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Full text of "Christs combate and conquest : or, the Lyon of the tribe of Iuda vanquishing the roaring lyon, assaulting him in three most fierce and hellish temptations .."

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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^ <V^6^,  HE  N  thAt^^reat  Prophet  Mofrs,  rifxi  tohee 

;,'-♦  )fi^^  co^jfDTnecL  i»  the  ccr taint j  ofhts  zjocatiofifor  the 

f'^]/fi0\  iiflitf^neof  Godj people  out  of  Egyp^^  a  There 


jlcx^  appeared  vnto  him  in  the  wildcrnefTc  of 
fyt'^^  mount  Sinai,  b  an  Angel  of  the  Lord  in  a 
^^5:^  flame  of  fire  in  the  bulh  :  c  and  I, c  locked,  ! 
V~^-V^-t^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/r<?;w^/>w,^«^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  (  ^  <f  mo^ivtawe  ahotie  the  v allies  )  in  holme ffe  Andpri^ 
utledges  fi.boHe  all  the  earth  he  fides:  for  ofthu  motintAtne  the  Lord  hath 
]  fiid,  '1  there  will  I  dwell  for  cucr. 

•  /  /.  The  i^tifh  burnes  yvithfire  ;  /;;  this  refembUnce  is  Jhadorved  the 
\  opf^fffcd  ejl>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;^/.m</.Iu.jUis 
iQ  analvl'. 


<^1  Hcb.iJ.io. 

c  Hcb.io,:7. 
f  La.Ticnr.i.ij. 

g  Pral.33.14 

h    La:P,3.2  2. 

i  Ezcc.a:.M, 
1:  ira.i7.p. 


I  Ezck  157. 


ra  Exod.'.j. 


n  A^.7.5i.«gre. 
ing  wicKtxotl. 


TheEpiQle  Dedicaroric* 


pli^f!>3 


■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  <y/  the  Church  )  it  fhall  not  bee 
mooued:  for  Godjhallhelf  it  very  early,  Heiv  f  ^^rtly^  1.  ^bj  rclirai- 
ning  the  nnturall force  of  the  fire:  2.  partly  by  obfirming  andfiren^th- 
ntng  the  bttfh  againfl  tt:  g .  partly  by  watching  it  that  it  fpread not  to 
f^rre',forhir9ifelfe(^asitwere)firsbythefre  to  tend  tt :  4.  partly  by 
llaking^w^^  coolmg  it  when  ttgrorveth  toohote,  leafr  the  heats  fmite  the 
bi^fh  ,  r  04  the  Tforme  did  Ion  as  hu gourd.  I^y  thefe  meanes  ,the  bujh  im 
thefls'ime  becommeth  Itl^e  the  hm  ^  Amianttu .yohich  u  not  confumed  by 
fire^but  becomes  brighter  and. purer  then  before. 

This  mojl  holy  and  comfort  able  truth  U  fully  affured  vnto  vs.  in  the 
perfon  of  our  Lord  and  Head,as  rvell  as  in  the  body  :  who  in  the  duyes  of 
h  16  fie  fly  was, I.  ^  bujh,  mofl  able  to  pcirce  and  wound  his  enem'tes:  in 
himfclfe  njofi^de(picMc,andbafe  in  all  outward  appearances  :cfr  sn  this 
bffh  God  dwelt  not  in  any  vtfiblejigne  ofhi^prefence ;  but  (  as  neucr 
in  any  before  )  ef  crit tally , and "  bodi iy.  2  •  ^  buJh  m  i he  fire  ;  partly  of 
Gods  wrath, />;i>7W<ir^  p'^Jfion  and  fuffrtng  m  hisxfoule  the  lor- 
rowesi?/'//??  lecond  death^xvhich  made hin^ crte^y  My  God,my  Gcd, 
why  haft  tliou  forfnken  mc  ?  into  which  flame  had  the  bufo  of  the 
Church  been  cafly  it  had  been  vtterly  confimed/Partly  of  xw^Vi^  wrath, 
in  outward  pjf/ion  andmifery  ,ftich  as  whereof  he  csmplamed,  that  no 
forrowez  wasciiermirchable  to  his.  And  partly  (^/Saians  wrath, 
in  mofl  fiery  andfuriapu  temptation:  the  which  helhfiy  fire  was  rentied, 
and  blowne  Z'p  a^ainjl  him,  in  mofl  violent  fort  three  feuerall  t  imes  ,  as 
in  the  Treat  ife  following  wejhallfby  Gods  grace  J  dtfcouer,  -^ .  A  bufij  in 
the  fire  not  confumed:  but  came  forth  of  the  hoteji  furnace  that  euer 
was  kjndlcd, more  bright  andglorto*u  then  the  Sunne  in  hisflrcngth,  For 
I  eafie  tt  was  with  him  to  conutnee  his  t  emp  or  all  adfi^r fanes  by  the  migh- 
lie  araifing  of  himiclfc/r(7w  the  deady  through  his  owne  diutnc power ^ 
when  he  had  ouercome  the  wrath  of  God  his  father:  and  not  drfficu/t  for 
him  that  had  tn  his  life  ouercome  Satans  temptations^  andtn  the  wilder- 
nejjefpoylcd  him  ofhts  power  and  weapons  tn  part:  vpon  the  l>  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<l 
bc<t  for  J.  reaC 


tobein  Gods  workc:  for  fo  long  chcy  hauc  promifc  ofproced^i- 
on,  He  will  kccpc  and  iiclpc  thcc/>/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/^/<y  had  not  been  tcmpted:haft 
thou  more  then  he  ?  or  haft  thou  more  then  Ad.im  in  innoccncie  ? 
yet  ^diim  ininnocencic  was  tempted.  Oh  takehecdeleaft  the 
ft  r  on  g  man  haue  carried  all  a  way, and  lo  thou  haft  peace:  thinkeft 
thou  that  he  durft  aiTauic  Chrift,  and  dares  not  come  nccre  thee  r 
dares  heencountcr  witbalyon,  and  will  he  ftand  in  fcareofa 
fearefull  hare  ? 

Temptation  is  no  (ic;ne  ofGods  hatred,  but  of  the  deuils.  It  is 
the  weakenefl'e  of  flefh  to  ihinke,that  a  mans  owne,  or  other 
mens  temptations, proceed  from  an  angrie  God,  and  thence  to 
giue  falfc  wicncffc  againft  bimlclfe  or  others ,  becing  afTailcd  by 
Satan.  See  we  not  here  Chrift  proclaimed  the  Sonne  of  God, and 
in  whom  his  Father  is  well  pie? fed,  yet  fubiccfl  to  temptations  by 

the 


Greater 

:trcnj;!;h,  grea- 
ter cxcrcilc. 

Vfci. 


More  grace 
tMoic  croublc. 


Tccrpta^on  a 
llyrjc  of  the  (k- 

uillshacicJ.not 
c»f  Gods, 


10 


Vfc.  5. 

The  holicft  wa- 
ter that  cucr 
waj,did  not 
driue  away  ihc 
deuill. 


If  Satan  fwrc 
not  the  pcrfon 
oflcUis.hc  IcfTc 
fcares  the  name 
oflcfus. 


Matth.4.1. 


{^n  Expojhion 


1 


Phil.x.i>, 


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^/(f<rf,  But  muftnot  euery  knee  bowcat  the  name  of 
fef^s, cucn  of  things  vnder  the  earth,  by  which  arc  meant  the  de- 
uills ?  j4ti[w.T\\ty  wickedly  abufe  that  place  :  for  the  name  lefut 

is 


I 


^/  C  H  R I  s  T  s  Tempt4tioHs.  Macth^.  i .  1 1 


isnotoncly  atitleofChrif^jbutofhispowcr,  maicliic,  and  au- 
thoritic,  fitting  now  at  the  right  hand  of  his  Father;  which  if 
they  had  tocommaund,  they  might  comniaund  all  creatures  in 
hcauen,  earth,  or  hell.  Whence  we  ree,that  thelitcrall  vnderftan- 
ding  of  that  place  is  the  j^round  of  Magicke. 

The  like  they  fpeake  of  the  reliqiics  of  Saints  , bones,  apparell, 
&c.  which  the  deuill  cannot  abide.  lanfwer  :  i.  they  haucfew  or 
no  true  rcliques  of  Saints, but  falfccoUufions:  2. if  they  had, what 
warrant,  word,  or  calling  haue  they  for  the  vfe  of  them  ?  vvhat  is 
the  vfcofdead  bodies  or  bones  in  Scripture,  but  to  be  buried; 
ycaifit  be  Chriftshimfclfe,  fo  long  as  he  is  dead?  5.  what  vcr- 
tue  had  any  body,  bone,  apparell,  or  any  relique  of  any  Saint  a- 
boue  Chrifts  bleffed  body  ?  and  yet  the  deuill  feared  not  that.  If 
he  feared  not  the  vertue  of  Chrifts  liuing  body  ,  ccrtenly  hee 
fearesnot  thcrottennes  of  a  dead  bone  of  whatfocucr  finnefull 
man.  But  this  is  alfo  another  tricke  of  the  myfteric  of  Antichrifi, 
plainely  difcouered  by  our  prefcnt  do6lrinc« 

The  lefuites  teach  at  this  day,  that  the  Apoftles  appointed  the 
manner  of  hallowing  water,  and  that  beeing  hallowed  it  hath 
power  to  pardon  (innes,  to  driue  away  deuills  and  difcafes ,  and 
by  it  they  haue  wrought  many  miracles.  But  1  proouc  the  con^ 
trary  :  i .  Their  owne  Poltdore  ^V^/^y  affirmes,  that  Alexander  the 
firft  a  Pope  inftitutcdit;  and  therefore  not  the  ApolUes.  2.  If  the 
blood  oflefusChrifihis  Sonoc  clcanfeth  ^romnllfinne ,  1.  loh.i. 
7,  then  hallowed  water  clcanfeth  not  veniall  {iniie,as  they  tearmc 
it.  g.  If  the  weapons  of  our  warfare  be  not  carnall,  but  fpirituall, 
2. Cor.  10.4.  then  hallowed  water  cannot  driue  away  deuills. 
Faith  is  our  fhcild,  prayer  is  our  buckler,  and  the  word  of  God 
our  iword;  where  is  their  holy  water  ?  4.  Their  miracles  are  ei- 
ther falfe  relations,  or  collufions,  or  magicall ,  of  no  other  vfe, 
but  whereby  we  may  know  and  diicerne,  as  by  fure  notes,  the 
falfe  prophets  and  champions  of  AntichriQ  ,  of  whom  thelpirit 
hath  prophccied,  Matth.  24.  and  2.  ThelT.  2.  5.  The  vie  of  water 
js,i.naturallandcxternall:2.by  inrtitution,lacramcntail  and (ig- 
nificatiue:  the  Scripture  acknowledgeth  no  other :  If  their  holy 
water  be  hallowed,  then  it  is  hallowed  by  the  word  and  prayer; 
let  them  fhcw  this  for  their  pra^life ,  if  they  can,  6.  In  this  vfe  of 
it,  it  is  one  of  the  ftrange  gods  of  fpirituall  Egypt,  or  myliicall 
Bahylon:  and  there  is  a  vaine  confidence  in  the  creature  ,  which  \i 
due  to  the  creator.    OhieEi,  Eliflia  tooke  fait ,  and  healed  the  wa- 

tcrs, 


No  vfe  of  dead 
bodies  or 
bones  in  fcrip- 
rmcjbucco  be 
buncti. 

Satan  rives  not 
the  liuing  body 
of  the  Sonne  of 
God,  and  much 
Idle  tlic  dcaa 
bancs  of  a  finii- 
lullman. 


Dc  inuenr.rer. 
lib. 5. cap.!?. 
Sixc  rfafons 
againftP->pi{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. 
!  Aiw<f/faith,x.i3.Letnoman  fay  when  he  is  tempted  ,1  am  temp- 
ted ofGod:  forGod  tempteth  no  man* 

But  this  temptation  of  Chrift  was  to  delude  and  deceiuc  him, 
.  therefore  euill.  Ifweconfider  a  temptation  to  euill,  we  muft 
I  concciuc  God  ro  be  an  a6lor  in  that  which  i$  euill  fundry  wayes, 
though  no  way  the  author  of  euill :  For  in  the  worft  of  them  all 
I  God  doth  moli  righteoufly  vfc  the  malice  of  Satan  ,  cither  in  the 
!  punifliing  and  bhnding  of  the  wicked  ,  or  in  exercifing  and  try- 
Goti  '•-meway    ,  ing  his  owne  ;  both  which  are  iult  and  good.  As  for  all  the  linnc 
an  aaor  in  that  ;  of  this  a6lion  ;   i.it  canbeno  worke  of  God,  becaufc  itisfor- 
noway  anaa-    ;  mally  uo  workc  at  all,  Dut  a  Ticc  and  corruption  inherent  in  it: 
^^°^*  I  andi.  itisiillleft  to  Satan^who  inftilleth  malice,  and  fuggel^cth 

j  wicked  counfclls,  and  that  to  the  dc(iru6lion  of  men.  As  for  ex- 
ample :  i.Sam,id.i4.  an-cuill  fpiritii'/r/je  Lorr/vexed  Satil;  that 
is,  fofarreasit  wasaiull  punifhment,  it  was  of  God,  and  Satan 
was  Gods  inftrument  in  executing  his  iudgements  fo  farre  as  it 
wasapunin-imcnt:butGodlcftthe  malice  of  it  to  the  wicked  in- 
ftrument  working  after  his  owne  manner.  But  to  come  to  the  vc- 
rypoint:  In  the  deceiuing  of  ^/^.f^  and  the  falfe  Prophets,  i. 
King,22.22.Godnotonely  nakedly  and  idly  permitted,  but  cx- 
prcfly  commanded  the  wicked  and  lying  fpirit ,  faying,  Goe,and 
deceiuc, and  preuaile  :  Where  we  rauft  diftinguifn  betweenc  the 


ri 


ghteous  adlicn  of  God  as  a  iuft  iadgmcnt,  and  reuenge  of  God, 
and  moft  properly  aicribcd  vnto  him*,and  the  malice  ofit ,  which 

I  was  the  deuills  infuiing  corruption  inftigating  to  wickcdncflc; 

j  which  very  wickcdnes  the  wifedome  cf  God  dire(5lcd  and  turned 
to  the  execution  of  his  moft  righteous  iudgemcnt. 

This 


<?/C  H  R  I  s  T  s  Tempt  it  ions. 


Marth.4.1. 


This  fcrucs  to  rcdif;couriudgcmcnt$in  trialls,  and  clcarcour 
eyes  to  fee  this  hand  ofGod  in  tlicm:  commonly  we  look  toolow 
atmcn  who  arcbuc  duft,as  though  mifcric  came  out  of*  the  duft; 
and  we  lookc  too  ncere  vs  at  the  ftatTe  or  (lone  ,  which  with  the 
doggc  we  bite,  but  confidcr  not  the  hand  that  f'liitcs  vs.  a,  Sam, 
1^.9.  j4btfhAt\ooVQ%  2tShtmet  that  barked  at  Daind^  and  laid, 
fyh^  doth  this  dead do^ge  cur fe  the  Kim^  ?  Bu t'Z).t«;W  could  tcl  him, 
y, 10,  the  Lord  hath  hid  htm  curfc :  that  is^  lie  hath  fo  decreed  and 
ordained,  and  in  his  fecret  will  bid  him. 

Let  vs  willingly  fubmit  our  fellies  vnto  temptations,  becaufe 
God  by  his  fpirit  leadcth  vs  to  be  tempted,  as  he  did  h-is  naturall 
fonnc:  fo  Chrifl  willingly  yeelded  himfclfc  to  be  tcmptcd^becing 
led  bj  the f^ir'tt :  hee  was lead^  he  was  not  forced  and  drawnc  to  it, 
though  the  triall  was  as  great  and  fierce,  as  Satan  could  make  it: 
and  fo  let  it  be  with  vs.  For, 

I.  As  we  muftbechcerefiill  in  doing  the  will  of  God  >fo  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^^<?rconfIrmes  ,  Ecclcf.  4,  ^,7'vfo  are  better  then  4«^, 
and  woe  he  to  him  that  is  Alone  ;  tfhe  frilly  hee  hath  none  to  helpe  him  vp: 
znd^two  areftronger  then  one,  a  threefold  cordis  not  eaftly  broken. ^^iy, 
God  himfelfc  did  fee  difaduantage  of  folitarie  life,  when  he  faid, 
^t  is  not  good  for  mi:tn  to  he  alone.  When  did  Satan  alVauk  ^^c- ,  but 
when  mc  was  alone  ?  when  did  he  Daaid^  but  being  alone  on  his 
gallery  ?  when  Lots  daughters  ,  but  when  they  were  alone  in  the 
caue  ?  Gen. 19. 70.  And  therefore  the  deuill  is  delighted  to  walke 
through  lolitarie  places,  Matth.i  2.45.  if  he  poffcffe  any,  he  car- 
rieth  them  into  folitarie  places,  Luk.8.2p.  and  where  doe  coniu- 
rers and  lorcerers  talke  with  the  deuill,  but  in  woods  and  wilder- 
neffes,  where  Satan  mo(^  eafily  appenreth.  For  thefe  reafons  :  i, 
Becaufe  becing  a  Prince  of  darkenefTejhc  hates  the  light,  and  paf- 
fcth  all  his  exploits  in  as  much  darkencs ,  fecrecie,  andfilencc  as 
he  can.  2.  He  fees  how  cahly  wc  finnc,  when  there  is  uone  by  co 

B    2  binder 


Some  places 
aie  more  fie  ioi 
temptation 
ihcn  othcis. 


32 


The  H« villi 
hath  monkes 
atiJ  hcrerritcs 
where  hewould 
hauc  chciu. 


Matth.4.i, 


An  Eiifofition 


Lib.i.(^c  mo- 


»As  thcirS.Fian- 
CIS  di.ljto  fhcw 
his  gr  .-at  humi- 
l^tf  and  charity. 

Chriftsgoingin' 
to  ihc  vvildir- 
nes,nogrouod 
to  popifh 
monks  or  Hrc- 
ijiiisfor4.Rcar, 


hinder  vs  from  it  by  fearc  or  ftiame, 

Vfc,  r.  This  oucrthrowcs  the  dotage  of  the  Papifts ,  who  ap- 
proouc  and  magnific  as  meritorious,  the  ftridl  and  foliiaric  life  of 
their  Monks,  Eremites,  and  Votaries;  who  to  free  ihcmfclues 
fromSatans  malice,  and  for  more  holincs  (as  they  fay,)volunta- 
rily  forfakc  thefocictiesofmen,and  liueby  themfelues  in  woods 
caucs ,  cloyftcrs,  and  wilderneffes  ,  as  though  they  had  the  ad- 
uantagcofSatanbccaufe  of  the  place,  whereas  indeed  hec  hath 
them  where  he  would.  And  bccaufe  they  feeme  molt  to  build  vp- 
on  the  examples  of  lohn  BaptiJ^^  and  Chril^  himfelfe,  both  whom 
they  findc  in  the  wildcrneffe,  we  will  a  little  clearc  this  place. 

And  fir  ft  for  loh^f  BaptifiyV^hom  Bellarmiue  faith  for  his  fare,ap- 
parcll ,  and  rtri6^mannerof  liuing,  wasa  right  patterne  of  true 
Eremits.  True  it  is ,  his  life  was  auftcre,  as  his  office  and  calling 
was  fingular  and  extraordinarie,  and  no  ground  for  any  ordinary 
office  and  order  in  the  newe  Teftament;  wherein  he  is  no  more  to 
be  imitated  ,  then  in  his  fpringing  in  the  wombe  at  cJ^f^r/V/pre- 
fence,  which  was  an  extraordinarie  teftimonie  of  an  extraordina- 
ry perfon.  Befides ,  hhn  bceing  no  minifter  o^.«he  ncweTcfta- 
mtv\x(for  the  Uafi  M'mijier  in  the  kingdome  of  (jodu greater  then  he:) 
butthelaft  of  the  Prophets,  and  greater  then  any  of  them,  how 
canany  ordcrofEuangelicallMiniftcrsberaifed  from  his  exam- 
ple ?  Further,  whereas  Chrift  himfelfe  the  Head  of  our  profelfion, 
came  eating  and  drinking,  and  familiarly  conuerfed  among  men 
for  good,  why  fhould  we  not  rather  hold  our  felucs  to  his  exam- 
ple, into  whofe  name  we  are  baptized,  then /</^;7j  who  was  an  ex- 
traordinarie forerunner  of  him?  Laftly,  we  haue  heard  that  the 
wilderneffc  wherein /<7^^1iued,  was  not  fuch  a  wilderncs  as  they 
dreamcof,vtterly  remote  from  the  focictic  ofmen;  but  a  wilder- 
nesjin  which  were  houfes  &  citie$,yca  his  fathers  houfe;a  wilder- 
ncfle  though  leffc  peopled  then  the  frequented  places  of  ludca, 
yet  not  without  people,   becaufeitwas  a  wilderncffe  wherein 
/•^w  preached,  who  preached  to  men,  *  andnottobealls  ;  a  wilder- 
ne$  wherein  Cbrift  among  a  multitude  of  people  was  baptized: 
andfo  it  fcarcc  affordeth  a  colour  of  their  Eremitical!  Orders, 
vowing  fuch  a  folitary  life  feparatc  from  all  men,  which  John  nc- 
ucrdid. 

And  for  the  example  of  Chrifl,  his  going  into  the  wilderncffe 
to  faft  and  pray;  I  anfwer:  i .  Chrift  was  led  thither  by  the  Spirit, 
butthcy  of  their  owne  heads:  and  to  pretend  alpirit  withouta 

word 


" ■    ■       I  I  '  m 

ofC  HKi^r  %  Temptations,  March. 4.1.1       23 


word  of  warrant,  is  afrcnficand  dclufion.   2.Chri(Kvcnt  for  40. 
Jaycs,  and  came  againc  to  his  calling;  licy  {;oc  and  ncucr  rccurnc 
againc.    ^.ChriRvvcni  to  oftcr  opi  orriiniiy  and  aduautagc  co 
Satan  ,  the  more  vnftoiioufly  to  toilc  !um  ,  and  purchaTc  hcaucn 
for  vs ;  they  in  a  fupcrilitious  end  ,  to  merit  and  purchal'c  hcaucn 
tor  tlicmfcliies.  4.  Cluilt  neucr  ate  nor  drankc  all  the  while  hcc 
was  m  the  wildcrnefle  ,  wherein  would  they  tic  themfclucs  to 
imitate  him,  they  would  loonc  grow  weary  ot  their  holincs  and 
dcuotion.   Accurfed  therefore  be  this  monkilli  and  anchoriHi 
life,  which  profcfleth  open  hoftility  to  humane  locicty  ,  which 
thrurts  them  out  of  their  lawfull  callings  ,  wherein  they  ought  to 
be  profitable  to  men  in  the  (bcicties  ofChurch, Common-wealth, 
or  family.  What?  arc  thelc  the  lights  of  the  world  ,that  flic  the 
light  like  bats  and  owles,  and  prifon  thcmfelues  in  cloyftcrs; 
whereas  they  Hiould  lighten  others,  and  not  thruft  their  light  vn- 
der  a  bufhel,  or  vr.der  the  table  ?   Are  thefe  the  fait  of  the  earth, 
who  ncuer  apply  thcmfelues  to  fealon  the  tlcfhly  and  vnfauoury 
manners  and  behauiours  of  men  ?  The  Aportlc  teacheth  them  a- 
nothcr  le{ron,Hcb.io.24.  faymg,Let  v«  prouoke  one  another  to 
louc,  and  to  good  ^n  oxV^s,  not  forfiks^gtheaffemh\ieSya.f  the  manner 
•ffomeU:  implying  that  to  be  an  vnlawfull  calling  ,  which  cannot 
but  faileagainfl  fuch  duties  ofcharity  as  thefe  be.  It  were  to  be 
wifhcdjthat  bccaufc  the  world  rcceiuechno  feafoning  from  them, 
the  vnprofitable  burdens  of  the  earth  tverc  caL-l  out  vpon  the  j 
dunghill, the  place  which  Chrift  himielfe  afTigned  vnto  ihem. 

