partly from his impossibility to repent, because of his implacable and invincible malice. How far more happy is the poorest soul, who, though not book-learned, hath only a magazine of some select places, and promises in Scripture (gotten not only by heart, but in his heart) whence he may apply consolation to his soul! Satan may be cunning in Scripture, but the Scripture cannot be comfortable to him.  
It is not enough to hear Scripture alleged, 
Doct. 3.  in point of faith or fact; but, with the Bereans, we must examine whether the things be so.  
Five things herein must be inquired after.  
1. Is the thing alleged, in Scripture, or no? It is strange, that many things, by vulgar error, and common credulity, pass for currant to be in Scripture, when no such matter is to be found therein. Many things are taken up by content, without either weighing or telling them. Ye have heard it hath been said, Thou shalt love thy neighbour, and hate thine enemy, Matth. 5.45. But, where is it said, Thou shalt hate thine enemy? Surely nowhere in God's Word, though some silly Jews might ignorantly suppose it there.  
2. If it be in Scripture, Is it just so as they cite it? Is it not alleged defectively, with Adoni-bezek, cutting off a thumb, or a toe? or redundantly, with the giants of Gath, 1 Chron. 20.6. with a finger or a toe too much? Is it exactly and adequately, as by them quoted?  
3. If just so, Is it truly printed? This is quickly discovered, by comparing one Bible with another of a different impression. Here (be it spoken to the shame of careless Correctors) it may be said, It is printed, where it could never be said, It was written; dangerours erratas unrecalled, unconfessed, having crept into many Editions.  
4. If just so, and rightly printed, Is it truly translated? I speak this in opposition only to the Rhemish Testament, so full fraught of affected falsehoods in favour of Popery; and in honour of our last Translation under King James, performed (by the confession of foreigners unconcerned therein) usque ad orbis invidiam.  
Lastly, Whether that Scripture, if there, so there, truly printed, rightly translated, be not unproperly applied? The Papists have a good stroke herein (especially in the point of the Pope's primacy, wherein the Scripture of itself is silent.) As these words were abused by the devil; so the next in the same Psalm, (Psal. 91.31. Thou shalt tread upon the lion and adder, the young lion and the dragon shalt thou trample under feet) were blasphemously profaned by Pope Alexander, when he trod on the neck of Frederick the Emperor. The precept to Peter in a vision, Acts 10.13. Rise, kill and eat, was produced by the Pope, to warrant his war against the Venetians; though the same words obliged him to eat their corpses, as well as to slay them. But, devil-like, he could leave out what was against him, and make use of the rest. Those words of the same Apostle, Behold, here are two swords, Luke 22.38 are abused to prove the Pope's double power, Temporal, and Spiritual.  
More instances might be added, but are better forborn. For, though alleged by us, not with the least approbation, but reprehension, and detestation of such blasphemies; yet they can hardly be told, or heard, without leaving in our hearts some diminution of the majesty of God's Word (the dignity whereof all aught to maintain) and therefore it is ill trusting of our corruptions with the bare reporting of such Scriptures abused, for fear of the bad effects our badness may make thereof.  
Lastly, Hence we observe, God's protection cannot rationally be expected of them, who wilfully run out of their Vocation. Out of thy Calling, out of God's keeping.  
What is thy profession? A Carpenter? An honest Calling: Christ's reputed father was of the same. Fell timber, frame fabrics, build houses, thou art in thy ways; God and his angels will keep thee.  
What is thy Calling? A Weaver? A necessary Calling, without which we could neither be warm, nor clean. Cast thy Shuttle truly, (the swiftness whereof is the lively emblem of the shortness of man's life, Ioh 7.6) labour faithfully, God and his Angels will keep thee; thou art in thy ways.  
Art thou a soldier? Do violence to no man, neither accuse any falsely, and be content with your wages. March, Charge, Retreat, do Duty according to Command, God shall cover thy head in the day of battle: for, thou art in thy ways.  
But, if thou invad'st the Ministerial Office, presuming to preach, who never was sent; look to thyself; thou canst not, without usurpation, pretend to God's keeping: for thou art out of all thy ways. Nor do I fear the frowns of any, if offended hereat, and reproving me for giving this just reproof. I am sure I am in my Calling, in my ways; and therefore, with comfort and confidence, may rely on God and his angel's protection.  
To conclude, though the Angels may be instrumental to keep our feet from dashing against a material stone, that is, to keep us from temporal danger; yet there is a stone that passeth their power to preserve men from being hurt thereby; viz. the stone mentioned by Matthew, Chap. 21.44. Whosoever shall fall on this stone, shall be broken: but on whomsoever it shall fall, it will grind him to powder.  
Let our prayers be to the God of these Angels, That he (who only can) would keep us from stumbling at that which should stay us, and from taking dangerous offence at our Saviour, the only preserver of our souls.  
Amen.   

CHRIST'S Second Temptation to PRESUMPTION. SERMON VIII.  MATTH. 4.7. 
Jesus saith unto him, It is written again, Thou shalt not tempt the Lord thy God.  
I Am no superstitious observer, or ceremonious affecter of mystical numbers: But I say, Seven remarkable observations discover themselves in the Text. More may, fewer cannot be raised, without leaving, and losing, what is natural, from the words; and necessary, for ourselves.  
Now, whereas the devil in the very last verse, had ill cited, and worse ap●lied God's Word, and yet our Saviour still continueth to allege Scripture in his own behalf, we learn,  

Doct. 1.  We must not leave off using of Scripture, because of others abusing it.  
What if some wolves come in sheep's clothing, must the sheep therefore flay off their fleeces, and strip themselves out of the Livery of their innocence? What if thieves make their swords the instruments of Robbery, must honest men ride on the high ways without any weapons?  
What if the Indians (as much as lay in their power) darkened the sun with their Idolatry; shall we therefore refuse to be guided by the light thereof? O let it not put us out of conceit with S. Paul's Epistles (yea, and generally with the whole Scripture) because some unlearned and unstable (2 Pet. 3.16.) have wrested them to their own destruction. Some meats (fenced with shells) may be eaten after the most sluttish Cooks; and that place, Psal. 91. lately ill served up by Satan, (with many more, daily ill dressed and dished by the unclean hands of profane persons) may notwithstanding, without any danger, yea with great comfort, be tasted, swallowed, and digested, by the holy and hungry servants of God.  
The place cited by our Saviour, (as generally, part of the Canonical Scripture; so particularly) is parcel of the Law in Deuteronomy; commending unto us this:  
Christ, 
Doct. 2.  and all Christians, aught to order their actions by the direction of the Law.  
Indeed we read, Gal. 5.18. If ye be led of the Spirit, ye are not UNDER the Law. Understand it, not under the curse, malediction, and condemnation thereof. Rom. 8.1. There is therefore no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. Christ, by his death, (as he did fulfil, so he) did destroy the Law thus far forth, that it cannot bind over any Believer to damnation. Yet all are under the guidance, government, and direction of the Law; yea, Christians ought especially to apply all legal threatenings to their flesh, old creature, and unsanctified half, thereby the more effectually to subdue and mortify the lust thereof.  
The woman of Samaria, Joh. 4.12. said tartly and tauntingly to our Saviour, Art thou greater than our father Jacob, who gave us this well, and drank thereof himself? But, may we not say seriously and sadly to the modern proud and peevish Antinomians, Are ye greater than Christ himself, who [as God] gave us the Law, and [as man] drank himself thereof; and because made under the Law, Gal. 4.4. made the Law the the Square, whereby he regulated his actions? alleging the same to deter himself here from Presumption: It is written again, Thou shalt not tempt the Lord thy God.  
Now whereas Moses, Deut. 6.16. hath it in the plural, Ye shall not tempt the Lord your God; and our Saviour assesseth it in the singular, Thou shalt not tempt, &c. we learn,  
General precepts, 
Doct. 3.  promises, and threatenings in Scripture, must be particularise to every person;  
In Precepts.  
Psal. 27.8. When thou sayst, Seek YE my face; my heart said unto thee, Thy face Lord will I seek.  
Proportionably whereunto, In Promises.  
Matth. 11.29. And ye shall find rest for YOUR souls. Our heart should say▪ And I shall find rest for MY soul.  
In threatenings.  
Rom. 8.13. If YE live after the flesh, ye shall die. Our heart should say, If I live after the fresh, I shall die.  
This serveth to discover the vanity of the Popish cavil, 
Use.  That single persons have no particular promise to bottom their faith upon.  
It is confessed: nor is it necessary, seeing God's promises run all in general terms: Ho everyone that thirsteth, come ye to the waters, Isai. 55 1. Whosoever believeth on him, shall not perish, Joh. 3.10. Well then may a man, by a lively faith, enclose these common promises to himself, and bring his bucket to that fountain, which is opened for Judah and Jerusalem.  
Now (that my sword may cut on both sides) as causelessly doth T. C. carp at the practice of our English Church, for saying to every particular Communicant, Take, and eat, when Christ said it but once to all his disciples. As if we may not as warrantably pronounce the words to every single Receiver, as our Saviour, in my Text, changed Ye into Thou; a general, into a personal precept to his own soul.  
Now whereas Christ countermined Satan, with alleging God's Word, I observe,  

