^ #» tm ■^'■k- ■^ i , V i m '■^ r. •y '^ i^ ^< 4 ^ / \ PRINCETON, N. J. Collection of Puritan Literature. Di7iision Section Number ^ V- ^1 II Ch Rl S TS ^ COMBATE AND Qonquejl: o R, i The L Y o N of the tribe of I v d a VAKqui^jfKgthe Roarwg Lyon^ aflmlttnghim in ' j\ t\ three moft fierce and hdliih ^ • Temptations, now ("at the requeft of fundry per^ foni)'pubUlloedfor the common go od,by T h o. Taylor, Preacher of the Word of Gody at Reeding m ^arkifh'tre He B 1^ . 1. l8, ^ Tor w that he buffered 4nd was tempt ed^ hce is able to fuC' cour them that are tempted, Tentatta ell Chrifitis, »e vificatur a Tentatorc ChriJliAHHs, Auguft, [ PRINTED BYCantrili.Leoge,FOR Thomas Man. i6i8. ^TO THE RIGHT If^orthy and noble K^iight^Sir Fravn^ c:s Knollis, and the vertuous Litdic Lettich his ^vife^ all blejfir^gs cf thisliic and abetter. Sir, '^Yjj^.^V^ ^^^^ ard behold thebuOi burn: with firCjand rhc j L (^^i V"^---^ ^" bufii was not confL-mcd. ty^ Jtght dt which Mofes ^ wondred ; a>idfo may we, l^ut ifyottple^^fe with {JMofes,^^ to turne afidc to fee this great (vcM^^that is^ ^ tlrawc a little nearer to confiderir, This it u: I, 1 he bufl) (rvhich at that time bet0k.e-ned the people of Ifraely '■^ vn- der the opprcdions of EgVptJ fig^'ifieth the Church of God: for ^ \ . As A hryar-hufh is a bafe Ar,d defptCAble thing^mude for nothing but the fire, ortofioppeagappe^ or fome other bjfevfe.-fofecTnes the Church a^d rvfrnbers to bee m the eies of men ; info much a,i not themofi enii>2ent membtrs^theblef]ed ApoflUs themfelues^are^ defpiled , andaccotoi- tedthe^Uh of tlie world, 4w^r/7(? o'^-\co\\r\v[gor otdt-fivecpiyifTs of all things ; btit the Hedd ofit^ our Lord htmfelfe , w^ t» the eyes of men >Aichout 1 forme or beauty, dcpifed rf«^reic6led of mcn,iv/?^ hid their eies/rw,^«^clkemed him war. 2. ey^s a bufJ^ pricheth cr vexcth him thatdeaies roughly with it ; fofr?.illfhe {^hurch of God bee M nfitjfe And prickly bramble^ to vex, and wouttd at length ^^ II the proud enemies efitjo as k all that life at it fliall become, though ajl the if 2 p<^^- a A^7.2©. b ChrirtljJm. Vf '-'^11 if, tLxTi^zyni L.ji. Ail- 1, c Kxod.?.-/, e rxddj' 4. Exod.3.7^, h i.Co-4.'e. 1 iij.)^.i.3. k Zacli.11.3. Jft The Epiftlc Dedicatoric. 1 DfiK.?3.f<:. m £xoJ,5 I. Fa nous K>r Cix.: memorable things in Mofcs c^oncchc.e. i. This vifi>">n, 2, Fulling chcrc forty daicsa:id nights. 5. Ke- cciuing the la'.v there. 4. Stri- king the rockc forwactr. 5 Lif- ting his hands ag3i:)ft Amalcc. 6, Breakrng the tables oi ftonc. n pral.68.16. o 2.Tim,3.i>, p l.Pct.4.T2. q ^ida^iud fu- mx pabulum ? r Pral.iTp.71, r Prou.is?.'5. t Iob.35.i6.& u JBxod.ij.3j. Huf.5.15. y Exod^.27. z Dan. J. 17, } I people of the earth (hould be gathered againft ir." ^.cyfs thccrea- 1 turcsfor their ownefafette ma!^ their neafls avdmufis in a hujh ; fe the \rrttghttc Creator (^t7et for h^ ^ btn the hufhes fafetic) vouchfifcthl'to • dwell i« th:s l^ti/J? of the Church, This hn[h rvM in mount m Horcb I and O'odrvas in thebfffh: euenfo the Church is in the mcpintaine ef the ; Lord^ /tftedvp ( ^ ite ofthe\\xzt\\iz% in the Eff^yptian furnace :/tndhy fire here ! u meaht J the mojl paitffull ^ andpitiftill afjlitiions and r/fiferies^ vrhich \ fea^e vpon the Church and members ^/u a raging and dett our rng fire vp' : on a drie bufij : for, I ^Fire is a diffufiue and f^readifjg element, catching ! vchatfoeucr combtiflihle matter is neere it: ei4enfo not a fprigge of this \ bnfi9 of the Chwch Jhallefcape thefl.ime ofaffliClion,b/4t whofoettcr will line godly in Chrifl Icftis ,^ fhallfujjer perfccuiion : for either the fie- rie dares of Satanfljallfcorch them vpithin ; or they fhall bee finged with ^/y^fieriep trial Is of the worlds hatred; or at lenfijth'eym^fi looke to bee be- fmeared J a^d blacked i» their names ^ with the collie and fmoake of odiofu ,falfe , andfcandalous imputations : and what are ^ Gods people \ (^fatth one^bnt thefetv'el of the wicksdv&orlds fiene indignation f 2 , Fire ^ fhineth and enlicrhteneth: fo the ajfltLlionj of the Church , as fire enligh^ \ tenthemtndcy r teach the (iarutcs. The roddeandcorrc6lion(/4/r^ Salomon) ^gius wiCcdome: and the Lord ^ openeth by corrc(Slion, I (faithEWhu) the cares of man which he had fealed : in which vfe^ : this fire ofaffitElion becomes oa an other " pillar of fire, to enlighten and j guide the Ifrael of God, in the night of their wandring throngh the wtl- j dernes of this worldj towards their laJid of promife that heauenly Cana- ; an, 5 . Fire^/^f f /; beate and warm'th :fo the heat ofthu fire ofaJfUcli^ j on melteth andthaweth ourfroz^en hearts, condenfed and congealed by j tlje pinching aire of cold fecjir it ie: this fire ki^dleth our deuot ten, enfla- meth ef^rz^ealcy ^ warmeth ourpraiers , and maizes vs hotefutors for [ releefe, ^»Y\xcfoftnethandfmedrethmettalls: y l?h^vohsfieely heart i v^ill melt and (often while it is in this hote furnace :yeajin the fame man it feparateth drojfe from pure met tall ^ andltke that fire which burnt on- ly the'^ bands of them that were cafi in^ bnt not thetr hod\ci\ fo it only confumcth the corruptions ^ but preferueth aliue the children ofGod,who onelywal^e at more Itbertte and further enlargement in the fire ^ then they did out of it\ and as gold yCome forth more purified ^ moregloriom, 5 . Fire is a climbing and afcending element: fo the fire of affliction ma kcth^ ThcEpiftlc Dedicatoric. kfth the heATt to afcend^ aKclrAjfeth the thoughts to heAnen- WArd.A^t^ ferte maketh the prodi^all *bethhik^htmfelfe of his ftithers heufe^when he ui agre.ttwAyfromtt: andthi4 ts the pre which Moics f.tiv ^azj in jr Z'ponthe bufh. ///. The hnjh btirmnnr^is not confumcd : ^ /^"^//^^^ the^refer- H.xtion of the Church dudmimbers ( xs Krac! in Egypt ) in the hottefi- f(frr:aceofthetraffli^Uons, Wellm^y rve \vo>ider , that fo flimifig and terrible 4 fire^ falling vpon fo contemptible a btiJJ:>^ and fo dry nftd defpt^ cable ajhrnb^/houldnot prefentljf titrnc tt into tijhes.'for why ? is the fire too rveaksx or m the bufl? fo jlrong as to defend it f^lfe^ or is tt not difpofed or apt to bee burnt and con fumed by fo fierce a fire ? Certainly it is not from the impotencie of the ri re, nor from the flrength or conjlttttttOfi of the bufli (jvhich is in the raatter of it as combuflible as any chaff e, and .is eafiljf dcflroyedas any jJuhble) that tt is nstconfumed. "But, i. This fire is not kjndled again fi- the bufi?^ out ofthefparkj of Gods rvrarh^and indignation (^vhich is indeed a <^ confuting fire) but of his fatherly ajfe- [lion and loue, not for the hurt of the bufh, but for the dprofit of it: not to def}roy theperfons , but thefinne for the perfonsfakf. }Ve hnue indeed ki>7dled^and bloyvne vp ourfeluesa<^ violent and deuouring firf, n?/j/r^ Codmight fend into our ^hox\z%yto\>wx:ics^'^^, as fire burneth the g forrcli J and as the flam?sret thcmounraincs on fire: "But the h mercic of God is as water to quench this fire ^ ( for ecfe would it burn to the bottomc of hell) and infi-eadofa'^fur^zce offurie which mel- ztih ^^V2yh\s en€vn\QSjhe fettethvp in Zion, a furnace of fauour_, onely to ?}jelt the msttall^ ^ confume away the drofl'e , and refine his chofen ones to become vrfells of honour, 2 . Becaufe the fewell of the con- fuming fire of Gods wrath are fliiies^w^; Tonnes : thofe wicked bram- bles^ which if they efcape one five (faith the ^ Prophet ) they fall into another, which fhall confume them: but not this b\x(b ^which is onch made brighter and better by the fi.ime , but -not blacker , not worfir, Thechaffe and flubble mufl feede the fire of wr^th , neuer to come foorth more \ but the pure mettall is cafl into the furnace to come foorth fo much the purer , as it hath beene the longer trjed. ^. Bicaufe the ^ Angcll of God is in the bufh. This Angeliwas le- fiis Chrifl , the Lord of the holy Angflls, and the great Angellofthe Co' uenant. For Mojes fd'tth expre[feljofthi6 vifionf[^hc Lord appeared vnto/T/c/fj;,*?*^, God called vnto him oat of the middeltof the bufli: and S. Lnkc," recording the fame vifion'y after that he h^td called him an Angell^ bringeth hint m^faytngy I am the Lordi of Abraham, ^Q.This fame prefence of the Sonnt of God y vp,ti noted the caufe why a Luk.15.17. hSrahilit.ttc ptpu It ex vcrit*:t pfy- m:fItofL-i>n drt ad- i#v;^/.m3 ■vrcndi fuhl.Va. ab i^Mty red oferx ■ (to lAtt^um-.-jt Dan.3. r Ionah.4.7. / ^miarttus gent- tKO. tgne ft'jn ab- fumttitr/ed luci- dior ac puriur red- ' ditt4r. Dub.Cby* treiu. tICi.53-J. % it'KrfiafJM T^'c Kae X lii 5^ 10. y Mritch.:7.4(?. z Lam.i.is'. Tiucfirftinchc hcaH.and then in tlic mcm« beis. a Kom 1.4. b Col t.15. ffe^ three chtldrcfi in that furious fur Httce pf N«biicUac]ricz7,ar,A.v/>;fr r»a/?/«^^bouncl, walked loolc in the midi^otcbe flames ;>r/^ not ihejy hut their h^nds were burnt \ an J. why not dn haircof their cloathes, it»d ivuch lejfe of thetr heads rvire touched ^ no nor fmelt of the fire. Behold the bupj burned^ but not coKfumed-^ becatife the Kin^Ma w fourc men walking loofc, hauiKg caft in but three bound:dnd • they banc no burt 'for the forme of the tounh is like the Sonne of God. Bicaufe God hs in the midft of tt ( fatth Dauid ;i>7W croflc by hts death openly andperfe^lly to defiray his forces ; andtuon a glorious Chariot to triumph oner him. The Epiftle Dcdicatoric. This bufh burnt ^IfHt not confumed. As he u the end of all the Scrips tHreSjfo alfo of the expo fit ion of them ; tn whome Mnd for vfhofe glory I huHeptiblilhed thit Expofitiofi ^ at the import unttte recjHeft of fame freinds: JVofwithfiandingmAny dtfconragcments thtit was on the one /;4W,4«^ lull (iry godly I ic;bts in onr ewne to>igHe opening the fume Scripture on the other. The trnthn m.tgnifed tn the month of m^ny witnejjes.^ind.ipoore man m,iy (Tt^tff in ai true an ewdence as arich. If I may hold^ Bcnaiahs place tnthe Church of God^ and [land for Cod 2- niong the chirtics , and the many of his H'orthtes^ it /hall vpeHco-n:n( mee , alchou^h I attainc not viuo the firrt three. IVhat euer this labour is J hauc pre fumed to dedicate it vntoyou {nQvU Sir ) 04 a tefitmonte of my true aid vfained mffeclton and duty, i . Be- caufe God hath made y OH a worthy tnflrument tn tht-s place, which as rvell by yoHr authority a^d care^as through your godly affe^ ton and coun- tenance of good men and caufesjoath a long time snioyed much comfort^ affiftace,€r refrefhing, 2, Tour found loue to the truth hath inmtcd this truth to run vndcr jour patronage, "i^.As he which hath bin oncefrcindly kid welcome^ will boldly come agatne] fo your good entertainment oftht s doHrine in the deltuery of it^aff^ures it you will now bid tt at welcome to your eye^ as it was to your eares at thefrfi offer oftt, 4, Tour loutng re- fpelbofmeandmine^hathbeeneas a continual! fl^adow and refrejhing VHt9 me, who may andmufl true ly fay wtth the Apoflle^ ^ I haue found no man iw thefeparts like m'lndcdiandoutofmyanfwerab/erefpeft^ I would fet by you^ for your refrefhing^a little veffell of comfortable wa- ter drawnc out of the Scriptures the ' wells of confolacion-,/?^ which you may allay and coolc the heat of that fire.which euery fprigofthe bufn Jhalibefforchedwithall^andwhtch perhaps you haue not altogether, or \fhallnot efcape, Iwouldalfo exprejje my dejtre to put into your hands a weapon againflthe Itke fiery ajfaults of Satan , whofpareth neither head nor members: which while you buckjefafl vnto yoU) asyou haue your honourable Fathers name^and refemhle him in other vertues ; fo herein alfoyouJhAll tmttate hij wifedome and prudence: of whom J haue heard that liuing in the Court to a ^reat age , and vfually wearing his weapon about htm:one asked vtfhy he beeingfo weake, burdened htmjelfe with his weapon :h is noble anfwer was. He would not lay off his weapon fo long as he k*?ew one Paptfltn the (fourt. This will be alfoyour wifedome ,fo long to buckjeyeur weapon vntoy OH ^ as youk^ow one enemy left to tempt and afjaultyou. And now in leauing youjlet me It one wtth you a medicine or receipt againfi the fling of that fiery ferpent of power to driue him away, ^or as KK^io^^fpeakes of the f leaues of the bramble bufh^that beeing iaji hi.ritU. M. D:tt. c Sam,73 33. d fhilip.j.a. elfxitj. A rffolutcan- (wcr of a graac and robic CouofclUr. fRubi folia fuper .eiii /ctpemi,tH- Xfrirt.un: turn. gDcutj}!^. vcrf.ljv vcrI.J3. Tne Epiftle Dcdicatoric, caft vfon OKe kjvdc offerpent, thej kjllh:m:fo r»t4ch more true it is, that the leanes of Gods i9ordywhich properly hehng to the bisfl? of the church andoppofed to Satanspoyfoytedtemptdtiorit^ oucrcome a*iclm after them, A»dthH^ MzMoiesre^f4efted that the b\c({\t]g of him thac dwelt in the bufli, might come vpon the head of lofcph ; enefifo , the good, mil of hmthat dwelt in the bu{h, come vpon your hc^d^vponthe head of j/fiur vert fi0U4 L/idj/ ^ vpon the heads of yotir children, to the fweetning, And crovfnwgof yonrAge : e^w^blcfled of the Lord be your portion, for the fwcctnes of hcaucn, and for the fweetnes of the cznhyttllyoH he fatisficd with fauour,and filled with the blef- fing of the Lordj tAmen^ Reeding, Oi;^^^, 28. 161%. Tour JV^rjhi^s in the Lord to bee commaanded^ Tho, Taylor, M ATTU. 4, Vers. i. T/fifw wxi hftu /fddffdf of thefpirit vito the vttlder- rsejjct to be tempted oft he deutll, 2, ^fidwljen he hAdfafledfoftrtie d^tes (wdfourtte nights, he rv€s afterwards hungne, 5 . Then came the Tempter to him, and fatd. If thou be the S§n>ie of Cod J commaund that thefe fi^ones he made bread, ^. Bfit he anftvcring^fatd. It is written, Alan [hall not Hue by bread onely,hHtby ettery wordthat preceedeth out of the mouth of God. 5 , Then the denilltooke him vp into the holy Cttie , andfct htm on a pinacle of the Temple , 6, yindfaid vnto htm, If thou be the Son of God, cafl thy felfe downe: for it is written y that he willgiue his Angels charge ouer thee ^ and with their hands they fl?al lift thee vpjea/l at any time thou fnouldfl dap? thy foot again]} aflone, 7, IefH4 faid vnto him, It is written againe^ Thouf:alt not tempt the Lord thy God, 8, ty^gaine thedetiilltooke htm vp vnto an exceeding high moun- tatne^andfhewedhtmallthe Ktngdomes of the world, and the glorie of them, ^, And faid vnto him y ^U thefe will I giue thee ^ if thoti wilt fall downe, andworfhtp me» I o. Then faid lefus vnto him, Aueide Sata^: for it is written, Thou fhalt worfhtp the Lord thy God, and htm onely (Ipalt thcuferne, 1 1 . Then the Deuill left htm, a/id beheld, the Angels came and mt^ ntfired vnto him» OVr Lordlcfus Chrift hailing paffed the former pnrt of his preparation to !iis miniftric and office, by his moft holy baptifmc,(of which \vc hauc fpokcn at large in the for- mer words;) now hee procecdeth to the fccond, which ftandeth in temptation : For as in the former he publikely rcuea- A I ' M ^J 'N. ^ r ■^^ ^ -N L. ^ Macth.4.1 (_^ E^pofition JcdhimfelfctobcthatMciriahfolong expcaed,in whomfalua- tion is purchafed to all bclccuers of Icwcs and Gentiles : fo here- in he fheweth himfelfe moft euidcntly to be that promifed fecde ofthc woman, who was to brcake the fcrpents head, and him who was fct apart and fcnt from his Father, to deftroy and diflblue the workes of the deuill. And therefore this holy do6lrine,bringino vsfnch glad tidings of Satansconfu(ion,and our owne refcue out of his hands, mu(^ be moft welcome to vs ; whereof if wc would taft the fweetncffc and benefit, we muft rtirre vp our bcft attenti- ons,affe6lions, petitions, to hearcwith readines, receiue with gladneffe, and praiSbife withfruitfulneffc, fuchholy inftructions asthisTrcatifc will abundantly affoard vntovs. Wherein mui^ be handled three things: 1. The preparation toChriflscombatc, verf.1.2. 2. Thecombateit fclfc,with thelcuerallaflaults, from v. ], tov.ii. ;. TheiffucandcucntjV.lT. The preparation i)ath three parts: r. Chriftsentring thelifts, by going into the wildcrncs. a.His expeding ofthccnemie, by his abode and conucrfc there. ;^, The entrance of his aduerfarie. The/^y^p^r^ is enlarged by fundriecircumftances; as i. the time when this combate was , The?i, 2. thcperfon oppofed, lefiu, 7, his guide, he rva^ lead by the fpirit, 4, the place, i»to the \yilder»effe, ^,i[\Qt\'\dt'^\\y\\QCi\mtx.\\\\.\\zXytoiete?nftcdefthe detiili. In the j^r^«^p4rt,three points are affoarded out of the three Euangelifts: 1. How he wasfurnifhed, hee wm full of the holy Ghofl^'LwV. ^» I. 2. What company \\^h^dJ}ewiViWiththe'p;ilde heafls^ Mark.i.i^, 3. What washis employment : t,hewa^femptedjL\ik,^i.,2» 2, bee fef/lcd forth dayes avdfortie m^hts^ and aftervPArd k^as hff>igrie ; w hi ch was both xhtejfell ofhisfaft, and i\\^occafionoix.\\c firlt tcmptati' on. T\\G third generaH part, namely the entrance of our Sauiours aduerfarie, Rands in three circumftances : i . the time, then, 2. the nameof the aduerfarie, /^frf;??/7f^r, before called ot deuill, ^. the manner of his txux'&nct jhc came. ThcfirR circumflancein the preparation is the circumftanceof time, noted in the word Then-^ which is not a word of fupplcmcnt, but of reference vnto the former hirtorie of Chrifts biptifmc, which this immediately fucceedethias Mark.T.i zJmmtdtAtely the fptntdrtueth him ('note the prefent tenfc^ tnto the vildernefje : fo as Chrift wentdirc6lly from Jordan into the wilderncflV. ( cf Ch r I s t s Temptations, Matth.^.r. 3 DcCi.. The ir('rc God era- ccrli hij chil- H cr., rhc more Saran Grttcth 7/j^«] I. When CluK^ viuicrtookehis highofncc. 2. When he wasbapci/.ed. ^. When chc Ipirit had dcfcendcd vpon hini. 4, When he had rccciiicd tcUinionic from heaiicn,ihat he was the Sonne ofGod, and Dodor of his Church. Hence note, that The more God doth grace any man, or aduancehim in e^ifti or place, the more doth Satan IcC himreltj to difgracc andmoleH him. \Vc read not that the Deuill did cucr fet vpon ChriR , wlulc he liucd as a pnuate man, though per hap i he did: but 1^0 w, his bather let- gaccandmo. ting him apart to workc mans redemption, bapri/.inp; him, povv- icAihcnv ring his fpirit vpon hin), and giuing tc(Vi i:)onic with him , that he is the Son of his loue, now he is afl'ailcd r-ith moft violent temp- tations. No fooncr is he fet apart to his office, therein to glorihc God, and gratific man, but he xsfst vpon by Satan, a deadly enemy to both. Mofes was quiet enough till God let him apart to deli- i ,. uerhis brethren, and after that he was neuer at c|uiet. The like j may be laid o^ 'DaHtdj an eminent type of ChriO: while he kept ' his fathers rheepe, he was at reft ; but if he will fet vpon Go'i»ih^ and be anointed King by Samuel , let him looke to himfclfe; Sanl will hunt him like apartrich, and fo narrowly cfpic his haunts, that himfelfc will fay, he murt furcly one day fall by the hand of Saul, Zach. ^. I. when lehojhfuh ihc High PrieO (another type of 1 Chrili^ commeth to (land before the Lord in his fcruice, the De- uill commeth and ftandethathis right hand torcfift him. The A- ^oiWcPaidj fo long as he was of the (iri(fl fe6i:of the pharilics,hc was highly eftecmcd , and lined quiet enough: but when he be- came anele6l velfel to carrie the Gofpel among the Gentiles, then he was tryedand buffeted; now he knowes that bonds and im- prifonmcnt abide him euery where, 2. Cor.7.5.aud 6. 5. i.Satans hoftiliiy againft God, and his glory, and themcanes of Rcafo.is.i. ir,forceth him to hinder whatlocuer may further Gods Kinodome ; and hinder his owne. While the prifoncr is in fetter; vndcrbars j and bolts, the laylourflcepes quietly ; and while the ftrong man \ keeps the hold, all is in peace : but difturbe him a little , and you : fhali hcare ot him. Hence it is, that the more weighty nnv calling 1 is, and the more conlciouable a man fets him.lelte to ditcharge it [ - ( which vvc fee in Chrift himfclfe ) the more vigilantly doth Sa- j tan watch to hinder it. Reach once at Satans head , and he will furcly reach as high as he may at thine. 2. This is not without the good prouidence ofGod , who hereby will proouc his fer- uant$,to whom he will commit fome fpeciall workc , whether A 2 thev 4 4 Matth.4.i« An Expojjtion VfeA. \Vliom Satan cannot hinder in rhc tndc> which is lalna- rion>hc will rroublc them in the way. they will (hrinkc or no: hce will haue them alfo to hauc good proofcaad triall of his (hcngth and faithfulnes in fupporting them, that they may the better commit thcmfclucs vntohim in time to come , who hath vphcld them formerly , and goc on vn- dantedin conftantwalkingwith him, through the experience of his goodnes. 5. God feeth( though Satans malice blindeth him J that his children without fuch Ihongtrialls fliould not be fo fitted for his feruice. It is a trayning of them to great em- ploiment5,and makes them not oncly more expert in themfelucs, but alfo farre more abl^ to helpe others in any kind, God would not exempt his naturall^nd onely Sonne from temptations , that he might know how tohelpc others that are tempted, Heb.2.1 8. northe Aportlcs,forthe fame end, 2»Cor. 1.4.6. All forts of men , the more they fet themfelues to glorifie God in their places, the more they fhould expe(5l trialls. A Chriftian can no fooner giue his name vnto Chrift , nor the fpirit defccnd I vponhim,but Satan with all his malice will afTault him. Chrift was no fooner baptized, but he muftgoe forth to be exercifed with Satan : and his members alfo , who not onely by outward profeffion, but inward (incerity alfo make a league with God to renounce Satan, finne, and this euill world, fliall not want all the moleftationthat Satan can create them. Reu.12. the red dragon watcheth for the child to be borne, to deuoure it: and fuch is his malice, that, whom he cannot hinder of faluation , he will hinder oftheir peace and ioVjas much as he can : if he cannot chafe ver- tueoutofihe worldjhecandifgrace it : and if he cannot quite hinder ail good proceedings , he will by moleftation delay them as long as he may* He is fubtile ; if he cannot doc the greateft c- uill that he would, he will doc the leffer that he may ; as by San- halUthc did hinder the re-edifying of the Temple. The conditi- on of the child of God is military in this life ; he hath Satan and all his army of wicked ones mortall foes againft him. Many de- ceiue themfelues, v^ho meanc to profefle Religion fo long onely as they may enioy peace ^ and credit, and the applaufe of the world, fo long as they may feeChrift witha golden crowneand fceptcr, and follow him into ferufn/em with Hofamja : But they hauc not cart their accounts right, nor weighed the difficulties of found profeffion of Chrift ; and therefore , like the foundation of the fooli(h builder, when windes and floods rife, they fall downe right; with (hame they forfake Chrift, and religion and all ; ihey looke of CuKisrs TcmftAtions, Matih.4.1, n>aljcr. y lookc backc and ninnebackctc the filchincs of chc world, they embrace a courlc which liandcth with their ovvne ca(c : but nc- uer fhall they hiuc the honour of honouring God, or ot cftcdiing any thing which fliall bring God true prailc, and tliemfclucs true I peace. ! It will be the wifcdonic therefore of eucry ChriHian, vndcrta- ; king any commendable a£lion, fo to looke and begin with God, ( that cuer he haue another e) c vpon Satan and h.is malice, both to f cxpcd\ it, and refoluc,not to be beaten oft- tor it. Shall the //r^r- J tftesbQZ\t\g fct out of Egypt runncbackcngaine , bccaufcP^^r^- j (jA purlucs them ? no , but hie tl.em more hal^ily away. Shall I Awifc chrifli- riue ouer mvproltfTion .bccaufc the cvcatcd part cf men hate anmay-opthc and reproach it ? no , 1 muft Ice Satans old malice renewed, who bntncucrhis caOs a flood cf poyfoned water again^ Chrifl himfclfe ; who (hould not auoid the fame mcpfurc of obloquic and reproach if he lined againe vpon earth. Was it thus with tb.c greenetrec ? ic is no marnell then if it be {o with a dric. Shall I neglcdl my duty, to which God and good conlciencc tyes me,becaulc I would I'jot difplcafc men, and be thought ro medlcr ? then farwell Gods {.glory, if 1 goe about to flop the deuills mouth 5 which if I could, "jTt I fhall neuer rtop his malice. The more publike a mans calling is, the more doth Satan almc at him to cafl; him dovvne,who doth confcionable intend itias for • example: i. The Magiftratc; Satan flirres vp Dautd 10 number i ihcpeoplc, i.Chron.2i. 1. 2. The miniHer ,bceing the Lords saranschcTc rtanderd-bcarer, the deuill feekes to«'/«;7i?n'him efpecially , and cheiftaines/n bep^es leaue to be a Ivin" fpirit in the mouths of 400 falfe Pro- church and phetsatonce. And both thcfe^becaufe God hath fprcially infli- , tutcd thefc callings for the beating downc of Satans kingdomc, ! and lifting vp the fcepterofChrif^ : and againc, if Satan can foiic " the leaders, the bands arc fooncouercomc : {mite the l"hephcard, and the fheep will be fcattered; cai^ downc Cedars, and they will crufli many flirubs with their fall. Hence mufi both thefc be more carefull ofthemielues then ordinary men , as bccing in greater danger, as men fet vpon Hccpc and llippcry hills, bclet with cnc- \ mies to call them downe : And the leiTe that men fee thefc oppo- fitions, thcleffc feruiccdoe chey to God or his Church: For if they doe their duty in one place or other, they (hal hcarc on both fides both ofSatan and his inihuments. Now becaufe the deuill vfcth two fpeciall weapons againft A 5 thofe Vfi,2. ^ lMatth.4.x, A/j Exfofition Magi'^ratcs & Miniltcrrsiniil^ watch againll two things c- fpccially. Thrcr rr*eancs for their co.n fort and faft'tic. thofc in highcrplacf, to make them vnprofitablc or hurtfull , one open, the other fccrer, it behooucth Magiftrates and Miniftcrs to watch againft them both, and fully refolue againft both. 1. Satan will ftirrc vp his inftruments openly againft them: Let either or both rebuke the world of hnnc , and force men to walkc in the narrow path of life , wicked men grow mad againft them, and rage with all open rebukes , and hellifli and horrible (launders^ and, fo farre as they dare, blafphcmc the ordinance it fclfc in their hands. Hence leremy v;as '\ contentious mAn with the whole earth, both Cj^f'/^^ and (t/^aron take to9 mtich vpon them. What ? muft men now , becauie they mul^ be counted peaceable, fuffereuery manto doe what he lift, as though there were no God nor King in Ilrael, till iniquity fo abound as it know no bounds, bankcs, norbottomc ? No, but we muft looke bothto thecommandement, and to thepromife : Icr.i.iS.ip. If finncrs be obdurate as iron, and of brafcn and impudent foreheads ,we muft bcasbrafcn walls to make their wickcdnefTe recoyle and bound vpon them;and with thepalmc tree rife againft the burden thatlyeth vpon vs. 2. If this will not weary them,but they hold on with courage, then be vrorkes more fecretly, more dangcroufly : If he fee them inclined to gaine, he will offer them commodities and profits: If ambitious, he will choake them with preferments: If giuen to eafc or plealure,he can eafily perfwade them to a courfe offauou- ring themfelucs : And experience fliewes how commonly Satan preuailcs with men iome of thefe wayes : and who would thinke him now an encmie, or in the field, and yet he hath wonneafort, which open force could not atramc ? And , as bccing in great danger, they muft adde to this watch the tncanes of their comtorr and fafety : as i. Let them looke to their entrance and drift, vndertaking thefe fundtions not headily, orhaftily,but asChriftdid with fafiingand prayer. How few doc it, who hauemuchmoreneed then Chrifi had , and are in greater danger then he was? When ambition,or couetoufneffe, or idle- neffe, or any thing but earned dcfire of Gods glory , leads men into thefe places (^befides that they neuer doe good) no maiuell ifthcy fall fearefully as beeing not fenced ; they cannot fay God fet them there , or will help them againft temptatians. 2. Let them looke that they haue good warrant for that which they do, and for euery a^lion of their calling, that they may fee themfelucs to ofQ H R r s T s TcfHftAtions, Mat(b.4.i. Mcific ( Hafc the fjfrll ati/rA/ >r4;'<-/. :^. Let tlicm pray CO God for power and fucccflc, nocwithn.inding tlicir trialls; which tlicy iliall doc , it'chcy Tec the need ot Gods llrcngtli as the Apoftledid,Eph.(5.i9.Tni;/orwr^; and bcfoughr tlic Saints for Chrilh fake and the loiic of ihc fpint, to ftriuc with him in pray- er to God. Seeing high edates are fo dangerous, vvhy fhould not men con- . '^'A* ?• tent thcnifclucs with a meanc condition , but infatiably gape af- ter promotion ? i. high callings are like high trccsvpon the tops of hills, which are fubicil-t to euery winde. 2. if height could bring concent , or a fvvccc life, it were more worthily dcrired;but we fee it confumes a man with cnuic, and feare, defiring (\ill fomc thing beyond his prelent eilate. ^.th.ere is as great forrow in the fall, as labour in rihng, and to come dovvnc in the height is grea- ter griefe. And all this comes vpon a man befides Sacans malice. LaMly, this ferues to comfort Chriftians, who arc acquainted \vre,^, withtcmptationsin the beginning of their conucrfion, and are ready to giuevp all, as feeing nothing but difcomforr. For, r. it was the lot of Chrift the head, 2. it is a curfed peace to be at peace wich the deuill; and ablcffed warrc to fight for God and Chrift lefus. 3. atheefebrcakes notinto an cnrs.**e houfe, andadof^rrc barkes at ftr angers: it is a good iigne that thou art gotten out of Satans power,becaufe he purfues thee ; he needs not purfue thofe whom he poffefTeth ; they be good men whom Satan is an encmic to. 4. the Lordfird ftrengthcncdChrirt with his voice from hea- uen,?.nd then brought him into the field, and to he will dcalc with thee his member. ! The fecond circumlknce, is the perfon oppofed, lefm^ j This will feeme (trange, if we confidcr incur Lord lefus ; i.i The perfc6lion of his nature; he was free from all origmaUcoyruf' \ tion^ by his moB holy conception , by the oucrfliadowing of the j Holy Ghon;?.s alfofrom flliHall [trine: i .Pct.2.2 2.hedid no f.nnc, { neither was any guile found in his mouth: And though he had j our fublbnce , and our infirmities,yet with one exception ^vptth- j outJrnfie^lAth.^.i'y. 2.Thc pcrfe6lion of grace : for he was now | ftiHof the Holy G"^oy/, indued with infinite knowledge, wiiedome, holines, and grace; and it might fecme that there was no place or roomcforicmptation. 3. The peifc(5lionot his power, beein the Creator and preferuer of all things , the Lord of hofts , by A 4 whole I'ourc ^rounJs ofco.Titort for ••^cakc ChiJlli- ansin tor ptati- on, I s (7 8 Matth.4.r LAn Exfofitio n Do5r. N*t any cxcellcncic can exempt any m.in fro^ Sa- tans c>:n.pcaci- ons. Rcafbns, i* .*ttan iciifn- gcthfti-niflfc vpnn God in his fcriiaiKS. Macti).io.32. whofc very word or beckc, all creatures, as they be fuftaincd, fo might be brought to nothing; who bccing at the vrcakeft, was a- blc by one word to caft down to the earth all that came to appre- 'hcndbim, and compel! the very dcuils to bcggc fauourof him, } 4. Theperfedtion of his fathers louc,hauing immediately before i teftificd , that hce was his beloucd Sonne, in whom he was well pleafed; who as inhis priuate eftatehecncreafcd in fauour with God, Luk.2.52, fo now much more hath he gained his fathers loue,asvvehaueheard. And ^cilefiis mulhiot efcape the temp- ter. It is not any cxcellencie or high rerpe£l, that can exempt any man from Sacans temptations. If aman had all theperfe6}ions which Chrift had, of nature, grace, powcr,and the loue of God; yet in thislifehemuft becxpofed vnro them. If we looke at all the Worthies of the world, of greatel^ grsice, in greater fauour with God, as lob^ Lot^ Aaron ^ (JMofes, Datitd, Peter, none of them could efcape this onfet. Satan defires to winnow the Difcipics as wheat, euenatthe fideof Chrifl, Luk.32.3 I. Nay, our firH Pa- rents, ty^dam and 6ue^ created in abfolutc perfedion, concerning piefent righteoufneffeandholincffe, met with a ierpent cucnin innocencie, in p^radife. If neither holinelTe of perfon nor place, can priuilrdge a man \t^vc\ temptation, but Prophets , Apo(Hes; yea the firil Adamy and the fccond Adam alfo mufibc tempted, who can expect immunitie from the tempter ? 1. This life is the time of warfare, and the world is the great field ol God, in which Mich.tel 2iid his Angels fight againli the dragon and his angels; and can the captaines and leaders of the ren,thatgoc before them in grace, in firength, in knowledge, and holineffe, efcape the onfct, feeing the (harpeft and molt kccnc aflauhs of cuery bartcll, is vpon the forcward, and forlorne liopes? 2. Satans malice bccing the greatcft finne in the world, and the finne againft the holy Ghoft, is dire£ily, and profcfTedly a- |gain("l God; and confequently againfl thofc that appcrtaine to j God, bccaufc they doc fo. That hehatcth the godly, it is becaufe hchatcih God, and in vs would be rcucngcd on him; in the fer- uants he pcrfecntcs the Maflcr, in the members the head, whereas his cheife qiiarrelllycth againR the Maflcr and Head. This can- not be newc to him that confidcrcth cither Chrilis prophccic, Tec fi)allhchatedofallme}jfor my fal^e^ihix is ^ of all wicked men that carrie t?/C H R I s T s Temptations* Marth,4,i. carric Satans image and properties ; or clfc the Saints experience of the accomplifhmeiu of it, For thyfnkeAre weektlUdalltheday Z^;;^, Pfal.44.22. Whence ic mull follow, that the nearer any man is to God, more graced, or more like him, the more is Satans ma- lice kindled againi^ him, and he is Icffc exempted from temptati- on; the nearer ChriH, the more dcfirous is lie to winnow him. 5. Gods prouidencc fo ordercth the matter, that wlierehe glues greater (kength and grace, there fliould be greater excrcife, to preucnt pride, to keepe grace on worke, and to make his gifts knownc to the world. If Satans malice and impudencie fet vpon the grcene tree, what will he doc tothedrie ? If he daremake triall ofChrifts (hen at h, will he feareour weakcnefle ? If he dare encounter wi:h pcrfc- (ftion, can we impotent and infirme creatures lookc for exempti- on ? No, we had more need arme our fclues , and cxpc6l our ad- uerfarie: and the rather , bccaufe the Prince of the world comes vpon Chrift, andfindcth nothing to hclpc his temptations by; but to vs he needs bring no weapons ; he finds in our felues a whole armorie of weapons, by which he may fight againll vs ;he findes a rebel within vs, an old Ad^im of our corrupt nature, that giueth him ftrength and hclpe againft vs ; and therefore his bold- neflc will be fo much the more againft vs,vvhcn he fees our owne wicked inclinations yeclding ftrength to his wicked temptations. Many men fay, they arc ofio rtrong afaith,andof luch grace,that they defic Satan, they were neuer uoubled with him, hee hath nothing to doe with them: Alaspoore foules ; the more grace, the more trouble : iflhength of taichand grace had giucn priui- ledgefrom temptation, our Lord /f/^/, thedeuill? wilt thou now conclude, that Chriftis fuddcnlycatt outoffauour? Nay,ourdutic is,if wcfccany buftetedby Sathan, rather to pray for them, and pity them,then paffc rcntence(as iud- gcs)vpon chcm,confidcring that our fclues alfo may be tempted. And if our fclues be not molefted and troubled, let vs take heed we hauc not giucn Sathan peaceable poffefTton, which makes him now fawne vpon vs. Many will fpic at the mention of the dcuill, who are linked to him fure enough , and lulled aflcepe with the plcafures and profits of this world, and arc neuer difeafed or difquietedjbecaufe they goon pleafantly with full failc and gale to deflru6^ion. This do(5lrine confutes that Romini dclufion of driuing away thedeuill, and exorcifing him withholy water of baptifme. For the holielt water that euer was, was that which wafhedcheholy Sonne of God, and yet the deuill was neuer a whit afraid of that, but immediately Chrift muft goc forth to be tempted. Papirts vfe the nameof lefus, vttercd in fo many letters and fyllablcs, to be powerfull to hinder the entrance of deuills, and to driuc them out bceing entred. For ( fay they ) when it is vtte- redjtheauthoritieofChrift is prcfent, which they cannot refift. Butlanfwer; i.Neuerdid the Apoftles acknowledge any great miracle or worke to be done by the name lefus ^ but zs^erer faith, A<5i".5.6.i :^,&j f^iith m his name yV}h\ch goes beyond the bare repeating of it. 2. Satan delights to fee fillie people, being delu- ded, to abufe both this name, and all the names of God to forcc- rie; which is the caufe, that when he is raifed by the forcerer,he is content to be adiured by all the holy names of God in the Scrip- ture, as though they bound him: whereas he deludes them the more, and exercifeth his malice againft God in an highmcafure, and his holy titles. 3. IfSatan feare not the perfon of feftis, but dares fct vpon him, certaincly hefearcs not the name and word. Chrifi might cafily (according to PapiRs) haue (baken off the deuill, and faid. What? knoweft thou not that my name giucn me in ray circumcifion, is/eftn^hovj dareft thou be fo bold with me? And iurcly, if that name in the mouth of a wretched man, would by any vcrtue in it make him flic,then much more in the mouth of Chrifl himfclfe. But all this is but diabolicall and Anticbrirtian delufion. 0^/(fpi{h hallowing oi wat,;r. 12 So faii th« blcfffd martyr Th9.Hau{gi. V[c. 4. Matth.4.1. An Expofnhn <*; •nir*^ forts of created fpirics iathii text. Thr holv fplric oFGodhcrc mcanc fcr three rca Ton J, tcrs,2.Kiog.2.2i.wr^wywr. i,That\A'as common fait, not hallowed. 2. thacctlc6l was extraordinary , for that occafion onely ,neuer (ince that time produced by any. When vvc hauc a plcafant city infeilcd with naughty and deadly water, and a Papirt will come and hcalc it with his hallowed fait, we wil bcleeuc their do^lrine, and hearken to their cxorcifmes, not before, Laftly, this do6lrineyccldethvs comfort in our temptations, in that our Lord lefus hath begun to vs. He was the bcfl bcloucd, yet he murt not lead his lite in delicacie and rofcncfTe , but was in continuall moleRation; (o as his whole life was a continuall mo- nument of the croiTc , that we (liould not thinke much of the lame condition which our Head vnderwent : and befides, that we fliould in all our temptations cafi: our eyes vpon him , who was tempted that he might hauecompaffion on them that aretcmp- tcd,Heb«2.i8, The third particular in the preparation ^is, the guide which Chrift had in thiscombate with Sat3n;he was/f^^7 the Spirit,^ Here confider i . the name of the guide, the S^trtt , 2. the man- ner of his guidance^he was iedii'j him, l.By the *S/);>7r indefinitely fctdovvne^ what is meant? Anfw. A fpiric is either created, or vncreatcd. Of the former we read of three forts in this hiftory: i^^iAholtcall, tempting vs to finne: for the deuill is a fpirit that bceing vnchangeably turned from God, is called 2^ fpirit that rnUth i» thechtldrcti of dtfohedieKce , E ph. 2.2. a lying fpirit, I ,Yi\n^.zi, ati VHcleaue fpirtt ,L\^k,l I. 24. fuch ipirits are all the wicked Angels. 2. Angsltcall^ coniforting Chrifl ; and thefe are the good Angels, which now vnchangeably clcaue vn- toGod, called minilhing fpirits , Heb.x. 14. 5. HmjtaKe Jjnn- gfr'^g, the foule of Chrifl, which ( as other foules of men are) was a ipirit; as, Father, into thy hAt^ds I commend my fpirit : and the hu* mane and reafonabley/?/r/r of man retttr-^cth to (jod that gaf:e it , Ec- cles. 1 2.7. None of thefc are here meant, but the diuine and vn- createdfpirit^cuen the third pcrfon in Trinity, euen that fpirit which had now dcfcended vpon Chrift: like a doue , and that holy fpirit whereof L«i^^ faith /^^M?^ /W/, 4. i. And this i. the oppofi- tion of the leader, and of the tempter prooucth: for it were harfli to fay, that Icfus was led ofthe deuill to be tempted of the deuill: but he was led ofthe good fpirit to be tempted ofthe euill. 2.The famcphrafcis vied, Luk. 2. 27. Simeort czmc'inihc fpirit into the temple, .1. in that holy fpirit , of which mention was made in the former -••- ^^Z" C H R I s r s Tempt4fioHS. Match .4. i . . i g former vcrfc. j.thcCW^and^^rMi^cxprcffcthic, Icdhy the ho- ly Spirit » II. The manner, ^^)v*t//^^; not by any locall tranfportation fromlordan to the wiliicrncs, as £//4/ from earth to hcaucn ; or carried through the aire , as the fpirit carried Thtltp from the Eu- riHchyh^. S.^9. but as one led by the hand; fohewas by aftrong inrtind of the fpirit forced to goe thither. And for the ftrcngth ofthcmotion,S. vlf^ri^tf faith, e>/C*^^«, thefpirtt dritttth him oHt: and S, !/«)(:/ vfcth another word, nyilo , he was led out : not chat any thing befell Chrift beeing forced to it or vnwilling ( for all bis obedience was a free-will offering,) but he is driuen or drawn as the faithful! arc drawne by the Father : loh. 6. 4^. none can come to me, vnlcffc my Father draw him ; namclyby the effcdu- all and forcible working of his fpirit in their hearts; not as fiocks andftones without wills, nor as enforcing them againft their wills , but fweetly inclining their wills , and working etfedlually in thcmboththc will and the decde,according to his good plca- furc. But Chrift fends the third pcrfonrhow then doth the third per- fon lead him ? Chrift as God, and as the fccond perfon in Diuine Vnity fendcth the Holy Ghort into Ihc hearts of his ele6l: but con(idcrhimintheformeofafcruant,and fo hecis fubiec^vnto prouidcnce,and led by the fpirit this way and that : And this is^ bccaufc the humanity of Chrift is the organe or inftrument of bis diu!nity,andin all the a6\ions and offices of ic is mooued and guided by the holy Ghoft. All Satans temptations are appointed and limited by God. It is the fpirit ofGod that here leadeth the Son of God into temp- tation, and confcquently God is the author of all the trialls of his Saints. PW went bound in the fpirit to lerupilem , KEt, 20, zz» Gen. 45. ^. what anumberoftrialls was /#/}p^ cart into , beeing fold to a hard Mafier, a tempting Miftrcffe , to bands and impri- fonmcnt ? yet he tells his brethren it was not they , but the Lord that fent him thither. I . Gods prouidencc fo vvatchcth oucr his creatures , that not an haire (l-jall fall to the ground, and much leflc fhall the head of Gods child fall into Satans handrthis prouidence is wakefull,and fufferech nothing to come by chance or lucke, but from a good hand, and for a good end. 2. Satan, although he be neucrfo ma- ficious,yet is retrained and cannot tempt vsvntill we be com- mitted iKKti uiy 0 Obi eft. Anfw, Dodr. Alls*, tans temptati- ons vc appoin- ted a.id limited by Cod. Rcafons, i. ^/ 14 [Matth.4-^' An ExpoJftfcH Ohica:. Anf.v. mi,& itccplionis- ObiccL Anfw. mittctlinco his hands: for the iuft are in the hands of God, and not of Satan : hce cannot touch their goods , no not the fvvinc of I the faithlefl'e Gadarens, though he was a Legion, till he had beg- ged Icauc, and Chriftfaid, Goe : and much lefl'e their bodies no more then he could lobs, till the Lord fay, Lo, all that he hath is in thine hands , oncly fauc his life. He is a lyon in cheines,and as he could attempt nothing againflChrillvntill iht fftrtt led him] to be tempted^ 2nd fo committed him vnto him^ fo neither againft his members. But how can the fpirit lead Chrift to be tempted, and not be the author oi euill. There is a twofold temptation, one of proofe ortriall ,theotherofdclu[ion :by thefirft God tempted Aha- 1 ^4w,Gen.2 2. and the Ifraelites y Deut.13. 5. But of the fecond S. ! Aiwfo alfo muft webecheerefuUin fuffcring it. True it is, that tryalls and pcrfccutions come often by tliedeuills meanes, but neuer from thedeuill. 2. The Lord knoweth bcft in his diuine wifedome, what is bell for vs, and in his fatherly goodneft'e difpofeth to vs what hee knoweth fo to be. 5. He that leadethvs into the lilh, meafureth our temptations, wcigheth our flrength, and will not fuflPervstobetemptcdaboue that we arc able : he giueth flioul- dersand fittcth theburden. 4. Hee hath promifed his prefcnce with vsin6. dangers , and in 7, and goeth out with vs into the fic'd, not as a 'ooker on, but tofupply vs with newc flrength and wifedome ;o':;clpe our infirmities, andvpholdvs vnto vido- ric. Thcfe cotihderations are forcible to vvorkc in vs a content- ment of mindc with Gods fatherly appointment , without which wccanneucr be chearefull in trials : for nature will be working in Pff^rhimfelfe,and whenheisan old Difciple, he fliall be led where he would not; and oftentimes the feare of danger and trouble, is greater then the triall itfelfe. Wliat was itelfethatmooued Chrill in that bitter triall, when otherwifc he could haue wifi^.cd the cup niiglu paO.c from him, to fay, Ttt not ^ Iwtll^but .t6 thsawtlt ^ but the remembrance that he came to fuffer, as well ai to doe the will of his hcaucnly Father ? What elfe added fuch courage to *P^«/, A6V. 21. 1;?. as to fay. What doe ye weeping and breaking my heart ? I am readie not oncly 15 J'fc. I. ^^ 2. 4. Rcafons to be contcnren aritUhccrcfwIl in c;iail$. 3 Veia^ efl LAlo ti- ntor ipfe belli, SCDCC. 16 Ohicft. Anfvv. rfc. 3. Wc niufl not thruit our Iclucs into tii- chclcad?n2 of the 11 piiit. Matth.4.i« v^« Expojltion onclycobcbound ^butalfo todicatlcrufalcm for the name of the Lord. What clfc made the Martyrs To inumciblc in fuftcring, i that ofccn, when they might , they would not be deliuered , but | that they found thcmfelucs led and bound by the fpirit, yea ' ftrcngthned to all long- fuffering with ioyfulnes ? But we pray not to be led into temptation. i.Tentation is twofold (^as wcfaidbefoTe,)one of m'*?