V(e,  3.  It  teacheth  thofc  that  arc  troubled  with  temptations, 
to  beware  of  folitary  and  fecret  places,  becaufeSaian  is  there  the 
ftrongeft  :  and  much  leflc  muft  they  thruft  themfelues  into  de- 
fert  places  J  forgetting  their  weaknefl'e,  as  though  they  would 
withChriftoffcr  battell  5  and  tempt  the  tempter :  for  this  his 
pra^life  if  no  warrant  for  vs:  but  they  muft  auoide  the  place  fo 
foone  as  they  can, and  get  into  the  fociety  and  fellowfhip  of  men. 
/c»/i'^^  when  he  was  alone  with  his  MiftriiVe  tempting  him  ,  fled  j 
out  o^thehoufe  :   To  if  there  be  none  but  the  tempter  with  thee,  j 
take  the  benefit  of  company  Co  foone  as  thou  canft:  but  fee  thy  ; 
company  be  good  ;  for  bad  company  is  farre  worfe  then  folitari-  | 
nes  ,a$  many  finde,  who  beeing  troubled  in  minde  ,  or  tempted 
by  Satan,  run  tolewdcompany,  to  cards, dice,  drinking, 5c  iport- 
ing;  and  fo  by  Beelzebub  will  caft  out  the  deuill :  But  this  cnlar- 
gcth  the  griet'e;  and  they  finde  in  the  end  the  remedy  nothing  in- 

B  4  feriour 


Bad  company 
worfc  rlun  lo- 
licarincjlc. 


Z:^       ;Match.4.i 


(^/^  Expofnion 


foluf  qu't',1  cum 

((KM. 


\  4.  DireAions 
for  foliririncs. 

I 


1  fcriour  to  the  difcafc  :  Whereas  had  chcy  rcforted  into  the  I'ocic- 
i  ty  of  the  godly  ,  by  godly  and  religious  communication  and 
conuerl3tion,they  had  been  much  comforted  and  confirmed-  ac- 
.  cording  to  the  promife  of  Chril^ ,  VVherefoeucr  two  or  three 
.  are  gathered  together  in  my  name,  I  will  be  in  themidfl  of  them. 

Vfc.  5,  Yet  if  God  (liall  by  vertne  of  our  calling  draw  vs  into 
;  foli:ary  places,  vvc  muQ  be  careful!  fo  to  carry  our  lelues  as  wee 
may  fay  Vvfith5ap;.?,  We  are  neucrlefTe  alone,  then  when  we  arc 
moi-l alone: and  with  our  Saiiiour,  loh.  16.  :^2.Iam  not  alonc,thc 
father  is  with  mee.  The  faithful!  need  ncuer  be  alone,  becaufe 
they  may  cuerbc  in  conference  with  God  :  then  may  they  goe 
dole  to  Gq^,  and  fharpen  their  prayers,  and  meditate  on  his 
word  and  workes^to  fit  them  better  for  their  callings:  then  may 
ihcy  enlarge  their  hearts  to  God  in  confeflions  and  praifes :  and 
thus  he  that  is  led  by  the  fpirit  into  theie  Iblirary  places ,  is  in 
fafcty  ;  becaufe  ,  as  the  hills  compaffc  lerufalcm  ,  fo  doth  tlie 
Lord  his  people  while  they  are  in  his  fcruicc :  thus  Hiall  Satan  be 
mort  difappointed  ,  who  while  he  hopes  to  make  our  folitarines 
his  aduantage ,  we  fhall  by  it  draw  nearer  vnto  God ,  and  be  fet 
fo  much  the  more  out  of  his  reach. 

Diredlions  for  folitarines : 

I.  Watch  the  benefit  of  time  ,  to  fpend  it  beftin  mufingvpon 
heaucnly  things ,  and  enioy  the  rwcct  liberty  of  conucrfing  with 
God.  2.Knowtbat  no  timcmufl  be  fpentin  rouing  and  range- 
ing  thoughts,  but  muft  be  redeemed  from  euill ,  and  vnprofita- 
blenciTe:and  therefore  choice  mui^  be  made  of  obiecfbs  prelentcd, 
and  as  little  rime  as  may  bee,  fpent  in  worldly  and  indifferent 
things;  and  then  with  as  little  delight  as  may  be.  Holy  wifeJomc 
is  cjer  diminifhingiheloucof  earthly  things.  9.  Confider  the 
daPiger  of  finnc  in  thy  folitarines,  when  fcarejOiame,  witnefTes, 
and  counfellcrs  are  remooued  ,  and  that  there  arc  no  open  (inncs 
which  arc  not  fecrctly  firft  hatched  and  warped  :  and  therefore,  if 
wcmufeon  any  finnc,  let  it  be  to  oucrcomc  it,  and  beware  offe- 
cret  allurements.  ^,  Confider  the  flippcrines  and  bufines  of  tl)c 
heart,  which  is  a  wandring  thing ,  like  a  mill  euer  grinding  ,  euer 
jn  motion  ,  fiil!  fettingvs  oi^  worke  with  moecommaundements 
then  euer  God  did  :  and  therefore  ,  gluing  it  Icauc  to  mufe ,  vvc 
mult  tlie  better  watch  it. 

To  he  tev^ftcd  of  the  denilL^ 

This  is  the  fife  circumfiantiall  point^namcly  the  end  of  ChriOs 


^/  C  H  R I  s  T  s  Tcm^tstions. 


Match. 4.1.!      25 


^oinginro  thcvvildcrncs.  Hcrcconfider  two  things :  i.thcniu 
thor  of  the  temptation  ,  t'je  deutll :  2.  the  end  ic  kU'c^  to  h  tempted 
ofhini. 

TA(?^r//;7/]  that  is,  a  wicked  fpirit,  the  Prince  and  coptainc  of 
the  reft,  as  we  may  gather  out  of  Mattii.  25.41.  A  wicked  fpirir, 
not  by  creation,  but  by  defcclion  :  Full  of  wickednes ,  whence 
Elim.is  the  forcercr  is  called  the  child  of  the  deuill,  A61:.  i  ^.lo.bc- 
caule  he  was  full  of  deceit  and  wickednes  :  Full  of  malice  ,  a  red 
^r^f^^Wjfull  of  poy  Ions, y^fi(w>;^^  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<i^e  ntth  hands:  ordiminifli- 
ing  it,  by  concealing  that  which  might  make  for  a  man.  All 
which  are  Satanicall  pradlifes,  who  bceing  the  father  of  lyes, 
would  chafe  all  truth  out  of  the  world. 

Let  all  Gods  children  labour  to  exprcfle  Gods  image  ,  in  ha- 
ting this  hateful!  finne  ,  and  helpe  themfelues  thereuntoby  thefc 
rules.  i.Confider  thy  charge,  \.t\\\x.,i9.i6,Thotifl?alt not  vfall^e 
about  with  tAlcs  among  thy  people:  andconfider,  that  whifpering 
and  backbiting  are  the  finncs  of  men  of  a  reprobate  fenfe,  Rom.i,  1 
29.  2.Receiuenofalfeaccufation:rcceiuersof(lolIcn  goods  arc  ' 
acceffarie  to  the  theft;  if  there  were  no  receiuers,  there  would  be 
no  theeues;  if  no  hearers,  no  informers,  Driue  away  the  #aunde- 


rcr 


" —  ~  ■■      ■      —  -  -  — ■  — ^.^-^  —  ^-  ■  ■ 

^/  Chr I  s T  s  TemftAtions.  Match.^.r.  27 


rcr  with  an  angry  countenance,  as  the  Northwind  driucth  away 
rainc,Prou.25.2;j.hauc  noplcalurc  in  this  finnc  of  another  man, 
Rona.T.^  3.  5.  Doc  thine  owne  bufincs ,  looke  to  the  duties  of 
thine  ownccalling:  buiic-bodies  and  pratlcrs  arc ioyned  toge- 
ther, T. Tim.  5.13.  4. Take  heed  of  cnulc  :  malice  ncuer  ipoke 
wcli,  it  is  alwijcs  lulpitious,  cucr  traducing.  Embrace  the  loue 
of  thy  neighbours  pcrfon.  ^.  Deale  with  an  other  mans  good 
name,  as  thou  wouldft  hauc  him  deale  with  thine,  if  it  came  in  his 
way.  Confidcr  thou  maic(^  rcf^ore  his  goods, but  neuer  his  name: 
once  broken, cuer  a  fcarre.  A  fcllonismore  tolerable  in  a  com- 
monwealth then  a  flaundcrer,  6.  In  recciuing  reports,  excufc  the 
pcrfon  fofarrc  as  thou  canl^;  conftrue  the  fpecch  or  fa(ft  in  the 
moft  fauourablc  fcnfc;  doe  as  thou  wouMll  be  done  to:  and  if 
thoucan(t  not,  aduife  the  reporter  tolookc  to  himfclfe,  and  tell 
him  that  in  many  things  wclinne  all.  7.  Cutfe  not  the  dcafe, faith 
the  Scripturemow  a  man  that  is  abfent  is  a  deafc  man.  O/'/fc^.Bur 
I  fpeakethe  truth,  ^nfw.  But  not  truely  :  i.  without  ground, 
thou  art  vncallcd  and  vnfvvornc;  thou  docft  it  not  by  way  of  cha- 
ritable admonition  to  the  partie  himfelfeor  others.  2.  Not  in 
a  good  manner,  without  loue,  pitie,  forrow;  nay,  thoureioyceft 
rather  in  thy  tale.  :?,Notto  any  other  end  but  to  fill  mens  mouths 
with  prattle,  and  bring  thy  brother  into  contempt.  And  why 
fpeakeft  thou  no  good  of  him  as  well  as  euill,  but  art  like  a  fwine 
in  a  garden,  that  leaues  all  the  fweet  flowers  to  digge  or  wallow 
in  a  dunghil. 
Motiues  to  lay  afide  and  abhorre  calumniation  and  flaundring. 

1,  Charity  is  not  fufpitious,  but  in  doubtful!  cafes  thinks  the 
bcft.  i.loue  thinkcth  not  euill,  i.Cor.13.5.  2.it  coucrs  aniulti- 
,  tudeoffinnes,  Prou.io.i  2,    and^.itgiues  toeuery  man  his  due, 

in  his  goods  and  good  name.  And  therefore  the  tale-breeder, 
tale-bearer,  and  tale-beleeucr,  who  doc  none  of  thefe,  but  ham- 
mer talcs  and  flaunders  vpon  the  anuill  of  cnuic,  and  fct  them  vp- 
on  the  wings  offameandreporr^arc  vncharitnblc  and  vnchrifli- 
an  perfons,  the  deuils  fewellers  and  gun-powder :  for  where  no 
wood  is,  there  the  fire  goeth  out;  fo  where  there  is  no  tale-bea- 
rer, the  ftrife  ceafcth,Prou.26.2Q. 

2.  Wee  haue  a  common  proucrbe,  A  manmufcth  as  he  vfeth; 
as  himfelfe  vfcth  todoe,  foheimagineth  of  another:  and  there- 
fore to  iudge  lewdly  of  another  vpon  bare  fufpition,is  commonly 
a  note  of  a  lewd  pcrfon:  ihofe  that  are  fo  rcadie  totaxcmcn  of 

-— — _  hypo- 


y'idc  P.-raUlrarn, 
i.».f;<^>>  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^<?f^^^/;'7»f«and  profeflbrsof  the  Gofpell ,  as  to  charge  them 
with  hypocri(ie,and  traduce  with  violence  that  v\hich  would  re- 
ceive a  charitable  coniUu6lion.  Heb.5.  p,  g.  Notfu^h  as  in  whom 
Gods  graces  fliinc  more  eminently  then  in  others,  through  pride 
or  enuic :  this  is  a  high  finne,  and  coft  Chrift  his  life :  yea  to  dif- 
graccand  obfcurcGods  gifts,  which  ought  to  be  acknowledged 
with  thankfulnc{re,is  in  the  skirts  of  that  vnpardonablc  finnc,and 
had  need  be  (rayed  betimes  :  for  it  is  to  hate  goodneffe  ;  and  if 
itdidhatcitbccauieit  is  goodncde,  it  were  farre  more  dange- 
rous. 

J.  Note: 


(^Z*  C  H  R I  s  T  s   Tempt4tioHS.  Macch,^.  r.  29 


g.Notc:  feeing  Satan  is  fuch  an  Arch-accufer ,  and  thac  his 
fpeciall  hatred  is  againft  goodnes ,  is  it  any  rnanjcil  chat  the  chil- 
dren of  God  paffc  through  many  flaundcrous  accufations  f  If 
fpcachbe  of  the  faithfull  Preachers  of  the  word,  neither  Pro- 
phets nor  Apolllcs  flial  auoid  moft  dangerous  flandcrs.y^/Tfoj  llial 
be  accufcd  by  t/fwj^M  to  preach  againll  the  King  ,  and  that  the 
whole  land  is  not  able  tobcarchis  words  ;  chap.  y.v.p.T^/^/and 
51/4/, preaching  nothing  but  Chrift,  are  brought  before  thcgo- 
uernours,  exclaimed  vpon  as  men  troubling  the  citie  ,  preaching 
ordinances  not  lawfull  to  be  rcceiucd  ,  and  teaching  men  to  vvor- 
(liip  God  contrary  to  the  law  ,  A6I.16.  20.  and  i  8.  i  j.Lcc  fpecch 
be  of  profcdors  of  the  Gofpell ,  how  doe  men  in  their  niindes  ac- 
cufc  and  iudge  that  CO  be  done  in  vaine-glory  ,  which  is  done  in 
rimplicity,and  for  Gods  glory?  and  that  to  be  done  in  hypocrifie, 
orfor  commodity ,  or  other  finifter  ends,  which  God  fees  is  done 
infincerity?  Yea  as  if  men  did  fee  their  hearts  and  infide,  how 
doe  they  fpeake  it, that  fuch  arc  not  the  men  they  make  fhcvv  of? 
or  if  grace  euidently  appearc  in  the  eminent  notes  of  it ,  they  can 
foleften,  fo  diminifli  andclippe  the  beauty  and  glory  ofic,  as  ftill 
they  Hiallbcdifgraced,  Our  bleffed  Lord  himl'elfe  was  accufed 
and  condemned  for  a  malefa^lor,  yea  and  executed;  his  do61rine, 
notwithftandingmoft  heauenly  3  and  as  his  enemies  witncffcd, 
Neuerman  fpake  like  this  man,  yet  was  condemned, his  wonder- 
full  miracles  obfcuredjyea  blafphemcd  ,  He  caft  out  deuills  by 
]ieclz.elfnh :  and  fhall  the  feruant  lookc  to  be  better  then  his  Ma- 
tter ?  Lamentable  it  is  to  fee  how  our  times  accule  the  firfl  refto- 
rers  of  religion  ,  Lnthcr,  CalHtn,  Beza,  Bncer^  and  the  reft  ,  as  the 
layers  of  fedition  and  rebellion;  and  as  lamentable,  that  iuchas 
ptcach  the  fame  holy  do6lrincas  they  did,  fhould  vnder  the  ti- 
tles of  Puritans  and  Schifmatikcs  be  coupled  with  Papifts ,  yea 
accounted  worfe.  And  no  maruell,  if  the  whole  profelfion  of  re- 
ligion be  accufed^and  religious  perfons  made  the  longs  ot  the 
abiefl ,  andfcumof  the  land,  bccaufc  the  dcuill  is  an  accufcr. 
When  the  deuill  layes  ofif  his  name  and  nature  ,  and  ceafeth  to  be 
adcuill,  it  willbeotherwife  ,  but  nor  till  then.  But  let  fuch  2jS 
wouldbe  wile  by  Gods  wifedome  ,  labour  to  fee  Satans  malice 
in  all  this;  and  that,  if  to  be  accufcd  bee  fufficienc,  who  can  be 
innocent  ? 

4.  Note  :  feeing  Satan  is  fuch  an  accufer  of  vs  in  himfelfc  and 
hisinftruments ,  to  God,  to  men  ,and  to  our  owne  confcicnccs; 

how 


IF  til  ere  bo  Co 
trtanv  accule;  j, 
110  "^tcrunilc  if 
y  Hly.rcn  want 
no  i.i.inncr  ol 
accu(jicion. 


30 


Matih.4.1. 


An  Expofnion 


So  manyaccu- 
Icrs  llioul'l 
n  a!;c  vs  watch- 
ful 1  oi  Our 
I'clucs. 


4.Kulcs  toflr^ 
the  moutfis  of 
all  accufcrs. 


£.  Hi.lctin 
GcHs  tcr.iptiiij 
of  man. 


how  carctull  ought  wc  to  be  in  our  whole  conucrfation  to  Bop' 
Satans  mouth  ,  and  the  mouths  of  wicked  men  ,  which  will  be  o- 
pcn  againll  vs?  How  ought  wc  to  make  right  fteppcs  to  our 
tcetc,  feeing  wefliallbc  fureto  hcare  of  the  Icalt  halting?  How 
ought  we  tocxnmincthe  vptightnelfe  of  ourhcartSjthat  in  th^fc 
accufations  wc  may  behold  to  goe  to  God  ,  and  fay.  Lord,  doc 
thou  prooucandtry  mce  ,  if  there  be  any  fuch  wickcdnclTe  in 
mcc. 

Rules  to  become  inoffcnfiuc  and  vnrcprooucabic  ,  and  fo  ftop 
the  mouth  ofSatan  : 

I.  The  matter  of  thy  worke  muft  be  good  ,  and  warranted  by 
the  word:  then  God  will  iuflify  that  which  himfelfe  fetsthce  a- 
bout,  and  thee  in  it,  2.  The  manner  of  doing  it  muft  be  propor- 
tionall :  a  good  thing  mufl  be  done  well ,  in  good  circumfian- 
ccs,  3.  The  end  muft  be  found,  namely  Gods  glory, and  mans 
good.  Abad  end  fpoiles  thcbeft  action.  4.  In  euery  thing  re- 
member, that  Satans  eye  is  vpon  thee  to  accufethee,  the  eye  of 
thine  ownc  confciencc  to  witncfle  for  or  againft  thee ,  and  Gods 
eye  toiudge  thcCjto  whom  thou  muft  ftand  or  fall  as  to  thine 
o\vne  Lord. 

To  be  teiftfted,  ] 

The  word  r<7^<frfw/)rf^ is  fpokcn  of, I.God,  2.Man, 5. Satan ;all 
tempr. 

L  Godtcmpteth,  i.whenheprooueth  the  graces  of  his  chil- 
dren :  foheeprooued  t^braham,  Gen,  22,  i.and  lob.  c.y.v.  18. 
2,  when  hedifcoucreth  the  ftnne  and  corruption  which  lurketh 
in  them  :  and  thus  God  tcmprc<i  the  Ifraelites,  who  ,  when  their 
dcftresin  the  wildcrnes  were  not  fatisfied,  vfually  broke  out  into 
murmuring  2nd  impaticncie,and  flicwed  naughty  hearts  ,  full  of 
diftruftfulncs.  And  thus  God  isfaid  to/r^^/wrt?  tcwj)tatio»^\\hcvk 
bceing  prouokcd  to  wrath, he  withdrawcth  his  grace ,  that  fo  his 
children  by  their  falls  might  fee  their  weaknes  ,  as  Danid  and 
Peter;  and  that  the  wicked  might  in  iufticc  be  prepared  to  iudge- 
mcnt  ,as*PW^o^bnrft  into  blafphemic,  Ach  ft  op  he/ h^ngcdhim* 
feltc  through  impaticncic,and  Saul  vfcd  vnlawfullmcanesto  c- 
fcapchis  croffe. 

Butinthcfc  temptations  of  God,  obferuc  two  rules:   l.  That 
the  word  tempti^^^ic^crrcd  to  God, is  eucr  taken  in  good  part :  for. 
he  tcmptcth  oncly  to  proouc  ,  ncuer  to  feducc  :  and  his  tempta- 
tions arc  alwaics  good,  bccaufc they  proceed  from  him  that  is 

goodiics 


of  Christ  s  Temftittons, 


Matth.4,1. 


3' 


Man  temptcth 
God  two  vv^jcs 


goodncs  ic  fclfc,  and  tend  altogether  CO  the  good  andprofitc  of 
his  children;and  arc  the  execution  ot  lutlicc  on  the  wicked, which 
is  good  alfo.  2. That  all  ihcfc  temptations  are  not  to  confirmc 
Gods  knowledge  ofmcn,  who  perfectly  knowcs  what  is  in  them, 
yea  who  Teeth  things  that  are  not  as  though  they  were;  but  to 
bring  men  bceing  excrcifcd  by  them  to  the  clearer  knowledge  of 
him  and  themfclucs. 

II.  Mmtempteth,  i.  God,two  wayes.  2.  Man,  both  hjm- 
fclfc,  and  others.  Man  temptcth  God,  i.  By  prcl'umption  and 
curiolity.as  when  men  forfake  the  ordinary  mcancsof  their  good, 
and  prcfume  too  much  vpon  Gods  help,  to  try  whether  God  will 
vie  anv  other  then  the  appointed  nicancs  to  luccour  them  :  fo  it  is 
laid, V, 7.  Thou  ilialc  not  tempt  the  Lord  thy  God.  2.  By  dilUufi, 
when  men  by  vn  warrantable  meanes  try  the  power  ot  God,  whe- 
ther he  can  or  wiiihelpc  or  hurt.  Exod.  l7.2.^vhen  theirracliies 
by  murmuring  would  hauc  water  ,  U]'fofes  laid  ,  Why  tempt  ye 
the  Lord?  andPfal.  yS,  1 8.  they  tempted  him  in  the  wilderncRe, 
requiring  meat  for  their  \ui\ ,  and  iaid  ,  Can  God  prepare  a  table 
in  the  wilderneiTc  ?  Here  they  tempted  him  by  doubting,  i.  of 
hispromifes,  2.  of  his  prefcnce,  5.  of  his  power,  4.  by  hmiting 
him  to  that  ihim  5.  they  thought  he  was  bound  to  them  ,  to  ful- 
fill their  luQs. 