Doct. 4.  Though Scripture cannot be brought against Scripture, to cross it; it may and must be brought unto Scripture, to clear it.  
I say, cannot be brought. For God is the God, 1. of Unity, and therefore will not indite Discord and Con●tradiction: 2. of Verity; and therefore will not affirm a falsehood: and such must one of the Propositions be of necessity, in all real and direct Contradictions.  
I confess, some seeming contradictions (not casually scattered, but) designedly placed, by God's providence in his Word;  
First, To what and exercise our diligence and industry.  
Secondly, To raise the reputation of Scripture; seeing (through man's corruption) Intellecta ab omnibus, sunt neglecta à plurimis; What all understand, many undervalue.  
Thirdly, To render the profession of the ministry necessary, were it but to reconcile those contradictions to the capacities of their people.  
For these and other Reasons, some seeming contrarieties appear in Scripture; but directly and diametrically, God's Word cannot be brought against his Word, to cross it; though it may be brought unto it, to clear it.  

Use.  Compare Scripture with Scripture, and one place will receive light from, and return it to another.  
Many have written excellent Comments on the 91 Psalm; both Fathers, Papists and Protestants. But give me, Moses on David: (who, though writing before him, wrote both with the same Spirit, to which there is neither Before, nor After.) How excellently is David's promise expounded by Moses' precept? That all assurance of Angelical protection must not thrust us on unnecessary dangers, for fear of temptiug the Lord.  

Doct. 5.  It is tempting of God, to do that per saltum, with a leap, which He will have done by degrees.  
Now suppose one on the top of an high wall or hill, there are three ways for his coming down:  
1. Ordinary, by the stairs, from the wall, and from the hill, by surrounding the sides thereof, where it is least steep and precipitous.  
2. Industrious. Understand ye hereby, by, a way out of the common road, unusual; but neither unlawful, nor miraculous; acquired by men's pains and brains, in case of extremity. Thus, when Saint Paul, 2. Cor. 11.33. had his life waylayed for by King Aretas, in the City of Damascus, his way from the wall, by the stairs, was obstructed, where soldiers were set to surprise him. What then? did Paul presently vault from the wall, and cast himself desperately into the embraces of a miracle? Oh no. The brethren's brains being at a loss, beat about, and (according to the promise, 
* Matth. 10.19.  It shall be given you in the selfsame hour) discover an expedient, and let him down through a window in a basket.  
3. Miraculous, when all other ways fail. Thus our Saviour, Luke 4.29. being brought to the brow of an hill, whence the Nazarites intended to cast him down headlong, passed (but which way, God knows) thorough the midst of them. Thus when the disciples were in danger of drowning in a tempest, there being a necessity of Christ's coming to comfort them, and no ship at hand to waft him over unto them, he miraculously did walk on the water, Matth. 14.25. who in my text refused to fly thorough the air, though both motions we●e equally easy unto him. Chiefly, because now the way lay open for his safe and easy descending, by the stairs of the temple.  

Use.  It serveth to confute the pride, impatience, and laziness of such, who will not go pede-tentim, fair and softly, in the path and pace of God's appointing, but (offended at the pretended tediousness thereof) embrace more compendious courses of their own devising, which in fine prove farthest about, and never lead, with comfort, to their desired ends.  
We meet with a Speculative Stayr-case of God's own Architecture, (reaching from heaven to earth, and then from earth to heaven again) Moreover, whom he predestinated, them be also called; and whom he called, them he also justified; and whom he justified, them he also glorified, Rom. 8.30. Now such who will leap instantly from Predestination to Glorification, without treading on the intermediate steps betwixt them, may be well assured to miss of their desired mark.  
There is also a Practical Stayr-case recommended unto us, 2 Pet. 1.5. add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity. Let us thus add grace to grace, and raise our souls to heaven by those degrees which God hath appointed. The Proverb is most true in this, Haste makes waste; whereas, He that believeth maketh not haste, but leisurely and treatably goeth on in the way of salvation.  
Let not us Pastors begrutch our pains to our People, in teaching them, as we find them capable to learn. God hath designed unto us herein, certain stairs and steps: Isai. 28.10. Precept must be upon precept, precept upon precept, line upon line, here a little and there a little. We must not think to do all at once; Christ in my Text would not leap down from the Temple, but go down by the stairs: and it is folly in us to think, to leap up in the edifying of God's spiritual Temples, (to inform them in an instant in all fundamental matters) which requireth much time, and must be done by degrees.  

The Lord.  

Doct. 6.  It is height of Madness, to tempt so great a majesty as the LORD.  
Abner dissuaded Asahel from pursuing him, 2 Sam. 2.21. Turn thee aside to the right hand, or to the left, and lay hold on one of the young men. If you must needs be tempting, be trying conclusions, be making experiments; let men meddle with their matches, and tamper with those which are equal with themselves; but forbear challenging one infinitely above us. 1 Cor. 10.22. Do we provoke the Lord to jealousy? What, are we stronger than he? What king (Luke 14.31.) going forth to war against another king, doth not first sit down, and consulteth whether he be able with ten thousand, to meet him who cometh against him with twenty thousand? I confess here is a possibility implied, that one may manage a Defensive war, with hope of success, though the enemy be two to one against him; namely, where the lesser number are better armed, disciplined, victualled, fleshed with success, have the advantage of the time and place, not to speak of the goodness of the Cause. But will any tempt the Lord, and not first consider with himself, Can thy folly mate his Wisdom, thy Weakness his Strength? thy (I say not ten, his twenty thousand, but) cipher, his infinite millions? O tempt him not; he is the Lord.   