//, which wemuttfufferwith checrcfulncs ; the other oi delajton ^ againlt which we may and muft pray. 2. Againc, there are two leaders into temptation: the fpirit of God leads Chrift and ChrilHans, the cuill fpirit leads the wicked at his will; wcprayagainft this leader, and not againft the former. 3. And further, wc muftdi- ftinguidi betweenebeeing tempted, and beeing led into tempta- I tion in our Sauiours fcnfe : the former is a worke of Gods mercy, to try,exercire,or chaftife any of his children ; the latter is a worke of iuftice, in which God Icaues a man to himfelfe, fo as the temptation ispreuailingagainft him.Now wepray onely againft the latter, which is, to be left, and fo ouercome in temptation; I neither doth God fo leadvs into temptation, but to make vs in the ende more then conquerours : So as ftill wee may bid temp- tations welcome, and with chccrefulneffc fubmit our felucs vnto them. Ineucry triall fee that the fpirit lead thee: for this is a fure ground of comfort, and hath aflured hope in it of a good ende. Chrirt was not lead into temptation by priuate motion , neither did he thruft himfelfe vnto it: no more mui\ we raflily runne into, or pull dangers vpon vs, or thorough prefumption obie6l our fclues vnto temptations : if we doe, we mui\ needs faU, and can- not expe6^ fafcty,becauCe wc tempt the Lord,and prouoke him to withdrawe his fatherly prote6lion fromvs; whereas there is no danger in following the leading and guidance o^thc fpirit. Many a man is of fo (-Irong 3 faith, that nothing can harmehim;he is for all courfcs, and ail companies. But how can a man be fafe where Satans throne is? Peter thought himfelfe ftrong enough to goe intothehigh Pricftshall; buchcfound in the end, it was nofit companie for him. Others through vainc prefidence of Gods proted^ion , runne in times of contagion into infedlcd houfes, | which vpon \ui\ calling a man may: but for one to runne out of his calling in the way of an ordinarie vifiration, he fliall find that Gods Angels hauc commiflion to prote6l him, no longer then he I IS ofC H R 1 s T s Temptations, Matth.4.1. ^7 is in his way, Pfal. 9 1. 1 1, and that, becing out of it this arrow of I chc Lord riiall looncr hit him then another that is not halfc To confident. Others arc bold-liardy to ict vpon the dcuill in his Gwne holds, they dare enter into and lodcje in houfes [;iucn vp by God to th.cdeuilU polklTion : whicli is ( if it be out of ones law- j full calling ) to ca(t a mans felfc into moll probable danger: for whereas we ought to vfc all good and lawfull nicancs for the prencnting of imminent danger, this is to fccke danger and hurt; and comn)only they that feckc it, iuflly findc it. The ilTuc of fuch prefumption we may fee in the lonnes o^Scev4^ Acl. 19. 16. who tooke vpon them to doc os the Aportlesdid, namely to name Chri(i ouer them that were poflcflcd ; butthedeuill feeing their want of calling thereunto, rannc vpon them, and ouercamc them, fo as they fled out of the houfc naked and wounded. Others tho- rough temerity and rafhnes, bring on themfelues much woe, who follow the motions of their owne fpirits in their courfes,and nc- ucrorfeldome consider whether they haue Gods fpirit before them, or no: they looke not for warrant out of Gods word in the things they doc or fpcakc; they beggc not Gods dirc6^i- onandafllQance; they fpienot in whatambuOi Satan lyeth, what aduancages he ealily taketh, and lo for want of Chriftian watch- fulnes lay themfelues open to many cuills and dangers , wherein they can meet with no great comfort, becaufe they cannot fay ^vith a good confciencc, Lord, thou hall led mcc into this e(Utc, but rather, I haue cafl my fclfe into this danger. If therefore thou wouldeft find comfort in troubles, keep thee in thy way, that thou mayeilncucr be without the leading of the) durance of the fpirit; and then this will be the ilVuc : 1. Bceing led by the fpirit, in'^naff*^^"*^ thou wilt follow willingly, thou wilt lay afidc all reafonings,cx- cufes, and delayes, as Chrifi did; he murmur cs not , delaycs nor, doth not firrt returnc to Af^z.areth , bids not his parents and friends farwclljConfults not with flefli and blood,bu: was driucn cot with a firong motion of the fpirit. This is the fame free fpi- rit, which dwelleth in the hearts of Chrifiians; he leads them to, and they obey, and follow; y^^r^/;4W folio wcs him from his owne countrey , and cjlfo/^/ into Egypt. 2. If thou (ec the fpirit lea- ding thec,thou fhalt not faynt vnder the cro{rc,no not when thou lookeftvpon the greatcrt danger that can be threatncd , becaufe the other eye is vpon the fpirit which helpcth thy infirmities, and according to the meafure of affli6lion minillreth a found meafure B~l "of Three notable cfVcdi, from af- i8 Ffe, 4« Match. 4.1 L^n Expofltion Anfv. 'f'lrcc rules to knowc a 'v.jiis Iclfe led ill CuC- r/ thm^ by ihu of comfort. T.Pct.4.14. therefore the Saints rcioyce in afHid^ion becaufe the fpirit of glory and of God refteth vpon them. A va- liant captaine leading the way , cncourageth the moft timorous fouldicr to follow with courage and refolution : So this fpirit which leadethjis a fpirit of ftrength , and of power, not inhim- ! felfe alonCj but fupplying with new Ihength thofe that glue vp ' themfeliies tobeledby him. 3. Ifthou fee the fpirit leading thee into triall,it will keepc thee from fccking to winde thy fclfe out by any vnlawfuUor vn'A'arrintablc nicanesithou wilt follow him to be led out by him afwell as thou wali led in by him ; thou wilt waitcbisleifurc for the rcmoouall of thy triall , in whofc "ood pleafurcitlyethmoll feafonably co dcliuerihec. This is often the rcafon why God giuech his children to be led by the fpirir, to try whether they will abide with him in temptation, or no. And thofe who will fhifc thcmfclucs out of trouble, by lying , fwcarin^^, and the like; or auoid erodes and lolfcs by wicked meanes, as po- ucrty by breaking the Sabbaoth, (ickncffe by forccricand witch- [ craft, what foiiit locuer led them in ,ccrtcinly the cuill fpirit I hath led them out ; thercme^lieis worfe then their difeafe, and their efcape is made oncly by breaking the prilon. As Chrifl was led by the fpirit in all hiscourfe oflife/ofhould Chriftians : for as many as arc the fons ofGod,areled by the fpi- rit of God,Rom.8.i4. So the Apoftlesin their miniileric went hither and thither, flayed or departed > preached and prophecied by the fpirit; they were forbidden by the Holy Gho(t topreach the word in -r^/;*, and "Bjthhjta , A6^. i6.6.y. and 21.4. ccrtainc Difciples told P^Wby the Spirit, thathcfhould not goc vp to Ic- rufalcm. And it is the dutic of all true bclceuers,to religne them- fellies in fubie^lion to Gods fpiiir. How iball I know when I am led by the holy Ghoft > By thefe rules : i.Gods fpirit workes rn , and by the word: therefore if thou enqairefl in euery thing what is the good and acceptable will ofGodjRom. 12.2. thou art led by thtjfplrir. 2. Difcerne his guidance by the mortification of the deedes of the flefh: for the life of the fpirit is oppofed to the life of the flefli, Rom. 8. 15. Therefore in any flrong motion, examine thy iclfe wlicther it tend to thy owne profit, creditc, or lulls: if it doe, fuf- peewit, and caft it off:thc Apoftlcs in all the motions of the Spirit refpecVed the publike good of the Church , not their ov;ne cafe and rcputation.Thc guidance of the Holy Ghoft requires denial! or ^/ Ch R I s T s Tem^tAtiom. Mattli.^.i. Jp ofour ownc wills, fnifc atiiinft tVic fnirit that bcarcih rule in the world, ?.iul agair.l^ the fpirit of a man that ludcth aficr cnuic. ^. ) Ki^ow ic by tlic excitation of the fpiric , which Oill (lirrcs and mooucs the will and mindc,and railctli ic froni vndcrthc op- i prclfion of thcllifli ,and thus prcfcrucs and maintait^.ci the gift ofrenencraiion , and eftcclnally bends a man to obedience. And this duty is neccHary , i. in regard of the vnrcgcncratc, who are blind and in darkenes , and without a guide know not what way to \jOQ\the n^tntrall mA» ^ercctfics not the things of God. i . j in regard of the reccnerate, who arc biic as little children, wcake and feeble, and cannot coe without a leader. And therefore all i ofvs need the leading of the Ipirit, Into the wtUierves, \ This is the fourth circumdantiall point. Awildcrnes is taken in the Scripture two wayes : i. For a place inhabited, although! not fully peopled ,a5 lofh. i 5,6i. fix cities of the PricO."> in the \ yviLlernes : and lohn B.Hptffl came preaching i>/ thewildertjes of/z^dea, | b^c^nic Zachane his fathers houlc was there : and i. King. 2. /^.-r^ ! was buried in his owne houfe/«/'/;^w//i^fr;;?^, 3. For a place vt- terly dcfolatc, not inhabited or frequented of nien, but polTcircd oncly of wildc hearts ; and thus it is here to betaken, as Mar.i. I ^. he was with wilde hearts , vttcrly feparstc from the focicty j of men. This place Chrirt inakes choice of by the motion of the j fpiritjfor thefe reafons: | 1. In opporttion to the firrt j^J^w , who was tempted in pa- ^•'^cif^n^xvhy radife, a place in all the world rtrongeft and fitteft to refirt temp- ] 5!j,',f^ I'ff^^, cation in; and bceinc oucrcome was cart out thence into the wil- wiidcmcflcro derncs,as all the world was in comparifon. But the fccond Ad^^m '*^""F^« ^"' to recouer this loffejencountreth with Satan in a wildcrncrte; the J fittert place in the world to be ouercome in , and ouercomming '■ rcftorcth vs to the hcaucnly paradife againc. 1 2. That Chrirt might manifert both his willingnes to be temp- I red, and his courage againrt his cnemie : the former , in that hee \ appointeth aplace wherein Satan might take al aduantage againrt j him; the latter , in that like a champion hee chalicngcth the field \ where they two alone might try ic out. A coward will be ready to draw in the rtreets.that dares not l^oke a man in the face in the field : But Chrirt appoints a field , whf re Satan may haue all his power againrt hiiTj,and he no heipe at all : and by both ihcfe hee fhcwc*; bimfclfc the promifed feed , appointed tobruifc the fcr- B 2 pcnts> 1 20 |Matth.4.i* An Exfofition No pTac; in chc , world ficc troai tcinpracjons. Sitans circuit IS chc earthjcom- palTc, pciushcacf. 3. ThatClvriftbccingknownctobetheoncly combatant and maincaincr ofthe fight, all the praifc of the conquel^ oucr Sa- tan might be alcribed to him alone , and to bring in no compart- nersvvith him, as the Papiih doe iVtVtrgin CMayj and other Saints; whereas Chrift was therefore the oncly conqiierour , be- caufche was of infinite power, as they arenot# 4, In imitation of c^fo/irx at the gluing of thclavv, and EUm at the relioring of it , the one beeing 40. dayes in the moutttaine, the other 40. dayes in the caue o'iHoreb : Chrift at the bringing in ofthe eloriousGofpell would be anfwerable to thofe figures ofhim, vvho( as they) commetlinow out of a fequeQrcd place, whereinhe was fitting himfclfc CO vndertake fo weighty a bufi- nes as this is. I. Notehence,thatnoplacein the world is free fromSatans temptations, but he layes his fnarcs in euery place. Lot is caught in the caue, his wife in the field, Z)4«/W in his houfe, ^dam in pa- radife, and Chrift is tempted in the wilderncs. The reafon hereof is taken, i , From Satans diligence and malice , who goeth about like a roaringlion,feeking whom hcmay deuoure,i,Pet,5*8. and is diligent irv compaffing the earth to and fro, Ibb. 1.7. his com- milfion is of large extent , no place in earth is priuiledgcd from his temptation. 2. From his fpirituall and powerfuU nature: no place is fo fecret but hecanfindeit,nonefo firong but he can en- ter it, none fo holy but he can flily get into it ^ and boldly ftand cuen among the Sonnes ofGod,the Angels, lob. 1.6. Vfi» I . Seeing the whole compalTc ofthe earth is Satans cir- cuit, let vs where euer we are, confidcr of our enemy, and of our danger by him, feemc the place neuerfo fecret, neuer fofccure: the grccnefi; gralle may harbor a fcrpent : And furcly , the more free and fafe we thinke our fclues , the nearer is our dangcr.Therc be two places in which men may thinke themfelues fafert : i.the place ofiheirparticular calling. 2. the publike place ofihcirgc- nerall, the Church : the former bccaufe of Gods promifc; the lat- ter bccaufe of his prefence: yet Satan (hunncs neither , neither may we lay off our watch in either. Experience (hcwcth how he layes fnares in the fpecrall calling , whereby many fall : fome he winneth to injuftice, and fecret coufenage; fome to lying, and fwcaring; fome to Sabbath-breaking : Now though thou art in thy calling, yet thou art not confcionablc in it , and fo art out of thy ^/ Ch R I s T s Terr.'l'tAtioni. Match. 4,1. 21 Nct'thcrPopfh ill he thy way , and without Gods protcdlion. The fnmc cxprricncc ! <:iucth witnelVc to rhccrtich ofScriptnre , how S.i:ain noc onclv I haunts vs in our ownc houlc, but alio followcs vs to Gods houlc, and there intercepts the word , or (denies it away, or corrupts the 1 iudgcmeiu, or callcth men on flccp, or occupies their minds with j worldly and bafc thoughts ; and thus , where tjicy tlnnkc them- \ fclucs mod lafc, they are moft t'oylcd ; Tlie rcafon s this,thoup,h thou beclt in Gods prcfcncc, yet thou fcttel^ net thy TeUc in his 1 pretence , but commcl^ carelcfly and inconfideratelyj and lo God ' hauing no delight in thy fcruicc, fuffers the deuill to cxercifc his j will on thee. So as there is no place , wherein wc mu(^ layahdc j our watch, it wc would not be oucrcome, Z)[e, 2. This riicwcth the vanity and delufion of the Papifts, who thinkc the deuill is barred out of Churches by their cruciHx- croircs,norc6- cs, confecrated hoalis, crofTcs, and holy watcr:For the I.euiathan ba^iVc thc^dcu* ofhcll laughcs attheHiaking of thcle fpeares. Alfo it flieweth fmth.rthen the madncTVe of Magicians and Coniurers, who thinkc they can , '^^^'* bind the deuill within their circles: For although (co delude them i and winncthcr^''"'irctohimlclfe) he be fcruiceablc,and at their' command, yet he keeps his liberty permitted him of God, and compaflcth the whole earth. 2. NocCj that fome places arc more fit for temptation then o- thers; as namely, folitarie and defart places. For Satan hath then grcated aduantage for his aflaults, >a hen he hath men alone, with- out the bclpc of others to counfell, confirme, and comfort them. This theTrr*f^^;^^ nothing hnt deftruclion: Full of crafty an oldferpent^more cvAftit then all the beafls of the field: Full of pow- er, called the T^rwce and God of the world , and the power of dA.'kenejfe.- the ftr»n^ m.%n keeping the hold: Prwcipali(ics,poivers,c^c. The rpo^d comes ofcT/rt.^oiMfi), traijcio^ culytmnior ,and lignihes an accufcr, calumniator, or ilanderer, hauing his name from his con- tinual! pra6liic : For fo is he called the accufcr of the brethren, which Acchfeth them before God day a>Hi?:ight , lieu. I 2. I o. and no maruell, feeing he durft nccufe God himfelfc as an cnuicr of n-^ans happy ciiace, and carclelic of Chrifts eftate here. But efpecially heaccufeth, i, (JM,in to God^ as he d\d/o[f, that he feruedGod in hypocrilic,and vpon afHidion would curfehim to his face , chap, i.v.p. 2. iJ\iayjto man^ flirring vp ftrife and contention from one againft another ; and by this meanes he worketh etfc6lually in the children of dilobediencc, Eph. 2. 2. Where flrife and cnuying is,there wifedome is feniuallanddeuillifhjlim.^.i 5. An exam- plchereof we haue in Saul , who, when the euill Ipiric was cntred into him, all manner of accufations came againft innocent Duptid^ and were receiucd; that he was a tray tor, and one that fought Sanls life, &c. 3. Alnn to himfelfe : when he hath drawnc a man to many loathfomsfinnes , then he ftretcheth them beyond all the meafure of mercv , a^^rauates Gods iuliice , extenuates his mer- cy, and all to bring the (inner to defpaire, Thus he acculed C^iw, (lAchttophel , and hfd^tSy whom he brought to confelTc their iinne, but to deny Gods mercy. Whence note, i. thcmiferablc cftateofwicked men, that fcrue fucha Lordand Martcr as the deuiU is; whoinftead ot lUnding by them for their diligent feruice., will liand againft them to ac- cule them toCod, to men, to their ownc confcienccs- will rec- kon vp al their faults, and depraue whatfoeuer was bci\ intended. W^hilc he can draw them along in his ieruicc , hee will lie dofe like a crafty fox and fcrpcnt , in one corner or other , to deuoure their Aia^okQ-' Sat.macciircth man, I. lo God. I. To man. 3. VoVdrklU. Satjnsbeil u-a- gcs tohis moll diligsm-: fcr- iiancs. 26 7- Rules or means acainfl f^Ueaccuration Matth.4.1, i^/t Expofltion their foulcs: but afterwards will tcrtifie them, and roarc like a ly- on oil them, letting in order before them the vjUanics to which he himfclfc tempted them; crying out on them as damned wretches, and making them ofren cry out fo of themfelues cuen in this life, and for euer in the life to come. And yet alas ! he is the Pi ince of thii world, to whom generally mofi men yeeld their lubiedlion and homage : yea, the God of this world , to whom men offer themfelues, and what euer they haue or can make in facrificeryea, men fell themfelues as flaues and bondmen to be ruled at his will. How fhould this one confideration moouem^n to get out of his power, and out of the fertiiccof finne, and come to IcfusChrift, whoismeeke and merciful!, one that coucreth finnes, acquictcth anddifehargethj one that anfwereth all accufations , and crow- neth our weakc endeauours, which himfelfe worketh in vs,in fuch fort as a cuppe of cold water fhall not goc vnrewarded ? 2. Note, how expreffely Satan hath damped this qualitie as hisowncmarke vpon his children , who foliucly refcmblehim, as that they haue his name alfo giucn them. Tit. 2. g. and 2.Tim.3* ^. and I.Tim,;,! I. For how quicke and nimble are men to goc between man and man with talcs and accufations , to caft bones of cnmitie ? Sometimes charging men openly or fecretly with things vttcrly vntrue and falfe , as Ztb^ dealt with Me^htbofheth, 2.Sam,i6.3, fometimes blazing infirmities, which louc would haue coucredrfometimes aggrauating with vehcmency of words, fa6ls or fpceches,which charity would giucafauourablcconf^ru- 6\ioii,vnto, as Doeg pleaded againrt e^^/w^/fr, i. Sam. 2 2. 9. Tome- times deprauing the truth by adding to mens fpecches ; and this coft Chrift his life, his enemies adding, /Tv/V/delhoy this Temple, and make anotherin three daye?,w> dt dt- Fiuc motiues to lay afiJc ca- hiinnution anJ flandciing. 28 Ioy),7.5^ Matth.4.11 An Expofnion hypocr'ifie , commonly arc hypocrites thcmfclucs. 5. It is a qucftion among the fchoolcmen , whether a man that 1 hath impayrcd anothers good name, be bound to rcilore as hee that hath pilfered his goods ; and it is conchided by ail cheDo- 6lors,thac iie is bound in confciencc , bccaufe a good name is better then ail riches , faith Salomon : and becaufc it hath more e- nemies then our goods, cucn this law of reftitution and fatisfa£li- on fliould be of force to keep them off vs : and if the law bind him that Iteales our goods, to re(^orc 5, fold, certainly he that ftealcth our name, is bound to rcQore 50. fold, bccaufe it is fo farre abouc a mans fubftance , and the blot is neuer wiped away. It fcrpcncs (ling vSjOrmad dogges,or venemous beaflsbite vs, there is feme remedy; but againll the tongue of the flaundercr there can none be found. 4, It is one of the finncs againH the ninth commaundement,to heareour neighbour fairly accufed , and not to cleare him if wc be able. lo^arhanwhcnhc (zvj Saul flirred vp by tale-bearers a- gainft 7)4titd , fpake boldly in his defence ; and faid , Why fhali he die? what euili hath he done? AndlS^/fi^^ifw^;^, whenhefaw the Scribes and Pharifcs fcrfet againfl Chrift, that they would hauc condemned him bccing abfent and vnheard, ftood rp, and faid. Doth otir Uvo condemKe ay^y before it heare hi)?7 ^^.ndk»ow what he hAth done ? A good rule for vs how to carry ou^felues towards all ChiiQians. 5. We muft hold vs to our rule, to iudge no man before the time^ r. Cor. 4. J. and \{t:owa»jihcn, i. Isl^t our ft^fer tours : people muU not bolt out opprobrious words againft their PaRors and Tea- chers : finnc is acgrauaccd by the pcrfon againQ whom it is com- mitted: to reuile an ordinary man is odious , but much more to rcuiie the father of our foules or bodies ,Paftors or Parents. 2. A^nnc. And f/t-^fil^M/;, prouoked CO dilirultby /i^^y/^wt'fj rayling letter, rchded and svasconfident , 2.King.I 9.10. it was not his finne: the temptation was wholly without. 2. Thole temptations, wl^ich arc offered by others, either by voice, gefturc, or outward obicdls ; or elle by inward thcughis, vttcrly abhorred, without the leall liking, are nor the finnes ot them that arc temptctl ; their exercifes and trialis they be, not their finnes : But luch were the temptations of Chri(^ ; hec was troubled and vexed with then], as appeares by his (^:iotde StitAH', and the voices and obiedls carried to his earc and eye ; yea mo- tions to inhdelitie, couctoulnelTe, and idolatrie, to his mind; but yet by the perfed^ iig^''^ ^^ ^is minde, and the vncliangeable holi- nerte o(his will, were inlianrly repelled, and gained not the ieaft affe6lion,3nd much lelVe lek the leali infedion behitui thein.True it is, that euill thoughts call into our mindcs , can hardly be cafl out without feme taintifor wc are ready as tinder to receiue fuch fparkles, we n\w[\ paufe vpon them, till they gaine fome delight, it'not content. But it was not io with Chrifl, whofe perfect lio- liiieiTe was as water to quencli all fuch fparkles. 3. Of temptation there arc three degrees : l.fuggertion. 7, delight, ^.confent. Suggel-lion is the meere motion of another, altogether without vs, and cannot be our finnc, if neither of the 1 latter come to it; either of which two is a token of infirmitie.But Chrifts temptations were all in fuggelVion, becaufe he flood fa(l without ahcration of his minde, without the lead delight or con- lent to the thing tempted vnto. VVhercunto ferueth that diflin- clion of glancing , and permanent motions; the former paHlng through the heart without any footing, againd no commaunde- mcnt; the latter either without content, againil thcccnth;or with confent againd all the nine. Hence note: 1. Seeing Chrift himfelfe of lo holy condition was lubieft to be tempted, let no man liuing looke to be exemp- ted from temptations. Our Lord Icfus that had no inward cor- rupiioQ to Airrc vp any motion in him , cannot auoidc outward C I obie«5ls 33 I Three degrees ci tciT>pr»cioo» 34 Mattb.4.i. An ExfofiUcn The great* ft tctnptarion oi all i«^,not lobc tempt c Satan may al- Ijrc, biit he caanoc fores Vi, obie(5>s and pcrfwafions to finnc. But our cafe is farre othcrwifc: for fuppofc there were no deuill affayling v$, no outward obic£t that could be prcfented to vs, yet we are tempted and led away by our owne concupifccuce; wc need no moouing or l^irring^but runnc headlong of our felues into (inne. If we had no enemies to batter downe our wals and holds without vs,wc hauc inward and domcflicali rebels and traytors, which continually betray vs. Where is the man now that boafts he was ncuer tempted, and hee hath fo ftrong a faith, and is of fuch holinefle, as he defieth Satan, and will fpit in his face, and be neucr was molcfted by him ? But piiifull is this delufion : Is thy faith ftronger , thy holines greater then Chrifts ? No, no, Satan is gone away with all , the ftrong man hath all in peace, els thou fhouldft hcarc of him, and tell mc an other tale. This example of Chrift well confidered, would teach thee another Icffon, namely, like a wife man , i.toexpccl| temptations, i.learne to refift them as Chrift did. 3. that the grcatel^ temptation of all is, not to be tempted: for where Satans malice (hcwes not it felfe, there is no good thing at all, 3. Note hence, that all Satans temptations, bee they neucr fo hcllifhand violent, yet cannot hurt vs if we yeeld not to them. He neuer more fiercely affailed any then Chrift himfelfe, yet Chrift, giuing no way tohim, was a little troubled and grieued, but not hurt. So all that Satan can doc to vs, is but to afl^ailc and allure vs, but force our wills he cannot; for God hath not put our wills in his power. Which fhould teach vs, 1 . More carefully to refift the deuill, who ncuer getteth aduantageofvs,but by our owne voluntarie ycelding, which rolls vs into his linne and con- demnation. 2, Beeing fallen into (innc,to accufe ourowneco- wardlineffc and ^arelcfneffc : many beeing fallen into mifcheife, lay load vpon the deuill, Oh the deuill ought them a fpight, and he hath paid it; and fo lay all the bl>amc on him , not conhdering their owne finne. True it is, the deuill fpights eucry man,and the beftnioft; but if thou hadftnot more fpiglued thy fclfe, thou hadftdonc well enough: the deuill did mooue, and gaue a rife to afinne;but who bade thee pcrfe6land fin-fh it? Can the deuill make thee finnc without thy felfe ? 1 deny not but that thou canft not lay too much blame vpon the deuill , but fee thou laicftnot too litile vpon thy felfe. 3. Note: in that therefore Chrift fully oucrcamc, and was not touched with temptation, becaufc by theperfc6^ionof hisholi- Dcfife vcmuQ Icarnc this vvifcdomc; if wee would not fall by rcmptation, to rcfiQ the firl^ morions, and beat backc the firrt aflault, whicii is a j^rcat aduantage. For, if Sathan can get vs to rc(t vpoii his fiiggeliionjhc prclciuly hopes tor coii- fent, and then ha(icncth the execution forward: forthepartie is wonne , and the nuanes of executing fliall not be farre to fceke. Hence are we commaunded , togiue nominee to the dcuift , but to breake the head of the fcrpcnt, hit GoUah tn tht forehcAd^ tread on finne in the flicll, and dafli Satans brood againd the l^oncs while they are infants. For, i .Satan ii more cafily driuen backc at the fitll; as ill weeds grovvc apace in arancke foile, fo by a little con- tinuance, his temptation gecteth power, (Irength, andgrcatnes. 2. Mans power is daily Icdened, and he is more vnable to refift; as ii'^he body, the Wronger the difcafe, the weaker the body. 5. Many habits grow to a nature, and fieldomc are habituall (inners reclaimed. When faw we a drunkard conuertcd, or a blafphemer, or a raocke-God, or a raylcr at religion ? No, the delight in (inne hath deliuered them into Satans hands, f^^^r^/ir^^rAAfw///. It is in the recoucric of the foules health, as in the bodies ; it is more caflly obtained, if thcdifcafebemet with atthc firftaffault. The fecond point confiderable is,WhyChrift would ^r^ tem^- ted. For wemufHhinke, that he voluntarily fubmitted himfelfc vnto temptations, and was not violently fubiecSled to them, fee- ing he who was able to caft out dcuills by his very word, and le- gions of them, could (^if he had plcafedj by his owne power hauc commanded the deuills,not once to attempt the tempting of him. And therefore one diftinguiflicth bctwcene Chrifts fubmiffionjof which this was a branch; and fubiedtion , which vfualiy inferrcs neccflltie. Wcmay vvcllaffureour felueSjthatit beeingin his power, he "wouldncuerfo voluntarily haueyecldedhimfelfeto fuch anvn- pleafant combate with io fowlean cnemie, had there not been very waighty and vrgent caufes. And thcfc we fliall fee moft fpc- cially refpc6^ing vs rather then himfelfc: he was incarnate, not for himfelfe,but for vs: he fuffcrcd in our nature, not for himfelfe,but for vs, that h J ht]fj}rtpes wemtght hhea/ed.hc fubdued and yanqni- (hcd the deuilj, not for himfelfe, wIbo was neucr vnder his power, but for vs; and fo was tempted, not for himfelfe, but for vs ; and that for chcfcreafons: i> That he mi^ht through temptation winncthar, which the C~l firft Saranj (iift a(- laults ro be re- pelled fortbrcc rcaions. yn7oi.Arifi, I I. Why Chrin would be temp. tcd,4.rca(ons. 3^ Mattiu^.i^ An Expofition Chrift by being tempted, ciia- I bled to ru:coiir j vs in tc;Tipt3t:- I oil flinGiy waics, ^\^i\ A Jam ihrough tempcation lo(^,and ihat ns our fall was begun by teinpration J fo alio might our dcliucrancc; that as the ferpent by tempting the woman, bcreaucd vs of our happinclTe; fo the fame ferpent, by tempting this feed of the woman, might a^^ainft his will belpevs to our happincfTc againe. 2, That by his temptation he fhould not cnely oucrcomc ours, as by his death he dcftroyed ours* but by his refil^nce to Icaue vs apatternchow torefift thedcuill. He isthechcife dovfcor, who not oncly teachcthby precept, but by vnfayling example, how I we may rife from vnder temptation. He might haue driucn backc j I the deuill with a word, but then had we wanted the benefit of his 1 example, which hath both rhewed vsour coat-armour, and the 'right manner of vfing it as he did. Asafaithfull captainc, hee traincs his fouldiers, and at Cjideon faid to his fouldiers , IVh.Uyee I fee TtJedoe^ that doejoH, 5. That he might be more able to fuccour them that be temp- ted.Heb. 2. 18. for in that he fuffered,and was tempted , he is able to fuccour them that are tempted : And Chri(l by becingtemp-■ t^d was enabled thereunto fundry waycs : I, By experience he learned wherin the Rrength of Satan did lie-jthatas i)^//7.i^,whcn file knew wherein Samfo^is great (ircngth lay , did ioone difarmc him, (o Chnft fpoyled Satan of his lockcs. 2. He tookc know- ledge and feltourmifery by rcafon ofSatans temptations, wi)erc- as he that hath not felt mifery , doth little know or bcleeuc the mifery that another fccleth ; but he that hath felt the like , hath a fellow- feeling of ir. Heb.4. 15. we haue not an High Priell, which cannot be touched with infirmites, but he was in all things tempted in like rort,yet without finne. ^, As he would by temp- tation feelc our mifery, fo he was more enabled to flicw pitie and compaflion on them that arc tempted : Hcb. 5. 2. he is able fufli- cienily to haue compafTion on them that arc ignorant and out of the way, bccaufc he was compaHcd with infirmity. So as if Chrif^ had not had experience of the force, craft, inflancc of thctemj-^ter, and of the mifery, danger , weaknes of the tempted, fo farre as without finnc he could,he had not beene fo able to fuccour ihem that are tempted, as now he is, 4. Thatby his temptation he might minifkrrifndt-ic grounds ofcomfort vnto vs: as i.That our temptations and trialls arc not flgnes of Gods wrathjUO more then they were to Chri(l,of whom he had immediately before witnefl^ed that he was the Tonne of his louci ^/C H R I s r s TemftxttoHS, Match. 4,1. louc.-but cxcrcifcs, which the Lord in wifcdotnc vlcch for the good ofhis children. It ic had bccne cuill co be tc.nptcd, ccrtcn- ly Chiift had not bscnc tempted. 2. That vvc fliouKi no: quailc at the fitzht ofour encmie , as all llVacl ranneaway at the rv^Iuof Goliah : but ,althou[^h he bcncucr lo hHt;c and lirong a Gyant, yet he may be, and is oucrcome, and tliat by ChriQ , true nian, in the flcn-i : V ca,ihis vi6lory ouer Satan in our nature, and by . our head, is the ground'of ours, to whom he will alio giuc power to doc the fame. 5, That we hauc him a companion , yea an inuinci- blc captaine in our combate, who can neucr be oucrccme; but at the wcakcft, and alone, like a mighty Sampfaft^ flew do vvnc heaps vpon heapes , ana bore away his enemies gates ; and his pretence lliall makevs inuincible,that lookeas Da>^te/s feliowes could not be touched with the fire jbccaufc there was a fourth like the Son of God with them; fo muth lelTc HiallGods children by Satans moft fiery temptations, fo long as the Sonne of God is v\ith them. 4. That we might fee in him what glory foUowes vi(5lory,& what cro wncs arc prepared for the conquerours , and fo comfort our ielucs in all difricultieSjto hold but vnto vitS^ory. Seeing Chrift was tempted, let not vs be difmayed at tempta- tions, but rather encouraged manfully torefift them: for i. By vertue of Chri{^s temptation?, ours arc fan6lified vnto vs. There was nothing which Chrift did,but he fandlified the fame to V5, publike in(iitutions of Gods worfliip , fpcaking and hearing the word , prayer, the Sacraments; and all other priuate ordinances, meat, drinke,flecp, yea cuen infirmities that are without finnc, paine, forrow, temptations, nay death,and the graue : the former, of a gate to hell, beeing fandlified for a wicket to heauen; the lat- ter, of a (linking caue to refcruc the body for torment, altered in- toafweet bed topreferueit tocternall ioy. 2. By Chrifts temp- tation, beeing our head, the force, and flrength,and biiternesof our temptations is abated , (^o as Satan cannot now (o fiercely af- fault his rnembers. Temptacio may fitly be compared to a fword, which, beaten vpon a rockc or (lone, is fo farre from peircing the (lone, as it turneth the edfie,and makes it more vnablc afterward to hurt. The deuill tooke this fword, and laid on with both hands fponChrid; but he, as the (lone hcwcn out of the mountaiiie, beares the blowes , turnes the edge, and blunted his aflaults , that they can neuer fo fharply peirce the members. The proud and furious waues of the fca,bcating themfelucs againft a hard rockc, ^^__ C 2 breake 37 Aground of CO I foti out o\ Lion. Vfi,i. Motiucs ro manfull i«.fi- (Uncc oi tciT.p- cacion. 3 8 lMatth4.r. An Exfofition Vfc. 1. Looke vp to Chrirt tempted CTfaluation, for< & <^. imitation. Vfc. 3. brcakc themfelues and loofc all their ftrcngth: Soisitherc with the billovves oftcmptation, beating themfelues againft the rockc on which the Church is built. 9. For our further encouraoement, in chat Chrift was tempted ^and ouercame in temptation,we hauc affured hope of vi6lory againft Satan as Chrift our Head had: far hee hath trode Satan vndcr his feete for vs , nay vndsr our feet too, Roi-q.i^.io. Ohie^, Ohbut we are yet mightily alTailed, and in great perplexity. 7/)i». There is a two- fold filling : I. abfolute and perfe(5^, which is beyond all meafure; a fpeciall priuiiedge of Chrilf,who muft be filled for himlelfe and all his members. 2.comparatiue and impcrfe6l , in meafure : fo thofe holy men in refpcdt ofthemfelues at fome other time ,or in reipccl of other common men , might be faid to be filled, namely aboue the ordinary meafure: Butneuer was any Saint fo filled but that he had great emptines , and much roomc for Satan , to frame and forge his temptations in. When God doth bring bis children into the wtlderrtejfe , that is, into temptation, he armcth them with fufficient power to with- ftand it, a.Cor.i i.S.when *p4;#/ was voted with an cxtraordina- ric temptation, he prayed thrice , or oftcn;and anfvver was giiien, Myg'^accisfuificient forthec: whereby grace, is not meant the C 4 free 3^ I. Drar. U hen Goi ^ br'ns»crii his children inco the wilJcrnes to be tcirptcd , he r.rmetli chrm vvi'Ji -jjincc luf- ft:ic.'):. 40 Reafon*. i< M^tlh.4.I< An ExpofiSion free faiiour of God^as in many placcs,but the power and ftrcngth ofthe Holy Spirit, \A/hich was a gift of grace , enabling him to ilaiid vndcf it. And this is that which Gods children may expcifl^ not to be exempted from temptation , nor from much moleftati- on,nor from many knocks, and foiles , which bring them much forrovv : but yet at length God,vvhofe hand is vnder them^brings them through all. Forfoitisin i. Cor. 10.15. God is faithfull. and will not timer you to be tempted aboue that ye are able, but with euery temptation will giue an ilTue. In which place the A- i poftle diftinguilheth of temptations ; Some are fo deadly and di- abolicall , as a man is drowned and neuer fwimmcs out of them: thefc we muft pray againft , Lead vs not into temptation : Others rife of humane imbecillicy , and arc fuch as men can beare, by which God trycth the graces of his, and manifefleih their infir- mity, and out of which his grace giueth euafion and deliuerancc, fccmc they neuer (o dangerous; as for example; what a great temptation was that of Ifrael in the red feai* yet God brought them out ofit. Soforeuill of finne • What ttrong temptations were they that feafed on ^eter, D^uid, Salomon, vjhacin they fee- med vttcrly loft ? Yet the Lord held vnder his hand, and left them fufficient grace to raife them agaitic : Gods faithfulncs was [uch to Da}fidzi\d SalomQ^; and ChrilU prayer, that Piters faith did not vtteriy faile, I. We arc the Lords fouldlers and fernants, and therefore he will helpc vs : T>auid thought this a good argument^ Pfal. 86.2. O thou my (jsd , fatie thy fernant , that trjijleth tn thee. And this is Godsmanr.er of dealing : When hchatha tireat worke or tnall for his children , he armes them with boldnes , coniiancie , and courage; as ^< this was , that hce \n%%fiil\oftl^ Holy Ghofl, irhc like we may obfcruc in Eluu hrs re- forming of Gods worfliip ; and in the rcftoring of relii^ion by Lhther^ of Christ s Tem^t^itions. Macth.4,i#, 41 Luther, who was wondcrfujiy <;iftcd,i. with vndauiucd courage, ' as appcaresiiihis burning the Popes decrees ,and hisdifputation , atV/ormcs: 2. with fcriicnt prayer: 9. with admirable and hca- ' uenly preaching. So tiic faithfull witncfles and Martyrs that arc 1 called to ahore brunt, arc firftarmcd with allngular fpirit,as that Pro:omartyr5/r;/r;/,A(fl.6.8.io.7\'ho was full oFthc Holy Ghoft, full otfaiih and power , full ot' wifedomc and grace, that they were not able to zcGi\ the wilcdomc and fpirit by which he fpake, ' And was it not lo io CXjJMari^s dales, that poore creatures were lifted vp with fuch exccllenc ipirits , as that all the learning and . wilcdomc ofihcDodiors , or all the power ot au*horitic could not daunt them, but onely thofc vnmcrcitull arguments ot tire , and faggot, could put them to Hlcnce? ; 2. The battell and caufe is Gods , the queftion between Satan 5 and vs isGods glory and our faluation. Tins was Mofes his arj^u- : Goarhmn ment, why tiic Lord Qiould Ipare his murmurin*:; people; lee no"uisifanv°of Num,i4. 1 5.1(7. Now if the deuill preuaiie againft vs, God fhali ^=^ Ltimi-s looichishonour, which is dcare vnto him: But he wiilnos (utfer | ceHyouacomc himfclfc to be fo difgraced^as to let vs beouercome by his ene- j mie , neither fhall the faluation ofhisbepreiudiced: for this were . againR the truth otGod , whom Satan accufcth to be a lyar. j 3. He hath armed vs with his owne armour, andfurnifhed I vs with his ownelkength, and will not hauc his weapons bee ' ^ thought fo weake andinfufficicnt as to be foiled in it ithefrvordof the Spirit is not fo b\unz, the fJpeild of f^ith is not fo dull , the breafl- plate of righteoufncffc is not lo thinne, as to rccciue euery bullet that comes, to hurt vs, 4. Chrirt hath made vs members of his ownc body : a-nd when the head can with patience fufifer the members, which it is able to ^ defend, to be pulled off from the body , then (liall the found members of Chrifi be pulled away by temptation from him: whichihcy mufl necdcsbe,ifthcy were not continually fuppor- ted by hisftrength, ObteU, 2. Cor. 1.8. Wc were prcffcdout of meafure , paffing iircngth, inlomuchthat we defpaired cuen of life, ^nfrv, i.The ApoHle fpeakes of humane ftrcngth , which could neuer hauc paflcd through thofc irialls : but the power and ftrength of God fliewcd them an illuc, s.ThcApoflle fpeakes accordmg to the fence of his tlefh, and what they were in their owne feeling ; as it is phinc in the reafon of his deli'uerance in the next words ,That vvc 42 to autftand tcinpncionj. Marth.4.r. O^/; Expojttfon vvcrhould nottruft in our felues, but in God that raifcth the dead. 5. The very fcopeof the place is to fhcvv, not the vnirjcafu- rablencffe of affli6^ion , but a great mcafurc of them , thereby to amplific Gods mercy. Vfc, We fhould not be difcouraged, though our trialls be ve- ry great: forwc fhall notvs'ant fufficient ftrcngth to carric vs through them. Yea, let vs checkeourwcaknes,whil^ we torment our felues with needles feares, that God takes little or no know- ledge of our trialls , or will withdraw his grace, and abfent him- felfe for cuer. No , he tenders the wcakcnes of his chofcn , on whom although the Spirit fall not foyifibly as vponChrift, yet by vercuc hereof they hauc the fecret diftilling , and fenfible, yea forcible working of the Spirit in their hearis;fuch graces of faith, hope, patience, andboldnes (in cafe they kcepethcir watch ) as whereby they may as furely pcrfwade themfclues of vi6lory,as if they had rcceiued iheHoly Ghoi\ vifibly as Chrift did. Addc hereunto thcfe confidcrations : i.That it isimpcfTiblc to be exalted to ChrilU kingdomc, if thou be not afTahed firlt with temptation: thou canft not be victorious, vnlciTc thou fight, nor obteinethecrowne vnlcffe thou be vi6lorious, Reu.3.21. 2, Thatif thou beertin great perplexity , yet thinke not the Lord hath forfakcn thee; For x. not to be chalVifcdofGod, is to be ha- ted of him : 2. he hides his face but for a feafon from his children, as the mother doth till the child get knocks and falls; cnely to let them fee their weakocs , and more to depend vpon him: ^. that there is a time when God makes intimation to all his children of their election and faluationrand commonly before this, that they may befitted with hungring dcfire after grace , and make much of it when they haue it, there goeth a trouble of minde,and fcare, and difquiet ; fo as a man thinkcsGod is quite gone, when he is drawing gratioufly vnto him , and that he fhall neucr hearc more of him, when he is knocking by the Holy Spirit to haue entrance into his heart. Therefore wee may truft perfectly on this grace, and waitc Gods time for his fullmanifcftation of it : thciuftliueth by faith, and maketh not haft: /4n Exfofition more peace a- n>ong wildc bcafl.-, tlicn 4« rnong wicked no fuccour from any earthly creature or worldly meaas , nay all thcroeanesagamft him, 3. To flic w that his power was fo much the more manifcft, in that when Satan had him at the greatcll ad- uaiuage ,andallthemeanesrctagainrt him, yet he goes away vi- (5lor; and that none could fharc with him in the praif? of the vi- 6lory,but it belonged to him of all the itt^ of women. 4.T0 lliew the power of the Son of God , who could Hue peaceably amona the wildc beafts , who, if lie had been a common and weakc man had beenc certainly eaten vp of them. Q^S^, How could Chitt liue peaceably and fafeiy among the wilde bcafts ? ^y^fffrv, Wbcn Daniel vvas cad into the den , the Lyons fparcd him , but not through the difpolition of their naturc(for prelent- ly they dcuourcd his enemies) but the text afcribeth it to two caufes : i. to the Angel of God, that (lopped their mouths. 2.be- caufe hebeleeued inhisGod, which, befides the faith whereby be was iuflified, was euen a faith in the miracle , by w'hich he was ftrengthned at this time. But I take it, another reafon may be gi- uen of Chrifts peaceable conuerfe among the fauage creatures, namely, becaufe he was endued with theperfe6l image of God, and they did acknowledge him as their Lord , euen as tlicy did ^dam before the fall ; which is a fpeciall priuiledgc of the flatc ofinnoccncic. Hence obferue, i. That wicked men are worfe then bruit beaftsjthcy will not acknowledge Chrift when the wilde beafts will; Chriilfhall haue no peace among them. If he come in fu^ doihii hands, he willbetray him; the/and his hofie be- ' hind, then to fay, Stand flill, fcare not , and behold the laluation ot the Lord, here is found faith. When ny^ram and mount .Jr//* came3gainft/i-/;(?/??rf^/;*ff ,and he faw no ikength or meanes of his owne , he faid , O Lord, we know not what to doc , but our eyes are vnto thee; and fo , though bi^ army was fmall, and his e- ncmies like grade on the earth , trulHng in God he went away with the vi6>ory. And what a holy and faithfull profellion was that oHob ? If the Lord kill mec , yet will I truft in his mercy. Rules to carry our fclues by faith in the outward meanes: T. Where they be. i. Faith neele^^exh not sood meanes where : -. . , 1^- ^^^^^^^^^^^^ — ^ — ^i mm 111--- - -.-- -— ■■ - -M pr^i.ii.ij. Cnri^ as able to drfrnd v< as Hfinfclfe, bocli from '.Ti'lJc bealls and dc- ¥ ?. Kulcs to kccp faith in the prcfcncc of oiuward tncancs. J. A3:ion$ of faitli in the abfcncc of mcancs* Matth.4.1. o^/; Expo/it ion \ they be, bccaufc Gods prouidcnce hath affoardcd them and ap- pointed them for our good : faithfull Uacob had a good care to prouide for his family, Gen. 30. ^o, Ifaac faid to his father Here is the knife and wood , but where is the facrificr ? Abnth.^im an- fwcred, God will prouide: fo let vs vfe the meanes, and God will prouide the reft whicbis wanting. 2, It hath a right iudgcment of them, not as things to be truQcd to; neither arc nor labour, cx- prefl'ed by the net, Hab»i.i5. nor wealth and riches, cxprcfled by the wedge of gold, lob 3 1.24. nor friends and alliance, exprefi'ed by the arme of flcfh, ler. 17.5. no, nor the outward mcapcs of faluation, Ezech. 