Man  temptcth  others,  1.  When  vpon  iuft  occafion,  he  trycs  a 
mans  affedtions  and  difpofition  to  this  or  that  :{ohyjatha^;zTycd 
his  father  ^'^/^Z how  he  rtoodaffe6tcd  toDauid,  i.  Sam. 19.  5.  2. 
When  men  goe  about  by  captious  and  lubcile  quellioni ,  and 
with  faircfhow  of  words  5  to  get  matter  of  rcprehenfion  and  ac- 
cufation  againfl  others.  Thus  the  Pharifes  came  to  Chri(l,  temp- 
ting him, Matth.  16.1.  and  thus  the //^J'^^-^'^twj  came  to  him  to  en- 
tangle him  in  his  talkc.  5.  When  men  allure  and  emife  one  ano- 
ther toeuill,as  Pro.i.io,i  i. Come, let  vs  lay  wait  for  blood,  and 
haue  all  one  purfc:  fo  the  harlot  faid  to  the  voung  man,  Come  in 
with  mc.lct  vs  talke  our  fill  of  1  cue  till  the  morning, 

Man  temptcth  himfclfe  two  wayes  :  r.  when  his  owne  concu- 
pifccncemoouethanddrawcthlirm  afidc  to  (iiine:Iam.i.4.Euerv  •'  ^"^^clfctwo 
man  is  tcn^uted  when  he  is  drawnc  ahdcof  his  owne  concupi- 
fcence.  2.  when  he  wilfully  ca(is  himfelfe  into  danger,  ^i  Peter 
when  he  went  into  C^upLts  the  High  Pricfis  hall  among  Chrilis 
enemies  tnd  his;  here  he  is  mooted  to  dcnic  his  MalUr  ,  and  Sa- 
tan prcuailes  a^aind  him. 

1 1  1.  Satan 


Man  temptcth 


Man  tcmptctli 


3» 


Sarin  tcmptcth 
cwo  waycs. 


Mattll.4.1. 


\^n  Exfoftion 


I. 

How  Chrifl  fo 
holv  and  fo 
puwerfull 
could  be  temp- 
ted of  the  de- 
uiU. 


III.  Satan  temptcth  ,  and  in  his  tempting  gocth  beyond  all 
thcfe:  I.  When  by  outward  obic<5ls  he  ftirrcth  vp  inward  corrup- 
tion, as  *Z)4«/^  walking  on  his  Icds ,  and  i'GQxn^Bathfie^a^  the 
deuil  wrought  luftinhim.  2. By  infufing inwardly  cuill  motions  t 
and  thoughts,  without  abic6ls:  and  thus  ftoodhe  vp  againft  Ifra- 
cl,  and  caufed  Dauid  to  number  the  peoplej  a  thing  meerely  need- 
leffc  as  loab  confcffed,  i.Chron. 21. 1,2,5, 

Now  thus  God  cannot  tempt  toeuilhhc  withdrawethhis  fpi- 
rit,  by  outward  occafions  he  brings  to  light  the  finnes  of  men; 
and  puni(heth  one  finne  with  an  other,  but  mooucth  no  man  to  c- 
uill,  and  much  lefl'e  driueth  hira  to  it, and  leaft  of  all  infufcth  wic- 
kedneffe  into  any  mans  heart;which  to  thinke  were  high  blafphe- 
mie.  Somen  by  tempting  may  ftirrcvp  corruption  in  others,buc 
to  infufc  wickcdneffc  into  the  heart,  belongs  onely  to  Satan,  bc- 
caufc  of  liis  fpirituall  nature,  and  ready  entcrcourfc  with  our 
fpirits. 

Now  feeing  thefc  teiriptations  of  the  deuil  are  fo  wicked, com- 
ming  from  euiil,  and  tending  to  cuill,  two  points  are  worthy  our 
consideration  :  i.  How  Chrift,  beeing  fo  holy  and  powcrfull, 
could  be  temptcdof  the  deuill.  2.  Why  he  would  bee  fo  temp- 
ted. 

For  the  former,  i.  It  is  notagainft  the  holincffc  of  ChriQto 
be  fubiedl  to  temptation  without  finne,  no  more  then  to  hunger, 
thirft,  weepe,  2.Noragainft  the  power  of  Chrift  to  be  tempted, 
no  more  then  it  was  a  figne  of  infirmity  and  weakenclfe  in  Adam 
fo  to  be,  before  infirmity  and  wcakenes  came  in.  It  argued  not 
impotencic  in  Chrift,  to  die;  nay,  fo  to  die,argued  omnipoicncy. 
So  it  was  not  wcakenes  in  Chrift  to  be  tempted, but  willingnclTc; 
and  fo  to  be  tempted  argued  vcrtue  and  ftrcngth.  But  howfocuer 
the  Apoftlc  faith  ,  Chrtflvfos  tempted,  and  iikevs  in  all  things  ,ytt 
withotit  fiyine :  and  Chrift  himfelfe  ,  loh.  14.  30.  The  Pri-ace  of  thu 
vforldcommcthyiindhathnoughtinmeej  that  is,  no  finneat  all  :yet  it 
is  hard  to  be  conceiued,and  therefore  wc  will  explaine  it  by  thefc 
propofitions. 

I.  That  temptation  that  wholly  rifeth  from  another,  and  not 
from  a  mans  felfe ,  is  not  neceiVarily  mixed  with  finnc  :  But  fuch 
were  the  temptations  of  Satan  to  Chrift  ,  wholly  hatched  by  the 
deuill:  for  there  was  no  manner  of  cuill  thought,no  corruption  in 
the  holy  perfon  of  Chrill  for  any  fuch  to  rife  forth  of.  We  indeed 
haue  many  temptations  arihng  out  of  our  owne  corruptions, 

which 


^/C  H R I  s  r  s  Temttittions. 


Match. 4. !• 


which  are  finnc  in  the  bcginning,diough  no  coi^fcnt  be  giucn  vn- 
to  them,  biu  arc  prefciitly  refif^ctl :  but  no  Inch  ching  coukl  be  in 
the  holy  nature  of  Chrill.  A  fire  kindled  within  the  houfc  is  dan- 
gerous; but  the  lighcr.ip.g  commingtrcm  with.out ,  bceing  but  a 
flalli,  is  without  tl.irigcr.  Z"^/^/)/;  allured  by  tlic  vvorjlsot  his  Mi- 
(■IrciVe,  rcfidcii  and  iled  away,  Gcn.;9.r  2.  this  was  not  his  l>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<J> 


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 


<?/C  H  R I  s  T  s  Temptations. 


Matth,4.i. 


I      35 


ncHe  be  rcfiftcc^  at  ihcfirft,>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.  <i^;;/»^.  God  fufferech  Satan  ftill  to  tempt  and 
trie  v$,  and  he  doth  it  bufiiy  ,  bccaufe  his  time  is  fhort :  but  yet, 
though  the  Lord  will  haue  our  graces  trycd,and  will  fee  our  cou- 
rage and  valour,  yet  he  hath  him  vnder  his  feet,  and  in  his  cheine, 
fo  as  we  refift  a  conquered  aducrfarie ;  and ,  a  little  excrcifc  bec- 
ing  ouerpaft ,  wc  fhall  alio  haue  him  vnder  our  feete. 

In  that  Chrift  was  pleafed  to  be  aflailcd  with  fundry  temptati- 
ons, let  vs  looke  vp  vnto  this  author  and  finifher  of  our  faith,  and 
fet  before  vs  our  pacternc  of  imitation  ,  who  ouercame  not  Satan 
for  himfclfe,  as  the  Saints  haue  done ,  but  for  our  faluation ,  and 
for  our  imitation.  The  former ,  that  we  might  drawe  power  and 
vertue  from  him  to  ouercome  as  he  did,  that  as  the  Ifraelites  bee* 
ing  rtung  with  fiery  ferpents,  looking  vp  to  the  brafenferpent^ 
might  be  cured  ;  fowG  bccingt^ung  by  the  temptations  of  this 
oldferpent  and  dragon  ,  looking  vp  by  the  eye  of  faith  vpon 
Chrift ,  through  that  blelTed  vnion  betwixt  him  and  vs,  might  re- 
cciuevertuc  and  cure  againft  all  thefe  fiery  darts.  The  Utter,  that 
wemightnot  giuc place  to  thedeuill ,  chough  hee  fliould  ;iflault 
vs  againe,  and  againc,  no  more  then  Chrift  did;  that  we  mi<;ht 
Icarneofhim  what  weapon  to  vfe,  and  in  what  manner  to  vfc  k, 
both  to  defend  our  felues ,  and  oftcnd  our  enemie ;  therefore 
would  he  not  oncly  ouercome  one  temptation  ,but  many ,  one  in 
the  neckc  of  another  ,  for  our  inftiuilion  and  imitation:  And 
hence  wc  arc  commanded  to  looke  vp  to  Icfus  that  endured  fuch 
fpeakingagainft  offinnerSjHeb.iz.g. 

Hence  wehaucanotablcproppcof  our  faith,  that  wc  haue  an 
High  Prieft,  who  would  haue  experience  of  our  infirmities ,  and 
in  all  things  be  tempted  like  vs,  that  he  might  be  mcrcifull  and 
compaffionate ;  therefore  let  vs  goe  boldly  to  the  throne  of  grace 
to  aske  help  in  time  of  need ,  in  temptation,  in  affli(^ion,  in  want, 
Heb.4.T6,  Thus  Chrift  was  typified  by  the  HighPricfts  in  the 
law,  who  were  fubie6l  to  like  infirmities  with  others,  that  they 
might  be  ready  to  comfort ,  and  pray  ^and  offer  for  them.  Seeing 


c/C  HKisr  %  Temptations,  Matth.4. r . 


ChriQ  was  tJKrcforc  afilKf^cci ,  tliac  he  mightbcfit  aiul  ready  to 
comfort  others ,  with  vvhai  boldnci.  may  we  approach  to  him  in 
our  need  ,  and  Icarnc  to  comtort  others  with  tlic  lame  comforts 
that  we  haue  recciucd  ?  3.Cor.i.^.5,<5. 


HAuinp  fpokcn  ofChrifh  entrance  into  the  vvilderncs,  which 
is  the  former  part  of  his  Preparation  to  the  combatc,  we 
come  now  to  the  latter,  whicli  is  the  expecting  of  his  enemic:and 
in  this  there  arc  tobcc  confidered  ,  i.  His  furniture,  or  how  hcc 
was  appointed  :  2.  His  con-^panie,  or  how  he  was  attended:?.  His 
cxercilc,  or  how  he  was  employed.  The  fir(\  L«)^^  hath  ,  chap.  4. 
V.I  .he  was  full  of  (he  ho/y  Ghoflr.  The  fecond  Marke  hath, chap.  i. v. 
\  ■;,  he rvM  among  the vpttde he^fls.  The  third  is  twofold  ;  I.  that^r 
fafted^\o.daycs,aKd^o.T1tghts  ^2%^\\iht  EuangclilU  fay.  2.  that 
all  that  %rhilc  hcyi^a4  temftcd  \\\k.\\\q{{zv  on^Qis  ^  as  S.  Lnke  hath  it, 
chap.^.v.i, 

Fir(i  jChrift  went  armed  to  the  combatc  with  S^tzn  ,hee  was 
fnllofthf  H'jly  Ghoff\  which  had  formerly  lighted  vpon  him  in  the 
fliape  of  a  doue  ,  and  had  fo  extraordinarily  fenced  him  with  gra- 
ces ot  lan6)ification  abouemeafure,  that  there  wasnoroome  to 
faflen  any  temptation  vpon  him.  The  vcffcll  that  is  full, no  more 
liquor  can  be  conucyed  intoit'.Chrifl  wzsiofnlloftheHelyGhofi^ 
his  nature  fo  perfe6lly  holy  and  fully  fand^ified^as  that  not  a  con- 
trary motion  could  once  inuade  him.  Ohieci,  But  fome  of  the 
Saints,  2s  loha  "BapiJlznA  Stetien  ^h^wthctn  full  of  the  holy  GhoJ}, 
and  yet  haue  been  foyled  by  t«nptation.  eyf>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  ^<<w/J;^w,  whenhc  was  to  encounter  many  Philifttms, 
what  a  mcafure  of  Rrcngth  was  he  endued  withal?  When  the  Pro- 
phets were  to  be  fcnt  to  rebellious  and  {^»ubborne  people,  the 
Lord  made  their  faccj  as  brafen  walls,  lerem,  I.  18.  and  as  ada- 
mants,Ezek.  ^.p.The  Apofllcs,  beeinp  called  to  the  great  fun- 
ction of  calling  in  the  whole  world  ,  the  Holy  Ghofl  fell  firft  vp- 
on  them ,  &  furnifhcd  them  with  lingular  gifts  fit  for  that  calling. 
How  boldly  Teeter  preached  and  profeflcd  ChriQatlerufalem  to 
the  beards  of  thofc  that  had  puthim  to  death,cuen  thcRuIersand 
Elders ,  appeares  in  A6V.  48.  but  the  caufe  o>  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:  /<?^,  if  the  Lord  killed  him,  would  fiill  truft. 
Kc\x\twhtx}A.  Robert  Gloueri\\2LX.  blcfled  Martyr  at  Coutntry,  ciy^ 
lug  to  h\s  friend  ^fifigft,  He  ts  came  ^  he  is  come:  he  looked  for  the  r 
Holy  Ghoft  two  or  three  dayes  before,  and  made  great  moanc  ; 
that  he  came  noi;yct  he  continued  waiting,and  he  came  at  length, 

but 


of  CnKiZTi  TcmptstioHS.  Matth.^i.  4^ 


-I 


buc  not  before  he  came  to  the  Hght  of  the  (hke. 

Secondly, of  the  compmy  of  Chrif^,and  how  he  was  attended: 
C^</ri^  addcth  that  circuml^ance  ,  chap,  i.v.i^,  Hcwm alfovpith 
thewtldcbcAJls,  Which  is  not  to  be  pafled  without  vfc,  bccaufe 
the  Spirit  of  God  pleafcd  to  record  ir.  The  Popidi  writers  fay, 
that  the  caufe  hereof  was,  that  the  wildcbea(h  (hould  come  and 
doe  homage  co  him  their  Lord,  as  they  did  to  Adtm,  But  this  is 
a  deuifcof  mans  braine:  for  although  Chrift  defcrued  honour 
and  homage  from  all  creatures ,  men  and  Angels ,  yet  this  is  not 
the  time  and  place  to  rcceiueit  :  yea  they  forget,  that  Chrift 
went  tnto  the  wtldernejfc  to  be  humbled  in  a  Ipeciall  manner.  Be- 
fidcs ,  the  text  mcntioncth  other. buhnefle  wherein  Chrifl  was 
for  thofc  40,  daycs  employed  ,  as  in  the  next  branch  wc  arc  to 
heare. 

But  the  true  and  proper  caufej  were  thefe  :  i.To  rticwcwhac 
kind  of  wilderneflethis  was , namely  not  fuch  as  that  in  which 
lohn  preached;of  which  there  were  many  in  T^aUj? w a ^^\h\ch  were 
diltinguifhed  by  their  fpeciall  names ,  as  the  dcfertof //i^f^,  of 
Ziph ,  oCLMaoyjj  &c.  and  fuch  as  were  not  altogether  defert,  and 
without  people,  or  incommodious  formen  to  dwell  in, but  were 
here  and  there  inhabited  ;  But  this  dcfert,  wherein  Chrift  was 
tempted,  not  noted  by  any  addition  ,  but  the  defcrt ,  was  remote 
from  all  company  of  men,  and  full  of  wildc  hearts;  by  which  it  is 
plaine  it  was  vnpeopled,  and  had  no  inhabitants  but  the  wildc 
beafts.  If  any  aske,which  wildernes  it  was;  I  anfwer,  it  is  not  de- 
termined in  the  Scripture  ;  but  it  is  not  vnlllvely  but  it  was  that 
great  wilderncffe,  in  which  the  Ifraeliteswandred  40. yeare?, cal- 
led by  eminence,^  if/u(^ ,  the  wiidcr»ej[e»  And  we  know, that  there 
were  fome  figures ,  which  might  fhadow  the  temptation  in  this 
place;  as  Exod.17.7.  it  is  called  thepUceoftemptatio?j  ^  Afajfnh  txnd 
.(JVfrr/^4^,becaufe  of  contending  and  tempting  the  Lord;  here 
the  Lord  was  contended  with  and  tempted.  Againe,Exod,  16. 
4.  this  was  the  place  wherein  the  Lord  fhcwed  them  ,ih2t7mi»  /i^ 
Heth  not  hy  bread  alone^  htit  hy  enrn  word  that  proceedeth  out  of  the 
mouth  of  Cod:  compare  it  with,  Dcut. 8. 3.  This  alio  was  the  wil- 
derncHc,in  which  C^ofes  and  E/ias  failed  40.  daycs  -,  and  if  ic 
were  not  the  fame ,  it  mu(t  needs  be  figured  by  it.  But  it  is  no  ar- 
ticle of  faith,  to  bt  (iood  vpon  or  contended  about,  2.  This  cii  - 
cumftance  of  hirtory  is  added, to  fhcw  how  helpelefle  Chrifl  was, 
without  all  helpc  and  comfort  of  man  ^  where  he  could  lookefor 

no 


IL 


ChriH  was 


Why 
with  wilde 
bealh  : 
4.  K  carom. 


44       lMacch.4«i 


L>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/<f)v^j  willaccufehim,T//»i/^ 
will  condcmne  him  ,  the  common  fort  will  bcate  and  buffet  him, 
the  fouldiers  will  crucifie  him.  A  great  deale  more  fecurity  fhali 
he  finde  in  the  wilderneffe  among  wildc  bcafts,  then  in  places  in- 
habited by  wicked  men.  And  the  reafon  fccmestobe,  that  the 
higher  the  fall ,  the  greater  the  wound;  the  dcuill  falling  from 
fuch  a  height  of  glory  ,  ismoft  defpcrately  wicked  againft  Gods 
image,  efpecially  in  his  fonne:  wicked  men  falling  from  a  blcfled 
eftate  of  holines  and  renewed  reafon,  are  defpcrately  malicious 
too,foa$  thcpoore  creatures  in  their  proportion  rctaine  more 
goodncs  in  their  nature  then  man  doth  in  his;they  ftill  ferue  God 
in  their kindes, man  (Ullrebellcth  ;  they  fell  from  fubic6\ionto 
man,butman  from  fubiedlion  to  God. 

f^fi.  This  fliould  both  humble  vs,  to  fcethc  little  good  that  is 

left 


£?/Christs  Temputims.  Matth,f|,i«,       45 


left  in  our  n:\tiirc  ,  and  alio  vrge  vs  tofcckc  the  renewing  of  ir. 
And  it  (liould  terrific  wicked  men  ,  who  ,  refilling  Chrili  in  his 
word,  members,  graces,  yCvi  perfccuting  him  in  his  Saints  ,  fliew 
thcmfclucs  more  iaua^c  then  the  creatures :  the  vvilJc  bca{-ls  will 
acknowledg  him  chat  doi\\  him  good;  but  the  wicked  man  Ipurns 
againll  him.  D-t^irl  wm  more  lafc  aiDong  the  lyons  then  hiscnc- 
inic5;and  D.-i.'fid  was  compaffcd  with  ramping  lyons. 

'^(f^^.  2.  This  affoardcth  VI  a  ground  of  comfort ,  tha:  when 
the  l^ateof  the  Church  is  i^^\{\£\.cdjcd  into  the  wildcrneffe  ,  cnuiro- 
ncd  with  men  for  their  difpofu'ions  as  v;ildc  and  heicc  as  TygrcsJ 
Lyons, Leopards, Cockatrices  (for  fo  nacurall  men  arc  delcribed,?  * 
1Li.  1 1.  )  yet  it  is  in  no  worfc  Ra^c  then  Chrii-l  himfclfeonce  was: 
and  asChrid  was  in  themidll  of  vvildcbcaih  ,  and  wisnot-hnrt,, 
i'o  rhall  his  members  be  ;  they  may  bemolelled  and  afraid  of  dan-, 
gcr  by  th?m  ,  yea  aflaiiitcd  and  fliine  ,  but  nothurt.   It" the  Spirit 
lead  ihce  wta  plje  wiUUmelfff  as  he  did  Chrili  ,  thou  mayc(i  be  fc-j 
cure;   if  for  good  confcience  and  Gods  religion  thou  becfl  fee' 
vpon,  thou  Qialt  not  be  hurt ,  as  the  Martyrs  were  nor.  \ 

Note.  ^.  Inc'nac  our  Sauiour  now  is  fafe  enough,  when  all  the- 
mcanes  of  fafety  and  comfort  are  fee  again(-l  him  j  wemu(t  Icarnc 
to  depend  vpon  him, if  we  (hall  come  into  the  like  cafe  :  when  we 
haueno  way  to  help  our  felues ,  all  meanes  faile,  nay  all  mc^anes 
arc  againrt  vs ,  like  fo  many  wiWe  bealh  about  vs  ,  then  he  i;  able 
to  fuccour  vs,  as  he  was  to  defend  himleifc  alone,  not  onely  from 
the  rageof  wildebeafh  ,but  furious  deuills.  And  this  is  the  true  , 
triall  of  faith  ,  when  wehaue  no  meanes,  yea  when  meanes  arc  [ 
againftvs.    It  is  an  eafie  thing  to  truilGod  vpon  apawnc  ,   but  j 
we  muQ  truR  in  his  word  ,  that  is  indeed  to  rru(tinGod.  Wheal 
the  cafe  is  with  vs  as  it  was  with  C^foffs  at  tlie  red  fea  ,.  the  fca.  a-  I 
fore  him,  the  moiintaines  on  both  hdes,7^/;.zr^^/>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. /<?/Z?/!/<^gocth  and  valiantly  fighteth 
the  Lords  battels;  but  CMefes  nauft  be  at  prayer  in  the  mount,  and 
no  longer /<7/Z7«<tprofpers  then  cj^f(p/^/ prayctb. 