Thy God.  
It is the height of Badness, 
Doct. 7.  to tempt so good a majesty as Thy GOD.  
Christ said unto the Pharisees, Ioh. 10.32. Many good works have I showed you, for which of those works do you stone me? So may the God of heaven say to us sinful men, Many benefits I load you with daily, Psal. 68.19. (Whilst we, vile wretches, as it is Amos 2.13. press him with our sins, as a cart is pressed under sheaves) for which of those benefits do you thus tempt me, and constantly rebel against me? Is it because God gave thee plenty and freedom, in the penury and captivity of others, that therefore thou dost tempt him? Is it because God hath endowed thee with many natural abilities above thy fellows, that therefore thou dost tempt him? Or because he hath conferred on thee many spiritual gifts and graces, that therefore thou dost tempt him? Joseph, when solicited by his Mistress to uncleanness, brought an argument to dissuade himself from wronging his Master, fetched from the many favours he had heaped upon him, Gen. 39.9. There is none greater in this house than I, neither hath my master kept, &c. The same seriously considered, and sincerely applied to our hearts, would keep us from committing many sins against him, who hath endeared us unto him with many mercies, and who is not only The Lord, but Thy God.    

CHRIST'S Third Temptation to IDOLATRY. SERMON ix..  MATTH. 4.8. 
Again the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world.  
ONe cannot proceed with any Christian comfort, and necessary confidence, on a Text, whilst it remaineth encumbered with doubts and difficulties. We will therefore endeavour, first to remove two of the greatest importance.  

Quest.  What made Satan shift his place, seeing the pinnacle of the Temple, (whereon he stood before) was as proper to his purpose (by reason of the elevation thereof) thence to render a view of the Glory of the world? For the Temple was a stately structure, founded no mount Moriah, 2 Chron. 3.1. and the pinnacle, being on the top thereof, afforded a conveniency to survey round about at great distance.  

Answ.  Not so: all the City (and the Temple therein) was seated (though on an Hill) in an Hole, surrounded with higher mountains on all sides: Psal. 125.2. As the mountains are round about Jerusalem, so the Lord is round about his people. Olivet on the East, Zion on the South, Gihen on the Southwest, Calvary on the Northwest. Satan therefore chose a larger Horizon, where the Sight was not so circumscribed, and removed from the pinnacle to a Mountain. Not to say that the Devil desired to put his new poison into new bottles, and to make his new temptation the more taking and pleasant, with the novelty of another place, to which he adjourned it.  
But the next knot is far harder to untie, consisting indeed of a quaternion of difficulties all complicated, and twisted together.  
The first, ex parte loci, drawn from the place. Grant it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a mountain, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} high, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} exceeding high, whereon Satan took his station, yet was it too low, thence to take the prospect of the whole world.  
Tenariff in the Canary Islands, is believed the highest mountain of the yet-known world, yet is not conceived to be perpendicularly above fifteen miles high; too low a Pedestal for one thereon to stand, to overlook the whole world.  
The second, ex parte objecti, from the thing to be seen, all the world. Abate {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} [the world adorned with creatures] according to Saint Matthew, and confine it only with S. Luke to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} [the part thereof inhabited by men] and it was not visible at one view, with all the glory thereof For, much of it lay buried in the bowels of the earth, in mines, and minerals; much was concealed in Coin, in the Coffer of Misers, bolting out the beams of the Sun from the sight thereof.  
The third, ex parte organi, from the Eye, the instrument of sight. It is true, Matth. 6.22. If the Eye be single, the whole Body shall be full of light. And we must allow our Saviour a single Eye, naturally quick and clear (except weakened with weeping for our sins;) yet finite was the sphere of the activity thereof; nor so extensive, as with one view, to visit all the diocese of the world.  
The last, ex parte temporis, from the time; Saint Luke allowing no longer term than a moment, for all this performance. Now no considerable impression could be made on Christ's affections, to like or loath, in so short a time. As good never a whit, as never the better; and in effect, it was never shown, which was so soon r●moved.  
The first answer to these difficulties cometh unto us recommended by the authority of Saint Chrysostom, affirming, that the Devil did show, that is, by his gesture and pointing demonstrate to Christ the glo●y of the world (which might easily be done in a moment) and afterwards Satan at his leisure did largely comment on his foresaid manual Indication, heightening and advancing worldly wealth, power, and pomp, to the greatest advantage, with that flattering rhetoric and fallacious logic, wherein that lying spirit doth excel. So that we have only the rubric, and Breviate of Satan's oration set down in text, without the embellishments, and amplifications thereof, wherein he enlarged himself to our Saviour.  
The second answer is of such, who conceive Satan chose out a select parcel of ground, probably in Asia and the Eastern parts (where Nature is most triumphant and orient in pleasure and treasure) within the compass of Christ's sight, and presented it as a sample unto him, whence he might guess the glory of all the rest. And I see no cause to the contrary, but that Satan might make his election in Palestine itself; which Country, not in relation to its spiritual advantages, but merely for the outward fruitfulness thereof (as appears in the text) is twice terme●, viz. Ezek. 20.6. and 15. the GLORY of all LANDS.  
A third sort answer, that the glory of the world was not really shown, but only seemingly, and in appearance, represented by Satan (the master-Iugler in all delusions) to the sight of our Saviour. So that all worldly wealth, being (in comparison of an eternal and stable good) but a shadow, this Pageant was but the shadow of a shadow, quickly vanishing away. Either because the brittle constitution thereof would abide no long continuance, or that Satan purposely withdrew it presently, to make Christ more e●gerly to desire it, as meat is, tyrannically shown to, and taken from hungry stomachs, to increase their appetite after it.  
I will not interpose my opinion, which answer to prefer; but conceive, if all three be compounded together, enough may be collected out of them, to give a modest and sober mind convenient satisfaction.  