33. gi. Faith knowethit is not bread, but the ftaffc of bread that man liucth by. D^ftid lookes vpon his ftaffc and bowe,and faith they cannot hcJpe him,Pfal.42.5. andcountcth watching and building but vainc, except the Lord ioyne his hel- pinghand,Pfal. 1 27.1,3. :5. Faith vfctbmeanes,butcxpc6leth no blefling from them, but by the word and prayer. Gen. 3 2.9. /acob vfcth good meanes and pollicy in diuiding his armie, and fcpara- cing his bands, but withall giueth himfclfe to prayer, to get Gods armewithhim. Exod.17,1 1. /ion a- fccnded to heaucn , fononccan afcend thither that fafteth not thefefourty dayes. And yet here I condcmnc not the Lent-faft among vs , fo it be obfcrucd onely as a ciuill and politike ordinance , and not as any religious fart or obferuation : for I ellecme it as lavvfull for a King for a time to forbid his fubicdis fome forts of meat , and in- ioync others as he fceth moft fit for his Common-wealth , as for aPhyfitian to prefcribc a diet to his patient, forbidding fome meates, and appointing others for the health of his body. Much leffe doe I condemne all farting in generall,but wirti it were more obferued then ic is , foit be rightly: But this fart ofthc Papirts,in theinrticution^obfcruationj caufes^manner, and end of it, is wic- ked and facrilegious, 1 1. The atVirmatiue endes of this fart of Chrift were thcfc: I. To ^frepare himfelfe by farting and praier to his moft weigh- ty calling: for although Chrirt was /i^//^/ /^f^o/^ (7/;7/';M;7?/Vf/ after two foreoucrthrowcs, by [his meanc? got the vi6i:ory, Tud, 20, 28. A>wah by the fiime obtained her 5.^?;^//^/; and Darnd faflcd for his childs life, 2.1twc be in danger of publike orperfonall iudgmcnts,by the fame means they are to be diuerted : religious falling is a cheife part of the de« fcnfiue armour of the Church, as we may fee in the examples of 7/^- y?rr, fauing her people [xoxnHamans dcuiferandof the7V/;7/«;r^x, turning away the dcflrucflion thrcatncd by loKah, by falling and humbling themfclues. 5. If wee be to attempt publikcorpriuatc duties, hereby we mud fit our fclucs, and obtaine fucccffc and blelTing. Sodid A^f/;^/;?/4/;and ^^r4, as wc faw before; and when P^w/ and 2^i?r«^^^ were feparatcd to the workc of the minideric, tlieyfadcd and prayed, A 61. 1^3. Yca,Chrid himfelfe fpcnt a whole night infadmg and prayer, before he chofe his Difciples, Luk.6.i2,i ?. ^' ^^i^y ^/ C H R I s T s TcmpdUofis, Mattb.4.2.f ^, Daily experience nic\vcsihc rcccdity of religious fading: for, I. How mav incn obfcruc inthcmlclucs, thac tor waiu ot tl"ib duty ihcy grow dull in their protcffion, and hcaiiy in holy praf^i- fes, yea empty o' grace, lo as ihcy may thmkc the Ipiiit u dep:^r- tcd trom theni ? ycc when th.cy banc renewed ihis cxercile , they findc thci'nlclucs njorciipc and ready, more c]iJKkc and able to good duties, as it they had new loulcs giucn them, 2 Doc<^ec Dot ice, that ihc more con^ionably a man carncth hinifcllc, the more bufily Satan doth beltirrc himfclrc a'^aiull him j* aiid had he not need 10 much the more fence himlclie with coat-armour, and flic to God for llrength and protcdion r D 2 good M^gilhacc or Minifter be to be brought into any place, how doth Satan dormc and bend his forces againO him, bccaulc he ihinkcs that then his kingdomc mull dovvnc ? Theretorc if a man meane to be feruicc- ablc toGod in any place, it is mccthcc fhould firii fandlific ic by fafting and prayer, as Chriit did. This r^rucs to rebuke the izreat want of this fo needfull a dutic. What MagiHrate or Miniikr,againfl whom Satan mo(^ fliourcth, cntrcth thus into his calling, a> Chri(i by fafling and prayer; but by gifts, fauour, or otherwife get liuings and oft'ices ? but to God they goc not ; and this is the caufc tliat lo little good is done, ci- ther in one calhngor the other: a«much bleffing as they feeke, rhcy haue. So, what other rcafon can be giuen,that many lingring cuillsand want of Godsbiclfing is info many families; but bc- caufcmen omit the cheifc mcancs of procuring the one, and repel- ling the other ? Men thinkc they haue nothing to doe with thiis duty, but when pubhke authority enioynes it, and tl^ac it is oncly the fault of Magiilracic it is fo out of vfc; as though cucry Maf^er of a family were not a Magidratc 2nd Bifliop in his ownc houfe; or as if that were not a means forpriiiate blefiings, which is fo mighty for publikc. Oh dcceiue notihyfclfe: that which thou canrt not docpublikely, thou maicft doe in thine owne houfc; and therefore, ifthou vvantcft any grace or blcffmg, blame thnicownc iJlencs thatfeekcft it not iii Gods meanes. This fhould mooue vs to performe fo nccdfull a duty as this is, and thereunto to confidcr of thefcreafons. 1. Confidcrthc pro- mifcs that are made, and haue been made good to faHing and fcr- uenc prayer. Remember that one example of good Kxn^IehcJha^ p^4t ^z^2'in({ whom czmc the (J\{oal;iffs, cyfwmo^ttes , and they of n^ount 5tf ihall>2ot need tofght in thu butt ell, O fudnh, and fer^^pifem : Fe^.re yee not^but to morrowe goe out AgAtnfi them, and the Lordw'tllbewtth iot4: and To it came to pafl'e: for chc enemies flew one an other, and the levvcs gathered thefpoylc, and returned and praifed God m the valley o^ BeracLi, that is, of blefTlng; ft) called euer after. 2. The ordinary praicrs of Gods children haue preuailed much I and much more can their fafting and praier bring greater bleffinf^s. When Pif/^r was in prifon, flceping betwcene two Ibuldiers, the night before he fliould be brought outtodcath^ beeing bound with two chaines, and the Keeper before the doore watching the priTon^at the ordnjarj prayer of the Church, an Angel fmote^:c. 6. We hauc the example of the Icwcs , who bef^des all otiicr mooueablc falls vpon Ipcciall occafion , muft banc one let fal^ in aycarc, Lcuit.i6. 29. i^BccauIemany great finnes of ail forts ■ might be committed in a yearc , for which they needed to be humbled, 2. (^ncc a yenreGod might fhevv fome tokens of dif- pleaiure, publike or priuatc , that they might know that once a yearc they iiad caule to be humbled. OhieU:, That was a ceremo- ny, ^-nfvf, Tiicdaywns, not the thing, the equity of which binds vi afwcll as them, bccaufctlie ends and caufcs bind vs. And in ihcGolpel we hauc the example oilohn and his Difciples,vvho failed often : and Chrilh Difcipk-s muli fait, when the bride- grocme is gone, and caufes of mourning come, Bcfidethcle, wc hauc fundry other motiucs to religious fa- fling :as, 1. Shall Chrirt faft forvs , andnot weforour felues ? 2, Shall the Pharifies faft twice a weckc in hypccrific, and we not once in ourliucs in finccrity ? 3. Can wc chearcfully bcrakevs for our bodily health to fafting, diet, or abl-linencc fo long as the Phyfl- tion will prefcribe,and will we do nothing for our foules health? 4. Can worldly men for a good market fafl from morningtoc- uening ,andcan ChriQians be fo careleflc as to dedicate no time to the excrcife of falling and prayer, to incrcnlc \.\\t\x game of god- lines'^. J. Is not this a fcafonable exhortation? hath not God foun- ded theTrumpet to fa[ling?Matth.9. 16. when the bridcgroome is taken away , it is time to fall: But now, I. Sinnes abound, as drunkenncs, pride , and high wickcJnes, and.there is no more feare of Gods wrath in the Church and land, ■ 2. The word and mini llery is more d^fpifed then e.ier, and IcHe loued ; Preachers and Profefiors of the Golpell are Icorncd ,as in the dayes oxNo.ih \ tiie heauenly C^d»yiAh is contemned, and the contempt of it thrcatneth a finall departure of the bridc- groome. ;. Papills incrcafeio numbers, in boldnes, in pride, iii' povvcr,and are fo farrc trom bceing conurrced by thelight,'cy they are ciaily more peruertcd and pcruerfe , notvvithftanding thc» glorious Golpell of Gcfd, and the wholefomelawes of the land. Addcvnto thefe the fw amies of Atheifts , iJiiAaheuili^.ns , carnall 7 8 9 10 II 5^ Matth.4«'2< An Expofition A Doikr, Sac-sn by Uil'ei ic'.np- cations makjs way tognarcr. I Vfc. 1. and coldc Protcftants among vs. 4. Who hach not fmartcd in the common iudgcmcnts ot the land , lingring by many ycares in plagues, vnCealonablc weather , fires, waters, and the like, all of iii^iii forerunners ofgreater miTery? Who can forget the warning of gun-powder, and the prcfcnt vnfeelingnes of it ? And were not thcfc publtkc cuills , how m:iy euery oneof vs 1 bewaileChrirts hiding of himfelfefrom our foules ? His gratious beamcs fhincnoc on vj with fuch comfort as they might, his word is not io fruitfull in the bel^ as it iliouId,dullnes and confor- I mitie with the times crccpe in vpon the bci^; the Sun and Moone, great lights in the miniftry arc darkened, and the lUrres loofe their light among profeffors. Is it not time to awake our felues, ifeuer, and to betake our fclues to fackccloth and afhes , to fa- rting and prayer, if the Lord may be intrcaced to draw neercr vs^ and our foules nearer him ? T!>e fecond part of Chrirts employment , while he cxpccled his enemy, was temptation by lighter onlets, which is plaine, in that S. Luh^ fai th he w.ti 4.0 . d.ijes tempted of the dentil -, and then recor- dcth Satans folemneonfets vpcnhimin thefe three mofl fierce temptations. Whence we may obferue his fubtihy and pollicic, who hath a deepc fccchin it : for , . By lefier temptations he maketh way vnto greater. For, i. As a wife captaine iends out hisfpies to fee the (late of the contrary armie , their number and (Irength, and to view what aduantages may betaken, and perhaps fends out a wing to make a skirmil"h onely , to try their purpofe and ilrcngth ; fo doth Satan here : he would bv IcfVer temptations trie the lirength or wcakenefTc of i Chrif^jthat fo he might plant his mainetorccs againd himaccor- j dingly. a. He begins with fmaller things before he come with his mainc forces and fliew his blackncffc , bccaufe fmaller things arecafily contemned, or more eahly yeclded vnto : is itnot aiittle one "^^ And is there any great hnrt i» it? 5, He knowes by little things how to obtaine great ,ea(ily winding himfelfc by little and lit- 'tle into the heart , as a cunning thecfe , if he can findc roGmc but ^or ti"ic point ofa wrinch , wjll quickely make ftrongdoorcs to flie open, 4. He will tiieifby fmali things he can make vs fccurc, and negligent to put on allCjods armour to fence vs, bccaulc we ^afily thinke that fmaller things necdc no great refinance. As he dealt with Chrift our head,fo doth he with his members: therefore as Chrift was able enough to cfpic his {leight , fo mui\ of Ch r I s t s Tcmj/tAtiQns, Matth.4,2. f jy wc Icarnc to doc ; cuca where Satan begins his temptation , there where saca i tobeginncourrefiftancc ,andf;iue him the repul feat his fir (^ mo- ^ -'""'* '"' rcT»p:.-rion,\vc tion : wc muft rcfift fmaller temptations, and kcepeoa of the fir{i muibcginou ftaffcofthedcDills ladder , and kill eucry hellifli fcrpcntin {he ' '' "^*'^*'* rhcll. I. Wc mu(i doc as wile citizens that are bcficgedjand will not let the cncmic come to fcalc the wall, or into the market- , place with purpoic to driiic him ou: againe , but keep them out • without bullets reach. 2. Wc are wife to preucnt bodily dilealcs | at the Brfl grudgingSjbccaufc we know that difeaf-s get ftrcngth by delay, and are hardly rcmooucd if thry be lutfcrcd to fettle.^. Satan fir{^ laycs obic.^s an.i occifions, and then tcmprs or works vpon them. r).//j htoi^rie 1 In thcfc words is ice ciownc the cffc6) ofChrifrs faR ; After be hadfaflcci fourcie daycs aiui foiirticnii^hts , he began to be hun- gry: all the while before he was not hune;ry , neither d.id he want power to haiic tailed longer, and by his diuine power vpheld his humane nature, it he plealcd:but now the miraculous faft beein^ finillied, he begun to hunger. Qf^efi, How could Chrilt be hungry, feeing he was able to feed fomany thoufands with fcauen loaucs and two fifhcs ? Bcfides, Ioh.4.';4.he \W\.h,{JMy meat is to doe the yvtllofhimth/!tfe>n me^^nJi tofnijh his'ivorke. Or it he could be hungry, wliy v^ould hcc? Anf. Some hauc thougiu tha: Chrifl needed not to eaie, flcep , &c. ss wc need when our bodily (hength is exhaiift by labour, by taHing, and watching. And fomc of the Fathers^ as (^yimbrofe^ and Theo- ^A^/rf/"^,vponMar.ii,Z2. hold, that Chrift oncly by difpenfacion gauc his body leaue to be hungry when he pleated; as though hec neither was wont, nor could nor ought to be ordinarily hungry as other men, nor neccfl'arily forced to cace. But we muft knowe, that ChriR tooke vpon him a truehumanebody, and the tormeof a feruanr, in which he was obnoxious to all our infirmities, onely finne excepted. And the infirmities which hce vndcrtooke not, arcihefe : J. He was not to take any which might hinder the perfection ofhis foule or body. Of his fon/e,^s vices, hnnc?, proncncffe to cuill, heauinesto goodneffe. Chrift tooke mit'erable infirmities in his foule^ (as ^ugnfline faith)l'uch as are, natural! ncgatiiie ig» norance; as of the day of judgement, and the time of figges fru6Vi- fying;but nor J^/ct(i\}niiii(^s Damafce-^e faith) damnable and>^c- teflablc. Ofhis hody^ becaulc it was extraordinarily conceiued and created of the Holy Ghoft, who being of infinite wifedome and power, could not erre,or not bring his body to perfc6\ion. There- tore he was not to be blind, lame, dcafc;&c. vshich are infirmi- ties in many other men, 2, Chriltwasnot to take all infirmities in generall:for i.Some arife ofparticular caufcs , which could not be in Chrift; as name- ly,iome hereditary infirmities and difeal'cs.as the leprotic, falling- lickcnes,flo^e,&c.fomc from redundance of matter in 'generation haucfomc monffrous or fupcrfluous part: fome from dcfecil want fomc part,or haue fome part withered or fcantcd. Noneofthi* can 5P Wlist infirn.i 11 '.•sour Sau: our tooke, arid rookc nor, !n 3,propo(uions, Z ChriU tooke HOC all jnfir.n:- ciis oFcucry particular iran, for 3. caufcs. I 6o Macch.4.2. o4^ ExpofitioH Rcafonswhy Chrill tooke on him out in- finniticsj 5. I Mans nai^urc is knowne bv de- fers Oodi by pcrfcCiioii. 2 can agree to Chrifls rood pcrFcdb conception of chc Holy GhoR, a. Some infirmities are acquifucas by rurfcts feaucrs,and oowrs by fulncs : Thcfe could not befall Chrifi , who ncucr exceeded ihcmcanCjhis whole lifcbccingacontinuall exercifc of fcbric- tic : neither had he cuer any acquifite infirmity , but voluntarily vndcrtakcn. 3. Some defcC\« and infirmities arc the fruit of fomc fpeciall iudgcmcntofGod; asFii.^i.M^his leprofie was a fpcciall ftroke of Gods hand for a fpcciall finne : fo fome arc borne foolcs andfimple: Neither could thcfc belong to Chrijl , who had no finnc,norcaulcof iudgemcncin him. 3. C/7r/y? was to take vponhim allnaturall and indctracflablc infirmities ( as the Schoolemen call them ) and onely them : TV^i- tfirall, that is,fuch as follow common nature, infirmities common to all men: And indctraBable , or inculpable, which detra(5t: not from the pcrfe« ours 1 iwccnc ChnltN infirmirics and ours in fiuc things. No» hshuttex Arjft^. 1. They areallpunifhmentsofour finnein vs, buc not punilhmcnts ofhis finnein him. a.His huminenaiurebeeing ho- lily conceiued. was in it Telfc free from them all, and they doe not \ dchitop^.caii, ncccflarily attend it in refpe6l of ic Iclfe : But our nature beeing' tainted with orifiinall finne hath contradlcd them infcparably, ^________ feeing Aquiu, 6l lMatth.4.2. c^/; Expofition feeing bjf one mxnfinne came in , and death ( ofwhich thefe are fore- runners j by finne went oucr all. 5.ChrUt vndertookc them by avoluntarynecefTiticjbutinvsthe necefTity isforced and abfo- liuc: will we, nill we, wcmurt carric them. 4. In vs they be the effects of our finne, in Chrift effects of mercy, 5. Ours arc often miferable , acquifitc, rifing from particular caufes , or finnes; but fowTrcnotChrilh. Obiell, If Chrift tooke not all our infirmi- ties, what fay you to T>ama[cens argument yQuode/l in ajfum^tthtle^ efl incfirabile ? how could Chrift cure allour defe6^s, and not af- fume them all? (^nfw. All particular defedls rife out of the oe- nerall corruption and infirmity, which Chrift vndcrtookcand cu- red, and therein thefe alfo; cucn as he which ftops afountaiue in the head, ftops all the ftreames without more adoe. Vfe, I. Note the woiiderfuU humiliry ofour Lord Icfus , who would not onely take vpon him our nature, but euen our infirmi- ties,and was not oncly a man, but a feruant alfo. If he had defccn- ded, becing the Lord of glory , to hauc taken thenatureof An- gels,or(if of man j fuch 2S u4dam\\zs ininnocencic ,* it had beene admirable humility, and fueh as hath no fellowrBut to be a woime rather then a man , is lower then humility it felfe. Let the fame mindebein vs that was in Chrift, Phil. 2. 5. rfe, 2. His infinite loue is herein fet forth : he was able to feed many thoufands with a few loaues and little fifties , yet he would want bread and be hungry himfelfe.-he could and did giue leg^es to the lame , yet he would be weary himfclfe for vs : he could fill the hearts of others w^ith the ioycs of heauen , yet he would for- row : he raifcd others from death , and yet he died* And as this commends his louc to vs, fodiould itbrced in vs a loucofhim,to expreffe it in embracing a bafe cftate for him, and in giuing vp at his call our comforts, our liberty , our bodies, and Hues: fo did heforvs. P'fi* ^ • This is a great comfort for tlie poorc,and men in want, feeing Chrift and hisDifciplesnot ficldome wanted what to put in their bellies : Matth. i 2. i.The Difci pies plucked the cares of corne,and bcganne toeate, Chrift the Lord of glory hath fan- (Slified thy want >thy hunger, thy penurieby his : If thou becft in the world as in a barren wilderncs , and liueft among hard-hear- ted and crucll men, as fo manywildc beafts , thinkc on Chrift in tiiis eftate; thou art nobcttcr, of no better dcfert then he, nor better loucd of God then he, and yet thou fareft no worfc then he; ^/ C H R I s T s TemptitioHS. Match. 4.. 2. 67 -I — - he : Ohmurmurcnoc , nor repine, but fay with that blcffcd Mar* tyr,If men take away rry mcatc,God will take away my Ito- mackc; he feeds the young raucns,and will he neglect mec ? O.ic- !y turnc all thy bodily hunger into a fpintuall hunger aficr Chnft and his merits , and then thou fhalt bee fure not to flarue and dieeucrlaftingly, but to he fati^fied \s ah ihc hidden UMa^uaIj of God. r^j^. 4, Let rich men icarnc, that it is not good alwaics to bee full, and prcuent hungcr,buc to feelc it, and know what it means : Chnft was God , and might hauc auoidcd it , but bccing roan ought nor, and would not, that he might hauc feme and feeling of our infirmities, and fo be a compa(Ilona:e High Pricn-. What eh is it that breeds hardnes of heartin rich men , but want of feeling o{ the AJjltcltons of fofeph? Gluttonous Taints tooke not to heart LazjAtih his want ; and where are thepoo^ moQ neglected , but where there is fine and delicate diet euery day? Efpecially the Miniftcrs of Chrift (hould Icarne to endure want and hunger ; as TWhad learned to want and abound , and to be contented in e- uerie eftate; ellc they will doc but fmall good in their miniftc- rie. Vff, 5. Chrifl is daily hungric in his members ; Laz^atu^ lieth ftill at our gates, and is not yet quite dead-.therefore let ys put on the bowels of compaflion towards him. Would wcnot hauc re- leiued Chrift, if we had liued when he did ? or would we not now if he fho'jld be in need '■' Oh yes, (we fay^ we would, eife i: were pitie we fhould Hue. Well then, whatfoeuer we doe to one of his little ones we Aaz it to himfelfe , and fo he accepts it , faying , I washungrie andycc gaue memeate, I was thirftic and ye gauc medrinke. Dcfpife not thy poor.c feliow-member , end turnc not thine eye from beholding his penurie , nor thine care from hearing hismoanes and deep fighesilf thou lliouldeft heare Chrift himfelfefay, Ithirft,(as once he did on the erode j wouldeft thou criue him vinecrar and gall to drinker is that it he thirfteth after? no ,it is thy ^nuerfion and compaffion that will latishc him;therefore vfe him kindly in his members. 64 Macch.4«3* L^n Exfofition Sacancucrta* kcth vs ac the vveakeAt Rcafons,!. Vers. -;. Then came the Tempter to him^ afjdf^td. If thou be the Sonne of God , commAnd that thefe fieries be made bread. WEc hauc heard how our Lord lefus Chrlft entred into the place of combatc , how he was fumiflicd , attended, and cxercitcd allthe time while he cxpc6lcd his cnemie : Now wc comcto the entrance of his aduerfary , and after to the onfet. In this entrance obferuc, i.The time, T/;f». 2, The name of the ad- uerfary, the Tempter, 3. The manner of his cnttance,/^rr4»5i^. 1. The time, thefty that is, when Chrilt had falkd ^o.dayes and 40.nights,and wasnow hungrie. He was wilhng and ready 10 tempt him before, and fo he did now and then cafr a dart at him, as wehcard; but now fuppofing him tobe weake, & hungry alfo, becomes vpon him with might andmainc, and thence ftrength- neth himfelfe, and fliarpcth his temptation. Note hence Satans fubtilty, who watcheth his opportunity, and taketh vs euer at the wcakelh Thus he fet vpon Eue when flie was alone, in ey^dams abfence : and fet Cai/t vpon tAoel ^ when he was alone in the field , and hclplcffe. Thus was Dinah fee vp- on, beeing alone, and was foyIed.P*///?/;^r> wife fet vpon fofeph alone, nonebeeing in the houfe but they two: and tUcGofpell- tells vs , that the enuious man fowes tares while men flcepc. I.Satan by the fubtilty, of his nature, & long experience, know- eth our eftatc , our temper, our hunger, our chiefc dcfires;2nd ac- cordingly fctteth on vs.For though he know not the heart dire6l- ly,yet he knowes our corruption ingcncrall, as we are men fince the fall, and there is in it a roote and fpawne of all finnes. Further, by our outward behauiour and gcflure, he can gather our fpeciall corruptions, as a Phifitian by outward (ignes in the water, pulfes, and the like , can iudge of the particular difeafc within. Bcfides, hiscxpcrienccgiueth him much light into our wcakncffes, fo as like a cunning angler,hc can baite his hookc, fo as he hath expe- rience thcfifh will take; and though he fee not the fifli in thcwa- ter, yet by his quill and corkehecan tell vv'hen he is taken. So Satan hath forfundric men fundrie baites, and can tell by the eye, hand, fpeach,geflure, &c, whether the man bee, or will be taken. 2. ThcrrjaliccofSatan isfuch,as itaimc$dirc(511y atmans de- ftru6\ion ; and therefore to get his dcfirc, and to haue his prey, he cares «/?.• but eueii when they were fore, they came moft cowardly vpon them , and defiroyed them , in a curfcdragc, as Ia4C9if called it : Iiucn fo dcalcs the deuill , he comes when we arelcaR able torclllh I, Satan well knowcs , that though he canremptvs , yet he cannot force vs,and if he ouercomc,he muH haue help and ground from our felucs, and therefore he mufl obleruc tor his aduan- cagc the time, place, pcrfon, his inclination to mirth or fadnes, to wantonncs or defperation: his edatejwhether rich or poore,high or low; his generall corruptions and perlonall finne^, dealing no othcrwifc then the Philiftimes dealt with S4mpfon: they intended mifcheifc again(l him, but hec was too llrong ; now if ihcy could watch a time when he was as weake as another man, and know how to abate his (Ucngth , they would not milTc of their end;but this they cannot know but by himfclfe,and none can get it out of him but DeltUh , who, if flicc cut off his lockes , his ftrength is gonCj 2nd poorc SAwpfifi is taken, his eyes put out , and Tent to grinde like a mill-horfc:So dealcth Satan. As Satan watchcth all opportunities to inifchiefe vs, To let vs watch opportunities to rcfili him : Shall a theefe watch at mid« night to rob thee and cut thy throat , and wilt not thou watch to fauc thy fclfe ? Now we haue time to arme and prepare our felucs againd the cuill day : ncuer had our fathers fuchan opportunity for heaucnly and fpirituall things : Wc haue an acceptable time, a day of faluation, 2. Cor. ^.3. a cimeof health and ftrength,to ga- ther a ftockc of grace and ftrcngth againft the time oFvvcaknes. Is itnotnowapointofwifcdomc, if wc were as ftrong zsSawn- /ow ,toknow that wcmay be weake as other men, andforccalta day of triall ? Shall we not be worthily and riiamcfully foylcd , if in this our day, while we haue mcancs to gather knowledge, to increale in faith, and grace, wc lay not vp for the day of weakncs? will it no: be a gaincfull poUicie to acquaint our felucs now with Satans pollicie aforchand , and with what weapons he commcth againfl vs , that lo wc may arme our felucs with armour of proofc againft his hcry darts,and Icarnc fo to refift him, that he may (lie? And, not to doc this, what is it clfe but to become tray tors to our ownchcarts? 5 VfcA. Horat. E i H ow 66 Match.4«3- An Exfojitton Our firkj ani vnfic for icfi ftanccfor s. rcafons. 3 O'/f . 2, Fiue notable rules for the warch oner our ownc vvcakr.cf- Its. z Howvnhappilyandfoolifhly doc mencaftoff all this care to thctimeof weakncs and fickncs , wafting all the time of their health and Rrcngth in the world or other wretched courfes? Now they haue the day, the light, the word, and Gods armory open to fiiniirii thcmfelucs ; but they cafl thcmfelues into the nioht , and lay all the hazzard ofthc combate vpon the day of IicknciTe or death; then they will fend to the miniftcr , and thinke on death. But this is the vnfittcft time ; for i. When the bod)^ wcake and hcke,it hath other things to t'hinkc on, either the paine, or means of healthjor to fettle and difpole the goods, 2. It is iuft with God, that they whoneg]c6l the meancs , when they may behad,ficl- domc haue them offrcd at their dciirc , but as it is. Pro. t. 24. Be- caufc I haue called, and ycerefuled; yee fhall eric, and 1 will not hearc. And what comfort canft thou haue , if not in thvcallin2 vpon God? 5.Thcn Satan , bccaulc wc are at the weakeft , af- faylcs vs with all his firencith and cunning , cucn to brin^vs to dcfpairc: and then how fl-kall he lift vp his head , that neuerpro- uidcd his armou? ofconfldencc, when he fhall fee the roaring ly- onsniourii wide open, and himfcllc in his clutches ? Letvs learne ot Satan to watch our owne weakncflcs ,and our perfonall corruptions: If the deuill foobferUe vs , let vsfopiuch the more obfcruc our fclues.The enemy affaultcth the citie where it is weakeft , and there the wife citizens lay moft iiiatter of de- fence. Here it will be tit to obfcrue thefe rules : 1. Take heed we wilfully c'afl not our felucs into infirmities, efpecially finnefull , as, immoderately to dcfirc goods or gaine. The feedin" ofcouetoufnelfc coi\ ludas dccre : So the immodc- rate dcfirc of plcafure, or ambitious purfuing of honour , or nou- ridiing of wrath and anger , which is tagiuepUce to thedeuiil ^^nd I brings forth manifold cuills, asraylings, reucngcs, quarrells, murthcr,&c,For if Satan by reafon of naturall infirmities, as hun- ger ^poucrty, and the like, can take his aduantage againft Chrift himfelfe , much more can he worke his aduantage againfl vs by fuch immoderate and vnruled paffions. 2. Play not with the obiedls of finne : it is not without danger for the filii to play with thcbaite. Turne away thine eyes from beholding vanity , thine eares from hearing lewd things, fhut the doorcs , and keep the thrcfliold of thy heart, make Gods fcarc the porter of thy foule, let not death enter in at the windowes ofthy {enfes,a5£;<^ did. Delight brings pra6^ife,and repetition, and ha- bitc. of C H R r s T s Temptations, Macth,4.3. ^7 bite. I 3, Watch thy natural! dcfircs u'kh all carcfuliitfflc jbccaufe in chcm a man is nioft frequent, and nio(^ impotcnr, and a thouland to one thou fallcft by thcle. The naturall dcfirc ot meat and drink is ordinarie, and as Satan here lay in ambuH^ againft Chrift in them. rohcdothaj;ainft all oib.cr men, good and bad. See \vc not in the example of £/4», that bccing wcaric andhungrie after his huntinp, hcjpas fofliarpelet , ibac he made a moft childifhand graccleflem^ch ? cucn tor one mcireofpott.Tgehed!d forgoc the birthright, whereby he had not onely title to an earthly inheri- tance, but to be one of the Fathers and Patriarkes, and one of the promifcd feed, which profanely, and noc without too late repen- tance he rejected. Nay, we want not examples of Gods dcare chiUlren, wl*o not waiching their naturall appetite , hauebcenc fovvly foyled. How did Lor fuffer himlclfe to be drunken 'ime af- ter time? and then how l-lrongly did Satan alTaile him, and prcuailc acraml^ nim to commit ince(i with bisowne daughters? It is a na- tural drfiie to feeke and lay together the things and wealth of this vvorld ; and herein how doth Satan ihiue to brii^g in inordinacy vpon eucry man?&: who is he that weakens not himlelfc much, and giues aduantagc vnto the 3dueifarie,by hnfull and mordinate de- fires of riches ? for this is aroote o( all euill, ^ndtbofethativill bee rtch (faith S. Tau/JfalliKto dtuerp temptations ayidfnares. Whence our Sauiour aduikth vs to take heed, that our hearts bee not op- preiTed with furfetmg , drunkcnnedc, or the cares of this life; with whichmanv areb^comcas drunk, as others with beafily quaffing. Itisanaturalldcfirc for a nun af*ter labour of body or mind, to vn- bend and refrcQi himfclfc with lome recreation or fport: but here how doth the deuil watch,cither to thruft fomc vnlawfull excrcife intomens hands? or, if lawfiill, to vfe them vniawtully, waging their time and goods, louingpleafure and partim? , orchoofing fwcaring, drinking, or idle company, and then they arcprefently ouermithcd. When did Satan fet vpon ?^r^r? no: fo l6ng as Ivc was among good company ofChril-l or his fellow-difcit>tcs,wholc prefence might hauc vpheld him; but when hcninncs among a company ofrake-hcls, and fiishimdowiic among the high pricfls ferninri-mcnbv 3 vvarme{-irc, now he is lit to bee wrmii^hr vpon, and be brought from denying his Lord, to torfwcare him; & from that to curfe himfclfc. Many fuch knockcs are they fUrcto m.ccte svitbjwho turnc thcmfcli>es out of their wav arjd call!r*i>.and pro- :■' K 2 jT-ifcU' i . y d8 M-itch.^-j, An Expo/it ion mifcaoufly runnc into all companies, and all cxcrcifcSjWherc God andChrift is nbt, but Sachan and his inftruments with a whole bandof icmptation, 4. Watch thy fclfc narrowly in tiiy outward eftate, whatcucr it be : for in all eftatcs Sathan hath his baitcs laid; and indeed few there be that can vfe their cftatc aright, God giuesa manprofpc- ritie, honour, and wealth in the world: here now is an opportuni- tie to let Torch the glorie of God, to do good to others that need, and to further his owne reckoning by being rich in gUod workes and laying vp in Qore a good foundation againft the time ofneed i.Tim.6.i9.but how doth Satan pcruert it to be an occafion of forgetfulnclfe ofGod, when he mol^ remembers vs, to enuie our betters and equals, todifdaine our inferiour?, to mifchiefc our fclucs by fecuritie, prcfumption, pride, wantonnefle , Viwd all rio- tous bchauiour? Contrarily, Goddifpofeth a meane andpcore eftate vnto others: here is a fit opportunitie tobring to a man the knowledge of himfelfc, to trainchim vp inhumilitie , to whet vp his prayers, to vrge him to make God his portion, & to a diligent fceking of beauenly trcafures; to excrcife his faith, patience, hope, diligence in his calling, and other graces. But Sathan by his malicevfcth this as a fmall opportunity to drawe men to grudg- ing, murmuring, impatience, defpairc, iniuftice, (iealth, wrong- ing men, and blafpheming God, And all this comes to paffe, be- caule menhaueno care tolearneS.P/z////lc(ron,Phi].4.i i.to bee full and hungry, to abound and to want, to be abafed and to bee aduanced, and in euery thing to be content, lob, when he had loft his goods and children, and was fore afifli6lcd, then the deuill fee vpon him by himfelfc, and lobs friends, to diftruft God, 5. Kccpethy watches in the performance of the parts of Gods worfnip: for f ucn then (z% here he dealt with Chrift , when by fa- fting find prayer he had prepared himfelfe to his minifleriall fun- 6\ion,hcletonhim) he will affailc thee: he will be with thee to keep thee from Church; andif thcumuft comeforfhamc,hc v-ill come with th ce, to make prayers, preaching, and all vnproStablc: became with iW^ before Chrift,fo that all his holy do6^rine was intercepted from his heart; the fower fowed good feed, he fowed tares, Wc ihall be furc of him^ot onely when we are idie,as Da- «/W, but when we arc bcft occupied: which is the caufe, that when wc haue moQ ftri\Slly kept the Sabbaih,and endcauoured our beft, in all our duties publike and priuate, wc hauc much matter of hn- iTiilitic, ^/C H R I s T s Tempt a.t ions* Matth.4,3. 69 militic; and this may feme as an hammer againd ipiritiull pride. The Tempter ] II. The fccond t'riiig in the entrance oftliis aducrfarie^is his name, which is here changed; before lie was called ^Jeuill ^ now a Tempter^hut with cnipha(is, r/^rr Tempter, i Trcyf&'^^uyjto dininguifl-i him t'rom other tempters. roryrr/?,God tcmptetn man,lcnjctimes by aflli^lions, which ate called temptations, lam. t.2. lomctimes by Tome rp<;^iall commondement, as he tempted tyfc^r^ih^m.-Comc- time by oc', and a tryall what vvc will doe ; this is, J^oKiuct^Hy ^not SccokMj, man tcmpteth God, when he makes trial! of Gods power and iu(tice, whether he can or will helpc or hurt; Exod.17. iJVhereforedoeje tempt the Lord? this is by curiofitie, prcfumpti- on, or diflriift; asverf.y. 7hjHjh,dt not tempt the Lordthy Cod. Thirdly, man tcmpteth man, by feeking matter and occalion a- gainft an other, toaccufe and reprehend: fothe Phariles and He- rodians tempted Chrift by captious and lub:ilc queQions , to bring him into danger: or by pcrfwading to fmnc , as hfephs Mi- ftrellc cuery day tempted him : Bur, Satan is called a /-(fwp/^rr by cminencie,bec3ufe , i.Hc vvas the fird temp:erto finne, mooning and (lirring vp zyldamzndEne in Paradilc to finne:^;; clde ferpcnt, 2. He makes a trade of tempting; eucrfince it is hisprorciTion,andnomaruell if he be denominated fro his prctcifion: he fpends his whole time, policie,& fircngth in tempting to euiil, and ihc fcopc of all his a6^ions is to bring m.en cofinneagainrt God, Ashebegun beiime, fo he will continue as long as lime laiicth. 5, He is the author or abettor of all other e- uill temptations: fcrhc tempteth not oncly by h.imielfe, but by his inlhuments; as Eae by the ferpcnt, ^d.im by Efte; •Ahal; by his Prophets. 4. He is furnillied and ftored with all arts to dc- ceiue: he can change himfelfc mto an An > TfoUr. Satan die mod cmincDcand flangcrous* ccmprer. Z 70 Satan rcftlcfTe in ccinpting for tUrcc rcalons. VfeA. Vfe. 2. MaCch.4.3. An Ex^ojition 1 Qiiefl, Why is Satan thus rcillcffc in tempting? Anfw, i. Be- cause of his infinite malice; by which/ccing he cannot hurt God, he rufhes vpon his image in man. 2. Becaufe of his cnuic ; that man fliouldclimbebyChrift tothat eftatc, which himfelfc is fal- len from irrecoucrably. Hec would hauehim euerlaftingly vn- happie like himfelfc. ;^. Becaufe of his fpeciall enmitic againfl the godly: for all contraries tend to the delhu6\ion of contraries. If Satan beforeftleffea tempter 5 it bchooucs vs fo much the more to watch and pray againft him: The former the ApoftleTr- ter commends vnto vs, that leeing our aduerfaricgocth about continually feeking to deuourc V5,vve muft watch and rcfifl,i .Pet 5.8, If our aduerfaric were capable of ende ofdayes,or tvi^c of malice, wc might be fecurc; or if he were wearied with continu- al! ranging, or did take rc(^ or truce. But the Apoftle tells vs,that fo long as there is a world, there fiiall be a deuill ; and fo long as he is a tempter, he will continually compsfle vs, whatfoeuer wee are about : if a good thing, to hinder it; as he flood at Uhofhtitnhs right hand: if an euill, to hatch, contriue,and thrufl it forward*, and becing done, to drawe and fpin out as much wickedncs from it as may be. So where cuer wc be,we are not without a tempter, at home or abroad, in the ihcct or in the field,alone or in compa- ny, in our callings or recreations , in our eating and drinking, in our preaching or hearing, reading or praying, the tempter fparcs no attempt againfl vs. The latter om Sauiour te3chethvs,namc. ly to pray that we hcnot lead into tem^ tat ion y\.\\^i feeing our enemy is mightie, fubtile, and cuery way furnifhed for the aflaulr, God would giue vs ftrength to refift euill, and perfeucre in good waies to the end. It iuBly reprooues their folly,who as if there were no tempter, arc tempters of themfclucs, care not what occahons and weapons they minifler to Satan; runne into fuch companie and courfes, as if for want of Satans malicejthey would lay Inares and hookes for themfclucs, that Satan may cafily drav^cthcm to all euill. Of this fort 2rc they that haunt ale-houfes andtauernes,feekcrs ofexceffe, drinkers downc of health and wealth, drowners of fobrietie and honcl^ic: what need this man any other tempter, that fets himfelfc to lauc the deuill this labour ? yet, leal"! he fhould be alone in his finnc, hcwill fit him, and lend in before or after him lomc fwea- rcr, or fcorner, or Athiefi;and they together fbail fwill in oathes, and feoffs, and impiety with their liquour, and notably confirmc each of C H R r s T s Tempt At ions. Matth.4.3. each other in lewdncfTc and profancncfTc. Of this fort alfo arc they that watch thctwilight to frequent lafciuious companic, or the houfes oflight pcrfons,nicn or womcn;or the rocictie of luch as are fowlein ihcir fpeaches, and wanton in bchauiour ; a fccrec poifon infedlech the heart hereby, and this is to Iccke the tempter: how hath hce fenced himfclfewith watching and prayer againft temptation, that thus goesout to meetit ? lofc^h lied thefe occa- lions, and ran out of the companie of his lafciuious MiftrcHc. Of this fort are tiiey that vfc wanton and light attire: and thole that goc to MalTc, andfay they keep their hearts to God: and thofc that fctvp images before them, flat monuments of grofl'c idola- trie. Of this fore arc they that runnc to entcriudcsand playes, which are the deuils bcllowcs,and blow no fewe fparkcs into the gunpowder of our owne corruptions. It was wont to be faid,thac there was no play without a dcuill ; but there is neucr a one , but there is a great rrwny more deuils then one, then fccne;cucry part, pcrfon, a6l:ion,fpeach,and gefturcalmoft, is a notable tempter and corrupter: what need thefe be driuen of Satan , that thus run before him ? Of this fort laftly arcthey,that feckc to witches and forcerers:thcfe runnc to the tempter^as S^uly\\\\Qn God was gone from him,tooke great paines to goc to the witch; yet hee went in the night; but our witch-hunters runnc in the day ; the tempter need not come to them, they will finde him if he be in any corner ofihecountrcy. Thisis afpeciall vfetominiflers, tobccarefull andwatchfull oucr their people againfl this tempter. i-TheC^.j. the ApoBle from this ground prouoketh and teftifieth his care oucr them:F7: in which words he llicwes , that none can tempt to cuill , or from good, but Saran^or one led by him. So the ApoRle Paalcz]- led Elymxi ^ who fought to didwade the Goucrnour from the f^hhythecUIdofthedeuill^ A6},i 5.10. bccaufc,as Chrift faid of the Icwcs,his workcs he did. What a number ol deuils are now in the world^continualiinfirumcntsofwickedneSjalluring and drawing? men frorji God and goodnede ? yea their trade is to allure vnto c- nill, as thofe that drawe men to drumpecs, 2nd are bawds to that filthy rinnc;ro tonIe-houfe£,and there prcuokethem to drinke, and to cxccdc : thofc that draw men to ordinarie earning houfes; fuchas dirrcvp mens fpirits torcucnge ; fuchas withdrawemen from Gods houfc, and good excrcifes; fuch as diffwade from reli- gion and dricbcourics;li:ch as commend oncly loofe anddifor- detcd mates for boone companions. In all thefe ihefpcech is true. Homo homvsi ddmoii^oxiQ man playes thedeuill with another. AH of them are plaine deuils incarnate, tempters; and as the deuils company is to be auoidcd, fo is theirs* That we may be mod vnlikcrnto Satan , \vc mudbc continu- allv prouokin^i and moouinn; one another to loue and ciood workes ,Heb. 10. 24. and exhort andediheoncanothcrji.Thef. f .1 i.Euery Chridian mud by holy example ,and holy admoniti- on bring one another forward in goodncs : if they be wcake, to confirme them; ifflow, to prouoke and (]uicks?n them ; if adray, toreuoke and recall them. Hcrctmto conddcr thcfcmotiucs : i, 5«;-i//Satans vad^alls exhort and pcrlwadc one another to cuill, aod of Ch r I s t s Ttm^titions. Matth.^j.^ . i y ^ ■ and be more diligent to liclpe one another to hell , then we to fet forward Gods workc , and help one another to heaiieii ? 2. Confi- t/rr the bonds bccwccQc vs and our brcchrcn : i ,\\\t bond of nature'^ all are one mold ,and 0:1c flcfli , and the law of nature bind> vs ro f pitic and releiuc their bodily wants, and much more their loulc?, if we can : If their bead lay vnder a burden , thou wcrt bound to help it vp; but tfiy bro:liers foule is vndcr the burden of finne. A ' good Samaritan will not p.ille by the wounded man like tlic ! j Pricll and Lcuitc, but will lUp ncare him, and haue compaifioii i onhini. i.xVtbjndofthe f^tnt ^ which yet ties vs nearer : for if j wc mull (\oz good to all, much more to tlie houlliold of faith :this bond makes Chriftians to be of one body , and thcretore_5as mem- bers of or..* body, to procure the good and faluation one of ano- ther: thev arc children of oiiC father, brethren in Chrilf .who haue , one faith, one hope, oiie food, one garmenr,and one inheritance: will one member refufc to impart his help, his li(e,his motion and gifts to another ? 5.Co;7y7Jfr the excellent truit that cnfueth this 5 godly care of prouoking one another to good : he that conucr- teth a (inner from going aliray, lliail fauc a foule, lam, 7.20. and, the fruit of the righteous is as a tree of life , and he that winncth foules , is wife , Pro.i i.:20. A.Confidcr thefe dull and backefl!- dinc' times, full ofdeadncsand coldnes, wherein wc fee a "cncrall decay of zcale, louc, delight in the word , finne bold and impu- dent , and piety aimolt afhamcdcf her felfc and name. Ah we ' haue great caufe to quicken one another, as trcucUers will call forward the weary and faint , and encourage them both to fpced 1 and perfeuerance:& as fculdiers will animate and encourage one another againrt the common enemy , fo muil \A'ein our Ipirituall fight again!] fmneand Satan. Tiic tempter is fo muchthcmore bufie,becaufc his time is fliort:and we muil be the more diligent,'' bccaufc the time is fo dead. j Cdmetdhim^ ] • i Heremay aquelVionbemooued jHow Satan carnc toChrid, ' satancommah beeing a fpirit? 1 anfwer, Satan commcth two wayes , \Jmv,irdlj to a man two and more fpiritually, and that either by fuggef^ion, troubling the , ^^'^^^^ heart and vnderdanding; and thus he put into ///.^/w his heart to betray his Lord, loh. 15.2. or clfe by vifion worketh vpon the phanrafic.?.OA;/K».trd!'^ and corporally, either by fome inflrument; '^^toQ.\\n\^\>^j \\\tScribis^ S Adduces, Her odidns'^WiS. Peter \ or elfe bv himlclte in fome sninr^d bochly fhiDC. Now after what man- ner I Chiifts tempta- tion (TxrcrnaU I and in a bodily (hapz affu'ned, for 4. rcalons. Matth.4.j. f^n Expojitton ncr was Chrift tempted? lanfwcr: Howfocncr iome good men thinkc Chrifts temptation was cnely in motion inwardly,and not externally and vifibly;yet I chinke it was chcifely externally, and in a bodily fhapc affumcd. Their reaCons for their opinion are two: i. Becaufe in the words following, the deuill (hewed Chrift all the Kingdomesof the world in a moments which to doe in a corporall manner were impofliblcjand therefore it was but in motion and cogitation. But that is but to infift in the queftion ; and when God fhall brin^^ vs to that placCjWe flial fee that euen this was done really, & not on- ly in imagination. 2. Reafon out of_,Heb.4. i p.whcre it is faid,that Chrift was tempted in all things like vs: novv(fay they) our temp- tations be inward by cogitations and fuggctlions : and therefore fo was his. But this is much weaker then the former : for if he were in all things tempted like vnto vs , i; is plaine he was exter- nally tempted as we bee; ^dam hy Sat h an in theextcrnall fliape of a fcrpent,5W by Satan in Samneh fhape; and it is thegencrall confefTion of witches , that their fpirits appearc in an cxternall fliape of cats,micej&c. Our reafons which probably conclude the contrary(for it is no fundamentall pointjnccefTarily and fliffely to be held, becaufe the Scripture is not plaine in it ) are thefe : 1 . As Satan in his combate ouercame the firfl ^y^dam in a bo- dily (Tiape^and cxternall temptation, fo it is likely he came againft tho fccond ^^^w; in fome bodily fhape : And that he thusexter- ternallyafTaulted him by outward obie6ls, is probable by thefe things in the text : i. he fpake often to Chrift , and Chrift trucly fpakeand anfwered, 2. he laid, Command thefe (^ones,not ftones in generall, but cither offering, holding, or pointing at them bec- ing reallftoncs,asM.C4/z/f>; faith, 5. he wills Chrift tofalldownc before him and worftiip him, cucn by bodily & outward gefture, and citeth fcripture for his fccond temptation. 4. he tooke him, and lead him to thcpinacleof the Temple, by local! motion ; nei- ther was the fccond temptation in the wilderneffe as the former was, but in the holy city lerufalcm, and on the pinacleofthc Temple , as after we ftiall fee. 5. Chrift bids him depart. 6. how could he hurt himfelfc by his fall , if it were onely in vifion. 2. The word ^focr^A^^yy, doth imploy a corporall accede; by which thefe temptations differed from the former, wherewith he was excrcifcdin the 40. daycsof his faft : for they werclightcr skirmiflics, ef CnKisr s TemputioHS. Match4.3. 