I L  Where  they  be  not :  i .  Faith  trufteth  where  means  be  wan- 
ting, or  againft  them.  Though  ten  thoufand  compalTed  Dauid,ycz 
wouldhetruft, Pf3l,5.(5.  And yibraL^m  v^'as  a  notable  patterne of 
faith,  when  he  had  no  meanes,  but  all  wss  againft  him,  in  himfelfe 
and  his  wife ;  Rill  he  depended  vpon  the  naked  word  ,  that  God 
was  true,  and  able  toperforme  hispromilc,  Rom.4.p.20.2  i.  2, 
Faith,  when  it  may,vfeth  no  euill  meanes;  it  flies  not  in  (kkcncffc 
to  forceric,  nor  in  extremity  to  the  Witch,  as  Sa»l6'\d  ,  for  which 
he  wasrcic6\edfrombeeingKing,i.Chron,io.i?.  It  turncih  not 
to  fetches  ofpolicie,  nor  to  digge  decpecounfells  ,  on  which  a 
woe  is  pronounced,  Ifa.  29.1 5. 'It  dcuilethnottofmite  ones  bet- 
ters with  the  tongue:  it  takcth  not  aduantagc  of  mens  fimplicity 
or  forgetfulncfTe.  3.  It  obCcructh  how  many  great  things  God 
bringeth  to  palTe  without,yca  againft  the mcanes;to  (hew  how  lit- 
tle he  depends  vpon  them;  and  therefore  it  will  not  ftint  the  Holy 
One  of  Ifrael,  but  frame  the  heart  to  his  likcnes.  It  fees  the  walls 
of /fnr/?^  falldowncby  feaucndaycscompafiing,  Iofii.6.5.  It  fees 
all  MtdtuMs  hoft  difcomfitcd^by  means  of  a  dreame  of  abarly  loafc, 
tumbled  downe  from  abouc  into  the  hoft  o{AIidta»^  Iud.7,1 3.  and 


^yCHRiSTs   Tcmputfons, 


Matrh.^.2. 


o/^MT/ hoft  flic  all  away/uppofing  the  King  of  the  Hittites,  ond 
Egypcians  to  come  vpon  them,  through  a  noifc  of  chariots  and 
horfc$,2,King.7.6.  And  furely  this  isihc  courfe,  in  which  God 
often  cncouragcth  his  children,  who  thriuc  and  growe  they  know 
not  how,  by  vcrtuc  of  the  pron)i(e,that  God  will  fill  h;$  with  hid- 
den trcafures.  Whereas  thofe  that  will  feed  themfclues  vpon  the 
meanes,  and  trul^  God  no  further;  Gods  iufticc  often  lets  thcni  <«c 
their  folly  ,  reucnging  iheir  infidelity:  they  eatc  ,and  are  nor  faiis- 
ficdi  they  earnc  luonev  for  a  botromlefle  bagge,  Hag. 1.6.  they  go 
and  tru(^  in  Phyfitians  as  ty4f*i  did,  and  pine  away :  their  \\iiedomc 
and  counfcll  ib  turned  to  ^oo\\Ct\\\c{{c^i%  Achirophels :  they  hauc 
hoifcs,and  ftrcngih,  and  uu[\  to  it,PfaL2o.7,8.  but  they  arcfajlea 
there  where  rhcy  trufted.  And  thus  Qo(\  lettcth  men  fee,  that  there 
is  neither  wifedomc,  counfcll^power^or  iucccflc  againfl,  nor  with- 
out the  Lord. 

Note  4.  Chril^ians  muft  not  thinke  much  to  finde  men  more  fa- 
uagcthen  bruit  beaRs ,  feeing  Chrift  found  it  fo:  LA:^(irHs  found 


47 


Not  to  thinke 
much  ;f  with 
Our  Lord  we 


doggesmorepitifull  to  him  then 'Z)/Wj;  and  P^^/ found  thcbealh,  j  fin-d  men 
to  which  he  was  condemned  ^iE^hefns,  more  mercifull  then  the 
men,  I. Cor.  I  5.3  I.  The  like  cntertainement  inthc  worldmulte- 
ucry  Chriiiianexpc6i, 


TO  re 


NOw  we  come  to  the  third  point  In  Chrif^s  e:cpc(5\atian  of  his 
encmie, namely,  hisimploynient;  and  that  out  of  the  Euange- 
liftsis  gathered  tobc  twofold: i.F^y?/«^, to  which  he  ioyned  praicr 
without  all  doubt;  this  S.  Matthew  hath,  that  he fified forty  d^tyes  er 
forty  tfights,  2. Temptation, by  lighter  onfcts,  as  Lnkc  faith  plainely, 
berPM  forty  dnies  there  temf  ted  of  the  dentil  ^znd  afterthathe  washun- 
gry,  and  then  bcga«  thcic  three  temptations. 

In  his  faft,  confider  three  things ;  i,  what  kind  of  faft  it  was.  2. 
thercr.foijs  of  it.  3.  the  continuance ,  fourty  daycs,  and  fourtic 
nights. 

For  the  firft.  Of  fafts  there  arc  three  kinds: 

I.  Ciuifl,as  when  men  fal^  for  the  health  ofcheirbody;or  when 
men  are  lo  intent  vpon  their  atfaircs,  as  they  tckenotimc  toeate 
and  drinkc:  thus^^w/fa/tedpurfuing  the  Phililtims,  i. Sam. 14.24, 
and  thofe  fourtie,  that  vowed  not  to  eate  till  they  had  flaine  Panly 
fo  intent  tiiey  were  vpon  their  vvickednes,  A»(fb.2^. 14.  This  isvo- 
luntarie:  there  is  alfo  orycinvoluntarie  faft,  when  men  want  what 
coeat  or  drinke,as f/^^/  fafted,  i.Kin. 17.5. This  is  not  here  meant, 

2.  Rdi: 


faiug;  then 
beails. 


III. 


KiQ«!3of£ia$.3. 

I 


—  I 


II. 


Matth.4»i- 


i^n  Exfofition      ^  ^ 


2.  Religious,  which  is  an  abiiinencc  from  incatcs,  drinkcs,  and 
all  delights,  to  cclHfie  our  true  huiTiiliaiion  before  God,  to  ktvs 
vncoprayer,  and  to  further  and  witncfTe  the  truth  of  our  repen- 
tance.   Andthisis  cither  publikc  or  priuate,otcneorof  moc    for 
one  day  Of  longer  time.  But  neither  is  this  meant  here:  for  i, 
Chrift  hari  no  corrupt,  wanton,  or  rebellious  flcflito  mortificor^ 
chalVife,  2.Chrift  hadnorhingto  repent  of,  no  amendcment  of 
lifc^  no  hardncs  of  heart,  no  want  of  faith  tobewailc  no  guiltincs 
toconfcffe  by  it,  3.  He  had  no  need  of  fading  to  he'pc  him  in  prai- 
er:  for  neithcrne-eded  he  any  grace,  which  he  had  liotby  the  licincr 
of  the  fpirit  vpon  him,  neither  had  lie  any  fliiogiflinciTe  or  dulnefie 
in  his  nature  10  hinder  his  prayer,  neither  did  he  euer  make  a  pray- 
er,^Inch  did  not  merit  of  it  felfc  to  be  heard, or  wherein  he  was  not 
heard. 

5.  Miraculous,  which  isabouctheftrcngrhofmanjand  is  fome- 
time  giuen  to  the  Saints,  to  commend  their  dodlrincja^  vnto  Mo- 
/(?/,  Exod.24.18.3nd  to£//4^,i.Kmg.i9.8.  And  of  this  kind  was 
our  Sauiours  fall;  becaufe  no  man  can  fait  fo  long,  or  halfe  fo  long, 
and  remaine  aliuc;and  much  leffe  can  a  man  fa(^  fo  long, and  not  be 
hungry  all  the  while,  as  it  is  faid  of  ChrilL 

Secondly,  the  rcafons  of  this  fart  are,  i.  Negatiue;  2.  Afflrma- 
tiuc.  I.  Negatiue,  i.  It  was  not  to  commend  farting,  as  the  Pa- 
pirts  teach  :  for  it  is  no  commendation  to  fart  when  one  hath  no 
(tomackc  ,or  is  not  hungrie,as  Chrirt  was  nor.  Befides,it  is  in  it 
felfc  no  worfliip  of  God,  but  a  tiling  indifferent,  and  onely  com- 
manded ^wdi  commendable, fo  farre  as  it  is  an  help  to  religious  ex- 
ercifes.  2.  Much  leffe  that  we  fliould  imitate  him, as  the  Papirts 
doc  in  their  Lent-faft:For  i.it  is  none  of  the  morall  imitableacli- 
ons  of  Chrirt, but  cffe6lcd  as  other  miracles  \^  a  power  tranfceii- 
ding  thef-trength  of  men  and  Angels  ,  yea  by  the  lame  power 
whereby  he  gauc  fight  to  the  blind  ,  and  leggcs  to  the  lame  ;  he 
is  as  imitablc  in  one  as  in  the  other.  2.  If  they  wil  imitate  Chrirt, 
they  mu ft  abftaincfrom  all  food,  not  onely  froLU  rtcfli ,  and  that 
for  ^o.  dayesand  40.  nights:  for  Chrirt  all  this  while  ate  no* 
thing  :  yea,  and  they  mull  not  be  hungry  all  the  while,  as  he  was 
not,  Luk.  4.  2.  5 .  Chrirt  did  not  faf^  once  a  ycare  as  they  doe, but 
once  in  all  his  life.  4.  There  is  no  proportion  ,  no  agreement  be- 
twccne  Chrirts  fart  and  their  Lenten  fart:  for, 

i.Chrirts  v^as  a  total  fart,anvttcr  abrtinence;theirs  is  a  mock- 
fart:  they  glut  themfelucs  in  the  time  of  their  fart  with  mort  dain- 


t?/  C  H  R  I  s  T  s  Temptations, 


Mattli.4,2. 


cy  mcatcs  and  drinkcs ,  in  fiilncs  and  delicacy.  -2.  Chrilh  was  vo- 
luntary ,  thcirf  is  forced, igainli  the  vfc  of  the  Primitiuc  Church, 
amontz  whom  ic  was  left  free  to  cucry  mans  confcicncc,when  and 
how  long  ic  plcafcd  him  to  vfc  it:  neither  were   any  lavvcs  let 
downc  for  the  Lenc-faQ  yearly  to  be  kept  in  imitation  of  Chrill, 
till  Cr^^^orv  the  great,  or  (  as  other  \yx\ic)T€Uffhoriu  BiHiopof 
Rome  about  40o.ycarcs  after  Chrift;  but  it  was  tree  for  the  time, 
and  kinds  of  mcates.5. Chrilh  faft  was  for  a  neceffary  caufc;thcirs 
irt  times  of  ioy,  when  no  iufl  caufe  vrgeth  ,  for  the  times  fake, for 
cul^ome,  and  fuperftitious  imitation,  when  no  publikc  danger  \i 
to  be  prcucnted  ,  nor  any  fpcciall  grace  to  be  obtained  ;  whereas 
by  Cbrids  faR  the  grearel^  eui!  in  the  world  was  diueited,and  the 
grcated  good  procured.  4.  Chrilis  was  without  oflentation  ,  in 
lecret  in  the  wildernelTc  ^  when  none  faw  him;  where  as  in  cities 
and  focictiesofmen,hc  ate  and  draiike  :but  thcfe  will  bcknownc 
to  fall,  and  with  the  Ph^ri/ie  prolefife  ,  I f^fi  twiceaweekf,  &c.    5. 
Chrid  faftcd  not  as  counting  fomc  meaccs  vnclcanc,  which  are  all 
good,  and  ongiu  not  tol)c  rcfufcd^as  vnclcanc;but  rccehied  with 
thanksgiuing,as  fanclihcdby  the  word  and  prayer  ,  i.  Tim. 4.  5, 
4.  J.  They  falKvith  condemning  of  Hcfh  and  whatfoeuer  coni- 
meth  of  it,  as  vnclcane  for  that  time  :  which  is  more  Icwifli  then 
ludaifme  it  lelfe  :  forcuen  in  the  ceremoniall  law,  thofe  things 
that  were  pronounced  vncleane ,  were  ncucr  to  be  refufcd  as  vn- 
clcane in  thcmfelucs.butonelv  in  regard  o^  thecommandcment: 
But  much  more  now,  all  difference  of  mcates  becing  taken  away ; 
according  to  Pr^^r/ vifion,  A61. 10. 1  i.may  all  be  lawfully  vCcd 
at  all  times  tor  the  nouriflimcnc  of  man  :  and  the  contrary  is  a  do^ 
ftrinc  ofdeutlls.  6.  Chrift  faftcd  not  without  inlUnt  prayer  :  foe  c- 
uen  the  Saints  of  Cod  alwaies  when  they  did  fat^  ,  ioyncd  prayer, 
which  otherwife  were  bat  a  bodily  excrcifc,   i.  Tim.  4.  8.    And 
hence  falling  is  often  put  for  facing  and  prayer  ,  Heflcr,4. 5,  \6 
But  they  faft  in  want  ofextraordinary  prayer,  and  when  no  neede 
or  occaiion  is  abouc  ordinary.  y.Chrill  did  not  faft  as  placing 
the  KingdomeofGod  in  mcates  and  drinkesj  whereas  they  ac- 
count the  obicruation  ofthcir  falls  a  thingmcritoriGns,rofati$fie 
tor  finne  ,  and  purchafe  the  Kingdome  ot  heauen  •,  which  is  their 
common  do(5lrinc  :  Wherein  what  clfc  doc  they,  then  attribute 
the  Kingdome  of  God  to  meatc  anddrinkc?   8.  Let  themriiew 
where  the  people  of  God  euer  prefumed  to  imitate  the  fafts  of 
C^fg/gj  01  EUm  :  if  they  cannot ,  how  dare  they  embolden  them- 

D   I  fclues 


4P 

Chrifltfaftdif- 

ngrccth  from 
popfli  fafts  in 

7.thing$or  i<. 

2 


8 


50 


Matth.4.2. 


An  Expojition 


Chiift  faftcJ 
this  fall  for  4. 
caul'cs. 

I 


fclues  CO  imitate  Chrift,  and  inioyne  the  meaneft  of  their  Difci- 
ples  lb  to  doe  vndcrpaine  of  damnation  ?  for  this  is  the  boldnclfe 
oi'Ber^ardy  faying.  As  Chrift  forty  dayes  after  his  refurrc(5;>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/;<?/?,  and  fee- 
med  not  to  need  the  benefit  of  farting  and  prayer  to  fit  him  ,  yet 
hetookconhim  our  infirmities  with  our  nature  ,  and  as  man  nee- 
ded fuch  help  as  our  felucsdoe, 

2.  To  teach  vs,not  rartily  and  headily  to  enter  vpon  or  vnder- 
take  any  calling,  but  by  farting  and  prayer  to  prepare  our  fclues, 
who  haue  more  need  ofprcparation  then  Chrirt  had  ,  and  to  get 
Godsblcffingon  the  fame  :  but  efpccially  this  conccrncs  the  Ma- 
girtrateand  Miniftcr.  Oip,  You  faid  this  fait  was  not  for  our  imi- 
tation, ^^^f.  True,  ic  vvas  not  in  the  extent, but  in  the  end  it  was: 
in  the  former  Chrirt  is  to  be  admired,  in  the  latter  to  be  imitated. 
:^.  To  fet  ou:  his  miracles  and  diuine  power,  for  the  honour 
and  authority  of  his  perfon  and  do61:rine,  to  fhew  himfelfe  the 
Sonne  of  God.  Obie^.  Mofes  and  ^/i.u  hRcd  this  fort,  and  yet 
were  meerc  men.  ^^frvJThcy  did  it  by  his  power,  he  by  his  ownc: 
they  were  vphcld  by  the  power  of  God,  buthec  by  his  diuine 
power :  their  farting  was  but  a  type  and  rtiadow  of  this.  But  to 
snake  cuery  man  able  to  imitate  this  fart  ,  obfcurcs  Chrirts  glory, 
and  this  miracle,  and  the  Gofpcll  it  felfc. 

4.  That  hereby  he  might  bid  battell,  offer  opportunity  ,  and 
prouokc  his  aducrfary  to  the  combare  :  for  this  was  the  end  both 
of  his  farting,  and  going  ifits  thcn^ilderyiejft  ^  and  of  his  hunger, 

Whcreij) 


ofQ  H  R 1 5  T  s  Temptations,  Macth.4.?, 

Wherein  alfo  tbis  faftofChrift  may  not  be  iniitaced  :  for  we  are 
not  to  oficr  any  opportunities  oraduancagcs  to  Sat  an, who  is  rea- 
dy enough  to  fcekcand  take  enough  :as  \vc  in2y  ^jot tempt  CjodSo 
we  may  not  tempt  the  tempter  ,  but  pray  that  we  may  not  he  lad 
^>7/'<?r<fw^Mr/o«  by  him  ,  and  watch  Icaft  we  fall  into  temptation, 
Mark.  14.  ^S.yca  wcmiilt  cut  ofFand  prcuent  his  ad  u  an  cages, and 
(liunne  all  occafions  wherein  he  might  afl'auU  vs,as  knowing  our 
owne  wcakenes. 

The  third  thing  in  Chrifts  faft  is  the  continuance  of  time, /or/7 
dayes afjdfortieKtghts.']  0//^y?. \Vhy  did  he  taft  To  long?  why  no 
more  nor  no  Icilc  ?  e/^^'/^v.For  thefcrealons  :  i.  To  be  anlwera- 
ble  to  the  types.  As  yl/^jy^/faftcd  40.  daycs  at  the  inflitution  of 
thelaw,  and  £//.w  at  the  reftitution  ofit ,  fo  would  Chrift  here  at 
the  manifel^ation  of  theGofpcl.  2.  Hee  exceeded  not  this  num- 
ber, le?.ft  he  Hiould  Ic-emc  too  inluimane  and  criicllagainft  him- 
lelfe  ;  for  he  did  no  more  then  cMofes  and  Eita^  had  done  ,  men 
fubie^l  to  infirmity.  In  our  time  he  is  no  man  that  cannot  ftraine 
one  tricke  aboucothcrs.-but  Chriflbeing  in  the  Hiape  ofa  fcruant, 
takes  not  vpon  him  aboue  his  fellow- feruants.  ^.  He  would  not 
faft  leffcjbecaule  he  would  nor  (eemc  Icffc  then  the  Prophets, nor 
vnlikethem.  4.  He  would  not  faft  more,  bccaufe  he  would  not 
hauchis  Dciticnow  acknowledged  by  thedeuill.  5,  He  would 
nor.  giue  occafion  to  heictikcs  to  doubt  of  the  truth  of  his  body 
and  humane  nature  :  If  he  had  fafted  longer  then  Mofiund  E/rts^ 
he  might  haue  bccne  thought  no  true  man,  but  oncly  in  fliovv  in- 
carnate. 

Q^efl,^  Why  is  it  added  ,  that  he  fafted  foiirty  nights  ? 

ay^^fv.  Fcr  chefereafons  :  i.  Toflievv  that  it  was  not  fuch  a 
faft  as  the  lewes  vfed  to  keepe  ,  who  failed  many  dayes  together, 
but  ate  at  nights;  asD^w/V/faHed  for  ^.  weckes  ofdayes ,  chap.?. 
V,  I  o.  Nor  like  the  Turkifli  fafts,who  fo  foone  as  they  fee  a  ftarre, 
eat  any  thing  on  their  faRing  dayes,  but  that  which  is  ftrangled, 
orhoggesflcfli.  Nor  yet  like  the  Papi(h  faft,  who  ,  though  they 
fay  they  fa(^  40.  dayes, both  to  imitate  Chrift,&  to  giueGod  the 
titheot- theycare,  yet  can  feed  wel&  fare  dclicioufly  euery  night. 
2.  To  fhew,  that  Chrifl  had  a  care  to  fpend  his  nights  wcl,  afwell 
as  his  dayes ,  not  fpcnding  ihem  out  in  fleep,but  in  watching  and 
prayer  alwell  as  in  fading  :  for  by  the  fama  power  his  bodie  was 
prcierued  without  flcep, as  it  was  without  mcatc.  Farvnlikc  the 
Papifts,  who  in  their  fafting-dayes  fpend  the  night  in  gluttony, 

D    2  Inynric, 


51 


TIT. 

Chiift  faded  no 
longer  nor 
fliorccr  time 
then  40.  daycs, 
foi  ^.  rcaloiis. 
Mofii  tn  montt 
ante  Ifgem^  E/i.-rs 
in  lU'iere  fub  Le^e^ 
Chrift :u  in  dejitlo 
fub  gi  alia. 


Four  tic  night? 
added  tor  iwo 
rca(ons. 


5» 


nccclUry  Ja:/. 


Reafoin.  i* 


2 


Matth.4*2, 


An  Expojition 


luxuriCjand  all  vncleanncffe. 

This  example  of  Chrift  reachcth  vs  of  what  threat  neccfTitie  this 
cxcrcifc  falUng  is,both  for  the  entrance,  &  comfortable  continu- 
anccofthediuicsofourcalling,  both  gcncrall  and  fpcciall.  This 
NehemUh  knew  well,  when  hearing  of  the  calamuic  o^ lerufciUm, 
and  his  brethren  the  lewcs,  he  failed  ccrtainc  daycs,  and  prayed 
before  the  God  of  heauen,  c.i.v.4.  And  £z,r<i  proclaimed  a faft 
to  feeke  the  right  way  homeward,  and  fafe  from  their  enemies,  c. 
8.v.2i.fecaifo  A6l,i  3,5. 

1.  Falling  in  an  holy  and  religious  manner, hclpcih  forward 
graces  that  arc  neccfiarie  for  our  calling;  as,  i.  the  grace  of  con- 
uerfion  ,  and  therefore  is  made  anadiundof  ic:  Ioel.2.T2.  Tnrrje 
youwith  all jfGtfr  heart  y  with  fojfii^g  ayidwee^ing^  2.  the  grace  of  pray- 
er; for  as  prayer  lan6lificch  taking,  fo  fsfting  ftrengtheneth  prai- 
cr.  Ochcrwife,  to  place  Gods  vvorHiip  in  falling,  is  to  make  the 
belly  the  God.  :^,it  hclpes  forward  the  knowledge  of  the  my  (Se- 
ries of  God  and  godlincilc  :  Dan. 9.  5. conferred  with  20.  21.  as 
i)^;;/r/ was  praying  and  fading,  Gabriel  w^s  [em  to  innru6l  him, 
and  rciiealcd  to  him  themyfteric  of  the  70.  WGckcs.  4/10  addcs 
(irenoth  and  conra^ein  the  Chrillian  combacebctwcene  thcflefh 
and  the  fpirit;  it  is  as  a  third,  chat  comes  in  to  take  the- fpixits  part, 
and  fohclpeth  rothc  vii^orieby  Uibduing  the  flefh. 

2.  The  neceffitie  and  profit  ofthiscxercifcappeareth  in  rcfpe(5l 
ofourfelues:for,  i.  If  we  want  pubiike  or  priuace  benefits, fa(Hng 
ioyncd  with  prayer  is  themeanes  wherein  Cod  will  haue  them 
fouehc  and  obtained.  The  ^^>;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  5<fir;w hereupon  he  proclaimed  a  faft  throughout  all  Ii^d^h, 

.^.__^^__  D   5  and 


55 
3 


Vfc. I. 