Showed him all the kingdoms of the world.  
Observe, Kingdoms are generally the Governments wherein most earthly glory and gallantry is visible and conspicuous. Yet I believe there want not those who dare maintain, that though Pomp may be more in Kingdoms, Pride may be as much in Commonwealths.  
Now seeing the whole Text is but a Dumb show, wherein nothing is spoken, but only all things presented to the sight of our Saviour, we learn,  
The Eye is the principal Broker to make up the bargain betwixt sin and our soul. 
Doct.   
I say, principal; the other senses being also active to the same ill end, but in an inferior degree.  
We will not stir a step out of the first book of the Bible, to give four plain and pitiful instances thereof.  
Gen. 3.6. When the woman saw that the tree was good for food, and pleasant to the Eyes, &c. Herein, in some sort, her eye was taster to her mouth; she presumed (before she tried) it would be delicious to the palate, it was so delightful to the look.  
Secondly, Gen. 6.2. When the sons of God saw the daughters of men, that they were (what? wise? virtuous? religious? oh no) fair, they took them to their wives. And we know what a graceless brood of Giants, was the issue of such equivocal marriages.  
Thirdly, Gen. 13.10. When Lot lifted up his eyes (not in prayer to God, to direct him in a choice of such concernments, but) to behold the plain of Jordan, that it was well watered everywhere; which made him unadvisedly fix his habitation there, to his great disturbance, and, without God's greater mercy, final destruction.  
Fourthly, Gen. 19.26. When Lot's wife looked back to Sodom, and was severely punished, though Abraham did the same (in the very next verse save one) without either sin or suffering; partly because no such prohibition was laid upon him; partly because Abraham had better tempered eyes, not to look (as too probably she did) with lusting after the wealth therein.  
Let us all prey with David, 
Use.  Psal. 119.73. Turn away mine eyes from beholding vanity.  
Which way shall we turn away our faces from beholding vanity? 
Object.  which, as it is so bad, we should not look on it: so, it is so common, we cannot look beside it. If we turn our eyes from the right hand to the left; if from before our face, to behind our backs, we do but exchange one vanity for another; seeing Solomon saith, Eccles. 1.1. Vanity of Vanities, all is Vanity.  
There is a fourfold cast of the eyes, 
Answ.  wherewith men behold worldly vanity: the first necessary and lawful, not to be avoided; the two next, useful and laudable, highly to be praised; the last, (but most commonly practised) sinful and dangerous, justly to be condemned.  
The first, to behold vanity with a transient eye, as a passenger, who rides post through a Country, and sees men, buildings, meadows, fields, woods, but can give no account of them, as minding their own business all the while.  
Ahim●az being asked about Absalom's death, 2 Sam. 18.29 purposely concealed his knowledge, in that his slight and general answer; I saw a great tumult, but I knew not what it was. But should a Saint of God be seriously examined upon Interrogatories, concerning such a fond fashion or fantastic mode, what he knoweth thereof, all the intelligence he would return is this; He saw a great bustling, and huddle, and hubbub amongst men in the world, but he took particular notice of nothing, as beholding worldly vanities with a transient Eye.  
The next, and that commedable, beholding worldly vanities, is with a contemning & disdaining look, slighting the poverty & emptiness thereof.  
The third, still more to be praised (as speaking a greater degree of grace) is with a pitying and bemoaning eye, (not to the things themselves, but) to souls of men so delighting in, and doting on them, that they, for whom Christ shed his precious blood, should undervalue themselves so unworthily, as to set their affections on so useless, yea dangerous objects.  
But to behold worldly vanities with an admiring and almost adoring eye, as the Disciples, Luke 21.5. gazed on the fabric and furniture of the Temple, is much to be condemned in all Christians.  
Now whereas Satan shows our Saviour, all the glory of the world, but suppresseth all the sorrows thereof, and concealeth the cares of the world, mentioned Matth. 13.22. we observe,  
The Devil discovereth what is pleasant, 
Doct.  hideth what is painful, in all his allurements to sin.  
He was suspicious, had he really represented the world, with all the vexations inevitably appendent thereunto, it would have disheartened our Saviour from the acceptance thereof.  
Believe it, they have not the soundest sleeps within them, who lie on the softest beds beneath them, and have the finest Curtains about them. Might one be but admitted to listen to the pillow of great persons (seemingly swimming in all outward felicity) he would be witness to strange sighs, and sobs, and moans, and groans, music little suspected to come from such mouths; daily and hourly fearing to be depressed by their superiors, justled by their equals, undermined by their inferiors.  
The Scholar who reading to his Master in haste mistook THORN for THRONE, committed an ingenious fault; and the woeful experience of some, will justify that his Error was too true an Anagram: and therefore the craft of Satan concealed the grievances, shows only the glory of the world.  
Let us look as well, 
Use.  on the bitterness in the end, as on the present pleasantness of sin; and eye Jael's nail and hammer, as well as her butter in a Lordly dish.  
Now if one mark these opera preparatoria of Satan in the text, and consider their tendency whereunto, one may observe a darker comple●tion, and more of hell, likely to be in this, then in both the former temptations.  
Satan will reserve his worst assaults for the last. 
Doct.   
Of the three, this Bait was far most pernicious; If we consider, 

1. The sin to which he tempted, was more damnable.  
2. The means whereby he tempted, were most plausible.    
The outward Court of Solomon's Temple, was Holy, the middle Holier; but the third, or innermost, the Holy of Holiest.  
But in the hellish method of Satan's Temptations, the first to Despair, was profane; the second to Presumption, was profaner; the last to Idolatry, profanest of all.  
Now we will insist on three reasons, why Satan keepeth the worst always for the last.  
First, because he is of the nature of a serpent, That old serpent called the devil, Rev. 12.9. and that beast is sufficiently known to carry his worst poison in his hindmost parts.  
Secondly, because he always delighteth to be one of the Antipodes in opposition to God's proceedings, who (being the Author of concord) makes ever the sweetest music in the close, as the other the worst jarring therein. Christ, John 2.10. kept the best wine unto the last, Satan in this his Temptation, reserved to the last the dregs and lees of his sourest and sharpest vinegar.  
Thirdly, because morsus ferarum morientium dirissimi, the bites of dying beasts are the sharpest; and when Satan must depart (a death to him) and leave off to tempt us, he will badger-like, make his teeth meet, and take his leave with leaving a deep impression.  
Beware the last last Temptation of Satan, on the day of our death. Then, he will (as we say) make a bolt or shaft of it, put it to the push, either lose himself, or gain thy soul.  
We read John. 7.37. In the last day, that great day of the feast, Jesus stood and cried, &c. But how loud will the Devil that Lion roar, in the great and last day of thy life, when it is with him, the last time of tempting! either now conquer, or let him hereafter for ever hold his peace.  
This is sad tidings (will the weak 
Object.  Christian say) to all in my condition. Alas, the Devil too oft prevaileth against me in my strength and health; I shall certainly then be foiled, when, being weakened with long sickness, I shall be assaulted with death, and the Devil, both at the same instant.  
Be not dejected, 
Answ.  God will keep thee unto the end, and in the end, and will not suffer thee at the last gasp, for any pains of death, to fall from him. Comfortable is the expression, Psa. 68.20. Unto God the Lord belong the ISSUES from death.  
Wherein observe, first, Death is not a total and final extinguishing of men's being, but there is an emergency, an Issue out of it.  
Secondly, In the Plural, there be Issues, two Exits out of death: Mat. 25.4. And these shall go away into everlasting punishment, but the righteous into life eternal.  
Thirdly, These issues are not in the power of man or angel, to order and dispose of. Alas, were it in the power of some men to order them in this uncharitable age, so full of fractions and factions; those of an opposite judgement unto themselves, would hardly find a favourable Issue from death.  
Lastly, and most to our comfort, these Issues are only in the sole disposing of God himself, who of his mercy will make us conquerors over Satan's temptations; by whose gracious ●ssistance, Psa. 91.15. the lion and the Dragon (two names of the Devil in Scripture) shall at the minute of our death, be trampled under our feet. Amen.    

CHRIST'S Third Temptation to IDOLATRY. SERMON X.  MATTH. 4.9. 
And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.  
Or as it is more large, Luke 4.6.7. And the devil said unto him, All this power will I give thee, and the glory of them; for t●at is delivered un●o me, and to whomso●ver I will, I ●ive it, If thou therefore wilt worship me, all shall be thine.  
THese words contain a bargain, and sale endeavoured, though not effected.  
Wherein observe,  
First, The Seller, Satan. For, though he boasts himself for a giver, Will I give thee; it was not donum, but excambium, wherein he desired to have quid pro quo, yea an over-valuable consideration. Thus Simoniacal Patrons boast, how frankly and freely they give their Livings, when indeed they sell them to unworthy Incumbents, either by retention of tithes, or receiving of money.  
Secondly, The things to be sold. Lawyers charge their Deeds with words enough, seemingly to the same purpose, though certainly the Learned know a necessary difference in them: Profits, Emoluments, Hereditaments, Obventions, Appendants, Appurtenances, &c. The Devil compriseth them in one word, All; but afterwards brancheth it into two parts, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, power, and glory.  
Thirdly, The cellar's power to make a good state: Nihil dat quod non habet; Nothing can give to another, what it hath not itself, formally, or virtually. Satan herein pretends conscience; he would not deceive our Saviour by felling him a cracked title, but shows his evidence, how he came possessed of the same: All these things are delivered unto me.  
Fourthly, The condition: Satan would not give Christ the world in Frank-almonage, but on the price of being worshipped: Yea his worship must be performed according to the best fashion, with all state, solemnity, and ceremony thereof, with falling down. Observe the devil's subtlety, he will trust nothing, but to make sure work, would have all paid him, before he would part with any thing; No worship first, no worldly wealth for it.  
Lastly, One thing is wanting (and that a material one) to strike up the bargain, viz. a chapman; and we have him half in the text, one desired and sought for; but not found out, and obtained. For Christ refused Satan's terms, which marred his market, seeing no indented Deed can be perfected, without full consent of both parties.  
How comes Satan now to 
Quest.  omit that preface general, u●ed by him in both his former Temptations, viz. If thou be'st the Son of God.  