75 skirmirhcs,and Icfcr onfcts by fuggcllion fciu ouc like fcouts;buc nowhe comes inperfon vvichall his fhengtli, and thus he now came and noc before. g. Some good Diuines make diftercnce between Chrifts temp- tations and his members, which giucth good light in this quclii- on;that whereas our temptations arc chiefly inward, becauic :hey finde good entertainment invs,(our dilpoluion bccing hkca mutinous city , that is not onely beficgcd with ftrong enemies without, but with falfc traytors within ready to betray it; ) con- crarily , Chrifts temptations, if not onely , yet chicfcjy arc exter- nall, prefented by outward voices and obicfls to his outward fenfes; but prclcntly, bythepcrfc6l light of his minde, andvn- changcablc holines of his will, difccrned and repelled , that they could not get within him^and much lefle to be mooued and affe- cted with them. 4. This is an hiftorie,wherin tnclcttctisfo far to be kept as it is not repugnant to the analogic of faith, or true interpretation of o- ther Scriptures : But that Satan fhould come bodily, oraOumca rhapc J is not againft the fcripture , but confirmed in the example o(Etie and SAmnel^ If it be further asked in what bodily fhape he came 5 here I am with the fcriprure filenr. Onely he came not in a Monkifh habit ( as the grofle Papiih fay ) bccaufe there was no fuch in vfe in the world then, nor many hundred yeares after. And yet it is obfer- uablc y that themfelues thinke this habit the fittert for the deuill, as indeed it hath beene (ince prooued : forneuer did the deuill in any habit lo preuaile againft Chrift in his members, as in this An- tichriflian weed, I. Note hence what mooned Satan thus tord?^^^ namely his ownc voluntary motion and will, he came vnfcnt for: Chrift comes no: but /f^c/r/^jtf/p/V/r, Satan comes of himfelfe. And the famcdirfcrenceis tobe obfcrued betwccnc them that are led by the fpiritof God,and by this vnclcan fpirit.Thofc that are led by Godsfpirir, whatfoeuer they be about, they will looke to the motion, what warrant they hauc for it , wliencc it is, and whe- ther it tends , whether they be led , or vndcrtake things of their ownehead: they looke whether the thing be good in it felfe, whether good in them, whether conuenicnt in circumftances, whether it belong vntothcm:and hence they doit chcarfully, and wUhablefling on it. Whereas whom Satan caries, they looke for no Norc. Chrirtcainelfd of the IpirKjSa- tan comes of bjmfclfc. 75 Ad. ip.i(?. Matth.4.5. Ly4n Exfofition afTavlc the fon of Cir»tlkn'jvv- ing him fr» co be, for fovvrc no warrant, they fct themfelucs on worke^and execute their ownc liilh, humours, and defircs ; yea in the things they doc bcft , chcy looke for no warrant ; and therefore , if it be in any thin" that is good,eucry thing is begun as vvitii a left hand , they arc without blcffingand protc6lion. Sec this difference bctwcene v^/^^^jand IehoJl?aphat, i .King. 2 2, y4half faith, Let vs goe vp to Ramoth Gi^ lead ; but lehofhafhat faid , I pray thee let vs aske counfcU of the Lord: and was there not as much difference in theiifuePycs, /^/,vt^ was flrangely flaine, a mighty man by chance drawing a bow hit intoaioynt of his armour, and flew W\m ih\.\i fehojh^tphat was mar- ueiloufly dcliuercd. And therefore look to your warrant in your actions, askc your hearts whether you be led by the fpirir^or come of your felucs: and then you come of your felues, when cither you haucnoword, or attempt any thing againft the word, fceiJig Gods fpirit and word erode not one another , and oncneuer di- redls but by the other. So if you be eroded in your a6lionsor at- tempts,eaft an eye backe to that which mooued you to it,or whe- ther you went by warrant, or vpon your ownc head. If you hauc gone , and the fpirit not leading you , what could you expedl but tobccroffed ? Looke on the 7. fonnes o^Scer^a^who would take inhandto caft outdcuills in thenameof Icfus ; but becing not led by the fpirit ,thceuill fpirit tooke aduantage on the wanz of their commifTion , and ranne vpon them , and ouercame them, & prcuailcd againft them, fo that they fled out naked and woun- ded. 2. Note. Obferuc the impudencic and boldnes of the deuill that th'is vifibly comes againft Chrift. Had he not heard the voice from heaucn ? or had he forj^o: it whileft it yet founded ? no , he begun ail his temptations thus , If thou be the Sonne of God. Or did he doubt that he was the Sonncof God? no, thedcuillscon- fcffe him fotobc, Mitth. 8. and he knew by all the prophe(ics and accomplifhmcnts, that Chrift was he; the fccprer was gone from hidah , he was borne o^ a Virsjin at Bethlehem , whom lohn wentbcforcin the fpirit of £//.w ; he knew the flicphcards tcfti- mony , yea the Angels at his birth ; he knew well he was the Son of God. 0:«/^7?. What? could it rtand with his policic, (o vifibly to affailc thcSonne ofGod? ^i^fiv, i. God in infiicc befottcd him, that againft his knowledge he ftiould encounter Chrift for his ownc oucrthrow. 2. Though he knew, that Chrift was he that iliouldbrcakc his head , and that he could not preuailea- — — - g,^j^^ ^/ Ch R I s T s TcmjitAttom. Matth.4.3 gainft him ; yet bis malice made him fcardefTe, he would fee vp- on Chrift , whacfoeucr fnould be the iffue , lumfclfe could be but condemned, 2. He would ajzainrt his knowledge fhcw his malice toGod in molelHng and troublin^^ his blcdcd Sonne; for here,! and daily he finncth the finne againf^ the Holy Ghoft. ^.God ha- uing him in chaincsfo oucrruled his malice, as ic lliould be turned againft himfcire ; and be a meanes to proclaime Chrift in all ages, ihepromifed Iced who had broken his head. He which thus cmboldncd himiclfc to come againfl Chrirt,\vil not fcaretocomc to thee, be thou as iuft as lob ^ yea wcrt thou as innocent as che Lamb of God. IcisGods great mercy , thac hec corner not io bodily and vifibly to vs as to Chrift : wcknovv, if God f^iue him leauc , he can poiTelTc cuen any of our bodies, as appcares in all thofe demoniaks: he can aiTume a body alfo to ter- ritie or delude vs withall, if God fuffer him, as we fee in SauIs ex- ample. So in Gods iufi iudgement , when men giue vp Gods ler- uice, and vndertakc to bee agents for Satan , he giues power to the deuill to come to them in a bodily fliape for his better famili- arity with them, as to witches, and the like.It is Gods mercy thac becomes not thus as he did to Cbrili , fo ordinarily us he hath done in ignorant and Popifh times ;and we muft pray , thac euen in vifiblefhapes he may neither terrific, nor delude, nor grow familiar with vs. But the light of the Gofpell harh forced him to come to vs more fecretly and fpiritually, by wicked motions and fuggelVions, partly from himfeife immediately, and partly medi- ately from others. And feeing we cannot hinder his comming to vs, we mufl be fo much the more watchfull , that when he comes, he may find vs prepared againrt him. For as we cannot hinder birds from flying in the aire , but we may binder them from making nefts on our heads: fowc cannot hinder the flying motions of Satan ^ but we neede not fuffcr them to fettle in vs. Quefl. How fliall 1 know when the tempter comes ? ey/w/w. By obferuingthcfe two rules : i.Whenloeucrthou art pcrfwadcd to any thing that is euill, then thou mayert know the tempter comes . Sometimes he pcrfwadcs to fmnc by extenuating it,why,ic is but a little one, a grain, as light as a \t^.i)^zx; now comes ffeff rfw/j/^T , Gods fpirit ncuer perfwadcs that any finne is little. Sometimes by the vcility & commodity of it ; Oh it is profitable, by one oath or lie thou maiefl be a oreac ^3iner,and why (hould^ TvTo certaine rules CO knowe when the temp* ccr comes. 78 iMatth,4«3- {^/t Exf option eft thou be To nice ? but now the terr.fter U come : for the holy Spi- rit commaunds thee fiottofwc^reat nil, ^oy to lie for Gods create fi ^kU HaHtAge , much IcAe thine owner and, what profit is it towinne the vfiorldrvtth the loffe ofonesfoule f Someriincs from the plealurc of it: I Wilt thou defraud thyfclfc of thy plcafurc? is it not as fvvccteas hony ? why , thou art but young, thou mayeft game, and fvvearc, anddrinke, and be wanton : now thou haft an occafton of luft, take thy time, thou canft not haue it euery day. But here the tempter 16 pUtnely csme : for the Spirit of God would vvi(h thee to remember jthnt for allthefe things thofi mufh come to iudgement:^^x}^^x. neither adulterers nor whoremongers fij all enter into the Kingdome of God. Sometimes by remoouing the punifliment and tcrror:Why who fee$ ? God is merciful!, and eafily intreatcd ;you arcaChri- (\\zt)y znd no condemnation is to them that are in Chrtji- left^ y and re- pentance v^ipcs oft all fcorcs. Hcvcihc tempter is come: forGods Spirit faith. There is mercie with thee that thoH maiefi he feared: and, there is no condemnation to them that are in Chrifi lefns : but withall, which walke not after the flefli, but after the fpirit. 2. Rule, When thou ar.tdift'vvaded from any good belonging to thee, the tempter commeth', who as he can make viccfecmebeau- tifull, fo vertuctofcemevgly. HccandilTwadcmenfrom religi- on in great friendlines : i.from a fuppofcd impoftibility ; How canft thou (poorc weakling) beare iuch a yoke ? certcinly thou wilt neucr endure fuch ftri6lnes , thou may eft fet thy hand to the plough , but thou wile foonelooke backe, and proouc an Apo- ftate. Buz here ts a tempter come : for Gods fpirit teachcth other- wife, that hovvfoeuer without Chrifi we can doe nothing ^ yet it is (^od that begmneth andpsrfecteth hugood workjn vSiV^hoicjokc is ea^ fie and his burden ItQ^ht, ^. From the great trouble and Imall necef- luy of it, from the difgraccit carries among men , and the con- tempt oFfuch as preach and profeftc it. Here is the tempter come: for the Spirit of God teachcth , that he that denies Chrift before men, ftiall be denied ofhimbetore men and Angels. Farther, he can diffwadc from diligent bearing the word , and from reading the Scriptures, bccauic they be exceeding long, and hardto bcYnderftood. Why, thine owne bufincs is Incli ab can- not giue thee Icauc cuer to atteine any thing to the purpofc,efpc- cially bccaufc deep knowledge of points belongs not but to Di- uincs ; for an vnlcttcrcd and priuatcmsna little knowledge is beft. Hqxq is a tempter come : \\\ouc\\\\z 0^oi\\ A ipcake in the voice of ^ C H R I s T s Temptations. Match. 4. 3 . ofan AngehforGods S^\x\ih\diS y^xiu^ic \x\Qn fcyrch the fcriptures , ffecaftfctheyteflifieofChrifl',:!L\-\d commends priuacc Cliriliians, bc- caufc they were full of knowledge. Further , he can difcourage chc praflifc of piety, by fugge- rtiiii^ , that to be flri^l in lite is to lauour ot too much purity , at Icalt it will be counrcd but fcrupuloulncs 6c too much curiolity: andjlfthou wilt be riui:;ular, and contcmne and condcmne all men but thy felfe, fo will men dcale with thcc : Why, thouliuel^ as thoughmcn were to be faucd by good workes, and not by Gods mercy. Here the tempter is come : for the Spirit of Chrtfl hc- HeraH€nchcdfmok,wajl.ixe, but encouraged the care of walking in Gotis waycs, though it bctowalkc in the ftrAtte ivaj a»d f7,^rroiv p.ith that leAcicth vnto life, Ladly, in all outward or inward temptations , let vs looke to Chrif^, who hath fenfe of both , that he might be compalfionaic to vs in both. if thou he the Son-fie of God ^ command thefeflones to he m^ide hre^d. In this firQ andfiercc affaultjConfider two thingsii.the ground ofitj Ifthouhethefo^rjeof God, 2. the inference , Commaiind thefe flones to hemade hre^dj which is on a good ground to entice him to euill. In which temptation Satan aimcs at fowre things dircdily. i.To impugneGods trutii,and word , and that notable oracle from heauen,tcftifying that Chrirt was the Sonne of God. 2. To fhakc the faith of Chrift: Satan knew well enough he was the Son ofGod, and he makes not this a qucftion, as though he would be inftru6^cd in it; but that he would make Chrift doubt whether he was the Sonne of God. And note how cunningly he tics his poli- cies together, as he did againfi thcfirfl (»^<^;i?w •, he calls Gods word intoqucflion, which is the ground of taith; which if hee can bring out of credit, faith failcs of it lelfc. t^.Becaufc of his pre- fcnt eftate, to doubt of his fathers prouidence; and bccaufe ot his great hunger and wantof meanes to fupply it, to call his own Di- uiniticintoqucrtion. <^, To vfc vnlawfull meanes to relceuc and fuf^ainehimfelfe. In thci'c particulars, ftandeth the drift of the temptation. As for that which thepapifts generally fay, that in was to bring ChriR to thcfinnc of gluttonie, by which (they I'ay^ \.\ic ^xWAdam'tzW^ there is no fenfe fo to thinkc : Fori. Chrifisanfwcr, which was dirccHyhtted to thefuggclHon , tended nothing totheiinne of gluttony. 79 Satan afmrth at fonrc thiri!?'. 'v\ c'lis firil ecu p. tatio;). ^1 8o Mattli.4.5 t^n ExpoftttoH Sacan dircftly oppofeth the word of God» Rcjifons.i. gluttonic. 2.Gluctonicis anexceffiuc eaungof more then needs; whereas Sathan defires no more then that Chrift would at his dc- firc cate, to the ncceffarie fulUining of nature: it is no great glut- tonie to cate a pcicc of drie bread in excreame hunger; belly-gods and gluttons faciatc thcmfelucs with other moreplcafant and de- licate diflie?. Let vs therefore know, that the proper end of this temptation, is diftrul^ in God, in his word, and fufficieac and due meancs to releiue his prefent eflatc, IfthoubetheSoTifieofGod^ that is,thc naturall Sonne of God, equaJl in power, the delight of the Father , as the voice pretends, then doc this that I may belceuc thee; els dccciue not thy relfe,bc- caufe of the voice from heauen,thou art but a pure man. Note how Sathan doth dircdlly oppofc himfelfc againft the word of God. God hadfaidChrift was his Sonne, Satan knewe it, and after confefTed it; yet againft his owne knowledge he calU' it into quefHon , although hce had feene it confirmed by two ftrangefignesfromheauen, of which we haue fpoken. The like was his pradlifc, when he fct vpon Sue ; faying, What ? hath God faid thus and thus ? why ? he knewe God had faid it, and that in the day they fliould eate,they (hould die : and yet he labours to make them doubt of that trueth, which both he and they knewe too well. This was euer his ^xz€t\(c, I. Bccaufeofhis great malice to God, who hath cucry way fet himfelfc to confiime his word, that his owne truth might (liine in his word toallthe world.Therforehehathd7«/H74r^/y confirmed it by many powerfull, and glorious miracles,fuch as the dcuil could ncuer make fhew of; as raifing the dead , the flanding and going backeofthcfunnejthcdiulfion and ftandingofthcfca and riucrs, and the bearing of aVirgin : and imvardly ^ his holy Spirit per- fwades, teftifies, confirmes, and fcalcih vp the word m the hearts of Gods children, i.Ioh.2.20, 2. Cor. 2. Now to makeGod a Iy- er, and to fl\ew himfelfe moft contrary to the Holy Spiiit,he con- traj«, to fcekc to the Witch, againll whom himiclfc had enadcda fcuerclaw. The likcof c^'^^i^, Jlerod, Nero,Do^ mitiitv, err. 5. Tocwordof God isthcfcntenceand ruleof rightcoufucs, which condemneth Satan; and therefore nornarucll it he cannot ^ndureit, and wifhitfalfe, and ioucit no better then the bill of his ow-nc condemnation and death ctcrnall, | It is a note of a man foylcd by die temptation of Sacan, and cf a ' dcuillifh fpirit, to call Gods word into oucliion; cither to deny it as falfc, or doubt of it as vncertaine ; either of which if Satan can I^ I per- 81 Ffi. 82 Matth.4*3« An Exfofuion perfv^/adc viuojhchathhis wi(h;forhcknovvcs they arc no Tub- ic<^>s to God that will not acknowledge hU Iccpcer, but doubt of the rod of his mouth: he can cafily blindfold them, and lead them whether he will,thac denie the light: he can cahly vanquiili them, and lead them captiuc to all finne, if he can get them to cart away their weapons. Yet what a number ot men hath the deuillthus farrc prcuailed with, in this violent kind of temptation? Some call in qucftion whether the Scripture be the word of God, or nc fwarmcs of Athcirts, and Macheuillians , that hold the word but an humane dcuifc and policie*, which is to open a doorc to all car- nall and bruicifh Epicurifme, and to confound man and bcaft to- gether. Others doubt not of all, but of fome bookes: and otheri not of fome bookes, but of fome places of the holy Scripture. But wc fee that Satan would hauc Chrift.but to denie or doubt of one fcntcnce: and what En:s calling into quertion of onefpeachof Godbrought on all our necks, all wc her pofteritic feelc. And it is in our natures, when God fpeakes plainely againft that finne,wc make ifs^ and ^eradntntHres at ic, and To turne it off. As for exam, pic : 1 . Our Sauiour tcacheth plainly, that whofoeucr arc of God hearchis word, and his (hcepc hearehis voice. Either men muft bclceuc it, or denie it: and yet how few can we perfwade confcio- nably to hcarethe word ? all who muft plainely cither make the voice of Chrirt falfc, or thcmfelues none of Gods, none of Chrifts fhccpCjfor not hearing it. 2. Our Sauiour faith cxpreflcly,//'^ th^t JfCArethjiofiyheareth me,LuVA0A6. and that God fpeakes in the mouthcsofhisMinirtcrs»2.Cor.5.20.and that they haueanhea- uenlyifcafurc in earthen veffcls. But how fcwcareofthismindc? neucr did any hcatVicns fo dcfpife the voice of their Prierts, and the anfwer of their Oraclcs,asChriftian5 in gencrall dcfpife our voice, in which God and Chrift profeffe they fpeakc. ^. Chrirt plainely faith, this word is the immortall feed of our new birch, the finccrc milke to nouriOi the foulc, the bread of life, hcaucnly food. But who beleeuc him ? for generally men hauc no appetite, no defire to it, and can well be content to let their fouleslanguidi in grace, and be ftaruen to death. And whereas they would goe as farrc or far- ther into other countries as lacch and his fonncs into Egypr, when there was no come in Canaan, to fupply their bodics^with food, this they will not rtirre out of their doores for. Well, take heed of calling diuinc truths into qucflion,ftand not in them vpon thy reafon and vndcrrtandinp , which are but low I- ^/ C H R I s T s Temptations. Marih.4«3» 83 crutii to b; cal- led inri qocfti- 0(i for J.rca* loot. low and (Viallow, fufpc^l them in things thou canft not reach ra- ther then the truth of Scripture, and make good tic of ihcfc rulei. I. In the rifmg ofany luch temptation , know , that Satan feekes adaantare o^ainH ihce , and would bring thee into the lame condemnation with himleifc,by t!ie lame finnc and malice agaiiili God. If he duiiUhwart lo diuinc a truth , To flrcngthncd from hcaucn , and that to Chrifts ownc face , he dares and will contra- di(5l God^ word 10 thee. i.Confider, if thou fuftcreft Satan to wrcft away the credit ofany partof diuinc truth , or the word of God, what fha'I become of all our religion, and the ground ofour faluation ; all which is laid vpon the truth of the word , of ail which our Sauiour faith, that not one iot of it (hall faile.j.Knovv that bvyeelding a little to Satan herein, God in his iufiicemay giue thcerp to fuel) Ihong dclufions,asthe deuill himfelfc cannot bclo bcfottedas tobelccue. Sec it in fomc in(Unces. Sacan bc- lecucs there is a God, and trcmbleth , faiths. lames i and yet he fo farrc deludes a number, as their fottifh hearts fay , There is no ^<;^, Pfal.14.1, Satan knowcs there is a day of reckoning and iudgcment , ai the dcuills confefl'cd , Art thou come to torment vs before the time ? and yet he fo bciottcth and blindeth others , that they make but a mocke of all, as thofe in Peter , who mocked and iix^tiyhere is his camming} 2.Pcr. 5.1. Satan knowes, that God is all an eye , to whom day and darkencs arc alike : yet in tempting men to fccrct finnc?, he will make them fay , Tufh , who (qc$ vs? cgn God fee through the thicke clouds The deuill knowcs , that God is iuQ and will not take the wicked by the handjand ycr he makes the finncr bclecue his cafe is good enough, bceing a mo(} graceles man ; and makes one wicked man lay of another, as in LMaUchi, IVe count the froJid buffed, err. The deuill knowcs , that he that go- cth on in finnc , fhall not profper ; yet he makes the finncr, who turnes from the word, to bclecue he fhall profper. As this temptation aimed to oucrthrow the word of God , fo alfo the faith ofChrift in that word,namely to bring him from his afl'urancc that he was the Sonne of God.Whcncc wc may Icarnc^ that, Satan in his temptations againrt all the members of Chrift,ai- \/Z)Q[lr,2^ mcth to dcftroy their faith. This Chrift himfelfc witnefl'cth, that saran \a all Satan dcfired to winnow the Difciplcs, but himfelfc prayed that their faith might not failc, Luk. 32. 31 . i. Thcff, 7^, 5. for this caufc when 1 could no longer forbcarc, 1 fcnc Timothie ^ that I ^ F 2 m:ght cciTpcacioHS fc.kcs to oucr- thraw chc fiuh of IT. en. 84 Matth.4*3- An Expofiticn Rcafons. i. 2 might kV9TV of your faith , leajl the tempter had tempted yoft ifittny fort. And hence his continuall pradife is to bring men to the cxcreams of faith , in aduerfity to delpairc , in time of profpcricy to prc- fumption. I. He mall gneth faith, asbecincja fpeciall gift and marke of CjOi\i clcvft, bersufe it is giiien to thctn onely,and to all ihem,3nd therefore is called the faith of Gods cle61 ,Tit.i,i. and to tsith is the worke of regeneration afcribed , Adh 159 2. All Sntans temptations tend tobrcakc ofl the couenancand coii-inunion bc- tvvccne God and his children, and therefore murt in fpcciall man- ner aime againft faith: for by faith we arc made the Sons of God, Gal.3.2 6.8cGod cfpoufcrh& marrieth vs vnto himfcJfeby faith, Hor.2.20. & by faith we arc brought into the grace by which wc ftand. 3. He knowes that faith is our Oieild, vvheiby we both keep off the fiery darts of Satan, and quench tlie fsime, and that faith 15 the vi(51ory whereby we oucrcome the world ;ihi5 is i: that makes all his temptations forcclcs: for, though wehaucnopower of our felucsto withfiand him , yet faith gets power from Chrili , and layes hold on his ftrength , which quells all the aducrfary-powcr ofour faluation. We Hand by faith, faith the Apoftlc : and Satan fees the truth of Chrifts fpeach , that the gares of hell fl-jali neuer prcuailc againft it. He hath reaion therefore to labour to weaken it, and to root ic out (if it were pofliblcj out of the hearts of men, and out of the world, 4. All his temptations bend thcmfelucs to cut oftandintercepc the courfcof Gods loue, and hisfauours to his children: heeburfts with enuiea: tbehappincncof the Siints. But vnlcfTe he gainc their faith, he cannot intetrupt this ; for by faith, as by an hand, wc recciuc Chriflhimfclte giuen vs ot the Fa- ther, Eph. 5. 17. and with him all his merits, and all things belon- ging to life and godlincs. We recciue the promile of rhc ipiric by fiith,(lfal.5,i4. yea the prcfence of the Spirit, who dwcls in our hearts: by iaith we recciue the hope and hold of our bijflcd inl)eri- tancehereaf':cr,Gal.5.5. And whereas Satanscontinuall drift is, to eflrange God and vs, faith only croilerb hirn,by which wc haue enrranccand boldncstothe throne of grace by our prayers, to fpeakc vnto God freely as to our father, Eph.5.i'j. Hebr.10.22* yea, to aske what we will,and obtoinc not onrly all corporall blcf- I fings good for vs, but alfo thefan6\ificd and puie vfc of them; f whereas the vnbclccuer corrupts himfclfc in ihcm continually. 5. ; Satan well knowes, that faith is the ground ot all obedience, wiclu out d;/ C H R r s T s Temftnttons. Matth.4.3. 8s /^.T. Nu tcn-.pMti- on.nofaich. out vnImcK the word and all Gods ordinonccs arc vnprofiiabic, Hcb.4. 2. without vaI ich there is 1:0 plcafing of C^od, Hcbr.u,6. in any thint^: for wharlocucr is noc ot faith, is I'innc. Haih hrc not rcafon then ro alVjy by all hu (irengih , to take this hold from v$ ? Doth not he knowc, that the foundation beiML;oucrthrownc, the whole buildinc^ muli fall, and the roote oiicriurncd.all the tree and branches conic downe vvi:h it ?Sf uei anian troin hi^ tjjth.he tum- bles in impietic and vnrighteoulnes , hce is odious to God in a!l things, Sacati tramples vpon him, and leads him at his w ill. From all which realons we fee, that Satan clpecially in icmptaiions'simes at our faith, as he did at Chrills, Thofe who neuer felt any temptation, but euer belecucd,and ne- uer doubted fas they fayj ntucr had faith; forneucr had any man true faiih,but it was affaylcd moll fiercely : nciiei was faith laid vp in the heart of ?ny child of God, but the con)ba'c between nature and grace, faiih :Lnd frailtie, flcfliand Ipirir, was prefcntly proclai- med. Sues faivh was wonnc from her quickly: ^^r^/^.rwj- faith was mightily affiiled, which becaufe in fuch a coinbare he retained, he was renowned and (liled the father of all the fAithfall , indfivthfuU AbrahAw : Afofes his faith was fliaken,and his great finrc was vn- beicete:/o^ia his mifcric was manv waies aflailed to dilhufl God, as his words import. If heekjllnjeyf xvtlltruft inhtm jJiH : and Satans ainic was , to bring him to Udfpheme God^aysddte, As thedeuill labourcth moliai^aind our f:dth,i Exfofition I- of God wiih thrm in former trialls and dcliucrancos ? 3. Labour to get, and keep the afl'iirancc of thy adoption : for then the gates of hel! fhall not preiiailc to hurt thee. T^ie former^ by the vvirnelVc of the Spirit, which will alwayvphold vs in affl-, clions ,if ourcarcbe notto griciie and qncncli him : So lon^y as j the fpuit ofconfohtion poflelleth tl.c heart, what 'ound comfort can be wanting;? b;u if he depart in vlifpicafurc , ncichcr can our faich or comfort be long vphcld. T/:7^A^'r(fr, by keeping good con- fcience : for faith and good confcicncc fland and fail togctherran accuiiiigconfcience weakens faith , and dcfi:roycs boldiies , that we dare not come neerc vnco Cod; wheras conrrarily our election ismadefureby good workes, 2. Pet. 1.5, and by the fruits of the Spirit. It (rands vs in hand , if vvc would ftand n-gainil Satan in the day of triall, to take hccdc of admitting any ih.og againft our confcience ; which the Aportic compares to 0 fhippc fraughtcd with precious wares, fuch as faith, loue, icy, with other graces: Now if we crackc our fliippc ofconlcicnce, we m3ke fhipwrackc of faith and the other graces , which good confcience had prefer- ucd. 4, Faith beeing the free gift of God , whois the author and fi- nifner of it; a means to (iabliOi it is feruent and continual! prayer, as the ApoHles knew well enough, Luk. 17. 5. faying, L;cr^.j/^ oar faith : and that good man, Mar. 9. 24. Lord I hslecne , hel^ my vnhsleefe, Chri(l praies foi* the not failing of thy faith , wilt not thou pray for thy ownc ? A fpcciall markc of the lealt meafure of faith-,is, that it can pray for more. III. When thou feeleft Satan aiTalting thy faith , and hiding from thine eyes the IcucofGod, then let before thine eyes Gods gracious promifcs made, and to be made good to thee in Icfus Cbrirt;both bccaufc i. of the generality of them, which run with- out excepting thee , if thou doeli not except thy feif-'; as alfo, 2, becaufe they are built and grounded , not vpon thy {zn{c and fee- ling , but vpon Gods vr.changcable loue ; as alfo, g, becaufe he hath commaunded thee to beleeue. ObteCh.On ^ but would you hauemcbeleeue, when I fccle nothing but corruption inmyfel'c, and corje6fion and diipleafurc inGod? zy^nfw. Yes: for faith muR be where is no feeling , and may bee: one thing is the beeing of a thing, another the difcerning of it. Doth not the funne fliine, though a cloud or fomeothcr thing be betwecne our fight and it? Nay, then when fcnfc and feeling ceafc, faith beginnes her chiefe aod ^/ Ch R I s T s Tem^txtiem. MjCth.4.3. 89 and mof^ glorious workc. Was ic iioc Ahrahums coinmcndation, that he bclceucd againll bclc:rc , and hoped 3gani(^ hope? whc.i ! all nature and fcnlc was let agaiiili liim , he held the word ofpro- | mile againn lenicand nature. Nay, our blcflcd Sauiour , in whom j was no c;ruilging5 ofinhdcluy, but allured taith in his father, yet ! in relpeCt ofhi? prciciu Icnle ^ix^^K feeling crved our, oTf/ God , my ! GodjXvhji hdfi thoft forfakfyi mcc ? D.tfitd bclccued in the word of God, and not his eyes ; and lo nuilt thou , that thou hcareliGod > fpcake ,andnot thaclhoii leert. Thjm.is when he would belecuc .' no more then that he law and felt, our Sauiour laid to him y Be not \ ( To ) f^itth/cfe, hutfatthf-tli \ In the llrongc(l encounter waiic flilhill ChriR come to eaic thee, he is not farrcoff,and commit thy felfe in wcldoing into his \ hands as into the hands ot a faithfull Creator ; lay with Hejlsr y I will goe to the King ,tflfrnjhjperi[h'y it may be he will reach out his fccptcr gracioufly,andl fnall Hue ; but if I muR needs pc- rirti , I will perifh vndcr the wing of my Lord and Husband. So much o Satins fccond drift in the firft temptation. In the third place he feeketh to make Chrilt doubt of his Diuinity , and call m que'iiion whether he was the So-ane of God, or no , from his prefent necefTity : asifhe had faid , Scciithou not in what famine and need thou art? thou halt failed here thefe 40, dayes or my knowledge; What is become of thy father, and of his prouidencc, whofe Sonne thou art proclaia'icd ? Is this the care thy father hath of thee? Doth he thinkethou canfl Hue of aire, or feed ofwinde, ordigcd ftones ? Art thou ( weake creature 2.w<\ Raruen ^hc that mult preuaile agaiul-l the gates of hell? Art tiiou the {JMeJfuh, that hall not a morfell of bread to put in thy mouth ? No, if tiiou wcrt the Sonne of God , he would care a little more for thee: ncr'i naturall father that had a drop of atfedion , would Icauc his child fo dertitutc. Whence we may learnc,thac Satan feeketh to make the members of Chrift (as well as the , 'Z)o^r.^, Head) call in queftion their adoption and ialuation, for prclent aducrfuic and want. A notable inQancc hereof wchaucin loh^ whom when the deuill by Gods pcrmiffion (to bring him co blafpheme God) had robbed him of iiis goods, had flaine his chil- dren, had afflicted his body with moll pamcfull and loachfome botches; then he fets vpon him, and fets all his friendi vpon him, to make him belecuc that God alio is his enemie,6i hath brought his fiiine vpon hii head. And thi^ he taught his inlhumcnts , the ^o nakc- men CTll in qu.ft.on 'he truth of ii their triaJU, •VlC- 90 Keafons. i. Match .4, 3 • Ly^f9 Expo^tion wicked rulers, or rather raylcrSjMatth.iy.^i . when Chrift was in moft extreanic torments, and terrours of body and forle, hanaing on the erode, they faid in fcorne, ///^.r«/.^ was fo hunted by Satf/y2s he mull fhift for himlclfc by faining himfclfe madile. An heart now clcauino vnto God, and rctHn^' in his affurcd louc and prouidcncc, would hauc waited tillGodhad come vntoit^and not turned it fclfe to carnall counfcls. This condemnes their foHic, who iudge thernfclucs and others by outward things, which fall alike to all : who may lee by this, what fpirit it is that fuggcftcth them. It is adclufionof Sathan, and generall in the world, to make men dceme themlelues and o- thcrs happy, and in Gods fauour, bccaufc they profper in the world, and Gods people infortunate, becaufe the world crofl'cih ihcm for the moft part. For ; r. By this conclufion Chrifthimfclfe the Sonne of Cod , who had all his fathers loue powred vpon him , iliould haue been moil hated of his father, and amolWnhappy creature : He was in want of houfc , of mony, ol friends, of food ; the world had no malice in it, which was not caft vpon him : and he was notonely forfa- kcn of men, but in fuch dilhefle on the croiTc as he complained he was forfaken of God. And yet all creatures were not capable of that louc wherewith his Father loucd him , when he loued him Icaft. 2. Neither the tcftimony of Gods lone , nor the dignity of his children (lands in outwards things, nor in the abundangc of worldly comforts: for then the rich glutton fhould haue been far better then L4:^<^r«/; j4hrAhAm , Iftac , faacol^ , who for famine were glad to flie their countrcy , fhould bee in Icffc grace with God, then the wickedKingstowhom they went. The ApoQles, who wercthelights ofthe world , who were in hunger, third, na- kedncs, buffeted, without any certeinc dwelling place, reuiled, perfccuted, accounted as the filth of the world , and ihe offlcou- ringof all thing?, fhould hauc bcenc in no better account with Cod then withmen. The Saints in Heb.i i. 56. to 39. who were tried by mockings and fcourgingi , by bonds and imprifonraent, were (loned,hewne afunder, tempted, flaine with the fword, wandred in fhecp-skins, &c.beeing dellitutc, affli61ed , and tor- mented, fhould haue lo(i both their dignity in themfelucs , and their fauour of God. But they loft neither of thefc : For the fame text laith, that the world wasnot worthy ofihcm, beeing men of fucb 91 Vfi. OirwarJ chings n.akc ncichcr happic nor vn. ha^)py : fowrc rcafons. 5?2 Macch.^.^* L>4n Expoptioft Dilfcrcncebc- ivvccric" tiic loue of God, a. Go(^,"".- firms the he? re in thclouc vi J Goc^,'in:\vith. /landing on:. \va:d ciodcs. Aich worth, and that by faith they rcceiucd a good report, namely from God and all good men. 5, The beauty ofGods children is inward: that which arqucth Gods loue, 15 the gift of his Sonne, faith, hope, a ioyfull expecta- tion of the Uiturc inheritance, i .loh. ^ . ! . behold what loue the Fa, - tbfr h.uhi^eJloyvedvponvSy thatweP^otild hce cAlledthefoyjrtes of God. In which words, the Apoftle calleth our eyes backe from behol- ding earthly dignities and preroga'iiues, which we are euerpoa- ring into, and hauc hawkes eies to fee into the glory ofthc world: Buthee would hauc vs behold Gods loue in other things then thcfc, namely in the inward notes and markes of Gods children. And here is a mainc difference bctweene that loue which comes from God as God, and that v\hich commcth from him as a Father; between that which he bel^oweth on his enemies, and chat which hebeRoweth on his fonncs ; that which bond- children rccciue, which arc mooucables,and that which the fonncs ofthc free-wo- man receiue: for this is the inheritance; let IfjiAc carrie that away, and no fcoffing Ifmael hauc a foot in it, 4. Whereas Satan from erodes, loffcs, afflictions, anguifli,and durable forrowes perfwades that men arc not Gods children, the Aponie(^Hcb.i 2.6,8.) makes a deane contrarie argument, that aflfiidlionsand crolTcs are fignes of Gods loue raiher then of ha- tred, and markes of clc6^ion rather then of reiedVton : lyhomfoeuer the Lordloueth , he chafie-fieth^ and fcourgcth euery fonize hee receiueth. If ye be without corred:ioyj ^whereof all arc partai^rftthefi are ye baflardsy And>iot foyines. And, 2. Tim. 3. 12, ^11 thdtwtH liue^odlj in Chrtfl^ mufl fajferperfecution : the world mu(^ reioyce, while tncy muft be forrovvfull, and cannot but hate them bccaufe they arc not of the world. It is the condition ofChriliizn hope, tiiat thofe who will be conformable to Chrirt in glory, mull be conformable to him in hisfuffcrings. Rules to withHand this dangerous temptation. I. Rule. Labour to confirme thy fclfe in the afl'urance of thy adoption, which Satan would haue thee (Ugger in, asChnft here; and ifthoubccfl aiTured thou art Gods child, it will draw e on an other affurance: namely, that God will be careful! of thee, to re- Iccue thy want, and deliuer thee in thy diftreffe, wbofcioue fur- pi-fTcth the loue of mod naturall Parents to their ('hildren ; as ap- ^earcth, ^3.49. t 5. Can they that are cuill, giuc their children good things? how much more (hall God our hcaucnlyJFathcr ^/Christs Temptations, ■ pr , _ ,^ , ^ giijcgood things to his children, which he feeth ^ood for them ? Qu'Jl, How fnall I conhrrac my Iclf'e in my ddopcion ? yiyifw. By thy rcfemblanccofGodjas the natural chiKi is Jikchis natural! Fa- ther. In Ad^m wc lol^ the excellent image ot Cjod , let vs labour now to Finde it rcltorcd in the fecond Ad4?:t. i. hxamine the \\\c of God in thee, who arc naturally dead in linnc: the breath of this life is hcauenly thoughts, meditation^:, affc^ftions: the adlions of ■his life arc fpirituall growth, andincreafc in grace andvcrtue; Chrillians duties in gcnerall and lpecia!l:ihc maintenance of this life, is the hungring and thirling after the lieauenly Mannah, and water of life, the word ot God: the vericbccing of it, is our vni- on and communion with God by his Spirit, which is as the foule. to the body. 2. Examine the light of God in thee: forhc is light,- and in him is no darkencric-,a:Uiit thou becf-l his child, thou art one of the children ot liizhr. As thou "vovveit in vndcrlFandin" what the will of the Lord is, fo thou groweil in this image , and art like vnto Chrilt thy elder brother, vpon whomc the Spirit ofwifedomc and vnderlianding, the Spirit ofcounfell H (ircngih, the Spirit of knowledge and the feare of the Lord dothrcll, Ifa. 1 1.2. whereas on the contrary, thefe two thing-^ goe togethcr;as in the heathens, darkencs of vndcrfhnding, and eiiranging from thelifeof God , Eph.4.18. WouldlUhou be conhrnicd in aiTu- ranccthat thou art Gods child? then labour for this part of i/n i- ma^e, which is renewed in knovvlrdtze, wait at the fjatcs of wile dome, fhut not thy heart and eye^ from the bcamcs of tins blcllcd light. 5. Grow vp in holinefle and righteonfnclTe , as G->d him- felfc is noconcly free from allcuill, but infinite in gocdiics, mo(F iuft, mofUioly : and as helettethhis light lliine before men, fo mull thou let thy light fhine before men, that chcv may fee thy good workes,Matth.j.T6. a.Cor.y.i. cltanfc you fcluesfrom all filthines of flefh and fpirit, that ye may growe vp to full holineiTe. This holineiic mull not oncly fence the heart from vncleanncflc^ but the eye, the eare, the mouth, the hands and fccte, and ail the members, when they be ordered according to the wordprelcii- , bing rule? tor them ail. 2. Rale, VVhen thou feelcft griuigings of diilidcncearire, and Satan Will vrgc thee how thou cmli thiakc thy felfe rclpedlcd of God.becinp befet with fuch a world of trouble, and alinofl drew* ned in a fca of vexations, without botrome or bankc; Now call to tuiadc and fct before thee Chrifts blcdcd example, in whom as , ~ Tn 1 I ■ ■ ■ I 1 - 1 1-11 — 11 •— — 9i Ntcant to con- fi'tn: to a man 1 . !fc lis ovvnc a(lopnor,j, I 5 9^ Macth.4«? L^n Exppfttfon Sundry waics of God drawing neerehis faintt in their trou- bles. in a glaflCjthou maieft I'ec the fliarpcft of thy forrows in any kind, noconcly ran6^ificcl and fwcctned, but mingled with admirable loucofhis father. What cuill befalls thy body and foulc, or thy eftateinwardor outward, which hec hath not borne and broken, and yctneucrthclcffcloucdor his Fithcr ? Thou wanteft com- forti of body, houfc, land,meac,money;hc had not a foot of land, not a houfc to hide his head in, not any money till he borrowed of afidi, not a cup of cold water tillhc had rcqucfted it of the Sa- maritan, who would giuchim none. Thou vvanteft friends , re- fpcd^ in the world, yea where thou well deferueft, yea where thou mighccft iulUy expert it : Remember it was his cafe; his friends became his foes, his fcholler a traycor,the world hated him caufc- lc$;hccameto hisowne, andhisownerecciuedhim not; he was without honour in his owne countrey, he had euill repaid him for good*, he wept oucrlcrufalcms miferic, but lernfalem laught at his. Thou wantcft peace ofconfciencc,canftnot feeadearclook from God, nor feelc any eafe from the ftingofthy finncs,thy for- rowfull mind dries vp thy bones,all outward troubles arc nothing to this: But remember that ncucr wasany foloadcn with the bur- den of finne as Chrift , when his bitter torment expreflcd fuch words as thefe, ^My God, my ^od, why haft thou forfaken mcef ^,Rfiif, From thcfc croflcs, by which Satan would driuc thee from God, labour to feehowncarcand gracioufly God drawcth towardsthce; and thus beatchim wichhisownc weapon. i.The Lord helpeth forward our faluation by them , beeing fowrc fau- ces to bring vs out of louc with our fvveet finnes , and of this euill worldrplowing of ground kills the weeds, and harrowing breaks the clods: they be the Lord^ (liarpc falucs to draw out our fecrct corruptions , and the Lords fope to wafli foulc linncn wiiicerthey be the Lords vHiers to teach vs his ftatutcs ; to teach by a little fmartboth what thou haft deferucd in the life to come, and what Chrirthaihfuffercd for thee in bearing the whole puniflimcntof all thy finnes ; to teach thankcfulncflefor contrary bleffings ; by poucrty, fickeneffe, trouble, men learnc to bee ihankefuU for wealth, health, peace: to teach pity and compaffion towards the mifery of others : to teach circuitifpec^ion in our waics, and more care of obedience to all Gods commandements. 2. The Lord by crortcs trieth and exercifcth the faith , patience , and fincerity of his fcruants , whether they will hold out as lol^ : for as a man by wrcftlingknowcs his owne lircngtb better then before, fo is it here. of Ch k I s t s TemfUt/9ns. Matth.4.3 . . 95 full mcancs to help our fellies is (iiabolicall. here. ^, The Lord is neuer nearer his children then in trouble, in fire and water, in hxe troubles and in feauen, to (upporc them with ftren»th and patience , to giue a bleHcd iiFue and vfc, and curneit tohisovvne glory in their mightic dcliuerance , and to their bcQ ; all things arc turned to their bcli, to recompenfc their light afflictions with an eternall weight of glory, A$ Chrift laid o^Lnx^drui , This fickencs is not to death , but that God may be glorified , loh.i i . 4. fo we may fay. This pouerty, lollif ,difgracc, &c. is not to the vttcr vndoing of a man , but that God may bauc glory in his deliuerancc and glorification . So much of the third drift of Satan in this firft temptation:no\^ ofthcfounh. In thatthe dcuills laf^driftin it is, tohauc Chrift in his wane and hunger, to vfc an vnlavs'full meanes of fupplic, note, that. It is an ordinary infligation and temptation of the deuill , or a ^oflr 4. dcuilliOi fpirit, to vfe vnlawfull meanes in our want to help our Tovfrmiaw. felues, BecaufcChrift had no ordinary meanes of getting bread, hemuft prouidcforhimfelfc by extraordinary. Gen, 25.29.32. £y4;< comes out of the field weary and hungry, and almoft dead for meat :how muft he fupply his want? Sell thy birthright(faid Satan:) and fo he did. Peter was in great danger in the High Pricfts hall-.howmuft he help himfelfe out of their hands ? Denic thy Mafter (faid Satan,) forfwearc him , and curfe thy fclfc : and thus he gat out. 5^^/ was in great ftraits, God was gone from him, he was not anfwered by ^>/>w, nor oracle : how (hall he doe forcounfell ? hemuft goe to the witch of£Wtfr; and fo the deuill fends him from himfelfe to himfclfc who can tell him more then all his l^r/;^?, his dreams, his Prophets. 5/im^ wanted a child , fhc had apromifcofonc, but Hielaughtatthat , Gen. 16.2. yet mu(V (hehaueone another way; flie giuesher maid to her husband,' and fhc brings an Jfmaely a mocker & pcrfccutor of the proroifcd fcede. I 1 , Satan fees how cafily he can weaken our confidence in God, ' Rcafona^ feeing weare ready to truft more in themcanesthcn in God ; he knowcs our infidelity , which makes vs haftie, and foone weary of wailing. 2. Hee knowcs how derogatory this is to the pro- mife, truth, power, and prouidencc of God, who can fuftcine his children afsvell abouc meanes, without meanes, yea againft meanes, as with them. Hishand isnotfhortencd that he cannot help. g.Heeafily drawcs on this temptation vndcr a colour of nccclii- ? 96 Vfe.l. \ Matth^.^. t^n Expo/:th» nccefTliy , which we fay hath no law , but talfly. Kcnce is the common fpcech of the world , to defend any iniuftice, Why, I mufi liiiejln.ullnot pucfoith my wife and children to begc^e, I tr.uft fo cxercilc my calling as to maimaine rny wife and famiiie, I limit vttcr my wares though 1 lie , and fwcire, and exac^: , and de- cciue : and fo vnder a colourof good , and pretence of ncceiTuy no wickedncifc comes aniifle in the courTc of ones trade. This teachcth vs to bevvaile the pitifullclhtc of numbers of nicn^ taken in this fnarcofthc dcuilhas, 1, Numbers of men opprcffed with pcucrry,becaufe they fay theymuft liue; they m.uft.liuc in an vnlavvfuU calling , wherein they befiaucs and drudges to eucry manshnnc: fiich as are Play- ers, Tellers, Wifards, Tumblers : fucharefchollcrs , who for pre- ferment runne into Popifh countries, and betake themfelues to Seminaries, &: fd become tray tors. Yea thofe that haue no calling, muft liue too :but how ?by filching, dealing, or begging, as idle and rosuifh vaorants; and thofe at home whofc extreame idlencs brings poucrty vpon tkem as an armed man. Or els by gaming, cheating, and by their wits. The whole courfe of ail which,is but a prentiQiip to the deuill. 2, Others that cxercifc honcft trades, but cafily help them- felucsforwardby fwearing, lying, facing, falfc weights , mea- fures,andtrickcs which they put vpon men: They ncuerttickc for a penny-profite to hazard their foules : He is no quicke chap- man , ifhe cannot lie for aduantagc : neither can he bciruf^ed vn- leife he fweare: he m.ull fwcare, or he mul^ not Icil : he mu(-l fome- timcs make the belt of an ilibargaine, and with a little colour lay it vpon another mans neckc : for why iliould he wilhngly wrong or vndcc himlclfc? 5, Others a number , T. who by mifdcmcanours haue brought iurt reproach vpon thcmielues ,and icekc to faluc it by lying, fa-' cing,and Hiifting, and perhaps by worie meanes. This was thej cafe and (innc of good jDrf/^/<3(.