Vfe.2. 

Mot  .'lies  to 
L/lin^,  11, 


5t 


2 


Matth4,2. 


An  Expojition 


and  prayed  earncftly,  2.Chron.  20.2.1  7.  and  before  they  had  en- 
ded their  praier,thc  Spirit  of  the  Lord  came  vpon /4/7.7^/tf/a  Leuit, 
who  by  thefpiric  ofprophecic  forerold  the  vi6\oric  ,  fnying,2>tf 
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^<ff^r, 
faying,  ^r//^  ^///r<^r/^,  and  his  chaines  fell  off,  and  hewasdeliue- 
red,  AC^.i  2.5.  muchn-'iOrc  can  extracrdinarie  prayer,  ioyncd  with 
filing,  preuailc. 

5.  Many  things  arc  not  obtained  ,  but  by  that  prayer  which  is 
ioyned  to  faftingiMatth.i  7.14.  this  kind  (of  deu'ils)is  not  cart  out 
but  by  prayer  and  fafting,  that  iSjby  amoftferucnt  kind  ofpraycr, 
to  which  fafHngisioyncd  asawhctrtone  tofharpen  ir,andfet  an 
edge  on  it.  Some  things,  as  thofe  that  are  prctious ,  coft  a  greater 
price  ,•  and  fomc  fuitsmufl  be  obtained  of  men,  not  without  long 
and  inrtantlupplication;  fo  here,  many  things  are  long  fought  by 
ordinary  prayer,  which  beeing  extraordinary  fauours,  might  by 
cxtraordinarieprayer  haue  been  fooncr  had. 

4.  God  hath  rewarded  the  wicked,  who  haue  vfed  this  ordi- 
nance in  hypocrific;  and  much  more  will  he  thofe  his  fcruants  that 
vfc  it  in  truth,  i.  King,  21.  21.  e^6^^  farting  for  the  de- 
rtru61:ioii  threatened  by  Elijah,  humbled  himfclfe ;  and  this  fart 
of  his  not  ioyned  with  true  repentance,  but  onely  kept  in  the 
outward  ceremonie,  in  abrtaining  from  meate,  in  fackecloath, 
and  giuing  fomc  tcrtimonic  of  outward  forrow,was  not  vnrcwar- 
dedjbut  obtained  a  rcpriueof  the  execution  of  the  fentcnce  til  his 
fonnes  daycs.  How  much  more  rcfpc6l  fliall  we  obtainc  of  God, 
if  we  ioyne  to  the  outward  fart  the  inward  graces  of  humility,  re- 
pentance, faith.,  and  feruencic  ? 

^,  Were  thiscxercifeinrcqueft  fomctimesin  families,  it  would 
preuent  many  iugdcmenis,and  many  rtnncj  the  procurers  thereof, 
in  goucrnours, children,  and  fcruants ;  as  adulteric,  fornication^ 

drunken- 1- 


(?/  C  H  R I  s  T  s  Temptations, 


Matth^.i.i       55 


drunkcnncfl'cjfvvcaripg,  rior,  and  profancncflc  ;  ihrfe  might  bcc 
kept  out  as  well  as  CiH  out  by  tKis  mcancs :  and  vnfpcakcablc  were 
the  good  that  mignt  hereby  be  procured  ,  as  rclcalc  from  many  c- 
uils^lilc,  health,  t>: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).//</<^  was  hrii  mooucd  to  looke   vpon  ^uthp^eba^ 

which  fccmcd  a  fjnall  thing  :  but  had  he  had  his  armour  on  his 

eye,  his  heart  had  beene  fenced  from  the  dc{:Te,and  himfclfe  from 

the  atf}.  Trr^r  was  not  hrfl  mooucd  to  forfwenre  his  Mailer  ,  bnc 

firiHogoc  into  the  high  Priefis  hall,  or  to  follow  aloofe  orf,  and 

then  to  fit  among  Ckrifts  enemies  ,  and  then  to  doe  as  they  did,  ! 

The  deuill  comes  firti  aloofe, and  fcemes  to  require  but  fome  rea-  * 

lonable  thing  at  firft,  but  at  laft  is  impudent  and  importunate  for 

greater.  Doc  we  thinke  that /W.e<f  was  at  firll  mooued  to  betray 

his  innocent  Lord  ?  no,  but  firft  Satan  wroucJit  him  to  coue:ouf- 

ncne,  and  then  offered  the  occafion,  thirtjc  pieces  of  filucr ,  and 

fo  Ihucke  vp  the  matter  by  degrees,  and  in  the  end  opprclVed  him 

with  his  whole  power,  { 

Euen  fo  to  draw  a  man  from  God  and  rcli'^ion  ,  he  will  begin 
with  leffer  thinj^s:  he  will  not  bid  a  man  hate  religion  at  ihc  fij  (K 
but  firfl  to  doubt  of  this  point  or  that,  or  hate,  not  oil  at  fird,  but  j 
this  minifier  or  that;  he  fets  before  his  eyes  (ome  infirmities,  ' 
which  breed  diflike  ,  then  he  mooues  him  to  take  counlell  ac^ainft 
him,ihen  to  fcorne.railc  .  Dcrfecute  him.  When  5*?;// was  cotn-  : 
manded  vtterly  todcdroy  the  v^^.^/l^/;^/ ,  men  and  cattcll,  and  | 
fparenonc,  the  deuill  thought  it  bootleflc  to  goe  againll  the  ' 
whole  commaundemcnt  of  God  ,  by  moouing  him  to  fpareall;  1 
but  he  might  thinkeit  reafonable  to  fparc  fome  3  cheKlng  ,  and  ' 
the  fatte  hearts  ,  cipccial'.y  vpon  fo  gootl  an  inteniion  as  to  fa- 
crificc  :  but  this   was  enough  to  dcpole  him  from  his  King- 
dome. 

Here  therefore  remember  thefc  rules  :  i.Tngiue  no  place  to  the 
dcHtll^  Eph.^.^y.Andfeeing  we  giue  him  place  three  wayes,i. by 
letting  into  our  hearts  his  fugtrcdion.   2.  bv  cutting  it  in  cxecu- 

tion. 


Rules  of  rcfi- 


I 


58        Matth.4'2. 


^n  Exfofition 


Vfe.   1. 

The  leaii  temp- 
Cs:ion  is  too 
ftrong  for  a 
fccuicaducrfi- 

nc. 


r/..  -. 


tion.  5.  by  no:  hating  his  motions ,  and  the  rifingsofntinc  :  wc 
muH  carefully  watch  againll  him  in  all  thefe.  2.  Tbelefle  the  hnnc 
IS  to  which  thou  arc  tcmpted,the  more  iufpcdl:  Satan s  further  drift 
in  it ,  which  he  euer  hideth  at  the  firl^  ;  for  if  he  be  not  met  in  iht 
beginning,  he  makes  no  ftay  till  he  comes  to  the  heicrht  of  finne. 
An  example  hereof  wchaue  in  £«tf,  to  whom  Satan  comes  and 
laich  ,  Yea,  hath  God  faid  fo  indcede  ?  noc  that  he  did  not  know 
ic ,  but  his  further  drift  was  to  make  her  forfake  that  word,  as 
indeede  (he  did.  So  he  comes  to  many  aman^,  as  io  Peter  ^  and 
faith,  Goe  into  iuch  and  fuch  company  among  thy  neighbours, 
to  fuch  or  fuch  an  exercife ;  which  is  a  Imall  thing  :  but  he  hath  a 
further  drift ;  there  thou  fnalt  loofe  thy  time ,  and  chruf^  thy  felfe 
out  of  thy  calling  ,  there  thou  fliak  loofe  thy  patience,  thy  chari- 
ty, thy  piety, and  comming  home  fhalt  finde  thy  felfe  much  worfc 
and  weaker  for  going  abroad  :  He  did  not  bid  thee  goe  and 
fwcare,  and  quarrell,and  fcoffc  ,  or  abet  thcfe  things  in  others, 
but  he  did  as  bad  :  for  thefe  arc  the  fiuics  ,  yea  the  bel^  fruits  that 
come  from  lewd  and  vnthrifty  company.  3.  Confider,  that  as  the 
leafl  poyfon  in  quantitiekils  or  hurts,  if  it  be  but  once  taken;  fo 
eucn  the  fmalleli  finne  is  deadly  poyfon  to  the  foule.  Sec  open 
one  gate  of  a  befieged  citie,  and  the  enemies  will  come  in  as  cer- 
tainly,as  if  all  the  walls  were  rafed.  One  ferpcnt  fuftercd  to  come 
lo  ncere  as  to  winde  about  a  mans  hand,  is  not  eafily  fhaken  off. 
The  beginning  of  finnc  is  death^  and  a  bad  beginning  brings  on 
a  worie  endc. 

Let  vs  beware  we  defpife  no  temptation;  to  contemnc  a  temp- 
tation is  to  nei;le6l  ones  armour, and  the  meanes  ot  rcfiflance;3nd 
no  temptation  but  will  be  coo  ftrong  againit  a  fccure  aduerfaric. 
But  let  vs  learnc  to  fcare  continually  in  refpecb  of  our  wcakenes, 
and  let  vs  prepare  for  warre  in  the  rumour  of  it,  before  the  enemy 
bee  in  ourneckes,  and  will  not  fuffer  vsto  wliet  and  fit  our  ar- 
mour. 

This  teaclicch  V3  what  to  thinke  of  them  that  fcorne  men  as  be- 
ing too  precifc:  Whatrmui^  wc  notfweare  fmalloathesPmay  wc 
not  Ipeake  now  and  then  a  merry  word  ?  may  we  not  recreate  our 
iclues  ?  (^now  by  recreation  ,  they  meane  gaming,  vnthriftineffe, 
ccufcnagc,andthe  likc.-jmay  we  noc  now  and  then  be  angry  and 
impatient,  feeing  flcdi  and  blood  is  fo  wcakc,and  it  is  but  an  in- 
firmitic?  whac  nccdc  a  man  be  fo  precifc  and  IcrupuJous,  as  to 
flind  vpon  fuchfmall  trifles  ?  all  which  is  but  ro  plead  forSathaii 

againit 


I 


^/  C  H  R I  s  T  s   Temptitio»s.  Match.4. 2 , 

■ 

againll  our  owne  fafctie. 

He  was  afterwards  ii>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<ftion  of  his  perfon  ,  nor  of  his  grace  ,  nor  of  the 
workc  of  our  redemption.  Ofthiskindc  arc  hunger,  thirft,  la- 
bour, wcarincs,  deep,  forrow,  fweat,  and  death  it  felfe  ;  all  thcfe 
arc  common  to  all  men.  Now  hunger  bceing  a  common  infirmi- 
lic,  incident  to  all  men  ,  yea  to  AcUm  in  innoccncy  ,^  who  was 
bungricand  did  cate,  asGen.i.jp.  eucry  tree  bearing  fruit  fliall 
be  to  you  for  meat  :  andflept,c.2.  v.21.  aheauiefleep  fell  on  the 
man  ;yct  without  moleftation  \)  therefore  Chrift  did  neccfl'arily 
hunger  as  other  men  doc,  not  by  an  abfohitcnccefllty  (for  i.hec 
necdednothaue  taken  our  nature,  or  bccne  incarnate:  2,  ss  he 
was  God,  he  could  haue  exempted  himfclfc  from  all  the  abafc- 
ment  andmiferics  that  he  fufFcrcdrJ  neither  by  a  coa6lcd  ncccf- 
fity;  for  he  willingly  fubmittcd  himfelfe  to  this  nccclTuy  :  But  by 
a  neccfTity  ex  hjfothefttox  conditionate ;  hauing  taken  our  nature 
to  rcdccme  it,  he  w  as  ncceffarily  to  take  on  him  all  our  weakncf- 
les,  finnc  oncly  cxcepted;for  thcfe  reafons : 

!•  He  was  not  onely  to  be  like  a  man,  and  in  the  flmpc  of  a 
man.butalfoa  very  true  man, like  vnto  his  brethren  in  all  things, 
except  finnc  :  therefore  it  is  faid  ,  Hcbr.  2.  17.  c!)^ch\i  kxtoltavIcl 
7oii eiAi?«pQl(  ofxcia^tivcu  i  to  affurc  the  truth  of  his  incarnation  a- 
gamft  all  Anthrofomorphites^  and  fuch  like  herctikes. 

2.  This  was  apart  of  his  obedience,  and  confcqucntly  of  our 
redemption,  that  he  fuitcrcd  the  fame  thnigs  as  we  doc ,  both  in 
body  and  in  mm^ivere  fertuUt  Unguorcs rtofiros,  he  hath  trulj  borne 
our  irffirmttieSy  Ifa.y  3 .  z^., 

3.  That  he  might  fan^lificvntovs  thcfe  infirmities,  and  take 

"  awiy 


<?/  Ch  R I  s  T  s  Tcmf^tAticns. 


Matth.4.2,|      6i 


away  the  iVing  ofthcm  yleajl  wep:ouUbc  wearied  ,  and  fawt  in  our 
mindcSyWobA  2.3.  and  thai  \vc  inighc  haue  an  example  in  fuftring, 
i.Pct.2.2i. 

4.  That  he  mi^ht  be  a  comfajfionate  High  Triefl  ,  Heb.  2.  1 7. 1  8, 
touched  with  inhrmity  ,yca  cioathed  with  our  trade  lutuie  ,  that 
we  fhould  not  doubt  of  his  grace  ,  who  vouchlafed  to  be  lo  aba- 
led  for  vs. 

5.  Himfclfe  confinneth  the  fame,  in  that  lie  tooke  not  on  liim 
fuch  a  body  of  ours  as  ^i/.?w  had  before  flnne  ,  but  fuch  a  one  as 
hce  retained  after  his  fall ,  lo  farrc  as  it  was  obnoxious  to  all  in- 
criminall  paincs  of  finnc;  namely, fuch  as  was  lubicdl:  to  wcarincs, 
loh.  4.  5,  to  Ibrrovv,  tearcs,  and  weeping,  as  oner  lcrufalcm,Luk, 
15?.  41.  and  at  the  rnifingofL^^z^^rw^ ,  loh.  i  r.  35.  38*  and  in  his 
agonie,  when  he  (lied  icares  and  s{z^  (l|^ng  cries,  Heb,  5.  7.  to 
fwcacing  water  and  blood  in  the  garden,  yea  to  death  it  Iclfc: 
from  all  which  Adorns  body  was  free  before  the  fall.  And  by  thcfc 
his  body  wasby  arruc  necciTicy  ouercome  as  ours  are  ;  and  this 
notfor  a  fliort  timeorfpace,  at  hispleafure  ,  but  all  the  time  of 
his  life  till  he  breathed  out  his  holy  fpirit  j  yea  thiiRing  vpon  the 
croffc  it  fclfeJoh.ip.^S. 

Neither  was  this  onely  to  confirme  the  truth  of  his  humane  na* 
cure  ,  but  to  fulfill  all  righteoufnelTe  ,  and  carrie  away  all  the  pu- 
nifhmencof  oar  finnes,  and  fo  wojke  a  perledl  faluation  for  vs. 
Therefore  Chrifl  truely  and  neccffariiy  was  hungrie ,  as  we  vfe  to 
bee. 

As  for  that  place,  in  loh.  4.34.  lanfwcr:  i.  It  niufb  be  meant 


O^.Chrias 


comparatiuely  ,  in  that  the  execution  of-liis  calling,  and  doing  of  [he"wiUofUh'^ 
hisfathers  will  was  preferred  before  his  rneatc  anddrinke.  2.  It  father, 
belongs  to  the  hunger  of  the  foule, which  is, to  cleaue  to  God  and  i 
obey  him  in  his  will ;  and  fo  keeps  not  oft  the  hungcrof  a  naturall  ] 
body,  3.Chril-ldid  as  Abrahams  feruant  did  at  '^ahnels  houfe,  I 
whohauingmeatc  fct  before  him, would  not  eatctillhe  had  done  1 
his  mcfrage,Gen.24.3  3.  and  yet  was  fubiedt  to  hunger.  | 

J^^^/?.  What  is  the  difference  bet  wecncChnQs  infirmities  and    Differences  l>« 


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 


<?/C  H  K I  s  T  s  Tempt  at /O^S. 


Matth.4.3. 


^s 


caresnot  how  cowardly  lie  fcts  vponTS.Gcn.  34.  i  5.  Sfmeo»2i\d 
Leui^  plotting  the  clcnru6\ioii  of  the  Sechemttcs  ,  pcrfwadcd  them 
to  circumcifc  thcmfclucs,  which  th.ey  thought  they  would  doc  to 
cnioy /)/«>«/?.•  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'<ranoning  obiecU,  as  2.Thcfl.2.i  i.  God  fends  flrong 
d^hjfions,  th.ac  is,  obicit^s  enticing  and  deluding.  But  neither  is 
this  to  tempt  to  fmnc,  nor  aflirring  vp  to  it,  but  rather  aproofe 
what  is  in  v>,  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<zcl  of  li^ht:  he  takes  oc- 
cafion  from  our  felucs  to  fcduce  vs,  and  lead  vs  away  by  our  own 
concupilcenccrhchath  tlic  world  his  faithful!  armour-bearer;  in 
it  he  hath  talle  do^lrine,  hcrefie,  wicked  couniell,  wicked  compa- 
ny, wicked  example:  on  the  right  hand,wealth,honour,power:on 
the  left  contempt,  pcrfccution,vaincprcfumption,  andraili  con- 
fidcnce,  dcfpairc,&:c.  he  hath  all  finncs  that  arc  neere  ofkin  to  vs, 

Oucfr. 


<> 
> 


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:F<?r 
thU  caufe^ivheyi  I  could  no  loyjgerforbeare ,  I fent  to  hnovfsyotir  f.xith^ 
leafi by  fomemeayjes  the  tempter  haue  temptedyoH — .  And  how  iA- 
lous  washeouer  the  Corinths,  2. Cor. 1 1.5,  faying,  I fenre  leaft  at 
theferpe?it  be^fii/ed  Sfte  throutrh  fuht tit ie,fo your  mifidsjhofiid  be  corrupt 
from  the finoplicitte  §fChrifi^  and  hauing  written  againli  the  ince- 
fluousperfon,  that  hcfhould  be  dcliucrcd  to  Satan,  to  humble 
him;  he  writes  in  his  fccond  Epiftle,  c.2.1 1.  that  they  fliouldnow 
recciuehim  ^gz'inclea/}  Sata^i  circt^muetn  vs ^  for  we  are  not  ignorant 
ofhiixvyles.  The  ApolUeknew  there  was  a  tempter  that  did  migh- 
tily and  continually  affay,  to  bring  in  corruption  of  do6lrine  and 
manners;  that  would  hinder  them  trom  the  word,  andchoakeit 
in  them;  and  therefore  he  the  was  more  carefull.  Thus  iliould  eue- 
ry  good  fhepheard  watch  his  flocke  againft  this  rauening  wolfc, 
E  4  and 


71 


n'-  3. 


7^ 


Match.4-3 


An  Expof;tion 


Vff,  4. 


Vfi.  5. 


Fvowre  mor;iifs 
to  ilijre  vp  one 
anodicr  to 
'got^Kij  Satan 
doih  LO  ciull, 

I 


and  rclulc  and  abide  with  them  as  he  is  fure  the  tempter  doth. 
How  vnTafc  and  deilitute  arc  many  people  left  to  the  tempter  by 
the  abfcncc  of  them,  who  h.aue  taken  their  charge,  is  plainc  by  the 
parable  of  the  tares;  that  when  the  husbandman  flcpr,  the  cnuious 
man  fowcd  larcs  :hse  flept  a  little  and  flumbred^biii:  he  was  pre- 
Icnt:  and  if  the  tempter  rake  the  adiir.ntageof  a  little  neolioence 
in  the  prefcncc  of  a  Pafrorjiow  w'il  he  beliirre  him  in  his  abfcncc? 
what  an  harucll  of  tares  v.iM  be  reaped  by  that?  Itisfiire  the 
temprcr  will  not  be  ablcnt,  neither  moneth,nor  qiKUtcr;and  ther- 
forc  the  Pallor  hadiiecd,  not  onelytobc  Hill  prefenr,  but  alfo 
watchfully  to  efpie  the  irate  of  his  people  ,  to  hclpc  them  out  of 
(innc,  and  teach  them  to  refill  the  teir.ptcr,  *, 

Beware  of  tempting  any  to  cuill,  or  of  withdrawing  any  from 
good:  for  this  is  a  Satanicall  pra^fllfe.  Our  Sauiour  Chrift,  when 
P^r^r  did  waded  him  to  goe  to  Icrufalem,  faid.  Corns  behind  me  S  a- 
ta>7:  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- 
tra<ii(5ls,and  oppofcth,  flormeth  and  rageth. 

3.  He  hateththe  wordofGod,bccaufc  itis  the  greatcfl  cne- 
mie  to  his  Kingdome,  euery  way  refembling  God  the  author,and 
carrying  his  image*  It  is  light,  and  nomarucll  if  the  Prince  of 
darkcnesrcfift  it;icdifcouers  his  fubtiltics,  andfenceth  the  Chri- 
fiian  againfthis  pollicics;  it  difccrneth  fpirics,  that  let  him  come 
as  an  Angel  of  light,  he  fhall  be  vncafed.  As  he  preuaileth  in  dark- 
ncs,  fohcworkcchin  impuritic  ;  now  here  the  word  refembling 

■  God 


cf  C  li  R I  s       Tempt AtionJ. 


Matth.4.3, 


God  binifclfe  crofTcch  him;  ic  iS  pure  in  it  fclfc,  and  a  purifycr,  as 
CW\{{'[2\i\\yTee  drecU^nehy  vtyword^  Further,  his  chcife  power 
bccing  in  the  ionncs  ot  dilobcdicncCjand  inchc  hearts  of  intidcls, 
h.crc  alio  the  word  clips  lus  wings,  beeint;  the  v^ordof  fAtth  :  and 
loh.  1 7.20.  ChriH  prayed  not  oncly  tor  his  diTciplcs  ,  but  tor  all 
tbofc  that  fiioiild  bclccuc  in  him  i?y  their  vford.  In  3  word,  feeing 
hccxcrcifeih  his  chcife  power  in  the  lonncs  q^  perdition, who  are 
giucn  him  tc  rule  at  his  will;  here  the  word  \i  his  enemic,  bccaufe 
it  conuertcth  finners,  and  fsucth  foulcs,  called  therefore  awordof 
fttldiltioff, 

3,  Hce  oppofcth  Gods  word  through  the  malice  hcbeareth 
Gods  children:  for  he  euer  oppolei  true  profdTors,ca(h  them  in- 
to prifon, and  would  neuer  let  thcmhaucagood  dayin  the  world, 
ifhc  might  haue  his  wil,and  folio  wes  them  with  temptations, and 
with  outward  affli(^ions.  But  this  is  th«  Iword  of  Gods  mouth, 
and  the  fword  of  the  fpirir,by  which  they  cut  throug^h  his  tempta- 
tions, and  make  them  forccleffe:  it  is  that  which  comforts  t^  .m, 
andfuflainesthem  in  their  troubles,  and  directs  them  hap^  iiy  to 
heaucn,  lb  as  no  way  he  can  haue  his  will  of  them. 