Answ.  Is there not a cause? Satan out of design suppressed it, as sensible that now it made as much against, as formerly for his advantage. For, should Christ seriously consider, that he was the Son of God, he would never ask a blessing at the hands of him, who was his father's professed Enemy.  
Observe,  

Doct. 1.  Christians consulting their divine extraction, would disdain to do many many base sins which now they commit.  
He that is born of God, committeth not sin, 1 Joh. 3.9. that is, makes it not his work, especially whiles remembering his Princely pedigree.  

Quest.  Is it a truth, or falsehood that Satan here affirms, that the glory of the whole world was delivered unto him?  
A noto●ious falsehood, 
Answ.  God only being the true proprietor thereof.  
And because it is a point of right, we will prove it both by record and practice.  
First, by Record, Psal. 24.1. The earth is the Lords, and the fullness thereof; the world, and they that dwell therein. Now, let Satan produce the Patent, with witnesses attesting the same, when, where, and for what consideration, God passed away this power unto him. For fond is all flying to poetical fiction, which makes Pluto, the God of hell, the giver and governor of wealth.  
2. By Practice. Had the Devil had the disposing of this world, never had just Job got wealth, chaste Joseph gained honour, holy David become a King, pious Mordecai been a favourite: The Devil would have blasted their preferment in the bud, and with his negative voice had hindered their election to honour, had he had the ruling of rule and riches in this world.  
But the Devil may seem the undoubted 
Object.  patron of all worldly advancement, because (though sometime some good men slip into preferment) his Chaplains chiefly are presented thereunto. Thus Psal. 17. and Psa. 73. David largely bemoaneth the prosperity of the wicked, that it almost made him to despair.  

Answ.  Consult the Psalm first cited, vers. 14. where David describeth the outward happiness of wicked men; and speaking of them to God, he saith, Whose bellies THOU fillest with THY hid treasure. THOU; It is God that filleth them: THY; it is out of God's wealth, that the wicked are filled; though under him, Satan is instrumentally active to confer riches upon them.  

Object.  But Christ himself seems to consent to Satan's sovereignty over the world, when styling him thrice, namely, Ioh. 12.31. and 14.30. and 16.11. Prince of this world.  

Quest.  The Devil is Prince of this world, not by God's creation, and legal investing him therein, but partly by his own usurpation, and partly by God's toleration, permitting him (for some reasons known to us, and more concealed unto himself) to do those ill offices, which good Angels neither can, nor will perform. Now the Devil misinterprets God's permission, for a commission; God's connivance at, for God's conveyance of worldly rule unto him: but God's silence herein is not consent, as the wicked mistake, Psal. 50.21.  
Besides, the Devil lied abominably when he said, he could give {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} power, or properly, authority: for, Rom. 13.1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. for, there is no authority but from God. The devil, by God's permission, might give him {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, power, (such as a thief hath over an honest man when he robbeth him) but authority truly founded and bounded, Satan could not bestow upon him.  
Wherefore, though in his first temptation to Despair, Satan affirmed no falsehood, yet in his second to Presumption, he suppressed some necessary truth, in all thy ways; and in this last to Idolatry, vented a most impudent and abominable lie, when boasting, for that is delivered unto me; and to whomsoever I will, I give it.  

Doct 2.  It is a dangerous thing to accept worldly wealth as the devil's donative.  
Now wealth is the devil's gift, when achieved by unwarrantable ways; wrong, and robbery; fraud, and flattery; corruption, and bribery; extortion, and cruelty.  
What said Abraham to the King of Sodom? Gen. 14.23. I will not take any thing that is thine, le●t thou shouldst say, I have made Abraham rich. But let it never be said, that the devil hath made us rich. Such wealth of his giving, will never prove prosperous at last.  
We read, 2 Kings 12.9. how I●hoiada bored an hole into the lid of a chest, into which the Free-offerings for the Temple were put. But God bores an hole, not in the lid, but bottom of those chests, wherein ill-gotten goods are laid up. They put them, (Hag. 1.6.) into bags with holes, thorough which insensibly their wealth leaketh out. The deceitfulness of riches (Matth. 13.22.) is pronounced of all wealth in general: even well-gotten goods are deceitful in this; they promise that contentment which they cannot perform: but ill-gotten goods have a double deceitfulness; in their getting (like bread of deceit, Prov. 20.14.) and in their event, they will prove deceitful to them that rely upon them.  
The devil at last will be found a grand impostor in all his promises. 
Doct. 3.   
Sometimes not performing them at all. One Darius a Persian Prince, infamous for never-performed promises, is surnamed Darius Doso, or, Darius I will give. The evil spirit in my Text may be named The devil Doso; all in the future tense, nothing presently paid and perfected. Sometimes he performs them, but in a sense clean contrary to the expectation of him with whom he contracted.  

Henry Huntington.  It is reported of King Canutus, that he promised to make of him the highest man in England, who should kill King Edmund Iron-side, his corrival: which, when one had performed, and expected his reward, he commanded him to be hung on the highest Tower in London.  
Satan, who loves the sin, but hates the sinner, will find some such trick, querk, or equivocation, thereby to frustrate and defeat those who depend on his promises; as he deceived Eve, Gen. 3. with the fallacy of knowing good and evil.  

Use.  Trust then rather the Lord of heaven, whose promises are,  
First, truly propounded. Satan (as was afore said) deals falsely in his Propositions, shows only the best, the glory; conceals the worst, the grievances of the world. God in his proffers truly states things; tells us what to trust to, Mark 10.30. Shall receive an hundred fold, houses, and children, and mothers, &c. WITH PERSECUTIONS. He acquaints us as well with the trials we must expect, as with the triumph we shall obtain.  
Secondly, ever performed, All God's promises in Christ being Yea and Amen, 2 Cor. 1.20.  
Thirdly, They are over-performed: 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.  

Fall down, and worship me.  
The figtree would not forsake his sweetnese, olive-tree his fatness, vine his wine (whereby he cheereth the heart of God and man) when the bramble (fitter to make a fire then a king of) accepted of the sovereignty of the trees of the wood, Iudg. 9▪  
When the good Angel that appeared unto Manoah, Judg. 13.16. would not accept of a burnt-offering: when the good angel, Revel. 19.10. would not accept of Saint John's Worship: and when the good angel, Revel. 22.9. refused the same; the Devil desires divine worship to be given unto him. Asperiùs nihil est humili cum surgit in alium. Set the devil on God's throne, and whither will he mount?  
Now, seeing Satan would have the copy of his, agree with the original of God's adoration, in all particulars, and expressly in the posture of prostration▪ Fall down, and worship me; we gather,  

Doct. 4.  Outward bodily reverence is necessary in divine worship.  
Now the body of man can scarcely be contrived into a decent posture, which in Scripture hath not been hanselled by some good man or other, with God's worship therein.  
The humble publican prayed standing, Luke 18.13. Sick Hezekiah lying upon his bed, 2 Kings 20.2. Aged Jacob, leaning on his st●ff. Heb. 11.21. Devout Saint Paul, kneeling on his knees, Ephes. 3.14 Valiant Joshua, flat on his face, Josh. 7.6. Faithful Elijah, with his face between his knees, 1 King. 18 42. when he prayed for rain. To show how humbly importunate we ought to be, when we pray for so necessary a creature. The said Elijah elsewhere, namely, 1 Kings 19.4. prayed sitting under a juniper-tree; but it was, when his mind was vexed with passion, and his body wearied with travel. Otherwise it is a posture fitter for attention, than devotion, as partaking so much of ease, and repose, inconsistent with the reverence required in God's worship.  
The result of all is this, being ignorant of men's particular infirmities, and occasions, we cannot constantly con●ine them to one posture in God's worship. But let them use that, which expresseth most reverence, with their present convenience, and God will accept it, though no posture but falling down, would please Satan's palate here in my text.  