* he had corrupted himfelfc withj B^thjheba , he was afraid the adultery would come home to him,; he lends for his worthy capcaine Vriah to goc home to his wife, ^hat lo it might he couercd;but when it could not that way,good 'c/'r/^^mul^ beflainca DaiudiZ^ pointmeatjind fo he would hide, adultery by murthcr. a. like vmothefe arc ihcfc, who liauing outragioufly oucrfliot tbcmfclucs in notable riots by word or. deed, and becing called to account t'oric, lay all the blame vpon drunken- ^/ C H R I s T s TcmftatioHS. Match.4.3. driinkcnncs, a finnc indeed of ftron j burden, able to carric away many finncs vpon it; but neucr was any finnc IclTened by another, bMt apgrauated , and the excufc is a confcfnon of a double finne, which in all true iudgemcntdefcrues double punifhmenr, ^.fcr- uants or children, wlio hauing commitced a fault, hide it by lying, and fo to auoide an inconucnicnce , runnc into a mif- cheifc. 4. Otiicrs, beeing lickc and difeafed, ire pcrfvvaded and refol- ued to goe to Wjz^.ards and Witches, cunning men and won^en, and fo get rcleafc by breaking the prifon, A pitifull cure , when the dcuill is the Phy(^tJan.5^/»/neuer vvcntto the Witch, till God was <^one from l»im. And take this for a ccrtaine conclufion ; i. Whofocuer gocth or fcekcth to a Witch, in lofics, crofTeSj&cIcc himboaft as n\uch as he will of his faith, t: is but aSacanicall faith, a faith in the dcuill, and not in God, by which the Witch workes all that is done, 2, The rcmedic isfarrc worfcthen the difeafe, feucrely reucngedon Sanl, i.Chron.io.i ^, and on t/^/i, 2.King. 1.1(5. 3. The dcuill hath got from them, that which he could not from Chrifl; namely, to vie anothcrnicaiics of rcleafc then God appointed. Some there be that arc hearers of the word, yet if they fee any pcrlon extraordinarily vifited, will giuehim counfell to feekcout to the cunning man. Is it becaufc there is neueraGod in Ifrael ? is this a fmall fin? By Gods law they ought to die that feeke to thrufl a people from their God, and driue them to the deuill, Dcut.i 5, 10. But this is a greater finne then that. Mifcrablc comforters that wifh them to goc to hell for helpe. Let vs carefully looke to luch rules as may kcepc vs from vfing vnwarrantable meanes , and they arc foure : I, Confider that all meanes outward and ordinary are but fer- uants, to which God hath tycd neither bleffingnor prouidcnce, turtherthenhcplcafcthjihat ouraffedVionsfhould not be tied to them, nor our eyes fixed on them, but on his hand who difpofeth meanes to hisownc ends. It was the finne ofthcllraelitcs to limit the Holy One of Ifrael, namely to meanes, that when they fawe no meanes, they faw no God : whereas a l.eart loofed from the meanes, and rightly difpofed to the author, doth not fiint him neither to the wrrf/rirtf" of affli6^ion, nor to the time ^ or meanes o{ dcliuerancc, hh will not tie God to any nfe^fure ^ but commits hinafclfc wholly to him, faying, If he ki'dme , yet wtlll trujlin hiw. • 97 Vfe.i. 4. ConfiJcriii- oiis CO Fence vi from v.lrg vn- warrantable mcancs. P8 jMatth4.3. An Exfojithn \ Satan cucr fee- kcch cobIcm!fl\ iha: good which he can- nochindcrt Three excel- lent prvipertics of faith in want of mcancs. For the time of dcliucrancc, the godly commit ic to God in vvhofc hand times and feafons arc : the iurt man that Hues by faith, makes no: halU, ira.i(5.28. For thcwcj/, yea out ofihc whales belly with /i?;?^/?, and in darkcnes with /<»^ to Ice light. 2, To fee things inuifiblc, to make things abfent, prcrcnc;yca God abfcnt prcfent, and to fet him continually at the right hand. M^~ /" of Chkists TemptAtions. Matth,4.3. fts feared not the wrath of the Kin g,bectufe^^/xT» ^iwr^:dthefeJ}oHes to he m^ide bread, ] Here is an inference vpon the former wordsy If thoft he the S§y7»€ •fCjod: vpon a true ground Satan raifeth a dangerous confe- quence : Chrift was the Sonne of God : true. Muft he therefore needs make ftones bread ? It is an ordinary temptation of the deuill , to inferre mifchci- 99 'Dc^r, inif* heinous concltfiotis vp. on crucpicioir uous coDclufions ^pon true prcmiHes. God had no refpe^l to i Saran infcrrcih Cmsms facrifice,as to ^^^/^.-Whereas now C^in fhould haue offered of thcbcit,a$ y^^r/did; and haue brought faith with his offering, by which ftx^^^/ offered abetter facrificc , Hcb.iT.4. Satan in- ^« icrrcs vpon i: J Therefore kjlithj^ brother, SuhI rccciued nro anfwer of God : that was true: but chat therefore he fliould gocto the V/itch of £w/i#r , was Satans inference, both ac^ainft the law of: Qo^^nndSauls ownelaw. God is a mcrcifuUGod : a true pre- ' wiife, andthc icopeofall the Scripture: but, rtiot lonjih fhcuM ' therefore flic to TArflyjp? ^ and not goc to prcadi the dtrnrucTtron cFJ Cj 2. Ntn::ite^ m * »*-^^ 100 Kcarons. I. .» Lr I'ng the Ac- u ]s mother* icn»uc. Matth.4.3« Af9 ExpcfttigH NimHt^ was a Satanicall inference. A man muft phtic himfcifc and doc whacbecanrorcpelleuillfro.T^hift'n, and auoid danger : but that Clirift fliould therefore not goc vp to lernfMcm to fufFcr,was a dangerous confcqucnce of Sacan in Tctsrs raouch 5 whom there- fore Chril^ cailcih Satan, X. Satan is cunning, and fcckeihby mingling good andeuill, truth and faldiood , to iuRific that which is falfc , and to draw it on with the truth. Ifhefhouldneuerfpeake truth, hce could ne» ucr dcceiue halfe fo much : therefore he fpcakes many truthcs , to giue credit to his lies rand the fame he hath taught all his agents. Doe vvc ihinke, that a falfe teacher or heretike could do any great hurt, if he fliould not lay his Icaucn in a lump of truth ? v, ould not eucrymanatfii(Hcic6lhim,ifhc Hiould bring neucr a true do- €ix\\\z ? but therefore, that his herefic may fprcad like a gangrene, becomes with a faire pretence of many truths which cannot be denied. Doe we thinke, that the Church ofRomefhouldhiuc fo preuailed in the world, or that AntichriUisn ftate fhould haue bccnc cnduredjor could any Papifi be fuffcrcd in ours or any wcl- ordered countrey>if they did not colour all their abhominarions and falfe religion with fomcgcnerall truths? if they ihould not in word and ihew hold and recite the articles of faith and princi- ples ofour religion, concerning God in vnity of ed'ence and tri- nity of perfon, concerning Chrirt, the Church, &c. were itpof- fib'.e, that any Chriftian ftate could beare them , while indeed and in truth they rcuerfc the whole foundation of religion , and are limmes of Antichrift ? No, their deceit is a myl^erie , and walks in darkncf, and the maskc and vizards of truth with pretence of ho- lines, hatli held the fwords of princes from them , which elfc had long (ince beene fand^ified in their ouerihrow. 2. Satan can doc no other , who cannot fpeakc truth for truths fake : for becing a lyar from the beginning, he loues not trutb,and therefore if he fpeake truth , it is to corrupt ihe truth , or to (lab- lifhfome lie. Lying is thedeuills mothers tongue. loh.S.i. Sam, 28. 17. 1 8. Sataninthehabitcof5^w^^/ fpake many truths; as, that the Lord had rent the Kingdome from him, and giuen it to D^i/^/ii, (becaufehehad fofpokrn he would doe it, and bccaufc ^Wobcycdnot the voice of the Lord, nor executed liis fierce wrath againft the ^malekitex: ^ and that the Lord would deliuer him, and ihclfracitus into the hand of the *P^i///^iw/ the next day, &c. But all this was to [ccd Sant'in his deiufion ,and hold him in bis (?/ C H K I s T s Tcmftations. Matth.4,j. lol bisfinncas though he were S.tnttiel^ ts vcrf. 17. the Lord hath done it, eiien as he fpakc hy M(»ch4rd: nnd v. i 9. to morrow y^.i/r thoMheevfith mee^f^c. So in the new Tcllamcnt wc hauc the deuills confcfTingChrill to be the So/jkc of God , the Ho/jf Op;e^ the fumme of ihcGorpcl;andT/^«/and St!,u to bcihcffrf/A^itf ofth^hi^h God^ Ac^.i^. but both Chrill and his frrunnts put (hem to filence, aiid vvould not Imue them to fpeake thecriirh, bccaufe it was to de- praue and tl.inder the whole truth , as though Chrift and his fcr- uants had beciie in Icntziie and af^rccment with the deuills , and lo clieirdo6^rincliad beenc not diuinebuc diabolicall. Thus Satan like a bar'^e-man lookcs one way, but rovvcs another. ^, Satan Ices how our nature is eaiily carried throu<^h a c;er.e- rall lliew ofgoodortruch, to take in vvitli it error and fallliood hand oucr head, without trial! or difccrning: For though our blffl'cd Sauionr would not confound (lones and bread, yet wcea- fily take (^ones with bread, and ferpcnis with fiflies. The whole Maffe-booke is but an heapc of idolatrous prayers , and ceremo- nies : but yet becaufe there is fomc fliew of good in it, many Scriptures, and fome tolerable and good prayers , with many de- uotions, it is wholly receiued wiihout triall, of millions giuen O' ucr to delufion. ' ^. Satan the prince ofdarknes can transrormchimfelfcinto an Angel! of light , 2, Cor. 11. 14. and the falfe Prophets will be confident that the truth is with them : Zcdcchiah will oppofc Mt- caiah , and //^;;*?»/ will iinUc Jeremie , and make yokes againfl the King of 5^1^^// yoke, ler.28.1 i. The Dott(ttiJ}f\n yifricA crycd our, that the found ChriiVians were traytors to the holy bookes, and themfducs thedefcndors of them. The Papifls at this day eric out with i^ici/r^rw/ the herctike, I defend the opinions of the fa- thers, and their whole dodlrinc is condemned with mine. Let vs Icarnc to be wife and trie before we truix , not taking all things in grolTe. but firft examining and proouing them : Falf- hocd carries often a riicw of truth , and truth often couers falf- hood : no vice appcareth in his proper colour, butvndcr the likencs of fomc vertue.The Romilli whore o^Bahylon offcreth not her wineottornications in the barke ot fomc poifoned plant, or (Kell of Tome poifonfull or vencmous creature , but hathconuey- ed them all into a cup of gliliering gold,Reu.i7.4. andthis hath cntifcd the great ones of the earth , who gazed at the glilkr of the golden boule , but neucr looked what was in it : the glorious cr~^ ~nylc ^^. I. 101 |Matth.4*3* An Exfofition I \Vfe C,2, Pa\Cc conclufi- onf in maccers ot faicti. ftilc of Catholikc Churcii, Vicar of Chrift , Peters fucccflor, bath dccciucdfuch as liked HOC to trie before they did truR : and fo hath vniuerfality, antiquity, fathers , confent , and che hke. Eue Hiouldhaucexaminedthe vvordt ofchc ferpent, and ^dam the gift of bis wife ; and then neither of them had beene dccciucd.The builders of ^#1^^/, had they examined the motion before they had mideonfctjhad auoidcd that confufi5. Ahr^tham (i-\ovi\d\\2iViQ tri- ed the counfcll of 5^r^^,before he had taken her maid into his bo- fome.This examination and triall by the touchftone of the word, will fhcw the inconfequencc of fuch dangerous conclulions^How ?«lftconclufi- onson true jjrounds in rrar- tcrsofpraftiic r lamentably are many great wits and gifts giuen ouerinPopi(h countries for want of this found trial], taking their religion by tradition , offering to the ftirines of their forefathers , that often they can Ipcnd their goods and liucs tor it, as though it were the onelv truth. Let v$ labour to anoid thefe common darts , thcfe falfly con- cluded conclufions which Satan fecks to haue v$ alTcnc vnco : It is a great fubtiity of the deuill, by which he ouenhrowcs many, and muftihe more circumfpc6lly be watched againft. Secfomc in- ftances of this his ftratagemc, in matters of faith, and of pra(f\ife. I. In matters offaith:i.In the Scripture it is a frequent ground, thatGod is mercifull : true, therefore (faith Satan j be bold in finne, and deferre thy repentance; thou mayert repent when thou lift. Here is a wicked inference indeede : for there ismerciewiih Godjthat he may be feared; and,Knowe{l thou not that the long furfering of the Lord fhould lead thee to repentance? 2. It is a true ground, that Chrift d cd ,and that for all, ,i. ele6l and belee- uers. But Satan faith. Therefore what needed thou care? why fhouldcft thoubefo precife? is not Chrift afufficieit pay-ma- ftcr? Yes, butheepaied for none, but for thofc that walkc not after the fle(h, but after the Spirit , Rom. 8. v. i . 5. It is a true ground, that a man muft prouidc for himfelfc and his family, orclfeheis worfcthenan infidell. Hence Satan colleils. Thou maieft be couetrus, thou maieft fcrnpe and icratch together any thing; aninfidellis the worft in thewoild randfohcperfwadci a man, that all is fifh which comes to net, and any winde good that brings gainc with it. IL In matters of pra6^ife, many waycs: i.Thou art the Son of God, then mike thefe ftones bread, thou mayel^ be a little bol- dcr then other, God will not be fo angry with thee. Here fee a ^ ^ plainc of C H R I s T s Temptations, MM^^^ tm^ Macth,4.3. (plainc Saranicall inference : For the child of God muft honour hii Father, Mai. 1.6. and feare to offend hitn. If I by profelfioii draw necrc vntoGod, I mult the more fancfiifie my felfe, and gi'acc my profefTion. 3. If thou beefl a man, a gentleman, a man ofvalour, do not pnc vp this wrong, but reuMige this quarrelhelseuery one will point ac rhec for a daftard. Here is anotl.cr dcuilhfli conclu- fion:fora manmult not Qep into the place ofGod,whofaith,K>w- geancc is mtnc ^and I wtUre^ay : and a Gentleman mu(t be of gentle bchauioiir.not fanage, fierce, and cruell: a mm of vatourmull paflc by Q^zVxQZ-i\It ts the glory of £1 mAn xo fr.^c by An off € rice, Vx 0.16,7, 2. J. If thou beeft an honcll fellow, drink, he bare vpon the ground, and pledge fo much to fuch and Inch a freind , drinke a health to that and the other boone companion. But the inference is like the for- mer : it warres with honcfVic and ciuilitie, to drinke and fwill till health bee drowned , and reafon baniflicd, and the partic forced with the bruit benfts. 4, If thou beert a good Catholike, a true Ro- manill, dcfic thcfe heretikcs, die for the Romidi religion; but be- fore thou dieft kill thy Prince, cur the throat of thy countrey, blow vp theParliamenr-houfe,fo Oialt thou be aMartyr prefcnc- ly. But atruc Catholike cannot be a limbe of Aniichrift, cannot be a trayror, cannot be the deuils martyr; though a falfe Catho- like, a falfe-heariedRomanift may beafoxe,aFrf;/;r, anincendia- rie, a C/^fw^>7r, ai?/f«///;4r, a Catholike villainc, or vniuerfall mif- cheife. 5. But thou art now in danger, therefore now deny thy protciTion, forfwcarc thy religion, abiurc ChriB, at leaft cart one graine into the fire at the Emperours commandement. Here is an other deuillifli conclufion vponatrueprcmifetfor God bidsmec in danger drawc neare vnto him, and not renounce him,or go fur- ther from him: Chrirt did not by any euill mcanciauoid danger forme; andhehnth faid, he will dcniehim before men and an- gels, that fliall denie him in this world. And the further from God, thenearer to dani',er. 6. Thou art aman of learning, and in a populous place, why, fhcw thy learning fometimcs,and preach aboue the peoples capacitic; thou canft fpcake tongues, do lo,and Hudic to be more eloquent. Hcrcis Sathans SophiUric and lear- ning vpon the learned: the ground is often true , the inference falfe and dangerous : the Apoftle ?Md was a man of learning , and in a populous place at Corinth, but he thougtit nothing worthy tobeknown,but Chri(\and him crucified: neither fiood hisprca- ching in the enticing fpcach of mans wifedome,but in plaineeui* __^_^ G 4 dencc 103 — 1 104 ( Match.4'3" 8 An Exfofnion denciofthc fpiric,and in power, and chai for good reafon,!. Cor. 2.2.-6. And can I thinkc thac Satan hath any care of cdifyinf^my people? 7. Thou art a man of knowledge and vndcrftandinp, why doclHhouhearc fcrmons fo diligently , feeing thou knoweft c- noiigh,yca as much as the Preacher can tell thee ? A wicked in- ference of the Prince ofdarkenefle : for true knowledge empties the heart of pride and prcfumption 5and the more I knovvc, the more I had need be ilirrcd vp topradlifc, that my Hripcs be not the more. 8. Thou art an ignorant man , thou vnderliandefl no: fcrmonSjWhy then doeft thon follow them,or read the Scriptures? A wretched conclafion : the more ignorant I am, the more I i^ccd vf? the mcanes of knowledge; the leffe I vndciRand , the more I had need be taught. But this ignorance is one of the cheifc pillars ofSatans kingdomc. ObicEl. Thefc Preachers agree not amono themfelues,and therefore I will bclccuc neucr a one of them. ty4nf. Thou mul^ fcarch for wifcdomcas for filuer, and for vndcrrtan- ding as for gold. 9. Thou art a man of good confcicncc, of much integrity, aboue other Chriftians; and if thou becft fo, then fepa- ratc thy felfe from thcfc mixed companies of godly and profane, Co*i^e otit from amo»g them myfeopU^ le:tflyee ^Artuke of their pLiffUfS', feparatc from their preaching and prayers, from their fcllowlliip and companiCj from ciuilitic and faiutation; thou niaicll cat tbcir meate, but fay not grace with them;pray for them, not with them. Ah, but if my confcicncc be good, I mud yiotforfiks the fellowpnpy AithemA^'/ieroffomeu, Hebr. 10. 25. as knowing, that fuch pure affcn^blics cannot be foutul vndcr the whole cope of hcauen. And ifvvc would fence our feluesagainft thefc wicked inferences of Satan, we mnft carefully obferuc ihcfe rule?, i . Beleeuc not c- \\^\^ {^\x\iyh\Mpr99Uv the ^irits whctlierthey be of God, i.Ioh.4. I. as goldfmiths feparatc gold and Qrofle,and examine cuery pcicc ofgold by thctouchftone. i.Thcfr.5.i8.7>/^4tfr/j/w^/.2. Compare doclrinc9,and thcreafuns ofthem with the Scripturc:ifado6lrinc difagrec from any part ot the word, it is crronious and dangerous; as namely that ofthcreall prefencc,which impugnes the article of Chril^s afccnfion, 5. Hold fafl that which u good ^ i.Theff.5.18. When wc hauc confidcrcd and knownc truths,wc mart with Ma* ry Uy them vp in our hearts, to be rcadic to ferueourvfc. (fommaund the fe fl ones to be nuide bread, ] We hauc confidercd the fcope of Satan in this firft temptation; which was, i.to impugnc ihc word of the Father, proclaiming ■ CHift 0^ ^— »»- tj/ Ch R I s T s TemptAtions. Ma:th.4.3 . Chrirt his Sonne. 2. to lliakc the faidi ofCbrid. :?. from confidc- racion ofhiii prcfen:cAa:c, to bring him to doubt of his Fathers prouidence, 4. tovfc an vnlawfull mcanes to rcleiiie hinifche, Wc haue heard alfo what a dangerous inference he bringeth vpon i a true ground. Now we come to the more Ipeciallhandhng of the ' fuqgci^.on it telfe ; wherein we fliall fee how cunningly Sathan conuaics it , anti how inlUndy he followes it , implying in thefc few words; i. that i: is an e.''hc thing: fay the word, or Cornmand^ here r* no labour : and bccing fo ca(ie , why fhould Chrifl ftickc at it } 2. that it is now He ; here is an obie^^^ ready , here be Irenes, thefe riones. ^. that it is harnicleffe, oncly a proote of the power of the Sonne of God, and in reafon what n"iould Satan haue gained by it? and Gods Sonne cannot finne, nor God be angry with his Sonne. 4. that it is aneceiiaric thing: is it njc necertinc [or a man thatis ready to ftaruc,to eate and procure bread? If he will Hue, he muft eate. 5. that it is a glorious thing, to command y^ow^/ .• I fay not FrAjfy (for by prayer as great things as this haue been done^thc fca dryed, fire turned inro water, the Sunne (laied in his courfc,to fl?nd ftill, yea and goe backe) hux commnndby thine ownc proper power. ^. that it is 2 work of fpcciall vfe, not oncly for the relecfe of thy felfc in this want, but to fatisfieme;for if thou makefi Rones- bread, I will confefle the finger of God, and bclceue thy Fathers voice, that thou art the Sonne of God, and accordingly account of thee: and fofliall all that fhall come to the knowledge of this great and extraordinarie workc. 7, that it i^ not vnrealoiiable : to command afcwc flones to be made bread , will be no hurt to any man; and if thou wik not tranfubftantiatc many {lone?,turne but one (^one into bread : fo it is, Luk. 4. 3. Say to thiiflo»e thttt it bee brcAd, in the (ingular number; whereas it is probable , that at firft he offered himmany, or all the ftoncs in the place , which CMttm //;tfrprecordeih:ifChri(l thinke that coo much, he will be content that hcturnebut that one into bread, a?, Lwj^^ hath it. 8. the Sonne ot God fhould demeane himfclfe as the Sonne of uich a Father, who is hcircandLord of all things: mee thinkes thy eftatc is not fuited to thy pcrfon; and therefore by this action manifel^ that which thy cftate doth not: and if thou deed not, giuc n^iC Icaue to doubt of thy perfon, and take thee for an impoMor. Ic is an orainary temptation of the dcuill to {hake the faith of Gods children, to mooue them CO tiirnc ftoncs into bread : For as hc^dcjilivviihChriftin wane , Chrift was hungry, andihedeuill fhewes 105 8. thing"; cun» nin^lv coiuri- ucd in this one (iiggcition. 'DoUr. Sacan ordinarU \y mooiicth men CO rnrnc rtoncs into brcaJ. lo6 Snirctlaidby Satan in auoi' ding our trou- bles. Macth^.}, {^;t Expojjtiom fhcwcs him ftoncs , let him turnc them into bread ifhc will : fo is it with men who are tempted in like manner, if they be in want: Bread you muft haue. What nccde I tell you of fo fcnfiblc a want? and therefore (hift for your fclfe, here be nones, at Icalt one ftone in timcof need, turneic into bread, why to help your fclfe you may vfc a little extraordinary or vnwarrantable mcanes. When Satan feduced £^r, he pcrfwaded her to turne a ftone,orrathcr an \ ippleinto bread: why, thou feed how God enuics your full hap- pines, and docft thou beleeue his word to be true? no, no, it is buttokecp you from bceing as Gods, which, what an excellent eflatcitis,younow knownot, Efaa was very hungry when he came from his hunting, and hcmufldie if he turne not a ftone in- to bread : and as Satan neuergocs without his ftones, that is, his obic(5ls, fo there was a mcfl'e of broth rcadie, for which profanely he fold his birthright : lam alnioft dead, and what is the birth- right to mce? 5^/// was extreamcly haunted and vexed, and knew not what to doe with himfelfe ; God was fo farre out with him as hec anfwered him no way ; and now hec rouft get him to ano- ther patron, and who is fitcefl for him , who is gone from God, butthcdcuill ? Hcmuftnow fecke a familiar to anfwerhim, i, Sam.18.7, the flone is not far off, there is a witch at Ew^c^r, and he can catcno bread but from her hands. There be two cfpeciall rcafons or occa(ion$, whence Satan groundcth and foUoweth this temptation of turning floncs into bread: I, theauoidingeuill: 2. the procuring of feme apparent Sood^boih which he knowes our haliic inclination vnto. I, In auoiding troubles he laycih two fnares , and haih two plots: I. To turnc ftones into bread, by vfing fome vnlawfull mcanes. jihraham to fauc hii life may lie, and entreat Sarah fo to doe. Dautd, thou art in danger, flic to ty^cljtJJpj^hy rhe foole and di{l'cmbIc,ihou fceft no way cUeleft jdcuilea wayof lafeiy be- yond Gods. 'PJCf. Oihcii by deceit and fubtilty turnefiones into bread, and gloric when they can goe beyond their brethren,by trickcs of wit or cunning:and this fcems togoeaf^cp beyond the dcuill , who would haue ChriQ turne Uoncs into bread , that is, fomcthing into fomcthing ; but ihcfc wou'd turue nothing into bread ,buconelyliuc by their wits. Sa. idmon ca'h all bread thus ci^nningly changed , y?^//;^ i^rend y^nd ^rf4^c^Jrr^/r, which feemes fwect in the mouth : but that ye may know whence it comes, he tells you that for all that it rcturnes to his former prcpcrtic : Pro. 10. 17. The hread of deceit ^s freer to a mArt^kut afferw4rd hu month is filled with grAHelL Boththcfc the Apoftlccondemncth,i.Tbc(r. 4.6. Letnomnn defr/ttideoropprejfe his hrother w Any matter :for the Lord is tbeAHeriger ofAllfffch, In procuring health in fickenclTe, or helping our felues to rc- coucr our lolTcs, he cafily pcrfwadcth vs to witches, forcercrSjind to try many vnwarrantablc conciufions, and cnforccth them flrongly jpcrfwading f s clfc that wc fhall mifcarrie and perifh 107 Icainrd thij trade of the dc- Hill to make Hones brcatl. io8 Matth.4.5. L>4n Expofitien 1 Vfe.l. >at>n ncucr commeth witli- ouc unc (luu: or other. Satan Icrfoncth mcntarhcr then to want bread to get it out ot ftoncs. by our owne negligence. This flicwcs vs that Satan neucr comes without ftoncs tliar is obic6l» of his temptations ;atlca(^ he hath one ftone, which if he offer, he fecmcthrcafonablc. Hec hath not onely a 'S^r/p/^d-^^for Dauidj but cucry man haih his feuerall BAthp?ch.t , fome deare luft or other, which Satan will ftill be feeding his eyes and fcnfes vp- on:Nay, asMar,5.5.in the particjpoffefl'cd, he armed them with flones ^oi\t\i^ themfciues, and made chcm beat themfclues with (iones; foout ofourownefcriphcrctchGthy?^;/rj againftvs, he knoweth the inclination of our wills , the fircamecfour affcdi. ons, the conf^icution of our humours , the predominant dcfires of ourhearts , and accordingly aflaulceth vs. Nay,not onclyin cuill things ,but in the bed: of all he wants not one flonc or other a- gaindvs: Eucn tiie tree of life it fclfc ( a facrament ofGods co- uenantoflife^ will fcruehisturne;and he wiflicth not pr/Y/^«, ^, the parts ofthis teftimony : i , T)Cg^ti[ic: man liffes not by bre/td ofte- ly : 2. affirmatiue, bftt by euery word that proceedeth out of the mouth of God. Themanncrandquality of. the anfwer appeares in the whole anfwcrc,that it was x. areafonable, 2.aniceke, 3. a modeft an- fwer. F/>y?, it was a rcafonable anfwer: our Lord did not fliake off the Tempter without an anfwer, though he deferued none;but,to {hew that he did not refufc the motion, of a wilfull minde.buc vp- on iuft ground, he makes him a fufficient anfwer: whence our Sauiour would leach vs, that DoEir, If we be to dcalc with our moft deadly aducrfarics,fop- pofc them as malicious as Satan toChrift, yet wemuft doeno- tiimg , nor fpcake nothing of a wilfull niinde, but take the guide of rcafon, and the ground of confcicncc with vs. For, i, the will ofman not ordered by reafon, is like a wildecolt without a rider, moft vntamcd and vntra(Slablc, mofl hatefull to God, and moft hurtfall to men : and a note ofman rcfcrued to ihc iudgemcnt of, the great day to be pnniflied , is, to be prefumptuous and ftand in j his owneconceit , 2.Pet,2.lo. 2, Rcafonable men mufthaue rea- fon for their ad^ions at the leaft: for herein if a difference between I — ««m1 ■ !■« I ^/ C H K I s T s Tempt Aticns, Match.4.4. rhc hearts and men, they arc lead by fenfc and appetite, but iTiCn by reafoiijfrom which it men depart, they degenerate into hearts, bcw^/eadwttlffi>ifHMtttf^2.Pct.2,ii. 5. Our Sauiours example carrieth vs further, that we rtiould not oncly be lead by rcal'on in our affaires, but by reafon faniflificdand renewed, reafon dircded by the word: and this not oncly here, but in all his courfc of life: Mar. 1 0,40. when he retufcd the vnrcalonable rcqucrtofthc Tons o{ Zehcdcujyhz gauca iu(-l reafon, faying,/;// not mine tdgiHe,hut P?aII bee ^i'Aem tothemf^r whome U n prepared : 1 iiiuli not j^iuethe chcifc feats in my Kingdome according to kinred and aticdion, but according to my Fathers election. When he rebuked Teeter, and called him Satan, he giiieth a rea- fon for luch vn wonted rtiarpenes ; For thou art 4» offence vn to mec, theufitionre/l not thethwgs ofGod^ thou wouldert hinder mans re- demption, and Satan could haue done no more, Matth.i 6.23. Acl. 1.7, when the Difciplcs would knowe of Chrirt at his afcenfion, when he would rcrtorc the kingdome to Ifrael, he denies their re- quert, and giues a reafon, It is notforj/Q-nto k^ow this /ny father h^th phtttmes 4ndfeafbnstn his or^ue p6wer:ycchzuc another taBke,to be witneffes to me,&c, intend this, looke toyour ApolUertiip, 1/^/^. This reprooues the frowardnes and vnreafonablc wilful- neffc ofmen , and efpccially in their dealings with their aducrfa- rics, taking violent courfes, not refpccSling conicience , religion, nor reafon it felfc, butrtai-ding vpon their will, and faying ,This I will doc, let lee who fhall hinder me, and let him vndoe it if he can. Now perfwade this man, Oh, but let not paliion guidcyou, but fhew your felfe a man, cart away this impotent and womanifh reafon, to fuch as are bruitiflily dertitutc oFreafon, I will becaufe 1 will • Nojheisan enemic to all your pcrfwalion, his will ont- runnes his wit and reafon, his lurt is his law ,hisconfciencc, and his religion. But if any thing can reclaime fuch a man, if he bee not rather an heathen then a Chrirtian,lct him fet Chrirts example here before him, who would not be wilfull without rcaion to the deuill himfclfc in a mort deuillilL motion-, and wdt thou to thy brother, to thy neighbour, yea to thy wiff, children? 6:c. Either fet thy fclfcto walkein thy Lords fkps, or get chee another Ma- rter. SecondJy^ this anfwerofChrirt was amort aicekcanfwer. Chiirt wasomnipotent,able with abccketo haue confounded the deuil; hcmight by his power hauc s : r. to the greater vexation ofthe aduerfary,who thought himfclfc Co (Irong and cunning, a$ noflefh was eueryct able to refidhim , onely he knew God had him in chaines; but now he is foyled by the feed of the woman, by the wifcdomc and weakencs of thrift as man , and not by his diuine power as God, 2. Chrifts meckncs lets him »oc on, and paflc through all his temptations, to his greater and vtter oueTthrowandfilcDccrforifChriftby his diuine power had cut himftiortat the fir (1, hec would hauc faid, that God fearing his weakcnes would not fuffcr him to be tempted, or not to abide in temptation: Now his mouth is {"hut , Chrift the fonneof man foyles him, 5. To comfort v$ : i. By fhcwing v$ that there is fomethiiig elfe be(idc$ diuine power, to oucrcome all hellifh and Satanicall power withall: for elfe we that want diuine power, and arc weaker then water, could hauc fmall comfortrbut now we fee Satan may bee oucrcome of vvcake men, by the mcanes that Chrift V fed, as fafting, prayer, and the word of God. 2.Bypcr- fwading vs, tliat if Chrift in his humility and abafemcnt could en- counter and foylc Satan, much more can he now helpe vs, bceing in his glorie and exaltation. If he can refcuc vs out ofthe mouth ofthe roaring lyon, when himfclfc is as a lamb before the fhearer, much more when hec ftiallfhcwhimlelfc the mighty lyon of the tribe cf ludah. Hence note^ that Chrift cut not Satan here fo ftiort as he did fundry wicked men, nay ashcdidfomcofhisbelouedDifciplcs. PfCer, how fliarpcly was he checkt for dilTwading Chrift from Icrufalcm? and, Ioh.21. a I . when he asked curioufly concerning fahw^ what he fliould do; .f, Chrift ^/ C H R I S T S T€mf>tmOH5. Mattb.4«4. Cl>ri(i faid, Whacis that to thcc ? fo hcmi|:lu hauc faid to Satan, VVbatis that to thee, whether I be the Sonne of God, or no? but he |dorh not, I. Not becaiifc he loues his difciplcs and Gods children worfe then Satan, bu: bccjufctiie deiiill and wicked one-; mufl be let go on to the height of inipietie, as Satan here: and ludxi , how pat- ently did Chnll bcare him all the while; yea at his apprehenfion callinc; him friend ? they ^oe on to confulion without chcckc or bands almoll in their life and death: But he will take vp his chil- dren iti the beginning, they muft not bee let runnc too farre, 2s good Parents rcclaimc their children timely. ?. God declares his power in taking the wicked at the height, as7^-t>ir^oA;Rom.p.i7.for this caufehauc I irirred thee vp, that I mi^ht llicw my power in thee, and that my name might be decla- red to all the world: if?A>fr^c?^ had been taken ac tiic firit^thc Lord had neuer had fuch gloric of his ouerthrowe. 5. The Lord hereby declares his long patience to vcffels of wrathj Rom. 9. 22. all which bountifulnelle and patience, becaufe they abuie, and are no: lead to repentance by it, they arc excufelcs and condemned iu{Uy, as hauing heaped coalcs of wrath on their owne heads. Who could fo long hauc endured P/[7*fr*«c/^, but pa- tience it felfc ? 4. The Lord hereby declares the riches of his glory vpon vcf- fcls ofmercic ,whom he hath prepared toglorie, Rom. 9. 2g. for as he hath prepared them, that is, decreed to glorifie them , fo hee daily prepares them to glorious vfes^as we doc ourveiTelsby rub- bing and fcouring, fcparating corruption from them, and the ru(l offinncby his rough handling them, iudging them ni the world, not to condemne them with the world. If the Lord be not fo quickc with thee in his corrcftions as with others , thou hadft need be the quicker with thy fclfe to iudgc thy fclfe , and fee what cflate thou (iandcli in, that thou be not in the vppcr ftaircs and roomc of (inne. Take heed of thy fclfe, when God lets thee alone to thy felfc. The grcateft indgemcnt of all, i;, not tobeiudgcd at all. When a man hath caQ offhisfonnc, and lets him runne his owne riotous wayes , as carelcfle what be- comes ofhim, itisacertainc fignc he fhall neuer cnioy his land: U> is ic with God , and the Hnner pacing on without controulc in hisfinne. .- . . It Chrift be thus tncekc and patient with Satan himfclfe, and 1^3 Rcifoni. 1. 3 n'-u The grcatcft ludcrmcncof all, r.ot to lie Vfe.i. H4 IMatth.4,4. An Expofithn I r/. •j« Chriftsanfwcr moft modclt. God vfe To great patience tovclTf^llsofwrath, this commendcth vnto vs the grace of meckncs towards our brethren much more. i. This isthccommaundemcnt orourSauiour, who was a fpcciall Schoole-marter of mceknes, LeAme of mee ^ for I am lowely a»d me eke : He was herein teftified to be the Sonne of God bccaufe the Spirit dcfcended on him in the likcncs of a meeke and harmc- leffedoue : and thus we muQ telVifie our felucs the Sonnes and children of God, by the hghcing of the fame Spirit of meckncs vpon vs,Gal.6.2, 2. Ameckc fpirit is much fet byof God, and prcferueh peace with men , by ioftanfvvers and rcadincs to for- giue and paiTe by offences. Thisreproouesmcnofa fiery and furious difpofition ,mcn as meeke as rough £/^«; right //»?^^/j , their hand is againft euery man, and euery mans hand again(^ them, like Lnmech who if he be prouokcd, vvillrcuengea word with ablow, afcoffe with a flab. But others, let them alone, offend them nor, you fhall haue them mccke enough, tradlablc enough: but moou^fuch a one but a lit- tleby a word ,orthclea(-l:ncgle6lasmay be , Oh he is prefcntly as meekc as Damd at NAbah churlifh anfwer, he will kill and flay, cuen all, prefently in his bote blood. But is this Chriftianmcek- nesjto be fo boifterous like a fcdden winde,which thy felfc fcarce knowes whence it is or whither it tends ? no, but a brutidi meck- ncs ;foreuenihebearis will fcarce ftirrc vnprouoked ;nay we fay the deuill is good fo long as he is pleafed ; and thou art good no longer. Butthou that art fo impatient, and thus becrayeli thy meckcnes toward thy brother , what wouldeft thou doe , if thou hadft the deuill in hand, as Chrift had here? Alfo this makes a- gainlt railers and fcoff^ers of others; for Chrift railed not en the deuill himfelfe, nor would ouercomc him otbervvifcihcnby humility. Thirdly^ this anfwer ofChrifl: was a mof^ modcfl anfwer. Satan would hauc him confefl'e himfelfe the Sonne of God , this he dc- nieth nor, norycc af!irmeth,but modcftly acknowlcdgeth him- felfe a man , t^Man iiueth not by bread o?iely. The like wee may note clfewherc , bccing called to his confcfTion before the gouer- nours *, If he were the King of the Iewes,Mattb.27.i 1 . If he were the Chrift, Luk. 22. dy.If he werethcSonncof God: he did not dircdly affirme it^but either. Thou faycft it, or yec fay that 1 am, not denying, but modcftly affcnting: and ordinarily he called himfelfe the fonne ofman, not the Sonne of God : teaching v$ by hiif of C H a I s T s Tempt Ations, Macth4»4. his example , when wcfpeakcofourfclues , to fpcakc modcftly* pAttlhQ^\vi2, to fpcakc of great things ofhimrdfc , fpcakcch all in anotlicrs pcrlon. 2. Cor.i 2.2.1 know a maninChrift abouc 14. ycares agoc, &c. taken into paradilc , &c. and lohn , Ipcaking of himreltc , laich, And when Icfus law his mother, and the Difct^le vphomche Icued : and ^tvlje UaHtxtions. Matth.4.4, asfor turiiing water into wine, rcfloring of fight op.d ledges, &c. cliofe tl)cy favv linlr power in. Bncvhy would notour Sauiour siue them Inch a fitznc as they dcfucd ? Surclv he iiad iiiG rcalon, the fame in this our doctrine; for they did noi dcfirc it for a good end, but (as Luke faith exprcllcIyyVo tempt htm: v\oi to hclpc their inhrmhie , but to feed their curiofuic : neither to increalc ai.d (Irergthcn taiih, but to nourifh their infidel;:!?. For had that bin their end, had ihcy not befidc the docStrine of the Prophets^ and the fulfilling of th.e promifes^tnc blelkd doflrine of the Sonne of God, of whom foinc of thcnilclues laid, Ncucr m^n jpAhjs U^e him\ and for the confirination of that, many and mighty powerful! mi- racles-, vvhicli were fignes from hcaucnjOicwing that he was from heauen ? And yet for all this they bclccued not. So,Matth.27.42. thehigh Priefts , Scribes, and Pharifies faid, If he be the King oftlie Icwcs,lct himcome down from the croflV, and wc will bclceuc him. No doubt, Clsril^ could, but he would not; not oncly bccaufe it was anhonrc of darkencs, but becaufc he knew they would ncuer hane bclccued him: Pialm. 22, 22,23. 1 will declare thy name to rnji brsthren^ to the feed o.^ lacol?^ to If- raeL 1, This prafiife of ChriO is anfvverabic to his precept^ Matth, 7.6. Caft not holy thttrgs to doggcs, nor pcarles before fwine. By holy thi^igs 3nd pcMr/es ,:iic mczui the things of Gods Kingdome,Chri(i and his mcrits-,&c. to called, both to fhew the cxccllcncic of them iiithcmfelues,bcingaboue^//p<:^r/ej,Pro.3.i4. as alfoour dutic, to prize and lock them vp in our hearts, and keep them (^as wc do our pcarles j fafely incur memories. By dogges and ho(Taes,ZYt meant malicious and obQinatc enemies, conuiJled of enmitic a- gainft Gods word, of whofe amcndement there is little hopcrcue- ry man naturally is an cnemie to God and his word , and (o a dog I and a fwine; as Chiii^ called the heathens and Gentiles, It is not Idwfttllto t^k^ the childrcns tpre,^.d,a»dcafiit todfigs. Now to fuch as thclcwc mud preach and offer the Sacramens , yea ChriQ offered himfclfc and came to call finncrs: but when bis word and miracles were rcic6\ed, and himlclfccuill inrrcaccd, as among the Phari- hes, then laith Chrift, Let them (iloy:e, they ^re hUndelcAders of the hli>9d, 2. Chril^ fhewes himfclfc vntc none but fuch as he louctb, and louehim,Ioh,i4.2i. and this was the ground of /W.?f his fpeach, Lord^whiitisthe caafc, that thofi wtltfhew fhyfe/fe to vs^Anduot ti the ^_____^___^__^^ H ^ TV or Id f 117 Rcafcns. I. ii8 Matth.4.4. Vfe.l. An Exfofition Numbers of rr.c CO vvliom Chrill ncuer reuei himlc Uc wnld ? the world fees him not; for none feeth him but to whomc he (hcwcth hi^iifclfe; and he fhcweth himrdfc to none but fuch as louc him; and none loue him, but fuch as louc his word,and kcepe it,verf.2 5. 5. This was one caufc, why Chrift fpakefo many things in pa- rables, that fuch as would be blind might not fee; and fuch as would not make a right vfe of his holy doclrine,might not vnder- rtandjMatth.i 5,1 5. For many that heard them, let them go with- out further qucrtion in a careleffe manner , whereas thedifciples of Chrirt inquired of him his meaning, and one learned of ano- ther; and fo that which for thcdifficultie drauc others away , be- came in this manner of teachini^, much more eafie and familiar, yea much more pcripicuous and cleare then any other. 4. Neuer could cxtraordinaric means, conuert fuch as bclee- ued not the word, the ordinary meanes : and therefore Chrift nc- uer or feldomc gratified the Scribes and Pharifies with miracles or cxtraordinaric meanes, bccaufc they refifted his dodlnnc, per- fon, and workes : or if any wicked men faw any of his mighty workes and miracles, ihey faw not himfclfe in ihem ; as Pharaeh, what a number of miracles faw he? yet he was neuer the better, he would not acknowledge God nor his fcruants : and in the wil- derneSjthey who faw miracles cuery day and moraent,yet not be- leeuing the word of God in them , were ncuer the bettcr;the arme of the Lord was not made bare vnto them. Ignorant perfons, that knowe not Chrilt, nor dcfire to knowc him, are in a wofull eflate, bceing fuch as Chril-l counts vnworthy torcueale himfclfe vnto: and therefore he cither keeps the means from them^ or leaucs them without grace to make an holyvfcof them. In worfe cafe arc they that hauc the meanes , and yet no tal^ of them, no reformation by them : their couctoufncs, their pride, icth i their drunkenneffe and vncleannefle will not be left; as many that come to Church to hcarc the word and rcceiuc the Sacraments, and yet are no better then doggcs and fwine, and altogether vn- reformed in their Hues and courfes. Some draw the wotd of God into queliion,and would be taught by Angels, or miracles, as Sa^ ran here : but Chrift will not make himfelfe knowne to the:ii no more then to him : fo faith t/^^r^^^w to D///^/ in hell, when he denied his rcquefl, They hauc U^^/tfi- and xhcTrofhets ^ if ihcy' will not bclccue them , neither would they belceue if one iliCHiJd riM of Christs Tempt Ations. Matth.4u}. rife from the dead. Some arerefolued to liiieasthcy lif! , let the ■ Preachers lay what they can : whereas he that is in Chrift, to I whomhcreucales himleltc , is a new creature : tor Chrill fpcakes to the heart , nor CO the care onclv. Others fay, they are decreed to life or death, and therctore , doe what tl»cy can , they cannot change Gods rninde, and hence neiier goe about to change rhcm- felucs : But, had ChriR fhicwcd hii-nfeirc to tl'.cfc , he would hauc directed them to the meancs oFlauing knowledge , namely to the Scriptures which tcftifie of him, loh.y. 29. and to faith, which vnitcs to him , and to the fruits of faith, which teftific the truth of It, to his calory and tb.cir comfort. Ochcrs will be faucd by faith alone, and by a profelfion of the Gofpcll, and fo neg!e6l the workcs which iuliific it ,and thepower of godlines : whereas, if Chrili iiitheMinirtry had reuealcd hin)fclfc to fuch,he had qiiick- ned their faith, and not left it as a carkafc : for faith without workesisdead. Others, poorcfimplc people, will be faucd by mercy alone, and neuer labour for knowledge , fiiith, or true fee- ling cf their ownceflatc , and care not how flnne abound, that mcrcic may abound much more : Due, had Chrif^ met with them, he would let them lee their mifcry in the caufcs and effect* , cTid teach them to hunger after mcrcic in the meanes , at^d , hauing obtainedit,to goeand Gnneno more, lead a worfe thing fol- low. OcherSjdifclaiming the do(^rine of mortification,3nd felfe-ce- niall, therefore diflike the word as too (-Iraitc a do6lrine, dripping themof their plcafures and profits : and hence fome hold on in their lufts .fome returne with the fwine to their wallowing in the mire, they cannot die to finne^they cannot liue without laughter, mirth, and fports : Whereas , had Chrifl reuealed himfelfe wv.o them, hce would naue taught them, that his yoke is an cahcr yoke then the yoke of linne, and that there is no found comfort but in mortified arfec^ions and aciions. Whofocucr would haue ChriQ rcucalc himfclfc fully vnto him, muft labour to be thus qualified : i.HemjQ be humbletfor hctcac!'.eth the humble in his waves, Pfal.2 5.9*but the proud he fends empty away, as raine makes valiies fruitfull, but falls oft'thc mounraincs , which arc therefore barren. 2. Hcmuft long and diz* fiVctomeetChrift in his ordinances : for Chriflis thefcope of the word and Sacramervtsrtherfore defire to know nothing but Chrift crucified; goe to the tents of Hiepheards where he hath told thee IIP 1 li'cc p'opor- tics of (ucli as to whom C/ni,'li will n;akc l.inv IcUc knownc. H thou I20 Matth,44^ An Expofition \ III. 7)a5lr,x. The word is a principiH wea- pon ofour (pi« riciiall \v:.rrarc. Kcafons,!. thou (halt cnecc him. And thi>dcfifr/ifit bcfincerc ,\vill vent it feltc in carncft prayer , to be tau ght of God, Teach me thyflattites. Oh o^ea mtne eyes , that I may fee the woiidcrfuU thin^^s of thy law. And it hath a promife to be anfwcrcd, lob. 14.11, i wjU jouc him, andflicvvmyovvnefelfe to him. ^.Hemufl haueaconfcio- nableindeauourand induftric to obey that part of Gods will which he reucalethvnto him: loh. 7. 17. If any man will doc his v\ ill, hecihallknovve whether the dodlrine bcc from God or no. The third part in the anfvver>!s the matter of it, a tcftimony of Scripture, It is writte-i. ] Chrifl might haue opprefTcd the dcuill by his diuine power, but, beeingas man to be tempted, he would as man oiicrcome: i. to magnific mans nature. 2. to torment Satan the more: and ^. to teach vs how to oucrcomc him. And by this his pradife he giues tovDdcrftand,that, The word written is a chiefc part of our fpirituail armour to foyle Satan by; yea indeed the principall weapon ofour fpirituail warfare is the word of God. 1. Eph.6. i7.TakcvnioyouthefvvordofthcSpirit, which is the word of God: and therefore, as afrordy it fcrues i.to defend vs : 2, to wound Satan : 3, to cut afunder all his temptations: fo it did feme Chrilt here. Neither is it acarnall weapon, but the [word of the Spirit , that is, a fpirituail weapon as the fight is fpiri- tuail, not made by man, but tempered, framed, fharpncd , and put into our hands by the Spirit of God himfclferfor whofe word elfe is it?orwhencehathit power but from Gods Spirit ? Rcu.i. 1(5. It is called the two-edged fword, which gocth out of the mouth of Chrift rbccaufe it is (liarpc and piercing , ta wound all his enemies: it pierceth to the rery bones and marrow. With this fword he flayes the wicked , Ifa. xi. 4. with this he yifites Lehiathatiy and (laies the dragon, thai is, the mighticft enemies of his Church, Ifa, 27.1. with this fword he confumes Antichrift, 2.The{r.2.8. and with this fword he foiics the deuill here : with the fame he (laies corruptions, and Sacanicall temptations in the hearts of his owne children, 2. This part ofour armour was fignifiedby the /Z?