4.  It  flandshim  in  hand  to  oppofe  Gods  word:for  his  long  ex- 
perience hath  taught  him,  that  fo  long  as  men  hold  to  the  word, 
they  be  i^fe  enough  vnder  Gods  prote6lion  ;  and  hee  could  neuer 
winne  his  capiaine-hnners  to  fuch  high  attempts  in  finnc,  were  it 
not  that  he  had  firlt  lliaken  the  tiuth  of  Gods  word  out  of  their 
hearts.  How  could  he  haue  brought  Pharaoh  to  fuch  obftinacy  a-' 
gainil  God  and  his  people,  as  to  fay,  who  is  the  Lord?  and,  I  wtll 
fjot  let  Jfraelgoe  :  but  that  he  had  brought  the  word  in  A'fofes  and 
^.z/-<7;7j  mouth  into  contempt,  further  then  the  fling  of  the  mira- 
cles forced  him.  VvHirn  Sd:d\\zd  once  cai^  cti  the  w'ordof  the 
Lord,  Satan  Icid  him  a;  in  a  chaine,  to  hunt  1),utid,  to  throwc  a 
dartat /^»4r/j>j«,  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,<o  fhould  wemoft     „^ 
labour  in  fortifViniZ  it.    Poli'cie  rtacheth  men  to  plant  the  nio(^  I  «  -^  V  \ 

-,      C*  r  "■  '  Bccaiifc  Satan 

rtrcngch  at  that  tort  or  part  of  the  wall,  where  the  enciDie  plants  |mi^ftoppug- 

hisareatef}  ordnance  ,  and  makes  the  (Ironc-el^  aflauir/  And  na-  i  'ly!!\'^'a  '^'t ' 

turc  teacheth  vs  to  defend  all  our  parts  but  cfpecially  our  head  and  :  f^rrificit. 

heart,  and  fuch  like  vitall  parts:  the  very  icrpent  will  lauc  his  head 

folong  as  he  can, by  naturall  inft;n6l,whatloeuer  become  of  other 

pirts.  Our  cheife  fbrtrefle  is  our  faith:  w'c  hauc  noj;raCC  but  is 

worth  preferuing  and  failing;  yet  of  tliem  all,  Faith  is  as  it  were 

the  Head  and  leader  •,  it  fends  thevitall  fpi:ics  of  hcaucnly  life  to 

the  whole  man.   Let  grace  ihcrcfore  teach  vs  to  fauethis  grace, 

which  is  the  heart  of  a  Chriflian  abouc  all  the  rcfb ,  and  to  beware  I 

of  the  ieaft  pricke  or  crackc  in  it,  which  is  dangerous.  A  man  may  | 

rcceioc  great  gaflics  and  wounds  in  his  armes,  and  thighcs,  or  ex- 

teriour  parts,  and  rcconer  it  well  enough  :  not  fo  in  the  hear:  or 

orainc.  Though  tl^y  comfort, ioy,fceling,yca  and  fruits  may  faile, 

take  heed  thy  faith,  thy  root  faile  not.  This  is  that  which  the  A- 


85 


An  Exfofition 


]•  Gencrall  di- 
rcdions  fur  the 
forrifying  of 
faico. 

I 
Exccllencic  of 
iai:h  in  ^things 


ponie'T<rrfr  cxhorteth,  i.  j.  9.  '"VfhomereJiflfledfAfl  in  the  faith: 
wherein  if  a  man  fit  not  veryfaft,  Saihan  will  foonc  vn-horfc 
him. 

And  of  all  others  let  afflicted  and  humbled  foulcs  lay  hold,  and 
mskc  vfe  of  this  exhortation  ;  for  Satan  doth  with  fo  much  the 
more  violence  alTault  them,  as  he  findeth  it  eafier  to  prciiailc  with 
them:  for  well  he  knowes,  thathowfoeuer  they  heartily  detertall 
other  finnes,  and  much  adoc  he  hath  to  bring  them  to  his  lure  in 
other, yet  their  fpirics  beeing  opprefled  and  wounded  by  the  fenfc 
offinne,  andGods  difpcafure  for  it,  he  findes  them  inclinable  c- 
nough  vpon  ciicry  triuiall  temptation  to  dcfpaire  ;  and  fo  makes  a 
wide  breach  by  their  improuidence,  watching  narrowly  all  other 
things, but  not  that  which  they  ought  moft  of  all,  and  which  Sa- 
tan moft  of  all  impugneth, 

Qlicfi.  How  may  I  flrengthen  and  flablifh  my  faith  ? 
<*y€yif\9.  By  obferuing  thefe  few  dire6lions  : 
!•  Coniidcr  the  excellency  of  this  grace  :  for  thofc  onely  that 
know  it,  arc  in  loue  with  it ,  and  will  vfe  meanes  to  preferiic  and 
increafeir.  And  this  excellency  appeares  in  tliefe  branches :  i.It 
is  the  firrt  rtonc  to  be  laid  in  Chrirtianity,  called  zftibfifle^ce  or 
/<7;<«i^^«;;o«, Heb.i  I.  i.from  whencealfo  Chrinians  are  ftyled  ,  i. 
Cor,  \,^\M\^the  hou jlyold  of  faith  ^Qz\,  Jo.(5.  of  which  Chrift  him- 
felfe  hath  vndcrtaken  to  be  the  author  and  finiflier ,  and  hath  ap- 
pointed all  his  ordinances  to  breed  and  perfe6l  it  in  the  hearts  oF 
all  that  fhall  atteiiie  the  end  of  it, which  is  faluaticn  , namely  the 
word  of  faith  ,Rom.  10.8.  the  facraments  the  feales  of  faith, chap. 
^11.  and  the  prayer  of  faith  ,  lam,  5.1  ^.  2.  It  is  the  beginning  of 
our  bleffednes:  Ioh.20.29.  BUffedt^  hethAthathnot  feeyje  ,  and  yet 
heUeneth  :  It  efpoufeth  vs  to  God  and  Chrift,  and  afcerieincth  vs 
of  the  marriage  day:  It  honourcth  God, as  Ahrahamhy  beleeuing 
gaue  glory  to  God,and  makes  vs  witncHe  that  God  is  true,which 
is  not  more  honour  to  God  then  our  felues ,  lob. 3.3  3,   3.  All  our 
Hrength  is  fromfaith  :Hcb,i  I.  ^  J.  by  faith  the  Saints  fubducd 
Xingdomes,and  were  Hrong  in  battell:faith  is  the  vi6lory  where- 
by we  ouercoHTC  the  world  :  by  faith  wc  fland  :  A  grainc  of  it  can 
worke  wonders ,  and  what  then  can  ftrong  faith  1  It  drawes  vcr- 
tuc  from  Chrift, who  himfelfe  was  foyled  by  it  in  the  Syr ophent^An, 
Allthings  arepoffiblc  to  it  ,Mar.  p.z^.Giuc^^/rrfaiih  jheHiall 
not  finke  ,  but  fhall  walke  on  tbc  fea ,  Matth.  14.29^  4.  All  our 
prcfcni  comfort  is  from  it;  peace  with  God,  and  peace  in  our 

•^  con- 


of  C  H  R  r  s  T  s  Temptations. 


Macth.4,3. 


^7 


confcicnccs  ,Rom.  5.  i,  2.  comfort  in  aflRi6lions;  it  bcarcth  great 
/weights  vncrudit,  it  Iclfc  becing  jTor*!r/f ,  a  found  and  lure 
foundation.  Accordin^to  ilie  mcafurcof  faith  ,  is  the  mci!ure 
of  all  other  graces  and  comforts.  As  a  man  bclecucth  ,  fo  he  o- 
beyeth  ,  louech  ,  prayeth,  and  is  heard.  Yea  not  oncly  the  mea- 
furc  of  grace  here  ,  but  ot  glory  hereafter  is  proportioned  to 
the  mcalurc  of  faith.  And  i$  it  not  worth  prcferuing  and  in- 
crcafing  ? 

1 1.  Vfcmeane$  to  increafeand  ftrengthen  ir,and  they  be  thefe: 
r^  Acquaint  thy  fclfc  with  the  word  ot  God,  often  read, repeated, 
preached,  meditated,  and  conferred  on  :  this  is  the  word  of  faith  ^ 
and  cucry  thing  is  fed  and  prcfcrucd  by  that  whereof  it  is  begot- 
ten; and  the  often  hearing,  reading  .meditating,  and  conferring 
of  it  doth  fixe  and  digcft  it ,  and  makes  it  at  hand  to  comfort  the 
weary  hands  and  weake  knees.  And  wemuft  not  onely  frequent 
the  audible,  but  alfo  the  vifible  word,  that  i$,reuerently  and  con- 
fcionably  vfc  the  blefled  Sacraments ,  which  are  fignes  and  feales 
of  Gods  fauour  ,  and  our  faith.  Thofe  that  fay  they  belecue  ,  and 
yet  neglect  the  word  and  Sacraments,  deceiue  thcmfelues :  for 
there  is  nothing  to  fauc,  where  isno  mcanes  of  fauing  :  A  man 
cares  not  greatly  for  an  empty  cheft.  Neither  can  faith  ftay 
where  (he  fees  not  her  felfe  refpeded.Oh  take  heed  of  Satans  fub- 
tilty,  who  to  hold  men  in  infidelity  withholds  them  fromvifion, 
and  to  ftarue  mens  foules  intercepts  their  food  :  And  in  comming 
to  the  word,  conHdcr  tlic  excellent  promifcs  that  are  made  to 
faith, and  take  fpeciall  notice  of  places  which  may  batter  the  de- 
uills  temptations  to  vnbcleefe. 

2.  Obferue  the  tokens  of  Gods  louc  and  fauour  towards  thee; 
and,  bccaufe  no  man  knovves  louc  or  hatred  by  things  before  him, 
labour  to  find  it  in  fpirituall  things , how  much  thy  heart  loueth 
him  ,  which  is  a  reflexion  of  his  louc,whatioy  of  the  fpirit,  what 
affiftance  in  former  trialls  ,  what  flrength,  patience  ,  iifueand  vfc 
of  them  thou  haft.  Experience  of  God  is  a  lirong  prop,  when  the 
foule  can  gather  from  former  time  a  codufion  of  Gods  prefencC; 
and  aide  for  time  to  come  :So  didD4;/i<^,Pfal.2;.':///.  and  i.Sam. 
17.  34.57. and  Pfal.145  .4.5»  and  77.7. to  i ;.  Hath  the  Lord  for- 
gotten to  be  merctfull ,  Andfhut  vp  his  louw^  ki^drteffe  in  vtter  dtfpleA- 
fnre  ?  Ifa$dtht6  i-s  my  death :  yet  I  rememiredthe  yeares  of  the  right 
hand  of  the  mofl  Htgb  ,  /  remembred  the  worker  of  eld.  And  how 
iuftly  doe  fome  faint  in  trouble  for  want  of  obferuing  the  waycs 

_______  P  4  "  Q^. 


Means  offorti- 
fyingf»jtli,4. 

I 


88 


The  leaft  faith 
can  pray  for 
rTkOic. 


Matth.4.31 


A>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<?r^r>;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^fff^^  Sonne  of  God ,  let  htm 
come  down e  from  the  croffe,  and  we  will  beleene  on  him :  Hee  trufied  in 
God  J  let  htm  now  delttier  him  if  he  willhAue  him :  for  heefnttd  be  was  the 
Sonne  of  God,  As  if  they  had  faid:  Is  not  this  a  notable  deceiucr  to 
fay  he  was  Gods  Sonne,  and  now  if  in  extreamc  danger,  ready  to 
pcrifh  fhanicfully ,  andno  hope  of  any  dcliuerance?  If  bee  were 
the  Sonne  of  God,  would  he  fufter  him  to  pcridi  ?  So  it  is  his  or- 
dinarie  temptation  to  any  belceuer :  Doert  thou  not  fcethy  fclfc 
poorc  and  dcfpifedjin  want  and  forrovv?  Secft  thou  any  one  fignc 
of  Gods  fauour?  Art  thou  not  depriued  almoft  of  all  the  picafurcs 
of  the  world  ?  Seeft  thou  not  that  God  cares  for  beafts  and  foulcs, 
which  he  feedeth  in  due  fcafon,  but  thou  art  ncgle^led  ? 

I.  Thiscomes  to  pa{re,becaufc  of  Satans malice  towards  God 
himfelfe;  he  would  not  onely  falfific  his  word,  who  hath  faid, that 
No  man  knoweth  lone  or  hatred bj  all  the  things  afore  ^/w,  Eccles.p,  1 , 
but  alfo  impeach  his  prouidencc  and  care  ouer  his  children,  who 
whatfoeuer  their  outward  cftate  feeme  to  be,  arc  ftill  as  dcarc  vn- 
to  him,as  the  apple  of  his  eicjand  when  they  beas  moft  vnknown, 
yet  arc  they  knovvne,  2.  Becaufe  of  Satans  malice  to  pictieand 
religion,  which  by  this  meanes  he  feekes  to  chafe  out  of  the  earth; 
for  the  world  keeps  it  vndcr,  and  commonly  it  rifcth  to  no  great 
matters.  Now  if  God  refpe6l  it  not  neither,  who  would  be  god- 
ly ?  whatfrefltwereitto ferue the  Lord  f  9.  Satan  herein  hath  much 
rtrength  from  our  owne  corruptions, and  plowcth  often  with  our 
ownc  heifers:  for  we  defirc  rather  to  walke  by  {^n^c  then  by  faith: 
wehardly  beleeue  without  pawncs  and  pledges;  euery  man  trufts 
his  owne  eyes,  and  ih\):iV%wifedomegood  with  an  inheritance.  Hence 
his  temptation  finds  the  eafier  entrance  and  better  entertainment. 
4.  Satan  eucr  inthefe  temptations  hach  a  further  reach  then  he 
rtiewes,  namely  that  he  may  hence  perfwade  men  to  fomevnlaw- 
full  meanes  to  relceuc  themfelues,  and  better  their  eftate;  no  lon- 
ger to  depend  vpon  God,  who  hath  caft  off  the  care  of  them  ;  but 
to  (hift  for  themfelues,  and  (  as  hee  mooued  Chrirt  himfelfe^  to 
make  ftoncs  bread.  5.Sathan  hath  gotten  no  fmalladuantage  a- 
gainft  Gods  deere  children  by  this  kind  of  temptation, &  brought 
them  to  take  their  ownc  wayes,  as  if  God  had  quite  forgotten 
them,  yibrahflm  thought  God  had  left  him  to  the  cruelty  of  the 
Egyftians^  and  that  there  was  no  way  to  helpc  him,  but  by  lying, 
~~  and 


^y  C  H  R I  s  T  s  TimputioH^.  Match .4. 3 . 

and  teaching  his  wife  (o  to  docalfo.  Lot  was  lo  cnuironcd  by  the 
Sodomites,  as  to  aiioid  their  fury  he  faw  no  way  ,  but  to  offer  his 
daughters  to  their  abiife  and  fihiiinelTe. 'Z>.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(^,"<nd  of 
God  as  a  Fa- 
ther. 


^ 


I 


Rules  to  €.->".- 

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  thcw<f4/7tf/of  deliuerance,  tyibrnham  is 
fecure  oVii^CMj/  fon?je  ,GodwiilprcMide :  he  faw  no  mcanes  of  the 
promife,  if  Ifiac  were  ofFercd,yet  he  hycs  him  on  the  altar, on  the\ 
wood,  and  receiucs  him  from  the  dead. 

2,  Confider,  that  any  good  thing  is  then  bcautifull,  wHenitis 
compaiTed  by  good  mcanes,  Sathan  cuer  aimeth  at  oneofthcfc 
two  things,  to  hinder  euery  thing  that  is  good,  or,if  he  cannot  do 
that, then  to  thruft  it  on  by  euill  and  vngodly  meanes,that  he  may 
at  Icafi  blemiiTi  that  which  he  cannot  hinder:  and,  if  he  cannot  o- 
uertakc  vs  in  the  matter,  yet  to  get  beyond  vsin  the  manner  of 
domg  it.  We  muft  therfore  watch  in  both  chefe.that  what  we  do 
be  warrantable;  as  to  prelerue  our  felucs,  and  prouide  for  our  fa- 
milies: (^  He  is  worfe  then  an  Infidell  that  doth  it  not:)but  withall 
know,  that  hec  is  no  better  then  an  infidell,  that  doth  it  by  euill 
mcanes,  or  after  an  vnwarrantable  manner, 

5.  Confider,  that  there  is  no  necefTitie,  if  ordinarie  and  lawfull 
mcanes  fade, to  vfevnlawfull.  When  men  fay,!  muft  liue,  andl 
muft  maintaine  my  family;  here  remember,  that  mtifiij  for  a  Kwg^ 
nay,  abfolute  and  vniimited  necelTity  is  for  the  King  of  Kmgs.  It 
is  not  abfolutely  neceffarie,  that  thou  liue,  but  lb  long  as  God 
plcafcth:  yea,it  is  abfolutelynece(rarie,that  thou  rather  peiifli, 
and  not  liue,  then  brcakeGods  commandcment.  If  thou  pcriHi 
for  want  cfmeanes,  thou  maiefl  goc  to  heaucn  ^%LAz^i^rHs  ^  and 
exchange  a  mifcrable  life  with  anhappie:But  if  to  keep  thee  from 
perifliing,  thou  loofe  thy  foule,  this  is  \ole  ape  oat  of  the  pan  into  the 
coaUs.  Thou  therefore  that  muft  prouide  for  thy  felfe  and  chine,  I 
tell  thee,  thou  muft  doe  it  by  a  moderate  and  honeft  care, warran- 
ted by  the  word  ,  and  not  fhift  and  prole ,  as  if  all  were  fifh  that 
comes  to  net:  that  is  all  the  neccflTicy  that  God  hath  laid  on  thee, 
the  other  is  fuggefted  by  Satan. 

4.  Labour  to  liue  the  life  of  faith,  which  will  exclude  fuch  di- 
flrullfull  thoughts  and  pradlifes.  For  the  propertie  of  faith  is :  i. 
TobelceuethepromifcsofGod,  when  we  fee  the  cleane  contra- 
ry ;a8,  when  we  feele  our  ownefinncs  moft,  then  moft  to  bclccuc 
ourowne  iuflifica5ion;out  ofthc  deep  with '2)#f»>cj/, 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^<ffir.f<m- 
\vijtbley  Hcbr.i  1. 17.  EltfoA  being  in  Dtfthan  fcarcH  nothing,  uhcn 
his  fcruanc  cried  out ;  bccaufc  his  eyes  were  open  to  fee  the  An- 
gels, as  fierie  chariots  proieding  him.  5.  Faith  i$  neiier  fo  wor- 
king as  in  pcrillous  times,  bccaulc  then  there  is  nioft  need,  moR 
vfe  of  it;  then  it  fets  it  lelt'e  a  worke,  and  minglei  it  fclfc  with  the 
promilcs  ot  God,  by  which  it  quickens  and  puts  life  vnto  a  man, 
when  he  is  halfcdead:  as  Pfal.i  ip.49.  RcmemhcrthyfrQrrtifewhcrw 
thoH  hsll  ciufed  me  to  trnft :  it  u  my  comfort  $»  trouhlc:  for  tbj promt fe 
hdth  qntck^nedmee.  Now  it  beftirres  it  felfe,  to  make  Gods  faith- 
fulncffeand  truth  his  flicild  and  buckler.  Notable  is  chat  exam- 
pleofthe:hreecliildrcn,Da«.3.i6,i7.  who  were  in  prefenc  dan- 
ger of  their  Hues ,  and  calt  into  an  hote  furnace  :  In  this  danger 
now  their  faith  bcftirres  it  to  prouide  for  their  fafetie,  not  by  any 
yeelding,  or  blanching,  or  buckhng  to  the  vniuft  command;  but 
by  furnifhing  their  mouthes  with  a  rcfolute  anfwer,  Beitknervne 
to  thee  ^O  Ktng^thatwewillnotvpsrfhift^isinidge  ;  and  by  preparinj^ 
their  hearts  {^through  their  confidence  in  God ,  who  was  able  to 
deliuerthcm)  rather  to  yeeld  thcmfclues  to  the  fire  and  raging 
flames,  tiicn  to  any  part  ofthat  commandcmenr.  And  were  Faith 
and  Gods  fcarc  vvorking  in  the  heart,  it  would  deHroy  falfe  feares 
and  infidelitic,  which  Satan  preuailcth  in  mightily,  caufing  men 
to  feeke  helpc  by  vnlawfull  mc3ncs,if the  lawfull  be  neuer  fo  little 
fee  out  of  fight. 