Quest.  Such Parents as expect their Children should crave their blessing on their knees, Whether do they not assume to themselves too much Reverence, and therein entrench upon Divine Honour?  

Answ.  No: Such Genuflection being only a Civil posture to express their Humility; and is performed to Princes and Parliaments, by their Petitioners: and therefore may be required by Parents, Monarchs over their own Children.  
For my own part, should my sons knees (how old soever) be too stubborn to beg my Blessing, I believe mine arm would be too stiff to reach out Maintenance unto him.    

CHRIST'S Third Temptation to IDOLATRY. SERMON XI.  MATTH. 4.10. 
Then saith Jesus unto him, Get thee hence Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.  
IN the former verse, Satan had rapt out two notorious lies. (As indeed 'tis hard to tell one lie, and but ONE lie.) The first, Assertory, respecting the Time past, affirming that all the power and glory of the world, were in his absolute disposal, as delivered unto him. The second, Promissory, relating to the time to come, promising (when he meant nothing less) to invest and estate Christ, in the full and peaceable possession thereof.  
Now, it is observable, that our Saviour in his answer to Satan, takes notice of neither lie, so as to reprove and confute them. Not that his Silence herein was Consent, to Satan's falsehood; but partly, because, had He spoken truth therein, it signified nothing, as to the matter of Christ's acceptance of his proffer, which he heartily detested and defied: partly, because Christ made all convenient speed to come up to the Point, and to close with his Adversary about the main issue of the matter, the utter unlawfulness of Idolatry on any terms. To teach us, that the most compendious way to end any controversy, is, not to stand piddling and pelting away our spiritual artillery, against the ou●●works, and less-important limbs thereof, when we may safely and speedily b●tter down the Citadel, and aught to bend all our forces against it. Just as two Muskets make no audible report, when at the same time and place a full Cannon is discharged; so our Saviour was not at leisure to listen to the two crackings lies Satan had uttered, being totally taken up and engrossed with the loud roaring abminable Blasphemy, vented by him, to which alone he shapeth his answer in the Text: Then saith Jesus, &c.  
Observe in the words, 

1. Christ's Refusal of,  
2. His Indignation at,  
3. His Refutation of Satan's temptation.    
From his Refusal, we collect,  
All worldly wealth, is no effectual, 
Doct.  Allurement to Sin, unto a Sanctified Soul:  
What saith Saint Paul? Gal. 7.14. By Christ the world is crucified to me, and I unto the world.  
Now who is crucified? namely He, who after a long lingering torment, at last expires, and is stark Dead. Such, Saint Paul was, and such was Christ, in a more eminent and transcendent manner. His affections were crucified, before his Person was crucified in some sense; crucified from his Cradle, yea crucified before he was born, as deadened to all carnal delights; the cause why Satan's proffer made no impression upon him. For, tender the softest Persian Silks to a dead man's touch, and it nothing affects his fingers; reach the the sweetest Indian Spices to his nostrils, they work not on his smell; present the pleasantest wine of Helbon, (Ezek. 27.28.) to his taste, it moveth him to no delight; as here our mortified Saviour was unconcerned with all worldly vanities.  

Get thee hence Satan.  

Object.  But S. Luke saith, Chap. 4.8. Get thee behind me Satan; whereas it is a dangerous posture for one to have so fierce a Foe behind his Back. Let me always have my enemy in mine eye, that I may mark and observe his motions. Especially Satan being of a Serpentine nature, which, Gen. 3.15. bruiseth the Heel, it is suspicious to suffer him to come in the rear, behind us, for fear he practiseth some treachery against us.  
Luke's get thee behind me Satan, 
Solut.  must be expounded by Matthew's Get thee hence Satan, both being in sense and substance the same: That is, avaunt, away, get thee out of my sight, as a detestable and odious object. Besides, there is no danger of the Devils being behind the backs of our Bodies, when at the selfsame time, the Eye of our souls may with all caution be fastened upon him.  
But because we have mentioned Satan being behind us, I will describe a Christian, in what posture his soul ought to stand in all relations. He must have God before him, always eyeing and observing his will and his word: Satan behind him, detesting and defying his temptations: the World be●e●th him, neglecting and contemning the wealth thereof: Grace within him, entertaining and treasuring it up in his heart: and Glory above him, ascending and aspiring thereunto in his affections and endeavours.  
Now whereas our Saviour seems in some sort out of Patience, and filled with holy Indignation or Satan, Observe,  

Doct.  The most Lambs in their own cause, are the Most Lions in God's Quarrel.  
We find the Character of Christ's mildness, Matth. 12.9. he shall not strive, nor cry. Yet we hear him very loud in my Text, when striving with Satan. And just cause he had, when his father's honour was so deeply concerned.  
Here let us recount how often we find Christ angry in Scripture.  
This was the first time in my Text; and Satan had the good Hansel, or first-fruits of Christ's anger, bestowed deservedly upon him. And as Satan had the top, and beginning of Christ's anger, so shall he have the last, and the close thereof, yea beforced to suck out the very ●ees and dregs, of his Indignation.  
Secondly, Christ was angry, John 2.15. when with a scourge of cords he drove the Buyers and Sellers out of the Temple; but than it was in his father's quarrel, whose house of Prayer they had turned into a Den of thieves.  
Thirdly, Mark 3.5. when he had looked round about on the people with anger, (but for what? for any personal Injury they offered him? O no, but) for the hardness of their hearts.  
Lastly, When offended with Peter, Matth. 16.23. he said unto him, Get thee behind me Satan, giving Peter worse language for dissuading then ever he did Judas, for contriving his passion, whom indeed he once called Devil, but never bid him, Get thee behind me.  
I will not be over-positive and confident; but perchance Christ may be found once again angry in Scripture: but this I dare presume to affirm, It is not then in his behalf, but (like meek Moses, Numb. 16.15. very worth in the case of Korah) when his father's honour or our good was interested therein.   

It is written.  
What, more Scripture still? Enough, and too much (will some carnal Palate say) of the Manna of God's word: now a little of the fleshpots, of man's Traditions and Inventions, were it but for novelty and variety sake. O no: Christ still keeps himself to his Scripture. No wise soldier will change a tried sword, of whose metal and temper he hath had experience, yea which hath proved successful and victorious unto him, for a new blade out of the sorge; and our Saviour would not quit the sword of the word, wherewith he had twice foiled Satan, for any new weapon; but the third time maketh use thereof.  

Doct.  Scripture, is good to begin with, and good to continue with, and good to conclude with.  
Some meats are said to be Gold in the morning, Silver at noon, but Lead at night. But God's Word is Gold in the Morning, Gold at Noon, Gold at Night; yea, the more precious, the more it is used.  
Yea it is remarkable, Christ took all the three places wherewith he repelled Satan, out of one book of Deuteronomy, and two of them out of one (the sixth) chapter thereof. Now if the opening of one Box afforded Christ three Antidotes against Sat●ns poison, how many Cordials may the whole Scripture yield us, especially since the happy addition of the New Testament thereto!  
But as the Devil had formerly cited the text defectively (leaving out in all thy ways) so our Saviour quotes the same redundantly, 
Object.  inserting the word only, (whereon all the hinge of the controversy did depend) which if the Original be consulted with, Deut. 6.13. appears not at all in the Text; contrary to the heavy curse, denounced Rev. 22.18. on such as add any thing to God's Word.  