^/7^/, where- with 5^/owe>;7j Temple was hanged , Cant.4.4. and by the fmooth fiones , whereby Dattid (Inetc the Philiflim , i.Sam. i7.40»hcic the ^/ Ch R I s T s TempAtions* Macth.4,4,: \zi — I the fonncofD^i/'/fj/, and DahicIs Lord, fniitcj the CJoh.ih of hell with a deadly wound: Sah/s armour is here refulcd , worldly weapons, wilcJome, and fubtilty, and one rtonc i$ taken from the fountainei of holy Scripture , out of the baggc of his holy memory , and by it Satan falls. Yea, it is the armory of the Church, whence all other parts of Chrii^ian armour are to bee had. :?, All thcconrentionand (ii;htofSatan,is rofaftcn fomc error and fallTiood vpon vs : now therefore the ondy fence from error, i? ro be girded with the girdlcof truth : now the title of truth is often giuen to the word of God , Pfal. 19. 10. the ludaements of the Lord are truth .-and Ioh.17. 17. thy wordps truth: tofbevv, that (o long as wc hold to the word , we are fuflicicnily armed againll all falftood and error , both in iudgcmcnt and pra^Slife. And the like may be concluded from that it is called light, dilcouering and chaling before it all mifh and darkncs. 4. The word \s VLCompUfe ^rwcftr^ioncis euerypartofthc foulc, giues fence, and diredVioncothemindc, vndeeftanding, memory, thoughts, all the affe6lion? , and all the faculties of the foule : it couers eucry part and member of the body, tcachcth the eye to looke, the eare to hearc, the tongue to fpcakc , the feet to waikc: it direvflsvs in all our conuerfation aiid adlions of life towards God and men , cucn toall conditions of men , fupcriours,equalls, inferiours, poore and rich : further r it guideth vs in allconditi- onsoflife , in all times , in all places , in all ages, prefcribingrules to children and men, young and old; in all excrcifc and vfe of things indifferent , as m£at,drinke,apparell, recrcaiion:in a word, in all things concerning this lifc^or th.clifc to com-C.Soas herein a fufScien: defence for all occafions^ 5. Ncuer did any man rcceiue any hurt from Satan, or his oWn corruptionSjOrfrom this cuill world J but cither becaufehc did notdraw out this fword ^ordidnot rightly vfe it. What other was the caufe of the deadly wound of our firR Parents, and ours in them, but that they drew not out this fwcrd of God^ word,buc fuffrcd thcfcrpcnt to wring it out of their hands? How could /'-'' •" This is a contutation of Romifh teachers, who difarmc men of the Scriptures, and wring this fpeciall weapon out of the peoples hands:common people may not haue the Scripture in their vulgar ronguc;for this (faith //W/>2^)is hercticall.But this place is luf- ficient toproouc the contrary: whence I conclude thus:Thc wea» pons whereby people arc fenced from Satans tempcations^are not to be taken from them; but the Scriptures are the weapons o{ de- j fence ngainft Satans temptations : and againc, If all the common ' people beaflaultedand vvounded,and all haue to doc with Satan, then all haue need of this fence and couer againft thi? moft capital and deadly enemic; But the afiault is made againft all , and Satan fcekcs without exception v\hom he may deuoure ; and therefore all without exception need the fence of the Scriptures, And fur- ther, Whofoeuer turnc the people naked vnto all Satans tempta- tions, and difarme them fo as they cannot but be oucrcome , arc guiltie of all the wickedncfi'c of the pcople,to which Satan draws them; and alfoof their deftrudtion, vnto which they becdrawne: But Popifli teachers by dcfiituting the people of the Scriptures, turne them naked into temptation, and difarmc them 3 and there- fore are guilty of all their (innc and damnation. But this pradlifc of theirs is, v. Againft theScriptwrcs: for God would therefore haue the Scriptures written , and commended to men in their owne language , not onely for the learned , but vn- learnedalfo,that ir might be familiar to all forts of men. Deut.; i. 1 1 , T 2 . Thoufhalt read the words oftki^ Lawe htfore ell Ifracl , / hat they may heare it,ay!d/ear}7etofeare the Lord:^nd he names their f/Jen, a>jd woi77e>iy children^ andflra^gcrs^ OhielK But this belongs to the lewcs alone. idi>jg:no\\ all tlic ColoffiA»s were not Clcr^ic-iricn. And how doth the Lord encourage all his people to vnderHand and o- bcy the words ot the law ? D cut. 4. (5. Onely th^ people t^ jv.-fe^jtiPid ofvnderfla-f.'dt'igy (yc. 2. It is agamii the cx?.mple ofChrirt and tl.c Apoflics : Chrift taught in akr.ownc toni^ne , fo the ApofUes were endued vviih diucrfc tongues to preach to eucry nation in their ov/nc tongue, and all the writers ofholy fcripturcs did write thcin in the tongue beft known, inoR vulgar & common, whereby it might more caft- ly come to cucry ones knowledge: for whatrocuer was written, was written for cur learning , that we by patience & confolation of the Scriptures might hauc hope : fo our Sauiour faith , Thcfe things arc written, that ye might bcleeue: fo as whofoeuer mufl liaue faiih , hope, patience, comfort, mud be acquainted with the Scriptures: and it thefe be entailed onely to learned men, fo may they. 3. It is againd: common fenlCjand as if one fliould ad uife ano- ther who is to meet his enemy in the field ,tnat if he would driue away his enemy and get the vidbory , he niui^ lay dowMiehis wea- pon , or leauei: behmdhim.O^;>^. Eutihe Popifli Doi^ors put other weapons into their hands to fight with, as crofTcs, holy-wa- ter, charmes, and coniurations , wherewith the ruder ior: yet content themfelucs. eyinfw, Thele are weapons of the deuills ownc forging; the LenhtthAjj of heil accounts.of thcfe fpeares but as ftraw, and lauohes at them : as ifa man beeinj^ :o encounter a moft furious and furnifht enemie, fbould couer himfelfc with a cobwcbbe, and thinkebe were well furnifiicdiNanc, Satan put? thefcinto mens hands^to keep them from the word, which.is the onely charmc, the oncly crofle, the oncly hallowed water, that can coniurc him, whichour Lordby hisblcded eiampiehaili taught vs to vfe. 4. It is againl^ the auncicnt Pothers : ^agnfctne faith, 2)<'«^ in ScripturU cjnafiamicH^ familtaris bqmtur ad car deilorttm & irtdo^io^ rum : The Lord in the Scriptnre fpetfiketh famtltarly to the coKfcieKce of toe learjted andvnlearfied, Ire»4W faith ,//io>t p4ffi.cient€r ^ fedabf^Kdanter Latcc^s Lhibere d^l^cre^ (^ fe inPiicemdocere vslmonere, LalHy, Or'wen (hewcs his iudgcment in this afFedlionsce fpcach, VtwAm onines facer emus thid qi4od(cripf4m efl, ScratarMtHt Scriptures : Oh that wee would all doe a^ it i^ v/ritten^ Search the Script nres. 5. It is againfl the Popifh writers ihemfclnes. CAietan , a very ingenuous man, and a great (choWcr ^(z\Vc\,Htr.c difcamfu arma no- fir a, effe facra^ Scr/pturas : Let vs take this font gosd iejfofi^that the he- iy Scriptures are our onelj weapons, T^iex. aPortugall Fryer faith, That as L^ban in the night decciued Jacob, by gluing him in (Uad of fairc i^^Wjbleare-cyedLr^^; foSataa decciucs vs in the night of ignoranccwith vainc traditions for diuine Scripture. Yea, and 'B^rw^r^himfelfe, whom HardiKg brings in as afauourcr of his caufe herein, iaith, That at Bethlehem the common people fang Pfalmcs and Halleluiahs, yea in the fields as they were plowin^r and mowing, &c. By all this we conclude withouTSauiour,Ioh.5.2o.Ti6(f;^fii^^- Htil, and therefore they hate the light: ihcy haucalong time deceiued the world, by holding it in ignorance, a principall pillar of their religion; and labour ftill to hold it in blindnelie, dealing noo- thcrwife then the Philjftims dealt with the Ifraclites, i.Sam.ig, 19. who fohold them inbafc bondage and (cruitude, tooke all their weapons from them, and left them not a imith inlfrael, leaft they iliould get weapons , and (o get from vndcr their pow- er. Vfc.2» Ifthc word of God be a principall par; of our fpiritual armour, then ought vvc alwaies to haue the Scriptures in a readincfle ; not one! y the Bibles in our houles (which many haue not, who haue their corflets hanging by the walls;) but put on vpon vSy Eph.^.i 7. and that is, when by diligent reading, hearing , meditating, and f^udie of ir, but efpccially by eanieft prayer, that God would o- pen our vndcrftandings to fee his good plcafurein it; we haue at- tained fuch skill, as we can wifely (hape an anfvvcr to the nature and qualitic of any temptation. Alaf, of Ch r 1 8 t s TempAtions. Matth.4.4.1 115 Alas, how lamcntablcis their elbrc, thatregard not thcfound knowlcdg of chc word, but content themfclues in their ignorance, whereby Satan holds them vnder the power ot darkenes ? for im- pofTiblc it is , till men come to knowe the truth , that cuer they (l-iouldcome outof the fnarcofthedeuill , and to amendemcnt: fee, 2. Tim. 2. 25. 26. Many fpcnd their daycs in reading tables, or profane hiftorics, or cannot tell how to paflc their time , but by taking in hand the dcuills bookcs and bones (as one calleth them) cards and dice, or fome other vnwarrantable cxcrcile ; all which giuc Satan more power oucr them. Cut the armour ot proofe, a- izaittfi Sathan ami their owne corruption, which is the word of God, lies in thebookc vntouched, vntoflcd, as it men were at league not to diflurbe Satan at all, but let hini blind them , binde L ihcm, and Icadc them at his plcafurc. Others will defie and fpit at Satans name, but they haucno wordagain(l him, but doe as a fooliih and inconfiderare pcrfon, that will quarrell with a man of might, and defie him, as though hec could make his partie good, but beeing without any weapon, carries away the blowes, the fmart of which makes him fcelc his folly, which formerly he could not fee, Ocliers arc enemies to fuch, as would teach them the vfe of this weaponrmen of valour and ffrcngth will pay liberally fuch as take paines with them, to teach them the skill of their weapon, and willingly take their diredlions: but R'ch cowards a number arc in this field, that as they dare not looke an cnemie in the face,fo hauc they refolucd, neuer fhall weapon come in their hands ; they are enemies to fuch as would furnifhthcm. 0:hcrs would fi^ht with Satan, and with the word, but in the wicked abufe of it, making charmes and exorcilmcsof fundry words of Scripture, highly ta- king Gods name in vainc : fomc write the Lords prayer in He- brew, Greeke, and Latin: fome the words of fomeofthe Gofpcls; fome the names of God andChrift : But all this is forcerie and magicke, and a fighting for the deuill, yea a fhooting in his owne bow. Others will hauc the Scriptures to refill witli, but they bee not readie nor at hand, they beare mnny blowes before they can recouer their weapons: when they get a Scripture againH him, for want of exercife and experience, it is but a$ a fword inachilds hand, who can neither well help himfclfe, nor yet much hurt ano- ther more then he is like to hurt himfelfc. Then the word k>^ God is vfed aright , when a man hath skill iherc- "LeUr,!. 135 |Matth.4«4« The :i'J,hz skill of Gods word is to cue cfV tcuputions by ic. Rcarons.r. L^;f Expo//f/o» Vfc.i. T. Ill tcmptaiijiis todclpaiic, how chc Word f^nccth. thereby to cut oft temptations, and coiuainc hitnlelfc in his duty : Pfal.1 19.1 1. I h(tt4ehid thyfremifem mine heart ^that I miain not fm ^gawftthee: Prou. 2.10.1 l.i2.?f^^«n'//?^inmcsfake , and not remember thine iniquities for cuer : andagaine, where fmne hath (iboHntied y gi'ncehAth AbounAeii mftch more : and the parable faith, thatth.e Mailer forgauc all the debt to the hopcIciTc fcr- uanr. Obie^.T,, Well, if thou haft thy finncs forgiucn thee, where is thyioyand peace of reconciliation ? the Kmgdomc of God is peace and ioy, but alas poorc fellow! thou art pcniiue and melan- cholic, and God hath left thee without comfort. ^n[» It is vpnt^ ttn y pral.97. \\ .that light is fowen to the righteom ^ and toy to the vpright of heart : and , they th(i: fowe in teares , Jhallreape w ioy, ObteU. 4. What fpeakcft thou of ioy ? why, thy croffe is into- lerable, ficknes and difeafeseate thccvp, pouertie pincheth thee, and reproach eucry where mectcs thee. Anfrv, Bat it rsrvritte^^ Hcb.i2. 6,vjho\nhe/ones,he chafiejis : Tund ih^Li f'jo nja» li^owis /of4e or hatred by aH that u- before himy Eccles.9.2. Obteci,'^, Thine are tedious affliflions, durable and lafting ones ; thou \\:}i{{ prayed thrice ^ yea a long time tohauc them remoo- ued, and art ncucr the better: why wilt thou goe on, andlHll loofcall thy labour ? why, thouknoweft not , whether, or when thou n^alt be heard? v^;;/?^. /r^ wr?/-r^;; ,Pfal. 50. 15. Call vpon mecin the time of trouble, and I will hearc thee, and deliuer tiiee: and Hab. 2, ^. If the vifion ftay, waitc-.for it fhali furcly come, and (hall not ftay : and,che iuft (hall line by faith : and , He that bclec- ueth,maketh not haft. ObtcCt, 6, But vvert thou not better to goc to this wife man, or that cunning woman? thou fliouldft quickely recoucr thy health, or ftollen monic , or things that are loft : thy lofte is great , and ihou muftvfemeanes for thine owne, j4nfv. It ps written ^ Leuit. 20. 6, If any turne after fuch as workc with Ipirits , or after foothfayers, to goe a whoring after them, I will ict my face a- gainft fuch a perfon , and will cut him oft from among his people: and /■; is ryr/>rr;f,that Sattlss^i caft off for tl»is pra^^lifc, - j Thcfecond fortofinftanccs, is in motions to prcfumption or profancncfle. 127 II. ij8 Wori\ nrtc'h O'l ccrrpracion! MaCth.4.4. L^ ExpofitioH O^r^f^.i. Buticisinvaineto fcruc the Lord, and whacprofitc is thcrcinlus waycs? che worfe the man is , the better is his c- topKf-mpcton. I (^atcjantj the more godly, the more croffcd in the world, yinfw. It ti written Jtp?.iut>e well wtth them that feare the Lord-, not fo to the v\ickcd:and againc,tha: thc!:^ht9fthei/»god/jfJ]y4lIi>eputour,vjhcii the li^hc of the godly {lull rife brighter vatill pcrfed day: and the ende of the tufi is peace, Obieti, 2. What need (o much fcarc ofcondemnation , feeine there is no condemnation to them that arc in Chrift lefus ? Anfw, It H written ,i\\?,x,{\ichmt^ftr9Alke after the [pint ^ and not after the flefh: and , that fuch mull worke eut their fa/uAthn i» fe^re and tremlpling^, ObieU. 3. But if thou beed predeftinate, what needcR thou care? andifthou bceH not,aIl thy care will not auaile thec.y^;?/^?. It U yvritten , that I rnxx'^flndy to make my eUtlionfure , 2. Pet. i . i o. and ,that I muft bclecue in the Lord lefus Chridj and bring forth fruites y>forthj/ Amendment of life, OlfieEb,^, But what needeft thou be fo flrid? fhall none come toheaucnbut iuch (Triiflperfons, ihinkcftihcu? wliy , God re- quires no fuch ftriiflnes. Anffi^, It is written y that the Matter ^r a hardwa» , who will ftand (hidlly for iunicc : and, that wee muft rva/kf prccifelyy E p h . 5 . 1 5 , Obieli.'^. But why (houldeft thou rcfpe<5b thefc preachers (o much? doeft thou not fee how they take vpon them to difgracc thee for fuch and fuch courfcs? and they are men as well as others, no better, many of them worfe. Anfw, It is written^ i.Thcff. 5. 1 2. Hauc them 'w\ fir, guUr lone for thetr workes fake : and , that our o\xxS2iW\om (i\d ^ He that hear ethjf Oft, hcareth mee : and thstthc leafl Mtnifierin the Nov Tcftament, is greater then lohn Bapttfl, who yet was greater then any Prophet , Matth. 11,11. and , that God did fend two bcares, and dcftroycd 42.0! thofe wanton children, that mocked and reuilcd the Prophet Eltfha , 2.King,2,2 3, ObieB,6, But thou art young, thou maycftfwcarc, and game, andfwagger, and be wanton; thefc arc but trickcs of youth, andfowingthe wildeoates,&c. ^y7f-w,Itis rvritten ^ As a man forres , {ofJ?a!lhe reape: and, remember that for all this thou mnfl come to itidgement , ObieU. 7. Oh butthinked thou ^ that God fees or takes no- tice ofeuery thing? or if he fliould ,heismcrcifull and cafily en- treated, and thouhafc time enough to repent. Anfrv, It isvfrttteny •■ ' ^^ ThTt } >- ^r^- ppebaxs at hand, and now it is twilight: why (hculdft thou dcpriuc thyfclfcofthy plcafurc? take thy time, thou canft not haucit cuc- ryday, ^tifw. It is wrttten, V^o\i»^,'^.'6,TheendeofAftra>i^e wo- ntan is more bitter then ivorme-wood: zvid.ksep thy way farrefr9m her^ nnd come not neere the doorc of her hfiufe: and , th^t ftettherforr.tCAtors nor adulterers JJ;all enter into heaucn, i , Cor. 6.9. and Ephcf. 5, 3. but fornicAtton^Mnd Allvncleanenejfe^ and coffetot*fnejfe ^let it not once be named Amongy OH, oi becommeth Saints, The third rankc of inftanccs ,is in motions to pride and fclfc- conccic, wherein finnchath great ftrength. Obiett, i. Youarca man rich and high, well friended, well monicd; why fliould you ftoopecofuch a one? this were a bafe thing indeed ; let him feekc toyou,ordocyou crufhhinfi. ay^nfw. It is writtefj , Godrejtjlsthe proud, I. Per. 5, 5. and, m ginin^^ honour, goe one before another : and , prtde gees before the fall: and, that the haughtie eie is one cj the fixe things which the Lordabhorres, Prou.(>.i 7. Obie[}. 2, But you are a man of knowledge, wife, and learned, what need you bcfo diligent in hearing fermons,cfpccially offuch asarefarrc your inferiours ? you can teach them, not they you, Anfv, It is rvritten, II3.5 .2 1 . fVoe be to them that are wife in their cwn conceits: and Chrift hath faid. Hee that defpifeth you , defftfeth mee^ Luk.io.i5, and that /<3^ dcfpilcd not the counfell of his maide, muchleffemuft lof the leaft Miniftcr : and that we knowebut in part^ and arc to conGdcrnotwho,but what is fpoken:and that the lame Spirit is mio-htie in oneyand in another, Obiet},^. Butyou arc amanof giftsand authorine, andthefe will carrie you through all, and you may rife and treadc fuch and fuch vndcr your fecte; who dare fay any thing to you ? eyfnfir. It is rvritten^ }^inth, iS, 6. H'hofoeHeroffendeih any of the fe little ones that beleeite in mee^tt rv ere better for htm amilflone were tied about his neek^y and he cafl into the midfi ofthefea: and , Hee that doth wrong, fJpall rc" ceiut according to the wrong that he hath done\ and there ts no refpcci of pcr/owr, Colo fl^. 3.2 5. Obieti, 4. But you may followe the falliions of the world , in (hangcapparell, ruffian behauiour,monftroustyrcs-,who may els? I I how IZ9 III. Tkc worH cut- tccli offccirpca" dons CO pride. 130 Match .4-4* AnExpoJition IIIL The word c lit • tcthotf moti- ons CO iniuHicc. how elfc fliouldyoubec knownciobeagcntlcman^ora o^entlc- woman.^ Anftv. it iswritten, i.Pet.3.5. chat eucn womens ap- parelling muft not be dJ/zfoC/^r^, as with broyderedhaire ^^nd odd &c. but the bid man of the heart mull be vncorrupt: for 5^1 rah, znd other holy women trurting in God, did fo attire thcm- fchies : and againc, Fajhioa not jenr [clues According to thi^ werld, but be renewed in thejpint of your mind : Bee euer of the ncweft fafhion there, ObteEl. 5. But it is a fmall mattcr^and of great crcdit^to fweare and curfe, and fpeake bigge words : it is a way to get reputation, and be refpe£led as a man of fpirit. u4»f, huwrftten,Le\}n,2A,i6, He thAt bhiffkemeth the name of the Lord^ppall bep'it to death , all the (Congregation fhall ft 071 e him: and Iam,5.i 2. Aboue all things^ my bre- thren^fweare not^ neither by heauen nor earthy nor any other oath • but let your Tea, be Tea, Andy our Nay , "H^J* The fourth inftance is in motions to wrong and iniurtice.O^/><^. I . Thou art a great man, thou haft tenants, chou mayeft and muft liuc by them; they are thy feruants, and thou rauft cnj;ich thy felfe by them: racke their rents, bind them to fuit and feruicc,they can- not refift thee. Or, thou art a Mafter, kecpe thy feruants wattes from him, make thy vfe of it, wearie him, poore fnake what can he doe ? pay him at thy pleafurc, he will endure any tiling rather then loofe thy workc. Anfw, It is mitte-a^ ^ztn.z.i^. Judgement mercdes belongs to them thatft^ew no mercie : and, thofe that grinde the faces ofthe poore, fliall one day be ground vnder themilftoneof Gods hcauicdifpleafurc: and, Leu. 19. i 5. Thou ftpalt not robbe thy neigh- bour: the workemans hire ftpall not abide with thee till the mornw^. The reafon is in Y>cu,2^,i<,LeaftthyferuAntcryagainfttheeto the Lord: furely itfhallbefinne vnto thee, ObieEKz, But thou maieft make the beft of thine owne commo- dities, by hoifing the prices, and diminifhing or corrupting the ' quantitieorqualitie. No man can force thee to fell thy owne in dearetimes,vnleffethou wilt; and much leife to giue it away to the poorc and needy : then fliut vp thy heart, liuc to thy {z\^c , let others fhift for themfelues as thou doeft for one. Anfw,It isivrit^ ten, that couetoufneffc is the root ofalleutll, and that it is idolatrie: and the Lord hath fwornc by a great oath,euen by his owne cxcel- lencie, Amos 8.4. that he will iicuer forget any of their workes, ih^tfvp Allow vp thee poore, and make ^he needte of the /and to fai/e ; that were wearie of the Sabbath, becAufe it hwdredtheir fetting ofwheAte to cf C HKisr % Temptdtions. Match44. 131 faU; thitt made the EphafwAll, and the p^ekcl great ^ and fnlfifed their iveights J and fo/d corrupt corne, lUdii is, tookc all courfcs tor gaine. Beddes chc tcarcfull fruics of couctoufnclTc in yichaf:, Gehaz^i, A- hah ylnd^. Obiech, ^.ButchouIcnJcft thy money too freely: ten in the hun- dred thou maiclUakcby law;but if by cunning trickesand dcui- fcs, thou canft get twentic in the hundred, thou flialt growe rich the looncr. Anfw, It if rvrtttcrj^ Luk.6. 3 5. Lend freely , I oolong for nothing ag.itne: 2ni\,T)cu:, 2^. 1^,7 hoHfI:>a/t not gtue to vjnry ta thy brother: 2nd,Exod.22.i^. ffthcu /endmoney to my people^ thou fyalt not be an vfurer: snd,Leu.25:.5 6. Thonfloalt take no vjurte nor adttan- tafCynetfher lend him money nor viElualls to encrcafe ; and , vphat p?all it profit a man to Vftnne the whole -worlds and loo fe his ov<>>ie fouled ObieEl.j\, But thou art a pooiciiian , and dctraudcii thy fclfeof profit, thou mayeft by an oath , or a lie, or a little cunning and llcj^ht get good gaincs: and why n? cdcli thou be fo nice ? Anfw, It li written , P rou. 2 2. 2. The rtch and the poor e meete together ^and the Lord 16 themaker of them both, that is, in their pcrfons, and in their ciiates- and Leu. 19. 1 i.i 2,Teefjall/7otfrveare by mynamefalfly^ nei- ther defile the name of the Lord thy Cod: and, that the cur ft entreth in- to the houfe ofthefwearer andthetfe: 2nd,yeefJ^allnotflealc , nor dcale falfly ,nor Ite one 10 another: and, that aU that lone abhomination and lyes^jhallbekept voithout the gates of the holy Citie rvtth dogges , Reu, 22.15. and, that 1 mufl not lie for Gods glory, much leifc for my ownc profit. ObieH:,^, Butthoumaieft reucngethy fclfc vpon thyencniie, and make him know whom he hath in hand : broach fomc vntruth or other vpon him, and thou flialt at leaft difgrace him:and if thou Ictft him goc with this, cuery one will Icornethce. A^ffrv. It is Tvrittcn jf^engeance 16 mine^ and fwillrepay^ faith the Lord: and, Thofi jhalt not beare falfevpitKcfie: and, Matth.y.ii. whAtfocuery$H would that menfhoulddoe toyou^ the fame doe yon to them : and. It n the glory of a man topaffeby offences, Obiect, 6, But the caufc is good , the Catholikc caufe, it is but a title ofrebellion or treafon , indeed it is a mcvitcJVious worke, and thou flialt be canonized a Romifli Martyr , if thou flialt kill a King, or Q^cenc,or Prince that is an heretike : butaboue all, if thou canfl by onetcrriblcblow,not onely kill the King ,Qucenc, and Prince, but alfo the whole Counfeli , all the Lords ^ all the Judges, all the lawes, all the law-makers, yea and blow vp the I 2 whole 131 7hcScriptVfic« the harrv-nrr of hcrcfl:;?. Inflj-cc in :•> ftiiicariou by '.vorki. In tranriibil;n« ) Intho fsaucn Sicramentt. Macch.4.4* An Expsfition If) or';;:na11 fin 'ii'ccrbaptiirr.e. whole Parliar.iciu houfe, and with that ihrcc hcrcticall King- dames together, Anfw. Here we can hold no longer , bur in fuch a temptation as is to to dircfl a worfhippe of the dcuill , with our Lord fay, ^//^i^^^rjw, be packing foule dcuill , for // u written Roai. \ I, I, Let euery foule heftbielt to the higher poyfers.-znd, I .Pet. 2. 1 4. Sff^mitjfourfelfies to nil manner ordwance ofm4»:2Lnd the fcarc- full iudgcment oi Corah^ Dathan^ and Ahiram^ with their compli- ces betide fuch Catholike rebels as dare lift vp their hands againft the Lords annointcd , not to cue off his lap, bat his life, which is the life and breath of all his people. The like vfe hath the Scripture in the right vfe of ic againft all errors $chcrc(ies:as we may fee in thefeinltanccs: i.If thcPapifls would teach vs iuftification by vvorkcs: Ayjfw^ h Uwntte»-,Kom. "^.70. by the tvorkes of the larvfhallKoflfJJ? he inj^tfied ; and the like in Gal. g. 3.4.5. And74«/had as many merits as any, yet he would n9t he fo'riKd i?j hU ovfne right eoufnes ^ Phil.g.5?. and^our righteoufnes is hht asfiithinejfe , or filthic clouts: and, after our beft cndeauours we are hat v»pr&fitah/efernAnts, 2. If they vrgcvs with tranfubflantiatlon and rcall prcfcncc: Afffiy» Itiswi'itteri , that after Chrirt had giuen the Sacrament , he went into the garden, and fuffcred ; which he could not, if he had bccne eaten before, and not bcclng glorified: and 2. remembrance is of things abfcnt : 3, he continues in hcauen till his comming to iudgement , Aft. 3. 21, 4, the Fathers ate the fame Sacramental] bread, i.Cor. 10. ^.andyctChrift was no: then in thcflefh ; 5, there is no alteration in the fignc of Baptifmc; and there is the fame vfe of the figne of the Lords Supper. 3. If they obieft vnto vs 7. Sacraments , we reply againil their 5. baftard one5;asinthar of Matrimonie for the reft, thus: i* it hath no {\^nt inftituted by God ; when lie brought Site to Adtum^ hcreismatiimony , but no figncthe ring which they make a' fignc, is not, 2. ic is not proper to the Church, as Sacraments are^, but common to Icwes, Turkcs , and Infidels. 3 . cucry Sacrament belongs to euery member of the Church : but matrimony belongji^ not to their Pricth and Votaries. 4. all Sacraments ferue to con- firmc faith: fo doth not Matrimony. Adam in innocencie had no Trced of faith , but he had need of Matrimony. 4. If they tcl\ vs ,that by Baptifmc originall finne is quite wa- (hed away, wcaiifwcr: No: true Baprifme takes away :he^«;7/, but not the ^cr;/;;?^ of finne : and // ii vfrittea ol "DAuid , Pfal. c i . 5. chat ^/ C H R I s T s Tc?npUtions. Marth.44. that he confcfTcdhc was ftill in originall finnc: fee alfo Rom. 7. 7. ^[m\ lam. I.I 5. 5. It'thcy would thrull vpon vs the abloiucc nc- cefTuieof Pantifmc: Anftv, It tswrittc>i , iliac circumcifion '[bcinj; the fame in hgnification and vfc with Bapiihne) was omitted in the wildcrncs 40. yeares : and, chat r>-i;, bccine a perpetuall freehold. Now followcth the fourth thinj? in this allecjation of Chrift, to wit, cue parts ofthe diuine teftimony: i. Negatiue ,^^^^7 ///^^j ?7tfr hy bread onely : 2. h^im'^iwxZy'^Ht by euery rvsrdthat proceedeth out ofthe moHth of God, Firft,ofthe fence ofthe ncgatiuc parr, CMan'\ that is, amecrc common and ordinary man , and much leffe I that am the Sonne of God. Lifieth^ot'] that is,preferucth not the naturalllifcofhis body.Z^^^r^^^ ] is meant oil neccfl'aric and ordinary meanes of meat, drinke, reft, flcepe, phyficke, recreation: forfo it isalfo v- fed in the fourth petition ofthe Lords prayer. O^e/^ ] here bread is not oppofed to other meanes of fuftenance , as flefh , fiili , &:c. but to Gods blefTing, without which it cannot fuflaine our bo- dies. Bfitbj e'^eryword] thatis, cuery thing, a common Hcbraifmc, verbum for r}ot by bread o»ely ( for they had none ) hut by euerj irtf/'t/and ineancs which himfeltc AffBmtcd. BeHcies , it 1 fl-iould dilhul^ my Fathers prouidencc , and turnc all tliel'c Hones into bread, yet, if his wcrd come not to c;inc vertue and life vnto them, all tliis would not help, all this bread wonld be no better then ftones,as it was before. And therefore I will Hill expccl his word, and not lurne ftones into bre.ti at thine. The neoatiue part rtloardcch vs this Icfion^thnt Outward and ordinary meancs are not ofthemieliics fufficient toliiliaincandprcfcruc thelifc of man. Luk.i 2.T 5. w/jw/ ///>/?* W- 1 OurwaMmcanR fthnot tfs MbHKa,tMce. u we make an mduaion or all the cheiie | (,,/bincthc meanes , eictjer of the becing or wcl-bceing ot mans life , we (liall caiily fee their infufficiencie. i./>r^^iisaipcciallmeancs appoin- ted to {uen^thcn the heart jPfai. 104. i 5. but yet there is aftaffe of bread , which is another thing then bread, ar.d this bceing broken, wee (liall not bee (ircngthned 5 but fade in the middell of bread. Hence is the fcntence accomplllicd againll many ,Lcu. i6.z6,Tej%allfate^afid}i9tbefuufied: the Lord gaue the Ifrac- litesquailes in the wildcrncifc, enough to mainraine 600000, footemcn for many daycs ; but a fscrcc poifon was in ir , that the more they had, the more they died, as of an exceeding great plague; fo as the place was cxWzdthe gmues of hfth;g ^^\.)m.\i, 95. Yc3,akhoiJghour bread didnot grow out of the earth , but fell from heaucn as Ma>7n.ih ^\d , yet our Saiiiour faith, Ioh.6.49. ,Your Fathers did eate {JM.innAh in the wilder fuejfc , and are dcid, 2. Clothes arc a fpcciail meancs to prcferuc a man in narurall heai: ibut yet ratmcnt of it fclfc cannot keepc him warme : Hag. i. 6, Tee clothe yoH^biit J t be not xvarme : and oiDaiud in his 9ge it is faid, that they couercd him with clothes ^ but yio heate catkc to him , i, K-ing, I.I. ^, P hy fie ke IS aremcdicc\ppointedby God to regaine ' j.piu.iickc, health and fircngthjdiftcmpcrcd or decayed: but ^i//^t goes to the 1 Phylirian,and pines away for all tliat, a.Chron.id.i 2. /^.^JMoney j 4^007. ]isa good meanes to prouidcnec^flaries for the inftcnanceofmans (liic; and therefore men labour, and take much paines for ir. But, both Libofir is tn vatne, exceft the Lord butld the honfe , Pfal. I 2 7. i . and , thoufljalt earne moneys and put it in a broken bagge^or afccret rnft fl^kconffimett^H^Q^Q^.i .6. ^, Strength is for the warrc, and a good | S-Stieng-.h, I 4 meanes i a. Clothes. I3<5 f Matth.4.4. An Expojition 6, Co un fell. Rc^ifon?.!. 3 mc:\ncs for the defence of life and right: but ftrcncrth alone is WQ^kcncffc: Viil. 20. An horfe is a vaifje thi*}ginbattell: and there- fore'Z)j;A'a5 his rtrcngth. 6. Ci?«v/"^//and pollicie is for a Scare both in peace and warre: we fee how foone RehoboAm rannc through tcnne parts of his Kingdoms , by the bad counfell of the young men. "But yer there is no counfelnor folUciethAt can^re- Haih /KTAinfl the Lord , Many are the dcuiccs ofmans heart, but the counfell of the Lord fhali (land. The counfell of ^^/;;r<7^W,which was like viito an oracle of God, was turned into follie. I. Themcancs themfelues arc without life, and in a very Hiort tinic rot away oftbcmfehie?; or if they be lining things, asfheep, oxcn,beafts, birds, and filLeSjtheymut} loofe their liucs before they can come to be helps of ours: hoiv can they then giuclife,or keepc life in vs by thcmfclues ,bceing dead? The death of the creatures fhsweth^ that our life is not from them, but from I'omc- thing clfe. 2. God hath prefcribed mcancs of life, and tied vs vn- to them, butnothimfclfe: he is able to doe whatfoeucr he will, and his prouidence is ofequall extent and latitude with his pow- er, which cannot be retrained to meancs, thefe becing finite,thac infinite. And hence it is, that mcancs are ordwarily ncceffarie, but not abfolntely y^CQ.\ng God in his abfolute power can feed vs with flones, as well asraifemen outof ftones. 5. If mcancs alone could fuftainc a man, how comes it that the fame wholcfome meatc that feedcth fome,(hould poifoii others ? how comes it that men v- fing mcancs, as men in a confumption eate as much as others , and yet pine away, and are famifhed ? that men labour and toylc , and get money, and yet thriucnot,but their ftatc isirt a confump:ion [hll ? how comes it that they who arc beft fed , as great pcrfona- ges, arc leflc liuely and hcalthfull ? Poore day-labourers, who fare Fiard and courfe, laugh at rich men for maintaining Phyfitians, and yetarcftill ficke : poorc mens children thriue better, and lookc fairer with Daniel znd his fcllowcs, feeding onely of courfc pulfe, then many that fare daintily with thcKings children. Sec we not the Fathers before the flood , liuingfome 700. fome 800. fonie 5>oo.yearcsand abouc, of greater ftrength and flature by farrc, and they carried ncere a thoufand ycares vpon their backcs, more lightly then wc can earrie halfcan hundred? and yet they liucd vpon herbs onely: wchaueairoflcfh and fifh, ofall fortijWith the bift and moft exquificccookcric; fo that if our Hues were pin- ~~~" "" " ned ^/ Ch R I s T s Temft(itf9ns» Macth.4,4. ; i ^7 ncdvpon themcancs oncly , where they liucd nccre athoufand yearcs , vvc fiiould by ourmcancs liuc many thoulands. 4. God is the God of life, it is he chat continues our liucs , and not the mcancs; and allmcanes arc in his hand to bee cither blclTcdjOr blownc vpon at his plcafure. What can on hammer or law doc, withoufthc artificers hand ? no more can the meanes , which in Cods hand arc as a toolc in the workc-mans^whofe liand can do many things without toolcs, but they notlung without his hand. 5, What mcancs that petition, which cucryman mull daily vie for daily brcail , cncn hcc that ha:h the mo(i, but bccaulchcc may haue bread, and want that in bread which may doc him good \ andhclpe? \ I. Lcarnc hence how to concciucofmcancs aright, namely as Vfcx^ things not tobctrudcd to, becaufe by one blalt of God, they ^'cancsnocto may become vnprofitable and YnfucceiTcfull , cfpecially when cbeiiVwn place men are loath to raife their thoughts beyond them, ay^fa his phy- hckc riiall not helpchim,bccaufc he trulls in the Phyfitians. If- r4^/rhall dieof that flcfh, wherein they thought their life was. And it is iull with God, that when thcmeanes fteppcvp into his | place, and men afcribe that vertue vntothem, whicii oncly Gods blcfiTrng addeth vnto them, he depriues men either of ihc mcancs,, orof the right an^ comfortable vfe of themy'And were not the ; mcaocs too too much magnified, and fet aboue their ownc place, men would not fo fpend their dayes in carking cares for them, with fuchinftancc and neglowl of all things elfe, as it they were cuer to liuc by bread onely ; not fo wife as the foole and churlc in the parable, wlao when he had goods enough for many ycares, would haue his foule take his rell; but thcfe men hauing bread and meancs enough for many ages , are asreilleiTe and inlatia- ble, as cuer before: their life (lands in fccking aud holding a- bundance. 3, Let vs learnc to truft God without the mcancs ; which the worldling cannot doe. In plentie, in health,wnen the barncs bee full , and thechcfls readic to brcakc wich trcafure5,thc moft earthly churle can bee content, and praife God for all; brt in poucrtie and fickencfle his heart lets him downc, as though God is not as able and willing to helpe in one cHatc as in another. But now faith were it prcfcnt, would mofl fhew ir felfe^it is A dead faith, that withdrawes it felfc from the iiuing God,and fcts it fclfe on dead things. Ffi. 3. 3. Learnc I 138 f'f'-i. Vfe. 4, Mo; e care mufi *j<: brd of Ciodi blfflin^', t'un jt n.ca:iC:>. Match.4.4. K^n Expofithn g, Lcarnc we to moderate our care for the things of this pre- fciu lifcjas fuch vvhovalew them according to their right efti- matc, which without a fupcriour vertue can doe vs no nood : for what is food, apparcll, and the likc,bijtbafe things wiihoucGods blclfino J which men of thcufands enioy abcundantly, and yet by arecretcurfe cither vpon the wicked getting or holding them, want the comfort that many poorc men haue J whofc portion is but a mite to the others iuperfluity ? And what isthereafon,that men buric themfelues aiiue in the graues of their luftings and carthlines, but that they falfly concciuc of the meanes, and place thcmabouc their worth or workc ? What faith the worldhno> is it not my liuing ? and muft I nor looke to that ? I tell thee no, it is not thy liuing, vnlcffethou liueft by bread alone , or haft that 4^/?w^?wfr///VMw , that whcatcn-foule of the rich man in theGo- rpcil, v\ho thought he n-ufl now liue many yearcs , tccaufe hee had wbeatc enough. O^/^;^. But you fpeake as though we were to expc6l miracles for our maintenance, or to caft off our callings, to ncglc6t themcanes, and liucby the word of God, tArjfw, i. Miracles are ccafed^ and yet if God bring vs into an eRatc where- in all meanesfaile vs, God rcmaines as powerfull and able, as mercifull and willing to help as euer he was , and rather then bis children fhail mifcarrie , he will faue them by miracle. 2. Our cal- lings and meanes are not to be neglc6led,becaufe, x.Chrift denies notbutthatman iiucsby mcanes, butnot^^f/)' by them: 2. they ^:c2i^^ix.oii\\zi(^efi€ryw9rdof God) whereby man Hues; and if ordinary meanes be offrcd , we may not truft to extraordinary, without fomc fpcciall promilc or reuelation : 5. it is a tempting ofGod,topi;ll pcucitieon our fclucs, or caft our Iclucs iiuo dan- ger, and is a brcachofhisordinancc, whoinioyncscuery man to oet his liuins in the fweat ©fhisbrowes. But one thine is mChr:- ftrafj care, ^noihcr 3l carki^g care for tlie things ol this world : one thing is the care of the world in C^ary, who cfpecially minds the oKe thing Mtcejfarj , another in (J^'farthA , who diflradis her felfe with many bufincnes, neglecting the good part which fliould ne- . iicr be taken from her : one thing to pojfejfe the world, another to ' if effpojffjjcdby it: one thing co vfc medncs , Another to trffjf in them,' . - 4./ If man liuenotby meanes alone, be more carcfwll for Gods blclTini'thcn for the meanes* be more thankefull for that then for thcfe : clfe he that made bread and gaucit thee, can brcakc the i .^h. — « '- V — — I ^/ C H R I s r s Tempt.tt;om. Match. 4..^.. , 1 3^ (hflfcofit ; dfc he can make thcc great and rich ,but lay a fcnfible curfc on chy pcrfon and c(bcc, ci: her in thine owne time, or in tiiy hcircs. Andas for thanksgiuing , Chrid nciicr vfcd anymcancs buc by prayer and thanksi;ining, and rsnghc vs to pray For daily bread , .1. for a blclfing vpon bread, I: is a greater mercy of Cod to giuc vs comfort oftlie creatures, then tiic creatures thcmfelucs: Yet a number, as if they liucd by bread onely , come to their ta- bles as the hogge to his U'ougli , or the hoii'c to his proucndcr, wiiiiout cither prayer or thankcs. A wonder, that euery crummc choakes them not: for without Gods bleffing it might. But by euery word that p-ocecdcth out of the motith ofCod.^ Thisafiirmatiuepart ofihc te(nmonie,allcadged by Chrirt,tea* cheth vs, that, It is o>:e/jf the word of God, and euerj word of God that prcferneth ihclifcofman. But firft wee muft diftinguifli of mans life, which is either fupernaturall or naturall; and alio of the xp^r^, which is put forth cither for thclifenaairall orfupcrnaturaL The former is a word of Godsp^^r and prouidence, creating and gouerning all things according to their narurall courfcSjCallcd in l\\dX.c\l,a\vordthatgoethot4toftbe?nofithofGod: forno word of the creature, can produce the bccing or well-bceing of any other. The latter is the word oftruth^ whereby he doth quicken the foulc,and repairc it to his owne likenes: and this word procecdcth not only out ofthe mouth ofGod,butofhisProphets,AporHcs,& Payors: and this word bcgctteth and preferueth a fupernaturall life in man, as the other doth a naturall, ler.i 5.19, Now our Saulourmeaneth here the naturall life of the bodie, and the wordof Gods power and prouidencc , generally fuftai- ninfz the becin^ and life of all creatures : and not that a man can liue by the written word without meat and drinke. It is true, that the foule of man liueth by Gods word of truth: for, i . he is begot- ten a Chriftian by it, and borne of this immortall feed, Jam,! .18. 2.heisnourifliedby it, as by fincere milke, i. Pec. 2. 2. 5. as bread increafeth thebodie in all dimcnfions, fo the word ilrengthncth the foule in faith, patience, comfort, hope,loue;as children grow by milkc, 4. bread ftrcngthens the heart, and all the (hcngth of a Chriftian is in the word; it prcferues the naturall heate, and the word makes his heart burne within him, and keeps it in areadincs to euerie cood word and worke. But yet this is not the proper meaning of this place, neither can it agree with the meaning of Mofes^ who plaincly fpeakes of the bodi- Thc coTifort of the crcaturcs,a j;rcatcr mercy t'\cn th* crea- tures thcm- felucs. Docl-r, OiiiV the worl, Vv-C cucr\- word of Goil prefer, ii-tll t.K'litCof n.an. I Tow the foule Jiiucli by the wordof God. 1^0 lMacth.4-4' L^n Expofitt&n How man luics u/ eurry word of God. The word fu- ftaineili, i. A- boue ail means 3.waye«, bodily hunger of the liraclircs, and the fccdin*' of them with ^iAnnaio , that thej may kKorv that man Imcth not by bread oneij : nor yet vs'ich the mind of our Siuioor Chrif^^ nor with his prclcnt con- dition; nor with the drift of Satans temptation; nor with the found repelling of his dart, which was, that Chril^ for the appca- fing of his bodily hunger, after his forty daycsfaft, would turnc ftones into bread. And now, we knowing what is meant by the word of God,c* ucn the powerfull word of Gods prouidence, in creating and go- uerning all things;we arc further to contidcr,that our Sauiour ad- dethan vniucrfall particle, eueryvford: the rcafon is ,becaule this word is twofold, ordinary and extraordinary. OrdwAry ^ when God changeth not his ordinary courfe, but by meanes proporti- oned vnto the ends f which arc a part of his ordinary word, ) prc- feruethand maintaincth the life he hath giucn ; as daily bread, flecpe, and the like. Extraordmary ^ when by his word and de- creCjhcpleafeth to prefcruc man either aboue, or without, or a- gainft all meanes. \,^boHethe?neancs ^{\x\\Axy\\^ycs\ i.ahoue all that man can expect : thus God gaue tlic Ifraelitcs Mannah in the wilderneffe, and water out of a rocke: thus he tied a ramme to tobcracrificed in fleadof/p.^f ; thus he brake the checke- tooth that was in the iaw, and water came thereout for Samffon^ ludg. 15. X p. and by his word prouidcda gourd tocomeoucr/o^/^his head to fliadow him, and deliuer him from his greifc , c.j\,6, thus hefed£//^ ^\\\c\\ things were not oncly created at t'nc iir{i,but are flill renewed, and that daily, and ycarely as it were againc created. \o\\,\. -3^. In thatrvord yvM life J that is, not oncly inherent in the Sonne of God himfelfc, but as an efficient to communicate life to all liuing tb/mns. ty zy 2.Thc word of God is as it were the prop and Ray of the world, vjithout which all things would fall into confufion. Eucry man knowes by nature, that God maintaincs and preferues all things; that it is he that flretchcth out the heauens like a curtaine; that he fends forth the windcs oiit of his treafure ; and raifeth the waucs of the lea like mountainc5;which are great things: but nature tea- chcth not, how God doth thefc things , by what mcanes : oncly rhe Scriptures teach that he doth all this by his word; that as in the creation God faid , Let there be light , and there was light, and lo of all other things Gods word was his workc : foinvp- holding and prcferuing it , he doth it by liis word,as Hcb. 1,3. who zfholdeth nil things by lois mighty rvord-, which word when God calls in , the creature falls to nothing. A61. 17. 28, 1» him welttte^ and w«e;/f^and haue our bccing, 3.Thc lame word of God, which giuesvcrtucfi force :o the crea- tures 142 Matth.4'4^ ^H Exfojition cures in thcmfclucs ,doth airoran6lifTc them vnto vs :cucry crea- ture is iandlificd by the word and prayer, i.Tim.4.6. the word fhevveshow to get them, how to vfcthenijand prayer obtaines of God a right tenure, and a pure vie, which indeed is the blc(rin«» or fandlincation of them. 4. The fame word carries them beyond the ftrengch of their nature to doe vs good : bread and wine in their owne nature can but nourifhand feede the body, but Gods word in the infti« tutionofthe Sacrament, makes them fccde the foule co eternall life, Queil. Buchowmay we conceiuc of this word, whereby God doth goucrne and preferue the creatures ? ^nfvf. By Gods word we muft not onely conceiue his decree and will, but apowcrfull commaundcment , and effccluall, to which all his creatures yccid free and willing obedience. This commanding word was put forth in the creation, Pfal.148. 