Comma>: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. 'P<rr^r,thou  art  now  in  the  midft  of  thy  Maftcrs  ene- 
mies ,  if  ihou  turned  not  ftones  into  bread,  and  hejpe  thy  felfc  by 
lying,  fwearing,  curfing,  and  denying  thy  Mafter»looke  for  no  o- 
ther  then  to  die  with  hmi.  Thou  that  art  a  poore  man ,  fceft  hard 
times  as  if  thou  wcrt  in  a  wildcrncffe,  and  here  is  nothing  but 
ftones,  no  way  but  to  turne  them  into  bread ,  thou  canft  not  liuc 
if  thou  doft  not  lie,  orftcalCjOr  fwcarc,  or  be  vniufi  ;  pouertie 
and  danger  fliall  come  armed  vpon  thee.  a.  If  we  cannot  thus  help 
our  felucs,  but  the  cuill  continues,  then  Satan  folliciteth  vs  to  re- 


^?/  C  H  R I  s  T  s  Tempt AtioHS.  Matth.^j , 

pine  and  murmur  within  our  fclucs.Pfal.i  i6.i  1. 1  fairi  in  my  di- 
rtrcrtV,  chat  all  men  are  lyars  :  and  ^  i ,  22.  I  laid  in  my  haft  ,  I  am 
cart  off:  And  chis,  to  bring  vf  to  difdaimc  confidence  &  wailing 
vpon  God  any  longer;  as  lehorjm  faid,  2.  King.  6.  5^.  this  cuill  is 
from  the  Lord,  and  fhall  I  attend  any  longer  vpon  him  ?  Thus  he 
daily  (licwcs  vs  our  croties,  as  lo  many  ftones  to  mooue  vs  to  im- 
patiencie,  and  gaine  from  vs  our  affiance  in  God  ,  that  hereby  he 
may  boih  pull  and  drawcv?,  from  our  Orcngth  ,  and  help  ,  and 
glory  from  God,  Both  thelc  arc  apparent  in  this  dart  a^amft 
ChrilK 

I  Lin  the purchafing  of  fomc  apparent  good  ,  he  knovvcs  the 
ha(t  of  our  vnbclceuing  hearts  afvvell  as  in  the  formcr,and  how 
Cflfily  vvc  are  brought  to  lurnc  floncs  into  bread.  In  the  matter  of 
the  world,  what  a  number  of  men  arc  thereof  this  trade,  which 
we  may  fitly  call  the  dcuills  Alchymiftry?Somcby  extortion, vfu- 
ry,  and  opprcffion  makes  rtones  bread;  as  many  land-lords  iuft  of 
the  deuills  laft,  that  by  racking  their  rent;  would  haue  the  te- 
nant get  bread  out  of  ftoncsrnay  not  fomercifullas  he;  for  no 
doubt,  if  Chrift  had  made  bread  of  ftones ,  he  would  haue  let  him 
catc  it;  but  {^o  will  not  thefe,  but  eatc  vp  bread  ,  and  fwcat, 
and  all.  This  is  called  bread  of  violence  andopprcffion  ,  Pro.4, 
17.  andbccaufe  beeing  made  ofliones  itif  hard  of  digeftion  ,  it 
needeih  a  cup  of  wine,  which  if  at  hand  tooifox,  thej  rate  the  hread 
ofwickcdncjfe ^:iin*\  drinke  the iri^e of  v/olc>JCf. 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  <f/<^coeatc 
all  the  apples  on  it,  but  fcemcs  very  rcafonablc  while  he  offers 
but  one.  In  comming  to  the  word  ,  and  facraments ,  and  prayer, 
he  is  content  if  a  man  bring  but  one  (tone  in  his  heart,  one  finre, 
cither  hardneffe  of  heart, that  the  (z^6  may  fall  in  Gony  ground;or 
vnbelccfc  (  for  how  know  you  that  this  is  the  word  of  God  ? )  or 
couccoufncfle,  which  is  as  thornes  tochoakeall;  ormalicc  and 
enuieffor  then  God  will  put  none  of  his  prctious  liquor  into 
fuch  afuftie vcffcll : J  or  wandring  thoughts,  or  diflikc  of  the 
Preacher,  or  any  otljcr  lul^  (  though  but  one)  he  cares  for  no 
more. 

We  fhould  therefore  ncuer  goc  without  our  fence  in  our  owne 
houfes,  or  in  Gods  houfcs  ,  that  vtc  may  clcape  the  danger  of  this 
battrie.  Yca,letvs  watch  Satan  in  bafc  and  defpifed  things ,  as  an 
apple,oraftone,  in  idle  words  or  vnfruitfull  fpeachcs,in  the  nut- 
ter ofapinneor  any  fmall  trifling  matter:  for  eucn  in  thcle  things 
he  can  gee  much  adu3ntage,androw  difcord  between  the  ncarcfl 
of  all,cuen  the  husband  and  wife. 

This  teacheth  vs,  that  the  fcopc  of  all  Satans  proferSjis  to  make 
men  earthly-minded:he  cares  not  how  much  men  be  addicted  to 
feck  bread,yca  he  would  hauc  the  fo  eager  of  bread^as  rather  then 
want  it, to  get  it  out  of  ftoncs:  for  i.  He  would  fill  the  heart  with 
thcfebafcde(ires,that  thercmight  bcno  roome  f^r  better.  2.  He 
knowcs,  that  if  he  can  make  a  man  a  fcruant  to  the  world,  he  can- 
not fcruc  God  :  hec  cannot  fcruc  two  Maftcrs  commaunding 
fuch  contrary  things.  ^.  He  knowcs  this  runncs  with  nature  ,  and 


in 


^/  Ch  R 1 5  T  5  TaMft4Si$ns, 


Matth.4.3. 


ic^ 


in  the  channcllofour  corruption  (incc  ihc  fa!,to  wliicb  wc  arcca- 
iily  pcrfwadcdjand  very  hardly(if  cucr^rccoucrcd  backc  againe. 
Cod  in  hii  word  dcalcs  cleant  contrary  ,  and  cucry  where  rcineih 
vs  in, where  Satan  fpurrcs  v$torvrard:that  cals  vs  out  of  the  world, 
torbidi  vs  tofiikf,  J^ac  is, immoderately  ihcbrcid  ihnt  pcrinicchj 
callcch  Ys  tohcaucnly-mindcdne5;ioconucrrcand  crafiike  inhea- 
ucii:  and  fend  our  anc colons  abouc;  tofcckc  after  Chrift  the  bread 
oflifc  ;  to  giucalldihgcnce  to  make  our  clei^ion  rurc;torecke 
theKinsdome  of  God.  From  whence,  when  wc  findeour  Icluej 
ftront;ly  fct  vpon  rhis  world  ,  with  ncgle^^  of  better  things,  to- 
(crape  and  gather  bread  and  things  for  the  body  ,  wcmull  labour 
CO  efpie  Satans  f'lgge.lion  in  it,  together  with  our  owne  inclina- 
tion to  IwaiJow  downc  all  fuch  tenoptafions,  and  forthwith  to 
cad  our  eyes  vpon  fuch  Scriptures  cvi  may  be  back-bialTcs  to  our 
natural!  mo:ion. 

Note  the  cold  romfoit  that  S^tanaffoards  his  followers :  when  ZJ^ff,  ^, 
they  need  bread,  he  offers  them  i^ones, as  with  Chrift  here. Matih. '  sa-an-iHwctS 
7.9.wba:  man  is  thcic  among  you,  that  if  his  fon  aske  him  bread,  ''  ft'onciforTro.J 
will  giuc  bim  a  Oorie  ?  as  if  he  had  faid  ,  No  father  that  ioueih  his 
child  ,  can  he  (ovnnaturall:but  Satan  ,  who  cannot  but  be  an  vn- 
natural!  murtherer,herc  for  bread  offers  the  Sonne  ofGod  a  ftonr. 
Ic  isdcancothcrwife  betwcencGod  and  his  children  :  for  if  fa- 
thers which  arc  euill,can  giuc  good  things  to  their  children,much 
niorcourheauenly  Father  giucch  good  chings  to  them  that  aske 
him,  cuen  thi.igs  according  toiheir  ueedc:  Your  heauenl/  Father 
knowctb  that  ye  ftand  in  need  of  all  thefc  things. If  they  hauc  need 
ofChrirt  the  bread  of  life,  he  giues  them  this  bread  o-flife  :  If  they 
need  the  Holy  Ghoft  ,  he  giues  the  Holy  Ghoft  to  them  thai  a^ke 
him,ilutis,  not  onely  begmnings  of  grace,  buc  incrcafcof  k 
in  greater  mcafure,  and  a  comfortable  feeling  and  fruitioD.  If 
they  need  temporal!  mercies,  he  giues  them  more  then  they  aske, 
^zSalomoTi  ^  yea  abouc  all  they  arc  able  to  aske  orthinke.  VVho 
would  notthinkc  himfclfc  happictobee  Gods  fauouriic  rather 
then  (land  to  ihc  dcuills  wages,  who  for  bread  will  reach  him 
f^ones  I 

The  way  to  get  brcad,i5  not  at  the  dcuills  appointment  co  turnc  yr^ 

ftoncs  into  bread  , or  ffcvnlawfnll  meanest  but,    i.To  fearc  and  GoJswTyr 

ferucihe  Lord.  Exod.?  5.25.  If  thou  wile  ferue  rhc  Lord  thy  God,  ^ /^'■"^^;^'T 

he  (Kail  bleffc  thy  bread  and  chy  water :  the  good  land  and  ail  the  Lli's,m  j/ihinss. 
fruits  of  JL  were  promilcd  to  the  Ifraelircs ,  fo  long  as  they  were  i 

homa- 


no 


Chriflians  mij^ 
be  rcafoi.ablc 
to  iro(i  vnrci- 
fonablc  aciucr- 
Inrics. 
KcafonM. 


Matth.4.4. 


K^;9  Expo/it  son 


homagers  to  God:  no  good  thing  fliill  be  wantinqro  fuch  Pfal. 
54. 10.  If  wc  ferue  him ,  \tc  fhall  ncucr  need  tiunc  ftones  jiuo 
bread,  cucn  as  Chrifl  here  did  nor,  who  refufing  Satans  offer  was 
refrcfhedofthe  Angclj.  2. To  Hue  in  an  honcft  and  lawfull  trade 
oUifcpainefully :  Gods  ordinance  is,  that  in  the  Iweat  of  thy 
browcs  thou  muft  get  thy  bread  :  the  earth  brings  not  forth  fo  na- 
turally now  as  atfirft,  yetat  firft  ^^4wmu{^  till  the  ground.  5. In 
our  lawfull  calling  to  depend  vpon  Gods  blcfling,  which  makcth 
rich  ,  icauing  all  the  fuccefTc  to  God ;  and  this  will  majfe  vs  con- 
tent with  that  cftatc  which  God  makcth  ourportion  by  good 
meanes. 

Vers.  4.  But  he  anfweringfdiid  ^  It  ii  written  ^  lM^h  liueth 
n^t  by  bread  eviely^  btit  by  enery  word  that  prficeedcth  ottt  of 
the  month  of  God, 

IN  this  anfwer  ofourSauiour  repelling  the  Tempter,  4.  things 
arc  tobeconfidered:  i.  themanner.  2.  theaffc6lion  ,  negatiue. 
But,  3,  the  matter  of  it,  a  teftimony  of  Scripture, /^w>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  <Jciucn  himbackc  to  l^clJ,  and  »Tiadc 
).  '  ■^~     "Mm 


III 


Fljf  reasons  of 
Cliriflsujccke. 
Qcsco  Satan. 


112 


Macth.4.4< 


L^in  ExpofitUn 


Chriflians  "uft 

ucrraricb,ra:hcr 
bv  paticnccihc 
by  poTvct. 

2 


ChriltnotTo 
rough  with  Sg. 
cariai  wirh 
fonnc  w:ck'<i 
men, ncras  with 
foil--:  <  f  his 


bima6lually  know  and  contcdchc  was  die  Sonne  of  God  ;  bathe 
would  not  for  fundry  rcifons :  i.To  teach  vs,  that  (as  he  did)  we 
murt  rather  ouercomc  Sathan  by  huniilitic  and  patience,  then  by 
power;  as  Chrift  obtained  his  fuUvi6\oric  not  by  maicrtie,biit  by 
abafcment  and  paflion.  2,  To  teach  Y$,that  when  wc  fuffcr  indig- 
nity and  wrong  of  euill  men  ,  asChrifl  here  of  the  cuillonc,  wee 
ftiould  rsther  turncour  fcluesto  dodlrine,  and  conuincing  them 
by  che  word,thcn  to  reucngc:  fodidChrirt,  5. That  wee  mi^ht 
hence  knowe  the  power  ofthe  word  of  God,  apart  ofour  fpiritu- 
all  armour,  cucn  the  fwordof  the  Spirit,  put  into  our  hands  by 
God  to  foile  and  vanqujili  him  by:  for  the  whole  combate  of 
Chrift  wasexcmplary.nay  he  fuftaineshere  our  perfon,and  weilds 
our  weapon  for  vs,  ^.Chrirtshumilitieandmeekenes  was  now  a 
fitter  W'eapon  then  power  and  glorie,  in  two  refpe6>s :  r.  to  the 
greater  vexation  ofthe  aduerfary,who  thought  himfclfc  Co  (Irong 
and  cunning,  a$  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  UaH<d  on  leftu  at  ft{f^erjQ\'\y}p,\g,z6, 

Alas  how  farre  arc  \vc  degenerate  troni  this  our  patccrnc  ,  who 
ifwe  but  thclonncs  ofmcanc  men  ,  wc  will  fland  vpon  it  much 
more  then  Chrill  did  vpon  bccing  the  Sonne  of  God  ?  wc  will 
pride  it  out ,  and  ruffle ,  and  bragge,  and  bcare  our  felucs  vpon 
our  anccl^ors ,  if  they  be  i\c^i  but  one  (kppe  abouc  the  lowclh 
Chridjwhc  he  had  good  occalion,  would  not  fcarce  profelfc  him- 
fclfcthc  Son  of  God,  becing  of  another  manner  of  fpirit  then  that 
which  breathed  out  that  bragge  in  ihe  temptation  aftciward  ^  All 
thcfe  Willi  gin e  thee. 

Now  toconie  to  the  fccond  point  in  the  anfvvcr  ,  namely  the 
atTcL;^ion, 

Tjtit  lefm  ahfivered^itrid/ludj  ] 
I  The  coniunclion  difcretme  ilieweth  our  Sauiours  difagrce- 
ment  from  Satan,  and  that  his  anlwcr  is  negatiue  to  the  temptati- 
on :  for  although  Chrift  both  might  by  that  miracle  of  turning 
ftoncs into brcad,hanc  fliewcdhimfclfc  the  Sonne  of  God,  and 
now  needed  tnead  bceinghungry,yethe  would  not  yeeld  to  Sa- 
tan. 

Quefl,  But  fceiniz  Chrift,\vho  as  God  could  hauc  turned  ftoncs 
into  fonnes  of  ^brah^m^  could  much  more  turnc  (^ones  into 
bread,  fo  cafily  by  his  word  (  for  if  he  had  fpoken  to  the  (lones,  as 
Satan  dcfircd  jcertainly  they  would  haue  had  cares  to  hearc  him:) 
why  would  he  not  doc  it  ?  what  hurt  had  it  becnc  ?  Anf^v,  i.  Mi- 
racles mult  confirrac  faith  in  belecucrsvnto  faluation,  loh.  2. 11, 
but  Chrilt  knew  the  dcuili  could  not  bcleeue,  if  he  had  all  the  mi- 
racles in  the  world,  BchdcSjhehadcucn  now  heard  the  Fathers 
voice,  teflifying  Icfushis  bcloued  Sonne-,  and  ChiiQ  knew,  if  he 
would  not  bclecuc  the  fathers  voice, he  would  not  beleeue  for  the 
fonnes  miracle.  2.  Chrift  would  not  by  this  miracle  giue  the  Icaft 
ful'pition  ,  thatcithcr  he  diftruftcd  hisFftthers  fcafonabJe  proui- 
dencc,  or  that  hec  would  depend  for  his  prcfciuation  vpon  the 
mcancs,  but  vpon  his  Fathers  word  :  he  was  in  his  Fathers  worke, 
and  lead  by  the  fpirit  into  the  vvildcrncffe,  and  therefore  knew  he 
(hould not  want  neceffaries.  5.  It  wasan  vnlcafonablemotion,ic 


H  2 


was 


"5 


Nocc 


\ 


II. 


\Vhy  Chrirt 
who  could 
tiirnc  It  ones  in- 
to bread  woulj 
noc.5.rca(oni, 

I 


116 


Match.44' 


j4ft  Expofition 


Chrllt  rciira. 
leth  liinifflfc; 
onlr  to  (uch  as 
nr.akc  right  vfc 
of  him. 


was  now  a  time  ot  humiliation, of  te;iipution,oraffl;(ftion,whcr- 
in  it  was  fie  to  auoid  all  llicw  ofolkntatioii,  which  was  the  fcope 
of  the  temptation;  for  Satan  would  onely  hauchim  to  flicw  what 
he  could  doe  for  a  need,  for  a  vaunt  of  his  power.  Now  in  a  time 
of  ferious  humiliation  to  aduancehimfclfe  by  a  miracle,  had  been 
as  fcafonablc  as  fnow  in  harueft.  4.  Chrifl  would  not  criuc  the 
Icaft  credit  to  Satan,  nor  doe  any  thing  at  his  defire,  were  it  oood 
and  profitable  whicla  he  fuggcfleth:  for  his  cndand  iffuciscuer 
wicked  and  deuillifli:  yea,  he  would  Aiew^how  he  contemned  the 
will  of  the  tempter;  for  he  is  not  ouercomc,  vnlelTe  he  be  coBtcm- 
ncd,  <.  Chrift  lefus  beeinc;  the  wifedomeofhis Father  wel  knew. 
thatSathan  groffely  diffembled  with  him:  for  he  fpake  asifhee 
wifhed  well  vnto  him,  and  would  haue  his  hunger  fatisficd  :  but 
could  he  indeed  refpc6l  the  releefe  of  Chrift  ?  did  he  defire  Chrifts 
prcfcruation  and  welfare  ?  knew  he  not  that  he  was  the  promifed 
feed,  that  muft  brcake  his  head,and  dcflroy  his  works  ?  and  there- 
fore feeing  Chril^  knew, that  Satan  muft  needs  fcekc  his  dc{ku(^i- 
on  in  all  his  attempts,  he  had  iuft  caufc  to  yeeld  to  none  of  them 
all,  though  they  fccmcd  nciier  fo  beneficiall. 

In  that  Chrift  here  would  not  make  his  Dlninitie  known  to  Sa- 
tan, neither  by  word  nor  miracle,  we  may  note,  that 

Chrift  will  not  purpofely  makehimfclfeknowneto  fuchashee 
knowes  will  make  no  right  vfe  of  him. Luk. 22. 8. when  Herod  faw 
lefus,  he  was  exceeding  glad:  for  he  had  heard  many  things  of 
him,  and  hoped  tohauefeene  fomemiracle:But  Chrift  would  not 
worke  any  hgnein  his  prcfencc,becaufc  he  had  wrought  workes 
enough  alreadie  to  proouehimthe  Son  of  God  :  neither  was  it  fie 
CO  proftitutc  the  power  of  God, to  the  plcafurc  of  a  vain  man, who 
would  haue  made  no  right  vfc  of  it.  Match.  13.^9.  this  euiliand 
wicked  generation  feeketh  a  figne,  and  none  iliall  be  giuen  them 
fauc  the  figne  of  the  Prophet /<s;;*i^.  Why  ?  had  they  not  infinite 
fignes  and  miracles  both  then  and  afterward?  Yes,  but  they  had 
none  fuch  as  they  would  haue;  for  they  would  haue  fome  extraor- 
dinaric  figne;  ^s  Mztth.l  6 .1 ,  Ulf^ifier^Jhetvvs  a  figne  from  heauen: 
as  if  they  had  faid,  Either  caufe  the  funne  to  ftand  ftill,or  go  back, 
as  in  lojhuahs  and  //(r;^fi^/*}^/daics;or  the  Moone  toftand,a3  in  A- 
ie/oyj;  or  call  for  an  extraordinarie  tempeft  of  thunder  and  raine,  as 
5w?w//<f/ did,  which  made  all  the  people  to  fcarc  the  Lord  and  Sa- 
w«f/ exceedingly,  I, Sam. 1 2. 1 8.  or  call  for  fire  from  heaucn  as  £- 
/i^ah  did.  Thcfc  and  thelike  they  thought  befccming  men  of  God; 

as 


^/  C  H  R I  s  r  s  Teml>txtions. 


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 
/'<rr<frhaue  beenefogrieuouGy  wcundedin  the  High  Pricfts  hal), 
but  that  hcforgat  the  word  ofChiili,  which  had  admoniQiedhim 
ofitjthepewerofwhichwas  fiich  as  it  healed  bis  wound  as  cafily 
asit  haddoneyT/^/^M/  htt  carc,whichhehad  ftruck  offhand  thcre- 
fote  wanted  uo  power  to  hauc  prcferued  him,  if  he  had  rcmcm- 

b77d 


,      4 

The  woTil  a 
co;nplcat  ar- 
mour. 


T~r" 


122 


rfc.i. 


PapiAsby  Tup- 
prffluii;  the 
fcripturc  , 
wring  the  wea- 
pon out  ot 
mens  handi. 


This  pradif^,-- 

ajrainftthc 

icripiuics. 


Matth4.4. 


04/;  Exfofttion 


bredit?  What  a  fcarcfuU  wound  befell  Lorr  wife  ,bcc3ufc  (lice 
caft  off  this  armour^and  forgatc  the  word  charging  her  (lie  fhould 
not  lockc  backc  ?  The  like  o^  Salomon  ,  all  his  wifedome  could 
not  fence  him  if  he  caft  off  the  word  of  God  ,  which  had  char^^ed 
himnot  tortr^cddlcwith  outlandifh  wiucs;  but  ncglcfi^ino  that 
muft  fall  by  them,  >-''     •" 

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.  <l//^/)?'.  No,  the  rcafon  is  perpetuall,  all  of  all  ages' 
muft  fcarc  the  Lord;  and  therefore  haue  the  meanes,  the  word  o^ 
God.  Iercm.g6.6./^rrw/^commaunded7?<i?';^r^,to  read  the  word 
of  the  Lord  in  the  hearing  of  all  ludah,  and  in  iht  nttdience  of  the 
people.  Ioh.5^,^9.  Search  the  Scriptures.  ObicB,  Chrift  fpakc  to  the 
learned,  the  Scribes  and  Pharifics.  i^nfvf.  But  the  rcafon  of  the 
^'recfc'ft  belongs  to  all  ^whode/tre  life  eterjiall.  Col.  5. 16.  Let  the 

yiford 


^Z  C  H  R I  s  T  s   TemputioHS.  Maccll.4.4. 


wordofGoddrysllpUyjtifHlly  wyof4:  nnJ,  I. v.  9.  hcc  pr^y cih ,rhfy m^j 
Iff  filled  with  the  kl'OW  ledge  of  the  ivtiUfGodjt;  all  vftfedome  andfpiyiiti- 
4llv}idcrfl^a>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 ,//<e;r  omxi^t  contultt  eU  Scrips 
tararHm^Dei ignorAutia :  Thch'sleNtrninns  fell  ihtQx.'All  their  hercfies 
throHghtheirignorojJce  of  the  Sariptyres.  But  riow  fnouldPapiiis 
bcleeue  IreyiA^to^  when  they  will  not  belceue  the  Sonne  of  God, 

who 


J25 


au.plr  of  ChriA 

.^n-j  hi'. 

(lies. 


Apo- 


Roni,i5-4. 


'.■•gainfl  com- 
mon icnfc. 


4-  again  ft  the 
Fathers. 

Contra  T^aUnUti. 


124 


^JCjioJfhom.9* 


Match. 4.4. 