Answ.  Though only be not expressed, it is employed in the Text, and may be supplied from the context: For it followed in the next verse, Deut. 6.14. Ye shall not go after other gods. Is not this the same in effect, You shall serve God only? So when it is sad, Exod. 20.3. shalt have no other Gods but me; it amounteth to this, that we shall serve God only.  

Doct.  Explaining of the text, by the context, is no adding to the text.  
If we Ministers, (especially in the heat and height of our preaching) cite not Scripture Syllabically or verbatim, but faithfully render the life and sense thereof (some perchance out of the preceding, some from the following verses) we cannot justly be taxed for fallacious alleging thereof.  

Use.  This will arm us against the unjust cavil of Bellarmine, traducing all Protestants, and Luther by name, for adding to Scripture, in maintaining that faith ALONE justifieth.  
We find this Alone, though not formally, yet equivalently in God's word.  
Here we will not, with some Protestant Divines, lay too much stress on that place, Luke 8.20. when Christ said to Jairus, believe ONLY, and she shall be made whole; because it relateth not properly and directly to the justifying of Jairus his soul, but only to have that miraculous reviving bestowed on his Daughter. But we find Faith ALONE justifiing, tantamountingly in Scripture, when we read, Eph. 2.8. By grace are ye saved, through faith, and that not of yourselves, it is the gift of God: not of works, lest any man should boast. Here, (as in many other places) the total excluding of Works, fixeth justification in Faith Alone; and Saint Hillary, on the 8 of Matthew (so false is Bellarmine's slander, that Luther first made the expression) hath the proposition in terminis, Fides sola justificat.  
God is not only to be worshipped eminently above all, 
Doct.  but also exclusively, none besides himself.  
Two things are impatient of a Corrival: The Throne, and the Marriage-bed. God in Scripture shadoweth himself unto us, under both these Relations. Psal. 89.18. The holy One of Israel is our King. Jer. 3.14. Turn, O backsliding children, saith the Lord: for I am married unto you. Dream not therefore of conjoining any other in Worship with him.  
Here some of Solomon's fools, though carnally wise, might conceive, (had they been in Christ's place) that they had an advantage to enrich and advance themselves, cousin and delude Satan, and withal, please and preserve God their friend, save and secure their own conscience.  
Namely, thus.  
With their bodies, they would fall down, and worship Satan; and so, by the plentiful performance of the condition, gain worldly wealth and glory to themselves. Mean time, they would reserve their hearts, (which Satan, not knowing the secrets thereof, could not discover) to God alone; yea, send up an ejaculation to Him, in the midst of their corporal prostration to Satan.  
But God is a jealous God, and will not thus be abused. Should a wife, being found in the wanton embraces of another, pretend for herself, that still her heart was loyal to her husband, He should be as very a fool to believe it, as she an impudent harlot to affirm it.  
Assure yourselves, the wise God of heaven will not be abused by such vain palliations: nay, him only shalt thou serve:  
To confute such, 
Use.  who introduce a Mongrel-medly-Religion; as the Colonies substituted in the room of the ten tribes carried away into captivity, 2 King. 17. And a seeming-contradiction (but easily reconciled) is remarkable in three verses.  

Vers. 32. They feared the Lord.  
Vers. 33. They feared the Lord, and served their own gods.  
Vers. 34. They fear not the Lord.   
All is easily reconciled. They feared the Lord SEEMINGLY: but because they feared him jointly with their Idols● they feared him not truly, nor ACCEPTABLY.  
Such are they who serve God and Venus, their Wantonness; God, and Bacchus, their Drunkenness; God, and Ceres, their Gluttony; God, and Mars, their furious Revenge; God, and Mercury, their Fraudulent and Deceitful dealing.  
Secondly, It confutes the practice of Saint-worship amongst the Papists, so derogatory to the glory of God.  
Nor let them hope to evade, by coining the Distinction, (which with a broken cistern, Jer. 2.13. will not hold water) that God is only to be worshipped with the worship of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, but Saints may be worshipped with the worship of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  
As if where God saith, Thou shalt not steal, man should plead, Indeed I may not take away my neighbour's goods by way of stealing; but I may take them away by way of lurching, or filching.  
But God, though he be in fact mocked, is not in fine mocked; (though men multiply distinctions till their Fancies be weary, calling the same sin by different names) but will avenge himself on such as abuse him by their vain Inventions.  
Again, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to unbiased judgements, doth in the natural notion of the word, import more low, submiss, and servile adoration, then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} itself; and in Scripture is given to God himself.  
Thus S. James, Chap. 1.1. styleth himself {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The servant of Jesus Christ. And although Saint Paul, (to note that by the way) Gal. 1.19. entitles him, for the more outward honour, James the brother of the Lord; yet the humble Apostle (being to speak of himself) waves all carnal relation to Christ, and only calleth himself {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The servant of Jesus, as a title of highest spiritual honour, and which speaketh his lowest service unto our Saviour; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in the criticism thereof, being appropriate to our God alone.  
Lastly, though the Learned Papists may plead for themselves, that they serve the Saint in the Image, and God in the Saint; yet it is to be feared, that the Ordinary people terminate their Worship in the very Image itself.    

CHRIST'S Third Temptation to IDOLATRY. SERMON XII.  MATTH. 4.11. 
Then the devil leaveth him▪ and behold, angels came and ministered unto him.  
WE may observe in the words, 

Purgatory,  
Hell,  
Earth, and  
Heaven.    
1. Purgatory: But not in the modern sense of the Papists, for a Purgatory to come; but one past already, in the word Then; that is, after Christ had been sifted, and fanned, and tried, and purged; coming off with his own honour, and his enemy's confusion.  
2. Hell, the devil.  
3. Earth; so may I safely term the humanity of our Saviour.  
4. Heaven, the Angels, those celestial spirits, which, upon Satan's dep●rture, ministered unto him.  

Quest.  How came Satan now to leave our Saviour, rather than before? As if his last answer was more effectual than his former. Twice before, he had refused the proffer, and refuted the reasons of the devil; and now he did no more.  

Answ.  First, negatively. It is not to be attributed to any latent operation, or mystical efficacy of the number of Three, as if the third resistance drove the devil away (thrice crossing, thrice sprinkling of water, &c. folly, with Papists, to fix any force either in the thing, or the triplication thereof) or as if Satan would tempt us only three times, who will do it more than thirty times three. But Satan left him,  
First, Because he (who long had looked for that which he was loath to find, viz. whether Christ was the Son of God) was now, to his great sorrow, sufficiently satisfied in the affirmative, that he was so; and therefore desisted from farther inquiry therein.  
It is observable, how much Satan's knowledge was (I will not say bettered, but) increased in one Chapter (Mark 1) within the compass of eleven verses. For, verse 13. he tempted Christ, namely, to try whether he was the Son of God; and verse 24. he confesseth him: I know thee (with dear-bought knowledge, to his own confusion) who thou art, the holy One of God.  
Secondly, Satan could not go higher, and therefore he would not go lower in his Temptations. Ecquid aliquid altius? Was there any act worse than Idolatry; or greater temptation thereunto, than the wealth and glory of the whole world? It stood not with the state of Satan's malice, to present our Saviour after this, with some petty allurement to a puny sin, and therefore he thought fittest for the present to desist.  
Thirdly, Satan went away, to save his credit, being on the matter driven away. Christ spoke, Get thee hence, as a Commander with authority; and his words were (for the time) a Mittimus to dispatch the Devil out of that place; who, beholding Christ his holy anger, now raised up to an height, presently with shame sneaked and slunk away.  