5. heecommdUf;cledy and they fvere ^//rrrrfr^^. Men when they attempt, and performe any great mat- ter, becaufe their power is fmall,muft vie great labour, and many inftrumcncs and helps: But by x\\QWordof the Lord the heauetts were wade^ V(2L\,^^.g,Hefaid tbeword ^ Andall things were done. This commanding word is put forth in the daily goucrnmcnt of God: Pfai.147,1 5. //^y^w^j- oHt his con%mandement vfon the earth, hit word r«««: that is, nothing can withstand and hinder the power of his word: here the word and commaundcment arc all one. The fcnfleflcnefTe and deadnes of the creatures, their vafines and fierccnefTe hinder not his word, but without delay , yea with marucllous celeritie and fwiftncffe they execute his word ; Pfalm. i^S.S.JfGodfpeaketotheheauefJS^thejJhall ^eare , and couerthem^ felitcs with darkenejfe at noone day ^ as in Chrifts pafTion, If he com- mand the Sunne, it Hiall heare his word, andgoebacke or ftand ftill: If he comniand the winds or fea to be ftiil, they fhall be ftill; and prefcntly there fhall beeagreac calmc: If he fend forth his word, the mountainesofycefhall melt, Pfal.i47»i8. If he com- maund the whale, he fliall (et/oKahon drieland,cap,2.v.lo. If be commaund the folid and fenflefle earth, it (hall hcare, and rend to fwallow vp Corahj Dathan, and Abtram, If he commaund the fire not to burnc,it fliall hearc,and not burne the three children. If he command dead men, they (hall heare,& come out of their graucs, IS Laicarw y &c. and all men at the generall iudgemenr. But as God can fee without eyes, and reach without hands , fo alfo doth of CnKisr % Tempt.ttioHS. Macch,^^. he fpcakc without a tongue, as the light, the firmament, the hca- uens, and other h:s workes can hcarc his voice without caresinei- rher wanteth he a meancs to make his mindc knowne^and his plca- fure manifei^ to the molt fcnflclTe creatures. This lliouKi teach vs tQ depend vpon this word of God, for our Hues and meancs of maintainins them : for fo our Lord Icfus thd in this barren wildcrncirc; he would not fuQaine himfelfe but by Gods word. Doeft thou want mcanes oMiuing and maintenance? Conlider, that man liuesnot by bread alone : Thi; wordc2Vi make the aire liqiu, without and before either lunne, moone , or ftarre, Gen. 1. 3. This TV£>r^ can make the earth fruitfull, before thcrainc had euer fallen vpon it, Gen. 2. 5. Wanted thou bread ? God harh not locked vp thy life in bread*, it may bee he hath another word, which if thou hearcrt with LMofes 21m] El/as, ihou fnalt liuc with- out bread, y^fa, when he was in a grca: [iraite, 2. Chron. 14. 11. (for he was with fine hundred and foureicorc thoufand, to en- counter with an armie of tenne hundred thoufand, and three hun- dred chariotsrj he looked vpto this word of Ged,and faid ,thac the Lord conld faue, by mAnj^orfewe^ox by none. Hal-l thou meanes of liuing ? yet depend on this word,thy life Hands not in bread, or in abundance: if God withdrawe his word, neither rertoratiue quailes, nor heauenly Manna, if thou hadftthem, fliall preierue thy life. How often doth God blow vpon the fccond mcanes^ :o bring vs to this word } The faith of this truth doth fence the heart with found com- fort, when all outward meancs 6oq faiie: if the heart can lay to it felfe, What ifGoddocnot giueme mydcfirc bv this meancs or that? I know God hath more words then one , more blemngs then one, and manliueth by etisry word. And faiih {hcngthen? the heart, T.By letting before the eye Gods power in thisr:;ord, how that one word of his mouth isenough tahelpc vs : one word is a- ble to create innumerable armies of Angels and creatures; one j?- ^t is enough to make all creatures, and all this to come, or goc,or (land iVill, as moil dutifull feruants to their Malkr : Maith. 8. the Centurion comming to Chriftfor the health of his feruant, de- fires him not to come within his roofe ( for he was not worthy of that fauour,) nor cofertd himany reccit or phyficke to doe iiim good, but oncly to fpeake the word , iand hce was fure his feruant fhouldbc healed: A ftron^ faith ,in a ftrong word. It is but a word with God; then bow e»My, how prrfcntly, how certainely I 143 r/^.t. ThewarH of Gcd made the a:rc li-'.ht with" out the fiinne nnd tlif c?rch fruitfull wiih- ouc the rainc. Vfc.-i. Faith in this word (trcnofh- nctli the heart n-.anjAvAcs, 144 Matth.4»4' o^ Expo fit iMt will God doc mc good, if he fee ic good forme? i.Byaffuring the heart, that his will is asreadie to doe vs good, as his word is able: and it fetsthcpromilcbcforevs, that nothing Aiall be wan- ting to them that fearc God. Th€ former^ in the example of the W- ^tx^JA'Mih,'^. Lord, if thcuvoiltythoH canfi make mee c/f^w^.-and in the next words, to fnew heis as willing as able, he faith,/ voili he thoHcleaKC) by which word proceeding out of the mouth of God hislcprofic wasinflantly cured: his will was his word, and his word was his vvorke. The latter in the example of v^^r4/7^w,whofe faith fet before his eicsGodspromife,that inZ/^^chis feedfhould be called. and thatby/pi?d?r^is, Pro. 10. 2. thattrcafures of wic- kedncs profit nothing, they cannot help a man from the hand of God; nay when the cuill day comes , they are gone , and Icaue a man alone to graple with death and iudgement, and turne a man naked to the fentcnce of condemnation for his wicked getting and holding of them. III. Another fort of men, who licic not by the word of God, but againft it , arc vfurers, who pull themlclucs out of all lawtull ^/:^"TpulT' callint^s and fet vp a trade for the publikc cuill, and their own pri- /^^'A' «»''?&• cf? uate good; which, were there nothmgelie againit It , prooues it 1 c> not to be of Gods deuifmg : forcuery calling of Godsdcuiiing,i$ hclpfull to men in generall; but the Spirit of God hath giucn this a name from bitincrand httrt'tyjg^ But we hauc the Scripture mo(i cx- prefly againlt it, whether it be nt.wtfcft , as is a contra6\ for gaine, as for ten pound to pay elcncn at che yearcsend;or<:(7;/fr/',wherby men find cleuifcs ( svhich they call myl-lcries^ to defeat the lawes, and Iceme to contract, and cither not to lend, or not for gaine. The word that proceedcth out of the mouth of God, faith, Exod. 22. verl. 25. If thou lend money to my people with thee, thou flialt not bee an vfurcr, thou flialt not oppreflc him. K 2 Marke f>ro.\tH2ii>t,H. I4S Matth.4.4' An Expsjition ^h hoc -^ftirayn exigfyigthfit m.iy hclent, Biu the vfurcr that will line by his money , and not by Gods word , faith , Yea buc of the Gen- tiles they might , though not of a brother : To which I fay, that now the particion wall is taken away , and neither lew nor Gen- tile rcmaincs , all arc our brethren in Chrilt; and therefore of no manmuft vfurie beexpc6^ed,vnleffe thou bccl^ worfe then a lew. Letthe vfureranfwcr this if he can. A^aine, ihofc Gentiles were of thofc nations of the Canaanitcs, which they were commanded ro dcftroy,and vfury was as teeth giucn them, and allowed by God to catc tl>em vp withall. Scefl thou a man, whome thou mayeti lawfully kill ? take vfe of him,but not of thy brother. Obfetl, I will not take vfurie of the poore, but of the rich. ayinfrv. But the text is , Thou flialc not take vfury of thy Bro- ther, bee bccpoorc o: rich: though the rich bee better able to fuffcr wrong, yet thou art not by any word enabled 10 offer it. The word , which proccedeth out of the mouth of God, faith, Pfal.i 5.^. He tha: giueth not his money to vfury , fhall dwell in theLords tabernacle, and xq[\ on his holy hill : and, Ezek.18,17. hee that hath not recciued vfiirvand increafe, &c. wherein it is plaine, without all trickcs,that either to giue our, or take in vfury excludes out of heauen. OhteEh.HQ meanes,to opprefic a man with vfurie, >^;7/7y.Euery viury isopprclfion , andeucry vfurerfeares not God, Lcuit. 25. 36. Thou flialt not take vfurie , but feare the Lord. Oi;/>^, But that law was iudiciall, not morall. Anjiv, That isfalfc; for our Si^uiour renewed it in theGorpel,Lnk.6.5 5. Lend freely J looking for nothing againc: therefore it is tDorall, Bcfidcs that, vfury is condemned amongl^ the great tranfgreffions of thcmorall law,Ezck.i8.i 5. OhieEh, Wc may doe as we would be dealt by , and it i? charity foto lend as another may benefit himfelfe, ^fifrp. No man in need would borrow but freely , vnleffe he were mad ; neither is it charity norhumanity to take money for a duty, the nature of which is to be free. Charity feckcsnot herowne, and muchleffe other mens* butofthefc forts ofvvickcd men the fpeachistrue, Their mercies arc cruell. As charitable as that vlurcr is , fo con- fcionablc is he that followes : His confcience will not fuffer him to take aboue the law , not abouc ten in the hundred , and that he hopes I ^/ C H R I s T s Tcmttitions. Matth.4^. hopes he may according ro the v.holcronic lawcs of the Land. AnfiV^ Wbcrc were h;s conicicncc, it che law ot" King Eclw.ird lie fixe were rciiiucd, whereby it was vucrly toibidticn, according to the Canon of Gods vvortl,r;nd ttie ancient Canoi^s of the Cliurch? But tor the Statute now in force, enabled Eltz.Ah.i 3.C.8. j. I fay, icallowcth no viurie,but puniflirth the cxcciVc ofit. 2. Tl.c title o{ the A^ IS yCy^fjAcl /ti^Mt>/jI-Vff4rtc. How tiien isitfor it? 3. It callcth vfurie a detclbblc luine : how then can it fecure thy con- fciencc ? |. All vfury abouc tci:nc in the hundred is punidiable by the forfeit of the vfury. 5. What it thclawes of men fliould per- mit what Gods jaw condemncs ? is it not plaine, that this confci- onable man flyeth Gods law to Hiclterhis fuine vndcrmans, as though the lawes ot man were the rule of confcience, and not Godslawes;or as if the law of an inferiour can difpencc with the law of the fuperiouf; or as if Moles permitting oneeuillinthe lewcs f namely, the putting away of their wiucs for prcuenting a greater) did allow thereof, or warranted ilieiinne to the conici- cnce of the hard-hearted husband. Wee conclude then , that the vfurer Hues not by any word of God, but againil it. And to thefc adde the bauds of this nnne,thc brokers to vfurers, that lius or raife gaines by letting out other mens money : I will fay no more to them, but if he be ihut out of heaucn that lends his money to vfury, he fliall hardly get in, that is his agent. And humane lawes condemne theeucs and accelTa- ries. It is a Statute of //f«>^ the j. anno ^, that all fuch brokers for vfurie, fliall pay for eucry default twentic pounds , and fuffer halfe aycares imprifonmenr,and be brought to the open fliamc of thepillorie. It is iuft vvithGod, that 5«<«/ and his armour-bearer fliould fall together, and die on their owne fvvords, I V. Such hue not by any word of God as encroach vpon tlic Sabbaths of God, by labouring either in themfclucs , or in their ferbdnt8,as i. by buying or felling warcs,Neh.i 3.18. 2. by works of the fixe day es, whether in harucftor earing time, Exod.i6. ip, and ;?4.2i.andNch.i ^.i j. ;.by traucUing for gaineor pleafure. For the Sabbath was nude tor our fpirituall profit : it is a day to giue and collet almes, and not gainc. Manna it felfe mu^ not be gathered on the Sabbath, much Icfie muft more ignoble iu^c- nancc: Ifit be fought, itfliall not befound, O^/^*^. 1, May I not do a little to fet forward my work for the beginning of the week? Anfr, No: Manna might not be fought,thoughcarly in thcmor^ iry ning. 149 I Scf, Auguft. cpiit.54. FM. Matc'ii.4.4. A/f Expqfition niiig, and though it was but a little way oflF,and required little la- bour. Ohiecl, 2. May I not take a fairc day when it comes ^ the weather bccing vncertainc and catching ? Anfvo. Thou mayeft as wcllTay , May I not take a purfe when it comes ? wilt thou bee a theefe and robGodofhis due? Should not ill weather and Gods iud'^cmcnts rather force thee to repentance and obedience, then to (inne? Obieii.i.lx. lyes mcvpon abond,my eftat:c,and many poorc men depend vpon me. ^n[w, Firft^pay thy bond to God*,raith, and obedience neuer brought lode with it; and better were it to loofealittle commoditie, then Gods fauour, and a goodconfci- tx^cz'^ nothing is fo hcauy as Gods curfe for this finne. V, Commoa gamerters, and fuch as make a gaine of play, Hue not by any word of God; it is a common theft, and they come di- redlly vnder the 8. Coniaiandement,and that precept of the Apo- ^\z^^^\/^»z^,LcthimthMftele,fleale nomore^ but rather labour with his hands. And as they Hue out of a calling, fo their courfc is an vniutt taking into their po{feiTlon,that which no law of God or man doth warrant themby any manner of lawfull contra6]:;and the Ciuilllaw and Fathers condemne that gaine which is gotten by play. In the famerankcofthecues are they that Hue by kee- ping dice-houfes or gaming-houfcs^ and fuch places of lewd re- fort. Let vs take fome rules, whereby we may comfortably paflc our liues according to Gods word^and auoide all tbefe finnes againfl it. There are three, i. concerning our calling: 2.our flates:^.our maintenance of life. The rule concerning our calling is this:The cariagc of our cal- ling according to Gods word, is a fpeciall part of that word of God by which a man muft Hue. Qnefi, How may I carrie my cal- ling according to Gods word? t/^^/^. By thefemeancs: i.Wee muft make choife of fuch callings for our felues and ours , as bee profitable for the Church or Commonwealth: there be many vain andnew-fangledinuentions, which rather maintaine finnc, then bring any good to the Church or Commonwealth, But Cod therefore beftowethvarietie ofgifts,tofurnifhmcn to the variety ofcallings, all for the common, and euery ones priuatcgood. 3. Seeing not the hauing of a calling,but the right vfc of it glorifieth God, we mul^ vfe our callings with thepradlifeoffundry vcrtues. 2. In faith ar,d obedience to Cjod: faith makes our perfons,obedJencc makes our alliens approoucd of God; yea,cucry dutie of our cal- of C H R r s T s Tempt Ationu Matth,4^. 1 51 \\v\^ oucrHt to be anohcdiccc offaich, lookinija: thcconmaiuic* incnc and promile ; the commaundcmcii: kccpes vs within tlic compailc ot our callings, the promile lecurcth vs ofgood lncccfle. A good adion not warranted by a calling is finne. 2. /« cWtgence^ not wiltiilly neglc6ling, but (criiing and redeeming the means of Gods prouidcnce : Euery man mult abide in his calling, and keep him ill hib way, for lo long he is lure to be prouidcd for : thus hec auoides idicncife and delhut^lion, and mamtaincs tlic order and ranke wherein God hath Ice him. '^,htchexrefnl>}c^e^ liot carking or cxcefnucly caret'ull, but doing the labour, and Icauing all the fucccile to C^od. Some are heart-lcflc in their callings, bccaufc it brings in fo little profit and rcturne ; and labour as the oxe, who mu(t t^oc out hisiourney, but without chearctulncfle or hear:, which God lookes for in all our duties. Such fhould confidcr, i. that callings were not oncly ordained to get money, buthelpevs ch.earctuliy through our way, and containc vs in a courfc wherein topleafeGod. 2, tliar the goodnes and worth of acalling is not to be meafurcd by that profit it brings in to vs, but by the publikc benefit, and as it is rigluly vfcd: God may be ferued as well in the bafefl,as in the belK Others fee no likelihood of doing any great good, and lo cither draw backc from their calling, orelfe heauily and vnchearefully goion. But we mufl renew our (hengih and courage, and knowc chat our labour fhall not be loft, Ila.^9.4. 5, /^, Inholwejfe^ which t.fandiifics our callings by the word and praycr5i.Tim.4.7. 2.iubordinateth all earthly and fpccial things, to the gcncrall and heauenly things of the Chrifiian calling jyea it makes vs cxprcfi'eour fpirituall calling inthevfe of thcciuill: it wilmake a man fometime for religions iake,heare the word in the fix dayes,rnles fomc other necefl'ary occafion come between, euer preferring the more neceflary bufinefle. 5, It keepeth in the heart, I. aloueofGod,aimin2atthe prcterrinjzof bis c;Iorie aboue ^W: It fuffersnot a man tocftccmehis calling a preferment ot himlclre, orareward of his feruiccpaft ; buta meanesof aduancing Gods gloricin fdrtherferuice. 2.aloue ofmen, who partake inthcbc- nefi: of our labours, with whom we niuli cxcrcilc charity^ iuftice, meeknes, &c. The fecond rule concerneth our wealth and maintenance, name- ly , not to content our felues, thatwe canliue by fuchorfuch mcancs, vnlefTc we can fay,Gods word doth warrant me, that this is my meat, my drinke, my apparrell, my money , myhoufc, my K 4 "land, Icr.io.y. 15* Matih.4.4 An Expofittcn \^'^(\,^c Quefl, Wiier. can a man lay this ? Anp^, I .When a min }nu.ng nocungot his owfiC, nor right to any thing, becomes:., beiccucr^iiigratccd into Chrirt, and fo owner of that he hath. A manmay hauc warrant and title from man, that his hoiifc and land is his, and he is a robber thac (liall defeat him of it. But all men and Angels cannot giuemc a pod'elfion, and true title before the liuing God, butonely his Sonne, who is Lord andheireofall, Firfl, knowethyklfe amemberof Chiift , and then his right is thine. 2, Wi^en the manner of getting them is lawfull, and that is, ^7?, when it is iuft, when a man hath vfed noindJrc6t meanes, but they are cither lawfully defccnded, or clfe by faithfull and painfull walking in an honed calling, God hach added them as a bleflinf! of a mans labour : Secondly, when ic is moderate and reti- I red, when a man fo prouidcth for earth, as he cfpecially ftoreth vp for heauenrfirll, fceking Gods Kingdome, and the one thing ne- ccffaric, without couctoufncfle, and theloue of this life ; nay, ac- counting all things dung in cornparifonof Chrift. 3, When the manner of vfing them is warrantable, that a man fliewes himfelfc a good Reward in the holy difpenfing of them, vfing them as fur- therances of pietic, as pledges of loue towards men, and as tefli- moniesoffobrietiein himfelfc, andcuery way making them fer- uants to his Chriflian calling. Prou. ^.9. Honour the Lor drvith thy riches, 4. When his affe(5iion is indifferent, both in the hauing and holding of them , that a man may fay ,Thefcbecmine,Iam not theirsi Ihauethem, they hauenot me; lam their Maftcrto com- mand them, they commaund not me. And why fhould wee not draw our affciSlions from them, feeing, i.tbewickc^d arc as rich, yearicherin tbcfe things then the be^^ ? at the bel^ they make not their Matters better: 2. they be no inheritance, they bee but mooueables, changing their Mafterasthc giucrwill; and while we haue them, they are but lent vs: 3. we are but Rewards, wc fit not in our ovvne ,but haue a large account to makeryeawcare ve- ry pilgrims and trauellcrs,and fliall goelightlicr andlcfleloaden: 4. wemuftncsmcafureortieGod vnto them, nor cftccmcof his loue by them. Thus a man may vfe the mercies of God with comfort, for his ncccifuy and for his delight in the dayes of his pilgrimage : thus may he difpofc them to his hcires as the right owners , with hope ofGodsblcfling to ftand with them: nothing of which can bee expected in goods ill gotten, or fpcnt , to which nothing but Gods 6»/ Ch R I s T s Temputions^ Match^,4. 1 1 5 j j Gods curfcisincaylcd, I The third rule concerncth our health and fuftcnancc , namely, I chat it is fairc better to want meaner, t'nen to procure them by any j other meanes, then that which procecdcth out of the mouth of God. Yet numbers will niaintaine their lines , health, and eltatc not by Gods word, but dirc(i:^Iy againft it: tor example, they ; thatfcekcto witches and forcerers for health, or goods iol^or j (Pollen , or vpon any other occalion whaciocuer. Whereas the I word proceeding; out of Gods mouth, Leu. 18. 10. is this, Let there be none found among you that vfcth witchcraft , or is arcgarder of times, or a forcerer, charmer, foothfayers , or that couniclleth with fpirits. Obteit. But Gods word and ordinance is with them to doe vs good^and much good they do,w hich none ellc can doc. ty^rtfw. God hath a twofold word: i.of bleinng. 2.of iudgcnjent; the former proccedcch out of the mouth of God, who is goodnes j it felfe; the lat:er fometimes he permittcth to proceed out of the mouth of the dcuill , giuing him power 10 worke lying wonders, that the feekcrs of him might belecue in him to their finall deflru- Clion^Thus the deuill, who can doc nothing againft Gods word, doth what he doth by Gods word fpokcn in iudgcment and iu* fticc. Whence I conclude, i. It were better for a man to want cure then haue the dcuill his Phyiitian : better for a man to want, health of his body, then procure it vvich the death of his foulciBet- | terhad it beenc for the Ifraelitcs to haue wanted Qi^ailes , then | procuring them by murmuring, to be choaked with them : Bettter I for a man towaiuihe world, then winneit with thelolVcof his \ foule ; Better had it becne for ^hah to baud wanted Nahoths vineyard, then to loofc the whole kingdome for it : Better for /«- ^^ to haue wanted the thirtic pence , then to hang himfclte for thcmrfor ^«i4«;.ii and54^^/m to hauc wanted the third part of their poflclTion, then to die for it. ^.Ruie, Better it were to want the meanes of health and main- tenance, then not to vfc them according to the word which pro- cecdcth out of the mouth of God , as food, apparell , phyfickc, health, and life it felfe. Had it not been better that Afa had waa- ted Phyficke, then bee rtruckc with death bccaufe heerruftcd in Phyfitians? Better it had beene for Gehaz^i to haue gone in ragges, then to apparell himfclfe by lying and deceit, which ap- parelled himfclfc and all his poflcrity with Icprofie. Whether was thcftateofL«^ makes it the la{i, and puts the laft in S. MAtthevf into the fecond place. And herein i'omc learned men haue (iumblcd, and haue dciiifed fiiiiplc fhitts to reconcile the two Euangclilh. Some thinke, that they write not the fame hiflo- ry,nor of the fame temprarions^but oftcmptatios vrgcd at fundry times. Thcle arc confuted by the very matter, phrafes, and words, wh'.ch are in both the lam? , and need no other conuiiflion. Others thinke (and they ot' the learned Papn'^s ^ that in fonie auncicnt bookes, S. Luk^ ob^ciUQS the lame order in the temptations with Si.CMi^thew,d.'M\ih7ii the difference crept in by the heedlefneflc oFfome writer: Which i? ancedlefTedeuife of them, who ffriue to prooue the Canonical! Scripture to be corrupted in their foun- taines, that fo their corrupt LutinTranflation may preuaile; but both impeaching the watchfulncs and care of God oucr the Scrip- tures, as alfo the diligence and faithfulnefTc of the Church, which is pretended to furfcr her felfe wholly to be abufcd^ by the carelef- neffe or vnfaithfulnefTe of fome one Scribe. But the truth is, that it doth no whit preiudicc the truth of the Euangelicall ftory , that the Euangelifls doe not Rand fo much vpon order , where it is not fo neceflary , as vpon the matter and the things themfelucs done, which they faithfully report , and in which they ioyntly accord and agree : as oftentinaes they (Und not vpon words, nor fometimes vpon fentences, but onedeliuer the fame fadl in one ftyle of foeach, another in another formc,-but fo, asoneisfo far from croffing another, as he giueth thereby mDte light and certeinty vnto the other, Q»efl. But whether of thefe obferued the right order, as the temptations vvcrepaffed ? ^r.fw, I am out of doubt, that lMai- thew fets downe the right order as they were done : i. Becauie he pafi'eth his {\oxy by fuch particles as imply an orderly conlequent: as. Then the deuill tookc him , then he tooke him araine , then the deuill left him, tec. whereas L«i(^f vfed the particle and, in his pai- fages, which noteth no certaine order, as the former doth;his care wa5 to relate the whole matter, but wa? not fo accurate for order. 2.Thecoherence and dependanceofthis fecond temptation with the former fhcwes , that cJVfrfrr/»rnr obferueth the right method: for Chrifl hauing by a tcRimony of Scripture, confirmed himfelfe in the confidence and truft in his Father, Satan immediately fecks to K9(J. 156 Match.4.5 i^n Exfojitton Doclr^ tomakchisaduamagcof'Chrifts words, and (ceinqlic vviJl needs triii^ bis Faiherjic would banc bim triirt bim too iT)ucl.;If be need no bread becing bungiie, be needs no flaires to goe downefrom ibepinacleof tbcTeinple; tbe laft temptation dotb notfoficly cobercvvitb tbe former, as tbis fecond dotb. g. After CbrilU^ad bidden Satan auoide, yl/rf/z/^frpadds. Then the deidU left him ^^^h^. ing obedient to bis word; plainely rhewing,tbat tbat was tbe laft temptation. Lw/^^baib it notin fucb dcpcndance , but thus, ^w^ vohen the deuili had ended all the tent at ion y he departed. In tbe combatc note two generalls , i.The preparation toit.2. Tbe temptation it felfc. Tbe preparation containctb fuch necef- farie circumQances^as by wbicb tbe temptation migbt more eafi- iy preuailc; as, i. tbe time, T/7^«. 2. tbeplace, firli generallj/Z^f*/?^^ ly Citie : fecondly {pcc'nWy a pitiac/e of the Temple, 9. the manner how Cbrift was conueycd thither , The deutll tvokj him vp^atidfet himonthepmac/e. The temptation conlifts, i.oftbcaffault, 2. of tbe rcpulfe. The affaulthath three things: i. tbe ground ofir, If thou he the Sorjne of God, 2, the fcopc or aimc, namely, the finne or finacs to which he VJ2S temptcdyCafl thjfelfe dorvfse, ^.tbcarj^ument or pcr- fwafion to enforce \t,For it is voritten^hefhallgsHe hu Angels charge ouerthee, ^c. The repulfe of our Sauiour is by an other tcHimony of Scripture, no: contraric to that which Satan alleadged,but ex- pounding it, tbat he might in the right fenfe of it, fence andfe- curc himfelfe from the temptation, as after we fliall fee. Firft, of the preparation: Then ] Tbis particle fbc wes not one- ly the time of this temptation, but alfo the order as I noted:Satan hauing no fucceffc in the former, rencwcshis affault^and would affay another way, Ke had been kindly and gently vfcd ofChrift, whobadanfwered himcourteoufly ; nay, he had conuinccdhim by Scripture, that he had nothing to fay againfl ir,and yet be goes on in his malice, as though hee bad bad both great prouocation and aduantage. Whence, * Note the properticofwicked men ruled by Satan, who by no mcancs can be brought to lay off their malice towards Gods chil- dren, Dcalegently with them, they pre like nettles , the foftlycr toucht, the fharper they fting : Dcale plainly with them, and con- uince their confciences by the word, that they haue nothing to fay for tbcmfelues,yct bccing conuinccd they giue not ouer,no more then Satan hcrc,but proceed in milcheifc.And what are the rcafos. 1. Be- of Christ s Temprat/ens. Macth.4,5,| 157 1. Bj^caufc thcgO'JIy in their courfcs docoppofcchcmfcliics co ' ^i\ he conuin- , ceth their conlcicnces , Dqc not fo wicks^^jf', ^'^^ ^^^ of his wcakncs he o^crs them his two daughters : but^bccing a righteous per- foil , whofc foulc was daily vexed with their vnclcannes , neither his piety , nor humanity, nor intrcaty, no nor his wcaknes and fm could plcafe them, but, Away with him hence, he is a (hanger, fliall he iudi^e and rule? now wc will dcale worfc with him then with them, Gen. I 9.9. 2. Chrii'l giues another rcafon, Ioh.8.44. You are of ycur fa- ther the deuill : for his workcsye doc. In that Chapter Chrirt phiinely teacheth thelcwes, that he is the light, verf, 12. they tell him he bcarcs record of himlclfe, and therefore his record is fallc, V.I 3. he tells them he fhail go from them, and carie the light vvith him, and they fnall feckehim, and not finde him: what{^ray they) will he kill himfeFc? v. 22. he tells them that he that kcepcthhis word, fiiall neuer fee death: then faid rhcy , Now wc know thou | haft a deuill, 7,25. He tells tlicm, Before ^^r^^^w was,! am: and j they take vpftones to ftone him. Here were the children of the j deuill, wiio was a man- fliyer from the beginning : Andofthefc j Chrilt faid , Yc go abouc to kill inc , a man that hach told you the truth, V.40. and, Yc do that which you hauc fecn with your father, j and not only fecn, but fclc him moouing 5c ftirring in their hearts: | for he worketh mightily in the fonncs ofdifobcdience,Epb.2.2. j 5. The more light and grace the Lord raanifelkch in any of his | children , the more muft the darknes of wicked ones fight againlt it. It is not their innoccncy, their holincs, their wifcdome, their pcaccablecourfeoflife, that can fence them; nay, thefe biing all I the malice of the wicked on them, and lay them open to their 1 rage. 5r^«^« a man full of faith and power , whofe enemies were j not ablcto rcfin the wifedome and Spirit by which he fpakc, i A61,6.8. yet drew they him to the Councell , and fuborncd faife witnes againft him: where wha: fnould he doe ?Thcy might, and did fee his f-acc fhinc as the faceofan An^eii , v.i c.ln his Anolo- gic he beginncs as a pcrfon at the barre, with a loui'ng and moo- uing lpcach,Men,brethren,and fathers, hearken : afterward in is8 Matth.4.5 K^» Exfofition Ffe.u tlie courie of his fpcach, as a faithfull fcruaiu of God, and true tea- chcr,hcfrcelyreprooues thcm,c.7.v.5i.5 2. calls them refifters of the holy Gholt, betrayers and murthcrers of the lul> , he could conuince them out of all the Scriptures , as Chritt did Satan here: But the more full of the holy Ghofl he was , the more were they filled with dcuillidifurie, likcfo many deuills or furies, their hearts braft for anger , they gnafhed with their teeth , more like ; fell and fauagc bea(h then men ; they fliowted with a loud voice, • popped their eares,ranne vpon him , cart him out of the citic, and \ ftoncdhim. 4. The inccflant malice of the wicked againfl the children of God , is a running llreame from this oUhe wicked 0 fie, 2g^\v\^ the \ naturall Sonne of God: the deuill would iHli , if he could , tempt ' and moleft Chrift himiclfe in his owne perfon,but that he cannot, he will therefore be fure to molcft him in his ieruants : he would obfcure the glory of Chrifl in hirofelfe, but feeing he cannot doc that, he will doe what he can by hirafelfe and all his members, to exringuiflithat glory of Chiift in thofe beames , wherewith his feruants are graced and honoured : And this makes this warre fo irrcconciliable. Therefore let vs not maruell when we fee good things, and good men refilled , nor condcmnc that prefently which we may feeoppofcd :but, I. Turne our eyes vpon that naturall enmitic which is between the ^z^^ of the woman, and of the ferpcn^ 2. Vpon mens flubbornnes againfl the truth, and malice, by w hich the finner giuen vp by God to Satan is obfirmcd and hardned. 5, Vpon the powerfull worke of Satan in men of great gifts, that beeingconninced inconfcicncc,eucn againft that light, can rcfift godly and innocent men. 4. Vpon the loue of mens finncs,pi'o- hts, and pleafures, which fcts on forward this hatred againft their confcience. What could Chrift himfclfc doe to conciliate///- ! dds his fauour? did no: he know , thatChrifi \szsx\\tC^ieJfiah, \ didhenotpresch him ? did he not worke miracle* in his Name? 1 did not Chtifi make him one of his family, and prcferrc him to be : thcrtcwardofhis houfc? did henot warnc him ofhis linne , and i bcarc liim mofi patiently ? Yet his heart beeing vponccuctoui- ' ncllc , tor a fmall commodity he will betray Chrif}, and that a-! gainfi his confcience. 5. Other perfonall and priuate occafions,! may force men of great gifts to malignc and hate (againft their • confcicnces ) moU innocent pcrfons. The Javes knewc, that Chrift i ^Christs TemptatioKS. Match.4.5. | 15^ Clirift was the McITiah , that hcc was moft powcrfull in do- (5>rine, and mort holy in his lite; yet they loued their ownc praifc, and therefore thruQ downc Chri(^; If wee let him a- lone, all will bclccuc in him. They thought thcm(ehies fomnch diOionourcd, as Chrift washonoured. Somccinics fcare of great men, or fomc loffe , or chcckc , tnay canfc this obttinatcop- pofition, TiUtekncYi Chrift was an innocent man, he wafhed his handstand would hauepo hand againft him ; he pronounced liim innocent ,i2.ymg^ / finclc »o f*{f^/t ir; hint : his wife becing troubled in a dream*, lent him word, hejhotild hi^ne fiothing to doe againfi that inji man. Yet againll liis confciencejand his owne words, he pro- ceeded to condcmnc him. Why? how could hecbc fo blind and wicked ? furcly it was feare o^ Cafar^ and offome checke : for hec had heard ihera fay, Ifihoptlet thu njAn goe , thonart Kot dcfars friend. It fhould teach vs togoeon vndauntcd in our godly courfe, makingnoaccouc of alchc malice that the deuil or his inftrumcts can create vs, and ncuer ofter to fhake hands with them ;we fhali neuer hauedone if we goe about to pleafe them, we can not doe it vnlefl'e wc wil be as bad asthey,if werctaineour fauour ofgood- nefl'c, it dothbutprouoke them. Many men may hence fee what fpirit rules them, who when they heare Scripture againfl their finncs and vnwarranrable cour- fes, they goe on ftill as a chafed colt, that cares neither for pale nor hedge, but flings ouer. Thefe men would be loath to be compa- red to the deuill, but we fhall fee them (arrc worfe, and the deuill not fobad as many of them. When hehearesChrifl alledge Scrip- ture,he faithnothingagainftir, but was filein, he replyesnot, and muchlefferailes on him,3saphantaflicallor precifeperfon. But reprooue the fwearer , the drunkard, the game^kr, the vniufl courfes of men in their trades. Sabbath-breaking in Matters or feru3nts,and doe it out of the Scriptures asChritt did ;wee fhall haue the fame meafure that he had returned from the Scribes and Pharifies, who rayled out-right on him; He is too precife and le- uere, we can doe nothing for him ; or, What hath he to doc with ) our gouernemcnt, or trades ? or,Hc mightfinde ether-things to Ifpcakeof. •• Thus if Paul fpeake againflD/^v^, or whatfoeuer t,he crafts-ma- ftersliuc by, all the citie is in anvproare againlt him. It feemcs men arc loath in thcircallings to meddle with the word of God, or ^c. 2. Vfe. 3. I i6o iMatch.4.5. o^ Expolitf$H r/?. 4, or thcdirc6lions oficjcllc vvcfhould haucco deale vvich them. It were too much to fudovviicfilent, and gocon in finne a^ainl^ the \vord:buc corcfii^ the word in tcrrncs,orto railcvpon the Preach- ers thereof, goes one ('Icp beyond the deuill. Take knowledge of the fecret working ofthc deiiil againft che light and truth, in fuch as fpurne againli jr. They cannot abide that truth and innocencieOiould acquit it felfe; but though they fee nothing but mcekencflc, patience, and innocencie, yet will fide againftitj as though they had the grcateft adiiantagc and occaii- on. What is the caufc , that mcii will take part with moft abiedl and bafeperfons, and bring the curfe on themfclues, in condem- ning the innocent, and iufiifying the v\icked in their horrible ri- ots and misbehauiour, but the hatred they carie againft goodnes? Why did the lewcs band themfclues for "JSarraku, and feck to ac- quit him? was it becaufc there was any caufe of loue in himPknew they him not to be a murtherer, and a rebell ? Yes ; It was hatred of Chrift that made them (licke to him : & why hated they Chrift, but bccaufe he was thcli«ht? Some there be of that lewifli 2ene- ration left, to whom, if Chrifl be weighed with Bayr/tku , he will fcemc too light; ^^rr. 2. infpcciall , apinacle of theTemfle. \N\\zx.holy C//^>this \n^s, Luke c'ii^:c(^Qih^c.^,c}, He brought hrm to lerufalem, here called the holy Cjtte. lerHfalem is called ihzholy cittCj not becaufc of any holineffc in the place; for no place as a place is more holy then other. It is true,that we read in Scripturcofholy ground,asExod,v5.mount HoYcb where Mofes flood is called holy ground , and Mofes mufl put off his fhooes. But this was no inherent holineffc in the place, onely fortheprefent the prcfcnce of God appearing aftcralpcci- all manner, makes a fpeeiall holincffe to bcc afcribed vnto it. Nei- ther is it called ^c// in rcfpe(5l of the people and inhabitants; for the faithful! citic was long before this become an harlot,Ifa. i.i i . and Chrifl not long after this combate,cryeth out againlt Icrula- lem,That flic had killed the Prophets, and flaiiic fuch as were lent vnto her^^and prociaimcth a fpecdic defolation againfi her, But it was io called, «*!■" ■■ — -■ 1- ^/ C H R I s T s TcmptAtions. Matth.4,5. i6i \ 1. Becaufc God had made choice of Lhijcicy toput his name there, 2.Chron.7.i i.I Uauechofciuhis place for my fch^'c. Hence was it called the Citic ot God, and Gods holy mountiine, Dan. 9, 16, and the holy hill of Sion ; becaulc God had cho- fenit, and fan6>irtcdit for himfclfc, wherein himfelfc kcp: re- fidcncc and made it eminent aboae all the places ot the earth, 2. Bccaufe of the holy things which were there cllablifhcd, c- nen all the holy vvorfiilppc or God; it was not lavvfull for the /f)v'(f/ tofacriliccor caiechc Pafl'couer any where but in lerufa- 1cm. There was the Temple built on mount {JMortah , wherein , I. There was the S4»ttumffCuUrc ytUcwiur court of the lewes^and ^rf/^w^;// porch which did rife vp by 14. ftaires, wherein Chrift preached often, and T^/'hcaIed cheiamc man, A6l.g.^. and pro- bably , where P^rifio9* \y oile, ni«;ht and day, to lighten the whole inner court. And this was an holy type of Chrift,thc light of the world,enlightening all his eleil with fpirituall and heaurnly light, 3. In rhis court was that golden cable,on which the holy l^hcwbrcad was cucr to rtand, cuen twelue loaues , which were to be made of the putcft flower of whear, ajid were to be renewed cuery Sabbath, the old loaues conucrted to the Pricfts vfe : a holy type of ChriB, in whom alone the Church and cueriemrmber J letting themfclucs continually before God, arc nouriflicd and preferuedvnto eternall life. 4, In this court wis that coftly and precious vailc, of blew filke, and purple, and fcarlet, and fine twined linnen, made of broydercd workc with C/; and that in the fcaft of ex- piation 5 wherein all the lewes muft fafi and aflBi(fb themfelues. A moft notable type of Chrift.-for as it was called an Oracle,becaufe God thence gauc anfwer in doubtfull cafes ; (o who is the Fathers Oracle but his Sonne, who is ^/^^rwor^ of his Father ,by whom he fpeakes to vs, by whom we fpcake to him, and through whom the Father heareth ys ? In this Holy of Holies was the Arke of theCoucnant , and in this holy place ftayed the Arke almoft45o. ycares , fignifying Chrift the author of the coacnant becwecnc God and vs. In which Arke or cheft were kept 3. things : i, the tables of the couenant^written with the finger of God, fignifying Chrift, who is the fulfilling of the law. 2. the rod o{ ^aron which had budded, a type of the Priefthoodof Chrift, who in the world feemed a dead branch and drie, but after his death & refurre^lion beganncagainctoflourifh,and bring fruits of life to lewcs and Gentiles, ;^, thepothauing Manna, a holy type of Chrift the bread of life, and that Mannn that came do wnc fram hcauen, loh. In this Holy of Holies oucr the Arke was the holy couer,called the Propitiatory, prefiguring the Lord lefus , whom the Father hath made our Tr(?p/riVir(?r7 by faith in his bloud,Rom.3.25.Hcre _ of Chuists TcmftAtions. Macch4«5. alfo were the two glorious Chcrubims, Tc-: like Angels on cither l/idc the Arke, looking vpon ihc Arkc , figuring the holy Angels ininiftring to Chiift ,andcarncRIy dcfuing to lookc into the my- licricot our lakiati on, i.Pcr.1.12. Thcfc were the chcitc holy things cftablillicd in the temple at Icrul'alcm, but not all: for there were bciide thelc, thcoblcrua- tion or all holy rices appointed by God, the chaire of c>J/^^/'<'i",and in it the law read and expounded:there were the holy perfons, the High Pric(t with all his holy garments, with /^'>/;;> and Thummim, and 00 his torhcad, Holines to the Lord: there were other the holy Miniflcrs of the Lord, who had the Lords holy oyle vpon thcni , of Gods owne compofition , with (-Iraic charge, that no other (liould make or vfe it out of this \^t. Yea, iicre had liuedtheauncient Kings and Prophets, Danid^ Salo- mon , loJtAh , Hex^ckj^h , who were fpcciaU types of Chrift. In Vv'hich regard lerufalcin the feat of God and Gods worfliip,is cal- led the cittf of pcrfcB hcAUtie^ the toy of the vfhole earth, 5. It is called an holy cittc by comparifon vnto other great ci- ties of the neighbour countryes, wherein idols and deuills were worHiipped in (kad of God, as BAbj!oyv,ox whofc worfnip was the dcuife ofmansbraine,and noinaitutionofGod, 2,%SAmar$4y Ce- fareajZnd others, 2.Kin.i7.5 3, 4. It is called /74?/)r in type,tvVowayes.i, Asit was a type of the Church militant , of which the members are holy in part , at lea(^ inprofefTion.For the whole Church ot God was gathered toge- ther 5, times cuery yeare before the Lord ; at the f cafts of Pafleo- ucr, Pcntecoft,and Tabcrnacles-Pfahi 22.4. Thither the tribes of the Lord goe vp,and appcare before the Lord. 2. As it was a type j of the Church triumphant, euen that ccleHiall Icrufalem which is aboue,that new Icrufalem mto which novnholy thing can enter, but is the eternal! habitation of the holy God, the holy Angels, and Saints, 5. li vj:i$c2\Wd ho/j ^or the holy citie y becaufc it was the foun- taine of Gods holy religion jWhiuh beeing firrt feared there by God, mull be deriued thence, and fcnt out to all other nations. Mic.4,2.Thelaw fliall goe out o{'Sto}j, and the word of the Lord froni lenifalcm : thcrctorc was it the L^fetrop&Us and mother ci- tie, the hear? of the earth , placed in the midll of natiomi by Gods owneco'afefTionjEzck.j.j. Nay, there muft the prctioub blood ot the holy Sonne of God bee fhed, which muft ftreame and runnc I65 L 2 out 1 54 Matth.4.5. An Expofition \ "DoBr.i. Reafons. i. ouc to the faluatioa oFail n3tions;and h'lmfclfc preached the Kincr of the lewcs, vponthe croffs as rpon the theater, inHcbrewe, Greeke, and Latine, and that in the time of the Paffeouer , when there was a concouifeof all the people of lewes and other nati- ons. There the Apol^lcs muftgiue their ftrll witneiTc of Chrili, and thence muft Carrie it into Iudea,Samariaj and all nations to the vtmoft partsofthecarthjAdi-.i.S.And 8.1. the Church of the NcwTeftanient wasfirR gathered at lerufalerrij and thence by pcrfecution fcatrercd into all nations. In this regard it was cal- led >cct1' i^oyjiify the holy citie: for all the holineffe of all other cities was deriued thence. We learne out of this title,what it is that makes places and per- fonsholy,euen thcprefence of GodjOf his word, andworfhip. Thus the ground was called holy^ Exod.^,5. and the place where /o/7;;//z ftood, whcfi thccaptaineof the Lords holt appeared vnto him, chap. 5. 1 5. i.Whatfoeucrwas in the law feparatcd to God and his feruice, was called holy: the Sabbath was holy,thePricfts garments holy, Exod.28. Thou fhjilt make holy garment (for tA^ron thy brother iWo- ly, both bccaufe they were peculiar to the holy Pricfthood ( for none clfe might put them on,) and bccaufc they were to be vfed in the holy place, (for when they came forth of the Tabernacle, they muft put them oflFrj and thirdly, confecrate to holy vfes, and to be an holy type of Chri(-ls righteoufnes,a precious robe where- in ail our facrificcs are offered. The flcfli was holy, which was of- fered to the Lord in facrifice,Hagg. 2. 15. Forplaces, Bethel w^^s an holy place, when lacob faw the vifion of the ladder there; and the Temple was holy. For people, ihe lewcs were called an holy nation, and Chriflians an holy Priefthood, and Saints by callings I. Per. 2. 9 Forperfons, fomearcfan6lifiedin the wombe tofome fpeciall feruice, as /^r^wif, cap. 1.5, mnd /oh» Bapttfl. Yea , euery faithfull mans heart, is as it were an Arke of God, in which are kept the Tables of the Law, yea the Tabernadeof God, and the Temple of the holy Ghoft, where he pleafeth to dwell. And thus wa^ f er fifalem 2kn holy citie J Co Ion g^:is it continued in the true wor- fhip of God. y 2. Thisappearesby the contrarie, feeing this holineffe was no further annexed to this place, then God tyed his prcfence to itrfor when as the Icwc; had crucifiecfthe Lord ofgIoric,both the Tem- ple and City , as profane were dcliroyed, and deliucrcd into the hand ,euen when it had more corrupti- ons in it, then the Church ofEngland hath at this day. Why? I. Becaufetherc was the leruiceof the true God fetvp in the Tem- ple, the word preached, and facrifices offered, and the meetings of the Church of God, 2. Bccaulc as yet they had not recciucd a bill of diuc'tcemenc. Haue not we the word truely preached, and the Sacramcnt!» tor fubftancc truely adminilked ? And for difcipline, I will fay,] wifhwehadthc execution of fo muchas the Church alio. verb. Or, when did the Lord giuc vs a bill of diuorce? or, what Chuich hath conuinced vs,that we cannot be acknowled- ged for a true Church ? If they fay, they of the Separation haue; I anfwcr, i.They haue laboured to difcouerfome errors, but none fundamcntali in vs^ nor without as many in chemfelues. 7. Wee L 2 may ^/^.i. 166 1 M[atch4»5» ji/f Exfofition ■ ^' < may well doubt whether they be a Church or no, feeing by the profeffion of forae of their teachers, they will not ioynethem- fclues to any Church at this day vpon the face of the earth, and fo renounce all Communion with all the parts of the Cathohke Church in the world. But wc muft not thinke much, if fome vn- ftablcperfonsforfake our communion, feeing in the golden and flouridiing age of the Apoftlcs thcmfeluc$,.fomc fuch there were, Hcb.io.ij. AsforourfclucSjWcmay ftrengthcnour felues againft them I by thefc conclufions. i. Wc know , that the word of truth i$ tru- ly preached amongft vs, which appcarcth by the daily conuerfion of thoufands, whereas neucr was man conuertcd by a word of er- ror, lam. i.i 8. 2. Weknow,thatourMinifter$ arc of God,be- caufc by them fo many are begotte to God; Our Sauiour thought this a good reafon,whcn he faid, Belecuc me that I came out from the Father, for the workcs fake. The blind man had good infight into this matter, loh.p, 30. faying , if this man were not of God, he could doe nothing: and a wonderful! thing it is ,thatyc know not whence he is, and yet he hath opened mine eyes. So may I fay to the Separatift,Doeft thou not know whence that Minifteris, who hath opened thine eyes ? ^.WcknoWjthat our meetings arc holy meetings : i . our people is outwardly called by an holy cal- ling, and to an holy ende : a, they profeffe faith in Ghrift , which isanholy profeflion, and in charity ( if we fee no open raigning linne ) are to be iudged Saints : 3. congregations are called holy in Scripture from the better part, not from the greater, as an heap ofwheat mingled and couercd with chaffs, yet is called wheat, i. Cor.6. xi.Nowycarc fanftified, vvafhed, andiuftified ; but in epffi, 2S4p, 12.1 fearr that when 1 come among you, my God will humble mee, and I (hall bewaile many of them that hauc finned, and hauc not repented of their vncleanneffc, and fornication, and wantonneffe, which they hauc committed. Diuerfe other abufcs there were , yet among Saints and beloucd ones. 4. mixt con- gregations arc holy in Gods acceptation , eftceming them not as they arcinthcmfelues,but as members ofChrift.Whcn//r^^/ was at the bcrt , it was a rcbcUious and i^iffcnecked people : yet 'Ba- laam faid, He faw no iniquity in /aacoh,noT tranfgrcifion in Ifrael, not that there was none , but that none was imputed. 4. We know that wc hauc no warrant to feparatc from holy things, neither for fomc defc^Vs cleauing to them , nor for ill men cither! ^ ^ . - - - - - ■ 1 1 I ^^. ^ of Christs Tempt Ations. Macch.4,5.| 167 cichcr handling them, or communicating in them. The Prophets jncuer made any feparacion ill times of grcatcrt corruption, eucn when they cried out ot their wickcdnes. i. Sam. 2. 24. Doc fo no morcmy Tonnes ( faid£/i.-j ye make the people crelpallc : How? By making them loath the icruice and i'acrifice for your wickcd- neffe , v. 17. And when many abufes were among the Coriiuhs in the Sacrament ot the Lords Supper, yet a man that did carefully examine himfclfc , might communicate of it with comfort. Yea our Sauiour Chriftwas often in the Temple, teaching and praying, and fo were his Difciples^ though it was a mo(^ corrupt place. Ohifft. I. How may I pray with an cuill man , feeing God hcarcthnot finners ? Nay, his prayer is abhominable. ^yjfw,\. The fpcach in Ioh.p.5 I. is not vniuerfally true : for God heard the poore Publican confeffing himfclfc a finncr. 2. Though •God hcare him not for himlelfe ^ yet he hcarcs him for the peo- ple; as'S^/^^wbleffrng //r4: for although they be no good and lawful! Minifters of God, yet becaufe they come in the roome of MiniHerSjby the cIe6lion of the Church , to whom God hath giuen power to ordaine, they arc now publike perfons, and Minifters, though no good ones. 4. Being thus en- abled by the Church to qine what they can, and bound by beeing in the place of a Pallor, though he come neucr fo inordinately to' adminirtcr Sacraments, we may rccciue from him what hee can giuc. 5. We muft diliinguidi between a calling,and the execution of it ; for it prooues it he hath no calling of a Minifter, becaufe he cxecuteth it not, A Magiftratcceafeth not to be a Magiftrate,or to want office, becaufe he doth not duely execute it. Qhie^, But the MagiftrateisanableMagirtrate, fo isnotthis Minkfter. Anfw, A Magirtrate is a Magiflrate,who for the ignorance ofhis place may be called an IdolI-Magiftrate:the fublhnce of a lawful and good Magiftratc, is tobeablc toiudgcof caufes, but not of a Magi- ftratc fimply, who ischofen by eledlionof people, orbycourfe: foit is of the fubftance of a good andlawfhll MiniflerofGod^ to bee able to preach, but not of aMiniikr (imply. And as a Magiftrate not able to weild martiall affaires, and fo defc6Huc in a fpeciall part of his office, yet no man refufeth the good that hee can doe for peace: eucn {oy cndeauouringinthemeane lime for a fufficient Miniflerie, and groaning vnder this bur*, then , which priuate men cannot caft off, I rake it, the good things which they can giue, may bee taken at their hands. Ol>- ieU, But by communicating with them, we communicate in their (innc.ey/>;yry. He that receiucth the Sacrament at the hands of a Miniftcr, who \s an adulterer,neithcr makes him an adultercr,nor partakes ofhis adulteric. Ifwe cither made him Minifler, or com- municated with his infufficienciCjWhich our fouJes groane vndcr, f©me part of the guilt would (licke to our fingccs. But we com- mum- of Chkists TenrptdShns, Matth4.5, municatc oncly in the Lords ordinances, fofarrcashcisablc to adminilUr, and iuftific not the lawfulncffc of his calling, but that he only is in chc roomc and place of a Miniftcr, whom wc cannot auoidjVnlcs wc wil put away the Lord in rcfufing his Sacraments, O^M. Hof. 4. 6. Becaufcthou haftrcfiifed knowledge, thou (halt bo no Pricft conic: therefore ignorant Minifiers arc no Mi- niftcrs. ^«t/w. i. True; no lawful!, no good ones , approoucd of: Qoi\^tomec, 2. The Prophet rather giues a rule ineIc(5lion and dcpoluion of fuch,thcn fhewcs how farre they may be vfcd while . they ftand: So we denic not but fuch ought not to be chofen Mi- j nifters, nor that fuch ought not to be (\t\>o(c(\ : but, that nothing ^ ought to be recciucd of them while they ftand, we deny.cfpecially - feeing we well know, that in auncient Churches there were Dea* ! cons, who were affillants toPaftorsand Presbyters in reading, ^ adminiftring Sacraments, Baptifmc and theEucharift,yea andm CacechifingjWho had not the office of Paftois. All which I fpeak not to maintaine this foame of the Church, which (hce hath been too long in fcumming off; but to rcmoouc cauflefTc fcruplcsof weakc confciences,who are ready to deeme all their a6Vion$ nulli- ties, and Ttterly rciedl Sacraments at the hands of fuch vnpreach- ing Miniflers. OhieEi, 4. But how may I partake where open finners are tole- rated to receiue the Sicrament ? doe not I partake of their finnes? v^«/V. Chrift entred into the fame Temple with wicked perfons, and ate the fame Paflcouer with /W^, and was vudefiiedrthe Pro- phets liuc^J inthcmidrt of apollutcd people, andioynedio the publikcexercifes ofrcligion:andthofc few of the Church oiSnrdi defiled not their garments among a multitudeof wicked pcrfons. ObteEi^ Ifa.j 2.1 1. and,Reu.i ^,-^, Come ont of her my people ^toftch j no vncteanethtng.cfrc. ty€nfw. If wc compare the Prophets pre- ! ccpt, with his pra6^ife, wee (hall eafily fee hce mcancs not of any fchifmaricall feparation: he calls Gods people out of that wicked multitude, but where read we, that himfelfc did bodily fcparatc ? and therefore, thismuftbc acomniing out, and departing from their cuill, not locall, but morall : (j.d. i.haue no fcllowrhippe with their vnfruitfull workes. 2. doe not countenance them.in their euill. ^.reprooue them. 4.touchno vndeane thingjchat is, confent no: to any wickedneffe among them. But, i . It is one thing to touch theholy thtngsof God,anotherthevncleanene(Tc of men. 2> feparation from the wicked in body isimpolfiblc, ex- ccpt 16^ 170 Marth4-5- A o^/^ Exfoftttcn ccpt wc will gocout of the world. ThcDifciplcs could not berid o^fudas, vnlc(Tc they would depart from Chrill himiclfc. 3 . vnles they can prooue an cftablifhcd idolatry among vs ripe to the plague, as in '2^^>'/^;;,tbcy cannot prcouc a reparation in bodic and minde, 4. of this fcparation a rcafon is giuen,not bccaufe they cannot partakein any holy thing, while the wicked arc in pre- rcncc;butjeaftyebeparcakers ofhcr plagues, Obie^, I . Cor.5.1 1. If any be a fornicatour, or couctous;br an idolater, or a drunkard, or an extortioner, with fuch a one eate rpot. A little ieauen ieauencth the whole lump. ^»fw, i.Thc place is meant ofpriuate familiarity and amity, fo farre as a man isnotboundjortendeth to the countenancing of his finne. 2. It implycth that he ought to be excommunicate , ifhc heare not the Churches admonitioa, (as the whole context will rhcw) and fo cut off from Chriftian communion for the time,. 5. Ifa man were excommunicate , fome were bound to eate priuaccly wish him, as his wife, children, and feruants : for thefe are neceffarily bound, and doe not countenance him. 4. A man may and murt eate fomc- times with notorious wicked perfons; as fuppofe a man in the fame (hip, or prifon, or army, and can hauc no meat but among vile wicked perfons, here a man may not refufc it, leafl he famifli hirofclfc. So at the Lords table: fuch as admit wicked perfons,ha- uing power to repell them, communicate with their finne and countenance them therein : butapriuateperfon , whofefoule is vexed with their finne,and doth what he can to redrefleit, but cannot, is not polluted by ihcra; he isforced to eat witbthcm , he may not ftarue his foule. As for that, (tA little iedncn Uamneth the whole l^mp^thz Apoftle fpeaks it to the gouernours not to fuffer fuch wicked perfons,and prouokethonclypriuate perfons, thepceccs of that lump, to be the more watchfujl oner themfclues, but not to refufe Gods or- dinances for them : Ancl as neither that Church of Corinth cca» fed to be a Church for fuffring that mcked mart ( for the Apoftle' honours them with that (lyle while he chccketh that finne,) fo neither doc particular members ceafe fo tobce for that fuch are' fufFred,much Icffe.Looke to thy owne foule : the Apoftlc wifheth euery mAn to examwe himfelfe rather then others. Obtect.'^,V>{M how can I hearcthe word with profit from a wic-' kcdman? ^x^///)!'. i. A wicked man may preach faluation to ano- ther, and damnation to himfelfe; as Ittdas and the builders of Noahs ^/ Christ $ Tempt.it sons. Match,4.5.| 171 '^^oahs KxVt* A ftatuc may point anocher the way, but it fclfc ftandftilL 2. Aninftruoicnthathall his efficiency from the firft mooucr , who isGodhimfclfe raknifc without motion will cut ifthchand will yfeit. ^.The wordislikc thelight : now as the light of the Sunne is not defiled , though it pafic through the dir- tieft places, fo the word is not polluted through a wicked prea- cher. 4. Looketo thy owne difpofition , that thy foylcbe good as the feed is good, take the benefit of the Sunne and raine, and it is no matter whether the hands be cleane or foule that caft and difpcrfc the feed, 5. Let Preachers confider what a barre it is to all their labour tobefcandalous, couetous^difdaincfuU^enuious, noted for gamcfters, companions, Sec. how their example doth naoreharme then their teaching can doc good; -svith how little power or prcuailing he can point his finger to other mens fores, whichcuery onecanpointat inhimfelfe;whatan odious thing it is to make Gods people to loath Gods ordinances, becaufc of him; and what a wocfull cafe it is that P^^^/Jntiraatcs of fuch tea- chers, who preaching to others, thcmfelucs by difobcdicncc become caft-awayeSji.Cor.p.zy. •!;:!', Rules to auoid entangling andfcduflion by Separatifts per- fwafions. I. Labour for wifcdome todifcerne bctweenc mainc truths indo6lrinc, andinferiour iodifcipline ;a5 knowing that lerufa- Icm was the holy Cttte before Nehemuih builded the \yskU^f it : be- tween the pcrfon and the place, not condemning the place for the perfoi>;betweene the thing and the vfe , and condemne not thevfefor the abufe;betweene offices andexecutioas , fubHancc and circumftances ; thebecing of a thing, and the well-beeing of it, 2» Labourtojefornie thine pwne heart fir(i , for that is u^ tby power to amend; and then thyownc family ; and , it.it beii^ithy power , goc further to the houfc of God: but if tViou bccrt a pri- uate man, and this be not in thy power, thou mu(l turnc. thee to piayers and tcar^s^andyet fo ftriuein fceking the wcll-bccing of things, as by vnthankefulneffc thou loofe not the comfort 01 the things chcmfclues, 5 ..Be low in thine owne eyes , fufpe<^thy bwne judgement, condemne not, much icflecontenlncthqfe that are not cuery way as thy felfc. Pride and contention of fpirit are infeparable ; and it is folly tolooke thatmcn who hauea diderent mcafure of grace, fhould not d.tfer in iudgemeot , and though tbcyiv/alk,eii>thc.fame way, yet not after the famemanner^4. i7» Macth.4.5' o4E« ExfofititH r/i.i, I Tcftific thy fclfc a found Chriftian by the badge of Chtift, which is louc : By thisfh^Uallmfn k»ow th^tye are my Difcifles , ifyee lone one another. Studie to he quiet f faith the Apoftlc, ) andfolloyve thhirj that concerne ^ace. Louc will make the ocft eucn of bad things, and giuc a charitable conftruftion of things doubtfull, and pity and pray for fiich as erre howfoeuer^ and much more if they crre of ignorance. This do6lrine tcachcth vs, that the v;ay to fanftific a roam pcr- fon or family,is co fct vp the worfliip of God in his heart or houfe. I. Thy heart muft be the Temple of Gcd, yea astheArke within the San6luaric : In the Temple God was daily worfhippcd, there were daily facriBcet offered, the Scriptures read and expounded| and prayers preferred vnto God from his people. Thou mult get propoi^tion inallthefe, if thy heart be Gods Temple: thourauft priuately, yea fccretly apart daily worfliip God withperfonall worfhip, daily offer the facrificcs of praife and thanks for perfo- nall bleflings and deliueranceSjdaily prcferrc thy pcrfonal praiers, daily apart read and apply the Scriptures to thine ownevfe : for thus muft it be in Gods temple. And further,thy heart muft be as the Arke, wherein were kept the tables of the Law, written with Gods owne finger: cndcauour in obedience to all Gods com- mandements, intrcat God to v^ritc his law in thy heart, that thou mayeft neuer depart from it. Thy heart as the Arke, muft keep thc'^ potofManna, atypeofChrift tbefood oflifejclofeChrift within thy heart, and hold him as thy life neuer to part with him;for that potfigured the Sacraments, in which Chrift is propounded the food of the foule. Thy heart as the Arke, muft containc Aarons rod that had budded,(ignifying the difciplineand goucrnmencof Chrift, vnto which thou muft fubic(5l thy felfc : let this rodde floorifh in thee, and ftoope with rcuerence and fearc to this fcep- tcr, 2, Thy houfe and family muft be fanftified alfo, by fctting vp and preferuing Gods worfliippe there, Wcerpadof fomeof the Saints, who had Churches in their houfcs.Euery Chriftian profcf- fing holincs mufthaue the like care & cndeauour in fuch family- exercifcs as God hath prefcribcd ; as, i. Tn diligent teaching and inftrudling the family, partly in reading, and partly in dcJiucring precepts out of the word,It is Godscommandcmciir,Dcat.6,7. to whet the law continually on our children, and train them vp ciien from childhood in the Scriptures, The benefit whereof fliail be, I, to ^/ C H R I s T s Temftxtiens. Macth.4,5 . 1 17 j X. to fit them for the publike miniflry : 2. to caufc the word to dwell plcnteoufly in thcm:3.it is a notable means for their growth in godlincrTc, and to containc them in good order. 2. Incallingchem to account tor things dcliucred,by catechi- fing, pitifully negle^^^cd in families, who yet would be thought to be Gods people. This is the driuing of the nayle to chc head, to (^icke the furer. It workcs care in ihofejwho cafily rcicdl j;ood mcanes. It hinders vainc thoughts, words, and cxercifes. Itba- nifliethmuchfolly and ignorance, that is bound vp in the hearts j of children and feruants, ; 5. In applying the workes of God paft or prcfcnt, on our felues or others, to mooue them to confidence and truftinGodj^ by the workes of his mercle, and to feare to offend by the workes ' ofhis iufiice: and by this meancs, the feeds not onely of true reli- ' gion, but ofgoodconfciencejfliallbe fowen in thcmbetimcs.-this was holy ^brahums pradlife , for which God would not hide his ; fccret workes from him, Gen. 1 8. 1 p. 4. In daily priuate prayer with the family , at Icaft euery mor- ning andeaeningfolemnly onourknee>, making confclTionsof finnes, andrequefts to Godjtogether with thankfgiuing. Pfalm, j 55. 17. EHen'ing^nn^ morning, and at nooneyWiill ^ray and make a \ nojffc, Daniel three times a d^y prayedjaud praifed God in his hotife ^as ! hewaswont, chap.5.v.io. The excellent vie of which, is the ope- j hingof the doore of Gods trcafury to the family, by which it is ' enriched with the beft blefiings of God. Behdcs, the Lord fliall ; hereby haucfome honour, that is due tohisrnercie vpon the fa- mily. 5, In edifying the family with Pfalmes and melodic to the Lord ,asitisCol. 5. i5. In thefc daily duties doth the fan6lifi- cation o\f a family confilh Whereunto wemay be perlwaded by thefc motiues : i. In that they are the pra^lifcs of men fearing Godj^wch^slfippuazndhishouCc^Corne/itJS andhis houfhold. a. j In that by thefe exercifes the family fliall not onely be fan6lified, but alfo blcfled 5 as Oi>ed Sdom and his houfe for the prcfcncc of theArke. 5. What madncflc is it, to rcie6l and bani{h Gods word and worfhippe out of doorcs , and yet thinke God is there? Nay, where found grace comes , there is the Spirit of prayer and fupplication in eucry family apart, Zach. 12. 14. and where this worfhippe of God is not fetvp in families , there is nothing but a confpiracic of Atheifts^ and a wicked brood bringing Gods iucigc- 174 Matth.4«5< L^/; Expofltion Vfe.^. iudgemcius on thcmfelucs,andthcbufines paflingchrough their hands, Icrufalcm is called holy , bccing once ran6i:ificd to the Lords vfc ; which ceachcth vs, that wc fliould rcuercntly both concciue and fpeake of all fuch things as arc fee apart t© the Lords vfc. I, Some pcrfons arc confccratc to the Lord, as the tribe of Lf«?, of whom the commaundemcnt was. Thou fhalt not for- fakcthe Lcuit all thy dayes, A.nd the Prophets : Touch not mine annoynted,and doe my Prophets no harme. So in the New Tc- (kmcnt, The Minifler that rules well, is worthic of double ho- nour : Yea, if the widowcs which were fet apart to inferiour of- fices about the poore, mufl be honoured, r.Tim. 5. 5. much more the minifter that ftandcthinGods place and ftead. Heb.i^. 17. Obey them that hauc the ouerfight of you. Thus Cornelius rcuercnccd Peter , and the Eunuch Pht/ip, Nay, not oncly the mi- niftcr, but euery bclccucr is feparatc to God, and fan£^ified ! to carrie the Coucnant, and bath the annowting of the Spirit; j which the Lord acknowledgcth on them, and fpcaketh reuercntly I and louingly of them, calling them hu holy ones, yea the apple 9fhis \ eje. They ice not this, who can pcrfecute and reuile them for hy- pocrites, and count them as the Apofllcs(' whofe dodrinc they profeffe^ the fcum of the world. a. Some places are for their vfe to be accounted holy , becaufc God is there prefent in his worfhip,as the places of our meetings; notthatany inherent holinesis annexed to the place ,or cleaueth to it out of theadlion of Gods worrhip;but while God is prefent in his worfliip, we muft account i: holy ground, and thehoufe of God, When God appeared in Bethel 10 laacob , he faid , How fearefult is this pUcc f furcljf it i4 no other then the houfe of God, Wee muIUherefore put off your fl'»ooes with A'fofes ^ that is, our bafc and vile, oiirfinnefull and fenfuall affedions , yea curlawfull (if earthly) thoughts, when we come to this holy place. Looke we bring no t'noughts with vs vnbefecming the place where God is, feparated from other common places to holy vfes, Looke that in this place wc vfe no geflure orbchauiour, vnbefecming a man that hath bufincs with God bccing prefcnr. To fit talking , or | (lecping, or laughing, or gazing, futcs not with this place. And j further, if God plcafc to account the very places holy tor the vfe, [ and prcfcnce ofGod in this vfc; what (liall wee thinkcofthcra ] chat concciue fo bafcly of thcni, as they would loue a Parifli bet-- cer } ^?/ C H R I s T s Temptttions. Match.4. j. Iter, in which is no Church? Ochcrs profane chem with bafcpra- ^ifeSjand vnconlcionably futlcr them to tall or decay, and will be at no charge to i»akc or keep them handromejfwcct^and beau- tifull. Styes were fit for inch I wine : As their affediion is, lb is their deuotion, g. The holy ordiiianccs ofGod muft not be touched but with holy refpe^l and rcuercnccrof which it is faidjlt Is not fate to play withholy things, i The word muft be receiucd , read , heard, fpoken, as the holy word of God. To make ieiis of Scripture is a wicked praflife. God lookes gracioufly on him that trembles at his word ,1(^.66. 2, as good lofiah , whofc heart mel:ed, hearing the wordsofthclaw. So thcnames and attributes of God^are nc- ucr to bevfed in friuolous admirations ; bui cftffrjf knee mufl howe vnto him , Phil, 2. I o. Neither ought we to laugh at Gods iudgc- mcnts on others, 2. An oath is one of the holy ordinances of God; and tofweareincommon talkevainely,is not to Hiew reucrence to this holy ordinance, Srveare «cf 4f .t//, that is^ vncalled, Matth. 5,^4.35. neither beeing called, but in truth, iufticc , andiudge- meot : for an oath is appointed to decide controucrfies, which o- thermcanescannot. How few confider whether the matter be worth an oath, or whether they be called to it,or whether it might not haue been better paffed by Tea o\ Nay , or by a bare affeuera- tion? A wicked man isdcfcribcd by beeing a fwearcr, Eccl.9.3, but a godly man not onely no: fwcares , from which a man by c- ducation or ciuilitie may abftaine, but ^X^ofeares nn oAth, in what companie focuer he is, or what occa(ion foeuer hchath. 3. A lot is another fpecial ordinance of God, to decide a controuerfic from hcwen by God himfelfe,when all mean? on earth faylc.Therfore lots mull not be vfed without great rcuerencc and praycrjbccaufe the difpcfition of them commeth immediately from the Lord, Prou.16.53. and not but in great matters, not for recreation : for it is faidjtocaufe contentions to ceafe among thcmightie,Pro,i8. iS, neither doe we read that it was cuer vied, but in very great things, as the diuiding of the land o( Canaan, the elcdion of high Pricfis and Kings, and the furrogation of A'fatthta^ into the place o(/ud^. Hence it followes, if dice and cards be lots (^ as I thinkc they be) that ail play by them is vnlawfull. 4. Some times are fandVificd abouc other, as the Sabbath day, all which muil be pafled holily, with much reucrcnce and refpc<5l, bothrcmecnbring it before it come,yca rcioycing in the approach 175 17^ Kxni 5425. ^roMr.i. Matth.4.5 L^n Expofit^n ofifiandvvhcniciscomc, tofan6lificic; i. In our hearcs: for ex- ternal! obferuation of the Sabbach, without inward holinefl'e and affection to the duties of Gods feruice, is hypocrific, 2. \Vc mu(l notmeddle with any part of the duties of our ordinarie calling: for that is no holy thing. 5. Much lelTc trauell to luarkcts or faires ibutcuery man muft ftay in his ownc place, Bxod. 16.20. Nch.13.15.to 19. 4.Lcaftof allmufl: wc fet any part of it apart to our recreations: thcfc be no holy things : fports are infcriour to our lawful! callings, which arc to be laidafidcfarre from holy things, and vnfutable to the Lords holy-day. The likc(^ifnot more) may be faid againft pampering a mans felfc and others, by feeding or fea(^ing,and of drinking , or any fuch wicked palfincr away the Sabbath, The fame alfo is to be fpoken of a day of fea- (^ing,orpublikethankcfgiuing, which hauc the reafon of a Sab- bath. Of thcfe, and all other Gods holy ordinances, wee may fay as the voice faid to T^r^r , wh^t God hath finHified , vollute thon not, A place is no longer holy, then God and his worfhip is prefent. Was lerHfaUmaholy C/r/>f how then is thcbeautifuiicitic become an harlot? howisic, that this citie which was the feat of Gods worfliip,and thehabitationand collc6lionofthc ScintSjisnowan harbour of Turkcs and Infidels, oucrrunne with Turcifme or ido- latrie ? Surely, bccaufe the caufe of this holineffe ccafcd;the wor- (liippe of God was corrupted, the Sonne of God defpightcd , the Gofpel of God reic6lcd, the Saints of God murthered, the day of vifitation ncglc(5ted. And therefore, they bceing infinitely depar- ted from God, and his pure worfhip, God departs from them^and God beeing gone, the place ccaleth to be holy. "Bethel, while the vifion of the ladder laQcd there, was an holy place, and {o long as Gods worfhip continued there: but when it admitted the polluti- on of idolatrie, itmuft bee called -S^/W no more, but Bet ka^en. When the congregation of Ifrael brought the Arke from Gtlgal, and fct it vp in Shtlo, then was Shilo the ftanding houfe of God,the feat of religion andiuflicc which God had chofen,Ioili. 18.1, but for the finnes of this place, the Lord rcie6lcd it ; as Icr. 7. 12. 6"^?^ Koxv to Shilo J ruto my p/ace where I fet my riAme in the begiKn'tfi^^Anibe^ hold rvhat I did vr.to nfor the vfick^dfiejfe of Ifrael: if we will kno we what, lookc i .Sam. 4. 4. when by the villanie of Elies fonnes, and outrage of the people^ the Lord was prouoked, he gauc Ifrael in- to 177 tl cf C H R r s T s TemptAtiom. Matth.4.5. CO the hands ofthcPnilidims, there were ^0000, footcnicn flain, the Arkc was taken, //i?p/;«/ and Fhinc^is fliine, T.l$\\\t\\\^\ Pricft brake his necke;thcn did che gloric depart troiii lfracl,and the Ark ncucr came at ShiU more. So ihcTcrupIcat Icruialcm was holy, the n/i^ /;o/r , fo long as ley continued in the true worfliip of God; but after they cruci- .ed the Lord of Hfe, both citie &: temple as profane were dcdroy- cdjfo as Icrufalcm, although theholy citieof (jod^ ifher filthincs be found in her skirts, fhcfliall behad indcrifion. Lam. i. thcmoft bcautifull rod, if held out againft God, Hiall be broken:yca,thc Temple of Cod, ifit become a dcnnc of thecues^God will depart from ir. For what is it that can tic God to any place, but his own worfhip, to which he hath tycd himfclfe by promifc ? | Lctnot the vainc Romanift boaft of the pretended chaire of ^T^.r. T^r^rjfrom which God cannot poiTibly depart. Can God de- part from Shilo for the finnes of Pr ieffs and people, where firft he put his name , and can he not depart from Rome ? Can he depart from /^r^c/xffV/> 5 where he promifcd he would reft, and can he x^oihz dii\wzw{iovi\ the gi'eat c it ic of the vehore ^ to which he ncuer made any fuchpromife? Canhe Icpar: in difpleafure from her, whofe foundations were iayed among the holy mountaincs, Plal, 87. 1. and can he not depart from che whore, that fittcthvpon fe- iicn hills ? Shall Bethlehem where Chrift was borne , be forfakcn, and cannot Bnhjlon where Chrijl is daily cr/fcified ? Nay, the Lord Rcu.u.S, is long fmcc departed from her , and her finall confufion is at the doore. And if lerufalem , once the holy cltlc, but now a cage and ncft jyj}^ 2, ofvncleane Saracens and Turkcs , be leftof God, whac afuper- ftitious error preuailed in former times,whercin fuch bloody bat- tclls were fought for the recoucry of the holy land, moft fupcrlVi- tioudy putting religion andholinescuen in the place it felfe, after allthcioly things were profaned, and God himfelfe departed? The cuill fuccefle of fuch battells cuer llicwed, how God was of- fended wiu'i fuch fuperititious warres : and another mifcheife by them oppr .{Ted the Chtiftian world tokecpc it in blindncfle: For the Pope i... king his aduantap^cof this blinde deuotion , if any King or Prince in Chriilendome liood bctweenc him and hiJ proceedings, onr way or other he would fend him out of his ownc country in expedition for the holy warre, and there hold him till hcc had effedlcd his owne dehgnes in that Princes coun* M I trey 178 Vfe.l. Ier7.4^a Match.4.5. An Expo fit ion crcy, and fo (Ircngchnedhimrelfc in all lands-, as hiftoricsmani- fe(h Lee vsnocbcarcour fclucs as though we had God fo fure, as thcPapift thinkcshchathhimin a boxe, or pretend any vaine priuiledge that vvc hauc to exempt vs from danger : True it is,vve hauc the word with peace , liberty, and procedtion ; but the feare is, thatourfccurity and dcadncs of heart, with diffolutenes and profaneneiTc in bch3uiour,will forfeit all. God fcndeth lesufalcm coShilOjfayi ng, Truji not i it lying words , fiyw^ , The Temple of the Lord ; bnt amend jour vfaieSy a»d I will let you dwell in this place : hut if yoH will not ^goe to Shtlo^ and fee what I did to it , and looke for the Itke, So now God fends vs co lerufalcm, that we may confidcr what he did to itj bceing once the praife of the earth : and if the fame finnes be found in v$ as were in lerufalcm , the Lord will doe no other with vs , then he did with it ; cuen as he threatned, 2. Kin. 21. i5.hewillftretchouer vs thelineof5<^«i^r/Vj , that is, bring the enemy in our neckes ; and the plummet of the houfc of Ahab an idolater ; take away his holy things , and exchange them with filthy idolatry-, and wipevs as aman wipeth adifh,euen turne vs vpfide downe. What were the finnes of lerufalem but pride, idle- nefle, fulncflc of bread, and contempt of the poore ? in all which England doth cquall , if not goe beyond lerufalem: and yet we charge our felucs as little with our finnes as lerufalem did. And if welooketo the immediate caufcs and forerunners of lerufalems ouerthrow,and compare them with our land, we fliall fee it high time to Icoke about vs: for, L In gencrall, lerufalcm had grieuoufly finned , and therefore was had in derifion : Lam. 1,8. Her finnes were great , many, of long continuance , with trcafured wrath; and all this in a place of fuchmeanesand light. Now no place in the world hath more meanesthenwe, wearcfarre beyond lerufalem in mcanes, and I therefore farre beyond her in finnes, I L Morcfpecially : i.Thcy didnotheare the words ofGods feruants the Prophets, nor obey them; therefore the Lord made that houfe like to Shilo, Ier.26. (5. and hence lerufalem afterward had time enough , but too late to charge her fclfe with rebellion, Lam. 1, 18. and to acknowledge the righteous judgement of God againft it. Neuer were the Oracles of heathens defpifed fo a- mongll them, as Gods holy word is generally of our people ; no man almoin lets it come ncare his heart , a manifclt argument that God cf Christ s Temptations. Matth,4.5.i 17P Go(j will one dnylpcakc fo as he will bcc heard. 2. Tcruralcm would not takcknowlcdgcof thcdny ofhcrvifuauon^as appears in Luk. 19.43. and Match. 23. 37. therefore her habitation was inadc dcfohcc. As little know we the worth of our blcllcd means: but pcrl)aps wemay know it belter in the want of them, j.leru- lalcm rcmembrcd not her latter end , therefore flic came downc wonderfully , Lam. I. 9. fl^cwas carclefle and neucr confidcrcd tlie account flic was CO make of her liberties, and fohardned her felre in firnc, and *^rcw to conteranc the ^ood meaner fliec had, through the daily cuftomc of them. This alio wis the immediate forerunner of ?s(<«/W;j deflru(5^ion , Zcph.2.13. This is the re- ioycing city , that dwelccarclelVc and faid in her heart , I am, and there IS none bclides me. How is fhe made wafl, and the lodging ofbealh ? Eucry one that pafleth by her , fliall hiiVe and wnggc hij head. And the rcafon is,Sheborchcr fclfe vpon her priuiled- ges, her holy things, her ftrcngth, wealth , populous and flouri- (liing cilate, fpecially vpon the promifcs ofGod, which rhey per- uerted, beciug all made with condition of obedience^ which they had long before forfeited: yea fo likely and conflant an eflate fhe had , as none in the world would haue beleeued , that the enemy fhould hauc cntrcd the gates oflcrufalem, Lam. 4. 12. fo as he camevnlookt for. The fame is our conceit, we ihinke our ftafl'c foRfongthat it canneuer bee broken, wc remember not what is the end of fccuricy:vvhcn men cry, Peacc^ Peace, comes fudden warre. 4. Icrufalcm had two forts of Prophets in her : Ftrjl falfe Pro- phets, which flattered them and fought out vaine things, falfc prophefiesandcaufesofbanifhment , Lam. 2. 14. Such was //4- ;;4»;/^ who oppofed lercmie , and faid the Lord would within two yearcsbreaketheyokeofthcKingofZi./^^/, Ier.28.2.and(i^/7^^/ falle Prophets would bid the King goe vp to battel! againrt Gods commaundcmcnr,and profper. This was one caufc ofhcrruine, Lam. 4. ig. for the finnes of her Prophets and Prielh: not that the people had not finned, but when leaders, and fuch as f^ould prcfcrue purity of religion and manners, arc lo corrupt, it ar- gues a generall corruption running downe from the head to all the members, which muft needs bring the whole to a confumpti- ^ on. yilfeco»dCott were faichfull and (inccrc , and the entertain- | ment of thefe was fuch in Iciufal ,m, as God raofl reucrcly rcuen- gcd. leremte was cafl into the dungeon, CMicaiah into prifon, M 2 nay \ i8o An Expojition 1 Match. 4.5. nay our Saiiiour challengeth Icrufalem of fuch cruelty againft the prophct$,as drd brin^^, all the righteous blood vpon ihcm from A- hel vnto Zach^ri^h ^ Matth.25. 57, Bar of allcruchic they hlled their mcafmc in crucifying tlie loiw ofir*e holy Prophccs:Mauh. 21.38. the Houfholf^u" Ten. hisfcruants to receiue fruits, but they cuili inrreated them, and beate fomc . and flew others : at laft he fcnt his Sonne, faying, They will furely rc»uerence my Sonnerbut they faid , This is the hcire, Come let vs kill him, and the inheri- tance fliall be ours. Now what wiH the Houfholder doc? Hcc . will certainly deflroy thofe wicked men, and let out his vineyard to others. Expreffing plainely in this p3rable,Gods dealing with Icrufalem, and theirs with him, and what was the immediate caufe of their dc(hu6lion. A dangerous thing it is to wrong the faithfull Mmiflers of God : Doe my Prophets ?)oharme, faith the Lord : and to perfccutc Chril^ in his members, (hall not bee ynrc- uengcd. 5, lerufalew had many warnings before their vtter oucrthrow. It was beficgcd by Pharaoh Necho^y Senacherib in Hez^ekjat time, in Reh(fyoams time by 5^i/Z7ii^King of Egy^t it was facked and o- uerthrowne, i. King. 14.215, It was fubdu^cd thrice by Nebuchad- nez.z,nrV\ngo{3(iLel^ twice vnder fo^ktm, and the third time vn- dct Zedrkiah J the citie was walked, the Temple burnt, andthc peo- ple captiuated into Da'tri I on, 2.King.24. and 25. After feauentie yeares, whcnby thepcrmiffionof^rwKingofP^r/M, the Tem- ple was builded by Zerubbabcl, the Citie by '^lehemiah ^^nd the law reflorsd by Ez^ra., and the Lord came againc to his Temple : yet being againe prouoked, fome yeares afcer it was taken by -^«- tiochw Eprphanes King o^Syrta^ the law burned, the Temple pro- faned, the daily facrificc remooued,the fanduarie of flrength pol- luted, and theabhomin-ition of Jcfolation fet vp,as D*?«/Whad foretold, chap.i l,Y.^ l, and made a wonderfull effufion of blood. After this, the Citie and Temple wasrcedificdby Indas AjfomanA' H4^ and began to flourifli : but itvvas not long, before it was again taken by Cts, Pampehu , a Romanc Captaine , whom ^rtjhbuln-s called to help him againft his brother HtrcAtim for the Priciihood. All thefe were fairc warnings, whence they might perctiue,i. how righteous the Lord was in not forbearing theiriinncs;2. with how little reafon they could ftand vpon any outward piiuilcdgc,if they would goc on in prouoking the Lord: 5 . how loath the Lord was torciert thcmviter]y,ifbyany racancs they could be reclaimed. I JuTt '\ %' of Christs 7 'empt Jit ions. Matcli.4*5. i8r But wlicn no mcanes would Joe them crood, the Lord j^iues them CO vtccr dcfolation by Tttiu and Vffpajia^ ^who ruinated thccicy, defaced the Temple, and letc not one lioncvpoii another, as Chrilt prophefied, Macth.24.2. And fmcc that time it hath cuer bcenc profaned, and in the hands of the greaceft enemies of God and man, next Satan himfelfe; polluted vviih moi^ nornblc idolatries, the lewcs driuen from thence into all lands, and in all lands vaga- bonds, the blood ofthc Sonne of God lying vpon them and their children till thisday. Oh the patience of God towards vs ! the many warnings and chreatnings that we haue had, by many trcafonSjConfpiraciesjfun- dry open and fccrctpradlilcs of our enemies, by feaand by land I (^Remember 88. and i5o5.)byfundry plagues of many kinds, and euerie day renewed, rencwesfomc warning or other : And yet, how fall webackc more and more? how ftrong arcthc Papilh? how bold ? how malicious and furious, as malliucs that h2ue bin long in the chainc ? Oh that we were To wife, rather to take ex- ample by others, then to be made examples to others; and to take warning by others harmcs to preucnt our ownc I Why fhould wc chink our fclues fo fafe from the touch of this doctrine, or exemp- ted from the lot of all Churches and lands ? Where was there euer a more holy place, a more holy Citie, a more holy Temple,then ac lerufalem? yet by fecuritic departing from the Lord, the Lord left them. What Church in all the world, whofe flourifhing eflatc hath alwaies lalkd ? Caft we our eyes vpon the Churches plan- ted by the Apoftlcs themfelucs, that o^Romf, Corwth^ GaUtia,E- phcf^f^ the Churches in ^/ta: they had their times, but knew it not cill it was too late : now all arc become dens of theeues, and funke downe into the deadly poyfon cither of Mahometifmcor Anti- chriftianifmc. It was the ouerfight and ouerthrowc of the moft renowned Churches , neuer long to prize their liberties in the prefence of them,but had leauc along time to bewaile their abicnce. Time was when lerufalem had God ncarc them, his Prophets, his Law and Oracles , her Nazarices purer then inow: But not long attcr, there was neucr a Prophet left, neuer a figne,herNazarites black- er then a cole, the waics of Sion forfakca : Oh now for one Pro- phet more! Time was when they had the Sonne of God among them, and his Aportles, and the found of the blcffcd Gofpellwas firft offered to them ; But not long after Chrift and his Apoftles, M 5 ' the l82 Doiir. Match.4,5. ^/i Exp^fition the note was alcred,and the cafe changed : for the lonnes of peace, and Minilkrs of peace, they heare of Titti4 and Veff)iftAri, of wars and bloodfhed, of famine and death meeting ihcm a thoufand wayes. Now time is, wehaucGod neare vs, and ChrilUiis Sonne, and the Mmirters of reconciliation, and we know not our happinciTc. Time may come, when we may wifh one good Minider in a coun- trey, one fcrmon, one holy Sabbath fpcnt as we haue fcencmany with too much negle^l: a Lent may come for this long ope-tide. The Lord knowes how little we dehrc the day of vengeance, nei- ther can we prophetic; butblciTed is that man ih^: fgeth the piagfte andhideth himfelfe^ rrhereas thefoole mufl goe on topHmjhment^ The fccond cMng in this fecond circiimftance, isthc fpcciall place, namely Thepinade of the Temple.^ The Temple was the highclt place on the mount LMoriah, and the pinaclc was the highelt place of the Temple, to wir, a battle- men: about the toppe to keep from falling down, Deuc. 22. 8. cal- led pinacles from their fharpenefl'e, as our pinacles arc the (harpe tops of our buildings, or fpircs. Satan makes choife of this place ; i.Asfit to his temptation, thefcope andaime whereof we (liall fee afterward. 2. Beginning a new temption , he changeth his place^ to fee if thereby hec can change Chrifts mindc: fo did 54/^<; to flay ft//^f/ in his fathers houle : but he drew him into the field after him , and fo prcuailcd. He knew lofcph was a n\o(\ mo- dcl-l and chafl man, and ithad becnc in vaine to haiicmooucd him. to vncleanncs, fo openly as he did Zimri and Cofhi at the doorc of the Tabernacle of the Congtegaticii , or as openly as ^hadfvvorne arriongft thepcoplc,fot his credit fake,and for them that flood by, lohn mui^ prcfcntly loofe his head. 3. The largcnes ofSatans commiffion gtueshin>leaue tomake choifcofwhat place he lift , and thence to make his bcft aduan- tage rnopIaceispriuiledgedjforhecompafTcih thccarch, and is the Prince ofthe aire 5 and ftands fomecimcs in the prcfencc of God, to get leauc to affli6l the children of God; fo as there i$no defert fo folitary, nopinacle fo high, no citiefo holy , no Temple fo facred, but Satan dares and can eucn there watch Gods people amifcheife : nay in Paradifc hee tempted ^d.tm ^ and 1h^,u at Chrifts ownc table. Thismay aduife vstokeepour fclues fo farrc as we can from places of probable danger, which Satan hath after a fort fitted for temptation. %QTCi<^fUccs are Arte and barren , no goodncs is there exercifcd, or to be had, nor to be donctin thefe places the eaillfpi- rit ^valketh , there he haunts ( as we fee in the parable: ) and there- fore our rule muft be this: Where we can neither doe good, nor take good, thofebee no places for vs. Many ciuill mens hou- fcs, how is the time eaten vp in vaine and idle fpeach, and the moft tolerable talke is worldlincs, and the talke thereof is endlcs. 0^/>^. What hurt isin that?5i?/. Yesjit is4^ Expolhto?^ Ludi fcenic:f^c ■ cUculu turjn:udi- nuniti^/tccnUa. taniWum Ai g. tk ciiiic.Dci.l.i. cap. 31, Scipio profiler am- ntorurn cattcttdarH p€jQilcti:iitrHyipfam fcen.im conjirHi proh:btb.tt.h\X'g, M.Tgfter ftott eru diend-jrurriyfed perdcjidoruni pue- tcrum, Cypr. r/^. 2, oLber with Icofl-crs , a third vvuh drunkards, a fourth wirh game- ftcrs; andall his roomes arc full of idle and difordcrcd perfons who for the time hauc cart vp their callings ,and arc at Icafarc for any workcof the flcfli which their ma(ier the dcuill will now em- ploy them in. 4. Adde hereunto the places of ftage-plaies and enterludes, places of as great danger as any of the former, Satnt s fchoole- houfes : There you fhall heare oaths, and lies, and fcoffcs of bafe varlcts againft not onely their betters among n\en , but of God himfclfe,and bis holy religion :Thereyouniay feefinncatledand rcprefcnted , which ought not to be named among Saints : There "you diallfee men wearing vvomens apparell, and perhaps women mens : There you Aiall fee men trauelling of child, as one faid of ATifre beeinganadlor in a Tragedie, to which h'js part called him; and all kind of adulterous behauiourSjand fuch fhamcful geflures and a6lions,as the light of nature hath defcried and condemned. What fhalll fpeakeoi that lewd and wicked dauncing of young men, in the habit and geflures of women, like HerodtM: \\h\ch whatanincenriueof luft it is,may eafily be conceiucdin Herods example: and thcpoyfon of araatorie kifiing of beaucifuU boycsjis vnto \\.\[\ as fire to flaxe , or oyle to fire. And Icaft you fhould thinkcl did wrong the in calling thefe places the deuils fchoolcs, Cyprian doth no Icffc , accounting the Stage-player ( teaching boyes to bee, effemmate, by inftru61ing them how to play the women, and to exprcflc wanton gcfturesj to bee the deuills Vfher, '^ " ' "'^ ' *"■';* ^''""^ All thefe are places of ccrtaine pcrill , where no man canmifTc the Tempter: ifhe can draw men into thelc places,he will not failc to fit them with temptation. Let vs therefore make a coucnant with our eyes, not to behold fuch vanities and lurtfuli Ipectacles; and with our feet, not to wander into fuchby-paths;and with our fclues,toauoid the very appearance of cuill. It will fort well with cur weakenelTe, to auoid temptation, to pray againlt it, to watch our felues leaft we be ouercome, rather then to follow, and much Icllc to goe before the Tcmpier. But if we muft needs come in fuch places , as are fitted abouc others fo-r temptation,thcn mufl wc fence our fchics more ftrong- ly againft fuch temptations, as the cultome of the place offc- reth. Qj4efl, How may we doe io ? ■ ^/ C H R I s T s Tem^t,%tiens. Matth.4.5. ' 187 Anfw, By obferuing thcfe rules. 1. In all places put wcon ourChriflian armour, without which Chriftian hte cannot (tancl. When a man goes amonj^ thorncs and (lubbci, liad he not \-\cz<\ haue liis (lioocs ot the Gc fpcl on, ii hcc would not be pricked and peirccd to the heart ? Or if a ClirilVian want his Kvord, how (liould he cut the bands of (innc in lunder? How rtiould a fouIdierlUnd in the houres of skirmifli, without his coi flet and bred- plate > or how fliould he quench or rcpell the ficric and furious darts of Satan and his inliruments, if he want the \ fticild of faith ? That man thatputs on this armour of God, fhall | oucrcomeall difficulties, and (iand where many hauc fallen: for he hath with him the viuloric that ouercomes the world. 2. In all places lay hold on all opportunities to doe good, as Satan doch to doe euill. He that hath goodncs in him , fliall come in noplacebut he may hnde fomc fitnes to communicate it. If in places ofgood rcfort , men may and ought to make gainc of that occafion. Can good men meet , and not be better one for ano- ther, whereas the wicked cannot meet but be worfe ? Here a man may i. obferue Gods graces in others , to be a patterne to him- i^Vic^ 2. draw out vnderQanding of them , by godly and fruitfull qucftions, or conference: Pro. 20,5. 5. ftirrc vp others to dili* gence in going forward , and to greater loue , Heb. ^. 1 3 . and in- offenfiuc walking. Others may be ignorant ; and here is occahon for thee to pity them, and lopen thy lips with wifedome to feed them , Pro. 1 0.20. Others may be dull and flow in Gods wayes, and thcfe muft bcprouoked and encouraged. Othersby infirmity may be going altray , and thou perhaps mayel^ be a meancs to turne him,and vvinnea foule. Others may need an exhortation, an admonition , a louing and brotherly reproofc : or may ncede comfort : A wife man may now watch occalion not onely to pre- uent Satans baits , who would keep Chriftians from doing the good they can, but alfo to acquit himfelfe in all places to the good' of others, and his owne comfort. g. Inplacesofbadrefort ,or fcorncrs , if our calling lead vs into them, let vs takewith vs the exhortation of the ApolUe, 1, Pet. ^, 17, Take heed ye be not plucked away with the error of the wicked , and fall from your ownc fteadfal^nes. And befides, i.'letvsgricuc, that we are fallen into fuch company. 2. let v$ ihinkc of fomc good or fpeciall worke of Gods mercy or iudge^ mcnt^ frcfli in memory. 3.ifthcrebe apparant euill, cither gui^c • ' ' appa- I I i88 Matth^.s. {^» Exfojiticn ^ I apparant token of tliflikc; or in a wife and peaceable manner, fo Tpcake as Gods honour be not by our hlcncetrodcn downc. 4. if there be no opportunitic er place for good, depart vviih all fpeed, j Prou. i4.vcr.7, and beware of falling into the like company a- gaine. T^okf him vfyAfidfet him on the pinacle^ The third circumftance in this preparation , is the manner how Chrift was coauaie