The Devil leaveth him.  

Doct.  Holy Indignation is an excellent exorcism to drive Satan away.  
The surest way to fright the fiercest Lion, (that of the crowing of a Cock, being denied by many, doubted of by most) is by shaking of a firebrand before his face. Satan, that Lion, fears the flame of holy and heavenly anger (such as here sparkled out in our Saviour) so that the climate grew too hot for him; he could dwell no longer therein. But we must be sure, that ours be holy Indignation, otherwise the strange fire, of common and carnal anger, doth allure, not affright the Devil; yea the light thereof giveth him aim the more steadily to direct his temptations at our souls. Yea when his fiery darts meet with our fiery passions▪ oh how unquenchable (without God's mercy) is the combustion!  
Now Saint Matthew saith absolutely, The devil leaveth him; but Saint Luke giveth us the Limitation thereof; he departeth from him, for a SEASON. And seeing departing, and coming are relative terms; we find Satan afterwards re-assaulting our Saviour, John 14.30. The Prince of this world cometh, and hath nothing in me.  
Whence Learn,  
Satan though he leaveth us, 
Doct.  will never leave us, till life leaveth us.  
Of the three grand enemies of our soul, One beginneth long before the other two, but all end and expire with us, at the same instant. The flesh starteth first, not only from our birth, but being and conception: Psal. 51.5. Behold, I was born in iniquity, and in sin hath my Mother conceived me.  
The World and the Devil come after, namely when a child (sooner or later according to his capacity) is able, with the consent of his reason and will, to commit an actual sin. But all three determine in and at the same moment, namely just at the time of our death: till then, be sure Satan will not leave thee.  
Yet let none be disheartened at Satin's never leaving to tempt them, but, in a comfortable opposition thereunto, let them consider that God's protection will never finally leave to preserve them. Indeed, for some time (especially to the apprehension of a wounded conscience) he deserteth his servants, who complain with Christ, My God, my God, why hast thou forsaken me? Yet we have the certain promise of constant assistance; which he will infallibly perform: Heb. 13.5. I will never LEAVE thee, nor forsake thee.  
Here under favour, I conceive that though our Saviour was afterwards often tempted with the Devil, yet the notion and nature of his future, much differed from his former temptations. His former were chiefly for Satan's information, and the other were only for Christ's vexation; the former partly to try, the later solely to trouble our Saviour; the Devil then knowing full well, that he was the Son of God.   

And Angels.  
Solitary Men (such as Christ in the wilderness) have always the company of Angels or Devils. 
Doct.   
Three things are herein observable.  
First, man's soul (chiefly when alone) admits of no vacuity: Anima Plena. The avoidance of one, is always the Induction of another incumbent.  
Secondly, it is impossible that good and bad Angels should be reconciled at the same time, in the same subject. 2 Cor. 6.14. For what agreement is there betwixt light and darkne●s? Those Stars of sweet light, and the Star Wormwood, Revel. 8.11. are of so opposite orisons, the elevation of the one, necessitates the depression of the other.  
Thirdly, the intrant of the Angels is in the very instant after the Exit of Satan; and so reciprocally, when Satan's sets, than Angels arise. Thus in Saul, 1 Sam. 16.14. The Spirit of the Lord departed from him, and an evil spirit from the Lord troubled him. And as, Gen. 27.30. Jacob was scarce gone out from the presence of Isaac his Father, when Esau his brother came in▪ so, plain, and pious, and profitable thoughts are no sooner departed our solitary souls, but presently rough, hairy, cru●l, wild, and wicked cogitations succeed in their room.  
Seeing melancholy persons will have some (and it is to be fea●ed bad) company, 
Use.  let them avoid loneness, and associate themselves with such as are godly and religious.   

Ministered unto him.  
Angels on all occasions were very officious in their attendance on Christ. 
Doct.   
First, at his conception, Luke 1.26. An Angel, Gabriel by name, first brought the blessed tidings thereof.  
Secondly, After his birth Angels, Luke 2.10. both celebrated the same with their singing, and imparted to shepherds the first intelligence thereof.  
Thirdly, In his infancy, Mat. 2.19. An Angel gave notice to Joseph of Herod's death, and that now Christ might safely return into his own Country.  
Fourthly, In his Temptation, here in my text.  
Fifthly, At his Passion, when his Agony began in the Garden, Luke 22.43. There appeared an Angel unto him from Heaven, strengthening him.  
Some will say, Seeing it is the general opinion of Divines that the blessed elect Angels are established and strengthened in Christ, how cometh one of them to strengthen Christ at this time? But let such know, it was the human nature of Christ, (which is less and lower than the Angelical) which here received strengthening from him. Besides, the Angel being then in a calm, and Christ in the Tempest of an Agony, no wonder if a meaner might minister comfort and support to one otherwise and at other times far his superior.  
Sixthly, At his Resurrection, Mat. 28.2. when an Augel (which rolled away the stone from the Grave) attested the same.  
Lastly, after his ascension, Act. 1. 10. when two Angels declared the manner of his return unto Judgement.  
Nor is this Angelical attendance confined to Christ alone, but extended also to all Christians in some degree, as 
* Page 99  formerly we have largely declared, and here intend no repetition thereof; where also we have proved, that in compensation of their service (though other civilities be due to Angels) no worship may lawfully be tendered unto them.  
What then is the reason of the inequality of angel's demeanour in Scripture, 
Quest.  that though sometimes they refuse adoration, as judges 13.16. Rev. 19.10, 22, 9 otherwhiles they accept thereof, as may appear by Abraham's so solemn praying unto an Angel, Gen. 18.23. for the sparing of Sodom?  
We may observe that those three Angels mentioned in that Chapter, 
Answ.  appeared in three distinct capacities or representations.  
First, They are all three called MEN, Gen. 18.2. Three MEN stood by him; because they took on them the shape and Bodies of men.  
Secondly, two of them are termed ANGELS, Gen. 19 & all three promiscuously, Heb. 13.2. so called) because of their beauty and lustre, power and strength, surpassing Humanity wherein they did appear.  
Thirdly, one of them Abraham styleth my Lord, JEHOVAH (who alone, stayed behind, whilst the other two, as his servants, were sent to S●dom) and termeth him, Gen. 18.25. The judge of all the earth. To him only (as not a mere Angel of God, but the very Angel-God) is Abraham's adoration tendered, and therefore it maketh nothing for the Popish worship of common and created Angels.   

Conclusion.  
Being now for some time to take my leave of this Auditory, and having the seasonable mention of the Ministration of Angels in my Text; I know how, if one of the Romish persuasion were in my place, he would particularly consign you to the tutelage of such Guardian angels which he conceiveth most proper for your several professions. For instance; Are there any martial men that hear me to day? such he would bequeathe at this his departure, to the Military angel, Exod. 33.2. And I will send my Angel before thee, &c. namely, the same who drove out the seven Nations of Canaan, before the face of the Israelites. Are there any here, which trade in merchandise on the Seas? such would he commend to the protection of the Angel of the waters, Rev. 16.5. to preserve them and their estates. Are there any here, who stand on their preferment, as we term it, I mean single persons who in due time intend marriage? such he would commit to the guard of the Matrimonial Angel, Gen. 24.7. He shall send his Angel before thee, the same which provided a gracious wife for Isaac.  
But to avoid all exception, shun all shadow of Superstition, and to be best assured of protection, I commend all qualities and conditions of People, to the Tuition of the God of these Angels; Taking my farewell of this Auditory with the words of Saint Paul to the Ephesians, Act. 20.32. And now brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance amongst all them that are sanctified. Amen.  
FINIS.