Ly^^  Expo/JtlBH 


l/^' 


5.  Ag.iiiiR  Icar 

ncdPapills 

chcmfclues. 


who  cells  the5^<i/<^;/rrj-,  chat  they  erred  becaufc  they  knew  no:  the 
Scriptures?  Chrjfofiome  hath  thcfe  words,  e^«^/f<.  cjttotq'^ot  eftt^ 
TWi^idnfii^r^vxorthtufrdtefiis  AC Itberis.cjHcmadmedHmvohti  Avoflo^ 
Itii  ^.iii/fiipfxcfpiat  legere  Scnpturofj  rd^  »ok fimpltctter ^fieauc ol^'iter  \ 
Id  m.igiia  cumdtltgentia:  and  sgainc,  ^A'-^d^te  omncs  fecnUres  com^ 

hi  rpi;7. t J  Coiojf.  '  partite  vcb:s  bihliA ,  dvim&  p harmacA .  And  Hteroms  g  1  o iTe  i s  o o o d  : 
Hh oJlef^ditrjr({2i:h  he)  verbu  Chrtfli  >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'//?^<?wf(thatis,Gods  word  ) 
erftreth  into  thy  heart,  nfsd  knowledge  deljghteth  thy  foule  ^  theyiftyall 
coHnftllfreferue  thee  ^  ^ridvfjderftandwgjhallkeepe  thee,  and  deltner 
thee  from  theef^Uhvaj/y  and  from  the  man  thatfpeakfthfroward  things, 

I.  The  word  of  God  is  the  law  of  God:  now  what  is  the  vfcof 
a  la  w,  but  to  keepe  a  man  within  the  bounds  of  godly  lifc?chen  he 
lines  according  to  the  law,  when  he  faith,  I  muU,  or  mu(l  not  doc 
fuch  a  thing,  bccaulc  the  Law  willeth  me  fo:fo  he  is  a  good  Chri- 
ftian,  that  can  fay,  1  muR  doe  this,  bccaufc  Gods  word  commaii- 
dech  it;ornotdoeir,  becaufe  it  forbiddeth  me.  2.  Ic  is  called  4 
/ighttoourfeetya^daUnthome  tooftrpathes:  now  what  is  the  vfeof 
light,  but  to  flic  w  a  man  the  right  way  ,  and  dire^lhimtoauoide 
the  v\'rong,  and  kecpe  him  from  falling?  5.  It  is  called  the  oracle 
or  ceflimonie  of  God, wherein  he  teftifycth  what  he  alIoweth,and 
whatnotiand  then  we  vfc  itaright,vvhen  we  flraitcn  all  our  paths 
according  to  this  rule. 

Thcreforclec  vskeepvs  to  Scriptures  in  all  Sathans  temptatU 
ons;  whereof  we  may  fay  as  D^^/Wfaid  oiGoIiahs  fword  ,  i.  Sam. 
2  J.  g.  Oh  g\[ic  methyl,  there  is  none  to  that :  puz  off  all  Satanicall 
(a^^^ciWons  with.  It  is  written ,  Now  it  willnocbeamifle,tofliew  i 
in  forr.e  inflances  how  a  Chriftian  may  by  the  word  furnifli  him- 
felfe,andcut  afunderby  this  fword  eucry  temptation, though  Sa- 
tan be  ncuer  fo  inftant  in  tempting  him, 

Thcfe  inflances  are  foure :  i.  temptations  to  defpairc:  2.  to 
prefumption ,  or  profanencfie:  3.  to  pride  and  ambition  :  4.  to  in- 
iufliccand  wiong. 

I.  In  temptations  to  defpairc  , Satan  oucrthrowesmany  who 
want  this  fword  of  the  Spirit,  by  thclc  motions  which  we  muft 
by  it  rcfift.  OhieEt,  i.  What  haft  thou  to  doc  with  God,  or 
God  with  thee?  how  is  he  ihy  Father  as  thou  profciTeftilceft  thou 
tiOt  his  hand  againft  thee ,  yea  his  w  rach  vpon  thee  ?  Anfw,  Yet  it 
16  written ,  that  euen  when  the  whole  wrath  of  God  (fuch  as  I  can- 
not bcarc  ,  if  I  had  all  created  ftrcngth  )  was  laid  vpon  Chrift  ,  he 
remained  the  dearc  Sonne  of  God  ,  and  could  fay  ,  L^iy  God.mj 
God:  andRom.5.8.  God  fctteth  out  his  iouc  towards  vs  ,  fee- 
ing that  while  we  )v^rf^^/-yr;?^^r/ ,  ChriJ}  dyed  for  vs  ;  much  more 
riow ,  bceing  luftificd  by  his  blood,  fliall  wc  bee  faucd  from 

wrath^ 

~  ObieEl, 


^/  C  H  R I  s  T  s   Tempt. it ioHS.  Macth.4^4. 

O^ieEl,  2.  Satan  bceing  thus  put  off,  gocth  on  ,  and  faith  ,  Tliy 
finncs  arc  infinite  in  weight  and  number ,  thy  debt  is  abouc  tcnnc 
thoufand  talents, how  can  God  Taue  thec?thou  hafi  not  a  farthing 
to  pay  :  what?  is  it  iufHcc,  thinkeft  thou,  for  God  to  remit  fo 
many  finnes  without  fatistaclion  ?  ^nfw.  It  u  rvritten^  Ifa..:|.^.a5. 
/j  euen  I  Am  he  th^t  pf4ts  .r.v^y  thy  ft/)ncs  for  mwc  owkc  >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 


}  >- 


<?/C  H  R I  s  T  s  Temptations^ 


Matth.4«4. 


that  all  the  vvaycs  of  a  mm  ,  arc  before  the  etes  of  the  f^drd  :  and  to 
himday  and  darkcncfTc  arc  alike  :  and,  that  to  abufc  thcpaticncc 
of  God,  is  to  trcafurc  vp  wvAth  (t^atnfi  the  lIa)  ofivrath, 

Obtett,  8.  Oh  but  tl.ou  haft  now  a  fit  opportunity  J  and  occafi- 
on  to  take  thy  delight;  thchubband  is  gone  atarrc  iourncy,  2>^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;</idoul)ccd  not  of  hi*  vn* 
circumcifcd  childi  faluation  :  and  ,  iX'iOiiebiLirentire  holy  through 
their  bcJceuing  parents ,  1. Cor. 7. 14,  6.  If  they  will  adminiftcr 
the  Communion  bac  inocekindc  ,  againl^  this  tlicir  facrilcgious 
pra(ftife  we  hauc  Chrifh  infiitution,and  the  example  of  the  Apo- 
lUei.beiides  the  PrimitiucChurch. 

Thismi'-'htv  ctfc6\  of  the  word  in  the  right  vfc  ofit,Aicwe?  the 
Scri'^turesto  bcof  God  ,  and  the  authoririeot  God  ,  and  not  of 
man  (  a?  the  PapiOv  teach  vs  )  not  of  the  Church  ,  of  Fathers, 
CouiKcIls,  popes  in  P^rfr/  fi6\icious  chaircr,  or  the  company  of 
C^.rdtnAls,  What  writing  of  man  can  haue  authority  oucr  mens 
confcicnces  as  Gods  word  hath?  Or  who  will  beleeuc  the 
Church,  that  will  not  beleeuc  the  Scripture?  Is  not  the  word 
truth  ,  and  all  men  liars  and  lubie6l  to  error  ?  Now  fliall  rhat 
which  is  not  iubie6l  to  crror,be  fubic^l  co  that  whicii  is  fubietft  to 
error? 

Whatfocucr  writing  doth  indeed  conflrme  error ,  is  not  Cano- 
nicall  Scripture  :  for  ihjis  confutes  all  error,  in  praclifc  and  in 
iudgement :  therefore  Apocryph.tH  bookes  are  no:  Canonicall  and 
diuine  Scripture  ;  i.  becaufe  in  eueryof  them  there  is  fomc  re- 
pugnance to  the  Scripture  :  2  .becaufc  they  were  not  written  by 
any  Prophet ,  nor  in  Hebrew  :  nor  3.  giucn  to  the  lewes  as  Gods 
Oracles ,  as  all  the  oldTclkment  was,  Rom,  3.1,2.4.  becaufc 
Chrifiand  the  Apofllcs  cited  not  any  of  ch.cm.  This  I  fpeake  not 
againft  the  bcokes  (  which  conraine  in  them  many  good  moralls, 
and,  in  my  iudgcmenr,may  of  ail  humane  hiftorics  bebeft  \[cd) 
bur  againlUhePapifts,  who  would  thrufi  vpon  vs  inuocation  of 
Saints,  and  prayer  for  the  dead,  dec,  from  their  authority, 

Seehencethercafon,  why  Satan  and  all  his  inftrumcnts  were 
cuercncmies  to  the  true  preaching  and  profeflTingof  the  word; 
naipcly.becaule  in  thcright  vfcit  is  the  only  hammer  of  the  King- 
dome  of  darknes.  He  ftorms  not  at  frothy  and  foolifli  deIiuery,or 
atProfelTors  that  are  loofc  and  vngirt ,  &i  can  take  liberty  for  any 
thing  they  lifl.  Onciy  faithfull  Preachers  and  ProfciTors ,  that 
rightly  preach  and  profcll~e,beare  the  burden  of  Satans  and  the 
worlds  malice  :  Chrirts  innocencic,and  the  Apoflles  power  could 


not 


133 


In  aSfoInre  nc- 


Ill  comirunicn 
in  uiic  kind. 


Vfe.^. 


r^4. 


^A5- 


134 


Vfe.6, 


nil. 


Matth.4.4. 


An  Expo/it  ion 


not  fence  them  from  it. 

LaiUy,  acknowledge  it  a  fingularpriuilcdgc  of  the  Church  fo 
befcc  with  enemies ,  to  haucfoi'ufficient  and  pcrfed  a  word  1. 
written^  that  all  men  might  haue  thebencfit  of  it :  2.  preached  and 
rightly  diuided  according  to  cucry  mans  particular  neceirity.  It  is 
a  great  comfort,  that  poore  as  well  as  rich,  bafc  as  well  as  noble 
haue  a  fharc  in  it  in  an  equall  large  manner.  The  cheifc  priui- 
Icdge  of  the  Church  ofthe  lewcs ,  was ,  to  kecpe  Gods  word  in 
the  letter,  Plal. 147. 19.  20.  and  Rom.  5.2.  but  it  Vv-illbc  our  prc- 
hcmincnceabouc  tlieni,  if  we  Iccke  vp  the  true  fence  of  it  in  our 
hearts , lob, 22.22. andPro. 22.  Itis  a  fure  ftay  ,  and  afheild  to 
them  that  wnlkc  vprightly.  Nothecfc,  nor  robber  can  (kale  ir, 
no  it  cannot  be  taken  away  with  oOr  Hues;  it  is  Maries  good  parr, 
which  was  neucr  taken  from  her, neither  can  be  from  v>,  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<?/,and  more  fpecially  for  the  decree  and  ordinance  of 
God  ,  appointed  to  fuftaine  man;  fo  the  words  following  im- 
plie.  That  commeth  out  of  the  motith  of  Cjod  ]  that  is  ,  whatfocucr 
God  hath  decreed, commaunded,or  promifed  that  it  fhall  prcfcrue 
life. 

Now  the  fumme  of  Chrifts  anfwcr,  in  more  words  is  thisrThou 
faycli  I  muft  now  haue  bread  to  fatisfic  my  hunger,  or  elfc  I  can- 
not liue  ;  but  thou  fpeakeft  like  thy  felfc  :  If  my  Fathers  word  be 
10  fuftaine  mee  without  this  meanes ,  I  fhall  Hue  thereby  without 
bread:  my  Father  is  not  tycd  to  ordinary  meanes  forpreferuing 
of  life,  who  is  all-fufficicnr,and  almighty,and  doth  what  and  how 
he  will.  And  this  cannot  be  doubted  of,,  feeing  it  is  written  in 

Dcut. 


of  C  H  R I  s  T  s  Temptations, 


Match4,4. 1       135 


DoElr. 


liic  of  man. 
I. Bread, 


Dcur.8. ^.  by  cJJf^/r/ ,  that  when  the  Ifraclitcs  were  in  the  wil- 
dcrncfTc  as  lam,  l)un<^ry  and  hauing  ncihingto  eatc^  no  more 
chen  1  hauc  ,  he  ted  ihcm  with  Man  40.  yeaics,  to  teach  them, 
that  man  iittcth  >}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;</^  goes  againl^  GoiLih,  not  wich  a  Iwordorabow  but  in 
the  name  of  thf  Lord,  thac>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£//<wby  rauens.  2.  when  he  makes  a  little  meanes  goe  be- 
yond themfelues ,  as  Chrift  made  7.  loaucs  and  2.  fiflies  to  fcrue 
700o.perfons,and much  left :  thus  he  made  a  few  clothes  fcruc 
Jfri^l  forty  ycarcs ,  foas  their  iLooes  did  not  weareout :  thus 
the  word  of  God  made  a  little  mcale  andoilc  feruc  the  Prophet 
and  a  widow  a  long  time  :  I.King.  17.  14,  Thus  faith  ihe  Lord 
God  of  Ifraeljtbc  mcale  in  the  barrcll  (hall  not  be  waflcd,  nor  the 
oile  in  the  crufc  diminifhed,  till  the  time  that  the  Lord  fend  raine: 
and  fo  it  was,  though  they  ate  nothing  elfe  all  the  while.  2.King, 
^.^i.EliJhah^d  20.  loauesfcnt  him ,  and  fome  cares  of  come:  he 
commaundedhis  feruant  tofet  them  before  thepcopleiOhf  faith 
hejwhat  arc  thefc  to  an  hundred  men?  but  the  Prophet  faid.  The 
Lord  hath  (2i\d,theyjhi$llc4t,  tindyet  there /hall  remawe:  snd  it  came 
topafleaccording  to  thewordof  the  Lord.  3.  when  the  meanes 
arc  not  fo  fmall  in  quantity  as  bafe  in  quality,and  yet  haue  by  this 
word  an  extraordinary  blefTing ;  as  the  courfe  fare  ofDa»/el,  I  L 

Wiihout 


^/  Ch  R I  s  T  $  TempAtiens.  Matth^,4.        \^  i      | 


iLVVithoutall 
nicanct. 


Without  mcancs  Gods  word  caufcth  man  to  liuc  ,  as  Mofcs ,  £/i- 

^^,and  Chrili  himfclfc,  who  had  immediately  before  (ccnc  the 

word  of  God  preferuing  him  already  40.  daycs  and  nights,  and  j 

could  further  if  he  pleafcd.   III.  Againft  meancs,as  the  Difciplcs  '  i  r  r.  Againft 

fcnt  out ,  were  promifcd  if  they  drankc  any  deadly  poifon  ,  ic  ,  a"r.icAnci. 

lliouldnot  hurt  them:  fofirc  burnt  not  the  three  children, though  ' 

ca(}  into  it, when  it  burnt  their  enemies, and  their  ownc  bands. All 

this  is  meant  by  that  our  Sauiour  iaith,  rwrry  w'or^;  and  thus  mofi 

aptly  he  rcturncth  the  temptaiion  ;  Man  Hues  not  oncly  by  bread, 

that  is,  the  ordinary  mcancs  ,  but  by  extraordinary  alio  ,  cu:n  a- 

boue  and  beyond  mcanes ,  yea  without  and  againft  meanes ;   And 

cherefore,   where  thou  faycft  Imurt  haue  meanes ,  Gods  word 

faith  ,  there  is  no  abfolute  nccefTity  of  them  :   my  Fathers  word 

canrtill  fuftaincmcc  without  bread,  as  he  hath  done  thcfc  fortic 

daycs  already. 

I.  ThewordofGod  isit,  which  gauc  becing  and  beginning  Rcarons.i. 
to  all  things  when  they  were  not,  and  much  more  doth  it  conti- 
nue the  bceingcfthcmnow  when  they  are,  Pfal.  104,  ^o.  If  thou 
fend  forth  thy  Ipirit ,  they  are  created.  By  5p;r;/,  here  is  not  meant 
ihccfTence  otGod,  but  a  power  and  fccrctvcrtue  proceeding 
from  God,  all  one  with  this  rvord  of  Gcd  ^\>^  ^\\\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«««<?;^z/^ry/nr/y}/;>:  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/p<?c  hcdiould  be  a  Father  of  many  nations; 
and  therefore  when  at  Gods  word  he  went  out  to  offer  Ifaac ,  and 
/y^-^r  asked  him  where  was  the  facrifice  ,  heanfwcred,  God  will 
prouidc.'Onecye  was  on  Gods  word  commanding  him  to  flay  bis 
ronnc;anothervpon  this  other  word  ,  that  God  was  able  to  raife 
him  vp  from  the  dead, whence  after  a  forthcrcceitfcd  him;and  that 
he  alfo  would  doe  fo, before  his  promife  fliould  be  fruftratc.  ^.By 
fetting  before  the  Chriftian  heart,  the  blcfled  ilfuc  and  fucceflc  of 
vnwauerin^  confidence  in  the  word  ofGod, 

Ti^elfraelites  going  out  ofEgypt ,  and  wandring  inihewil- 
derneiTc  fo  many  yeares,  by  the  appointment  of  Gods  word,  he 
did  fupply  all  their  wants  by  his  word  ,  and  it  became  all  things 
vnto  them ,  which  their  hearts  could  defire  :  i.  he  paucd  them  a 
way  in  thefea,  and  fuddenly  made  the  waters  a  wall  vnto  thcm.2. 
be  gaue  them  bread  from  hcauen  ,  euen  Angels  food, and  that  (in 
our  tcxt)w3s  by  his  word.  3, he  gaue  them  water  out  ofarocke, 
and  that  by  his  word;  he  bade  Mofes  (pc^kc  to  the  rocke.  4.  ha- 
uing  no  means  for  clothes,his  word  kept  their  garments  for  forty 
yeares  from  waxing  old.  But  what  need  we  goe  out  of  our  text, 
in  which  the  example  of  ourHcad  and  Lord  may  beft  confirmc  v$? 
for,  wanting  bread  in  the  wildemes,  he  would  not  turneftones 
into  bread,  but  waited  on  the  word  of  his  Father,  till  the  Angells 
came  and  miniftred  vnto  him:  euenfo  the  adopted  fonnesof  God 
treading  in  the  fteps  of  our  Lord,  (ball  by  vertucofthe  fame 
word,alwaicsfinderelcifcone  way  or  other.  Who  would  haue 
thought ,  that  euer/<?^  fhould  hauefwomme  out  of  that  mifery, 
hauing  lofl  all  his  cattelljfiibftance,  and  children  ?  but  becaufe, 
when  the  Lord  v^as  a  killing  him  in  his  owne  fence  ,  he  trulied  in 
,him,  the  Lord  raifed  him  and  doubled  the  wealth  and  profperity 
he  had  before.  Who  would  haue  thought  that  euer  Darnel  Hiould 

haue 


<?/  C  H  R I  s  T  $  Tem^tAtiom. 


Matth.4«4. 


liauc  cfcapcci  tl.c  lyons  dciinc  and  tecch  ,  beeing  caft  in  amoiigll 
them?  or  that  Ptrrrr  fhoultlhauc  cfcaped  Hcrods  l\vord  ,  bcclng 
bound  in  chaincs,and  watched  of  fouldicrs  ,  to  be  brought  out  to 
dcach  next  day?But  cruHing  in  iheLord,this  rvorJfhuc  the  mouths 
of  the  lyons  ;  and  opened  liic  prifons  iron  doorcs ,  and  brake  in 
fundcrthcchaines^ind  foboth  of  the.Ti  were  wonderfully  dcli- 
ucrcd. 

Surely  this  do*5^rine  well  digel^ed,  is  full  of  comfort  si^d  qiiiet- 
ncs ,  and  would  fee  the  heart  ac  re(h  and  make  all  outward  trou- 
bles cafic.  If  a  man  could  once  get  his  heart  to  tru{i  in  the  word, 
as'/)4///Wdid,  Pfal.i  19.  42.it  would  fulhine  the  foulcin  many 
troubles,  and  brin^  in  lo  iweet  a  contentment  as  the  world  is  a 
l-ir^n^er  vfito.  On  the  contrary  ,  whence  is  it  that  mens  hearts 
faile  them,  and  they  (inke  in  their  troubles ,  but  bccaufe  they  truft 
to  the  mcanes  ,  and  not  to  the  rcord,  oi  God  ,  at  lea(^  not  to  eitery 
Tv^r^of  God?  IfGod  erode  them  one  way,they  thinkche  bath  no 
other  way  to  doc  them  good. 

If  mun  hue  by  euerj  veordofGod  ^  then  take  heed  of  making  that 
anieanes  of  lining,  which  God  hath  neuer  warranted;  but  fee  that 
what  thou  liueft  by,  proceed  out  of  themouth  of  God. How  doth 
he  Hue  byeuery  word  of  God,  that  gets  hisliuing  either  in  whole 
or  in  part  contrary  to  Gods  word?   Ohiect,  But  wc  fee  fuch  as  vfc 
no  good  meanes,  but  mantainc  themlelues  in  good  el-late  by  rob- 
bing, ftealing,  opprc(ring,vfufic,gaming,tal.e  wares  or  weights; 
it  feemesthat  eucn  thefe  creatures  haue  ^word  of  God  to  izn6iit\z 
them,  and  put  vertuc  in  themto  fuchperfons;  or  els  they  could 
notliuc  by  them.  €^^/»'.  Wee  mul-l  diiringuifh  betwecnc  the 
things  themfelues  that  are  gotten  ,  and  the  vniuli  manner  of  get- 
ting them.  The  creatures  thcmfelues  arc  by  a  gcnerail  word  of  [ 
God  fan(5lified,  and  fet  apart  by  God  to  feed  and  maintainc  good 
and  bad,  aiwell  the  wicked  as  honefl  getters  of  them, eucn  as  the 
funne  andrainc  (liincs  and  falls  vpon  the  iull  and  vniulT :  And  the 
vnrightcoulnes  of  particular  perfons  cannot  alter  Gods  general! 
decree.  Butif^c  confider  the  fpcciall  manner  of  gcitiijg  fuch 
goods,  that  is  not  fandVified  ,  but  condemned  by  the  word  of 
God:    I.  Bccuufc  thcperfon  is  not  in  Chrift,  who  reflorcs  our 
right  vnto  vs ,  and  then  he  is  but  an  viurpcr  and  a  bankrupt ,  wlio 
buildcs  his  houfcs ,  goes  fine  in  apparell  ,  decks  vp  himfelfc  and 
his,antlipcndsmo(Uiberally  ,  but  it  is  all  with  other  mens  mo- 
ney :  He  that  knowcs  not  this,  thinks  him  a  rich  man-  but  he  that 


14s 


K   I 


doth. 


^^.j. 


0^ 


14^ 


1 


Match^,4* 


An  Exfofit'ton 


/  — 


doth,  kiiowcth  chat  he  is  not  neither  thrifty  nor  vvealthynhc  cre- 
ditor comes,  and  cads  him  into  prifon  ,  and  makes  his  bones  and 
bodic  pay  the  debt.  2.  As  his  perTon,  fohis  courfcisaccurfedifor 
the  onely  way  to  get  a  blciTing  from  God  on  the  meanes,  i$  to  vfe 
his  owne  meanes;  who  hath  commaunded  firft  to  fecke  the  Kin<^- 
dome  of  God  ,  and  then  other  things  ;  and  hath  accurfed  all  that 
wealth  and  maintenance  of  the  body  ,  for  which  a  man  doth  haz- 
zard  or  loofe  his  foule.  5.  When  a  man  doth  liuc  by  bread, aoaint^ 
the  word  that  proceedeth  out  of  the  mouth  of  God,  it  is  rather 
a  death  then  a  life  ;  his  bread  becomes  poyfon  and  as  ratf-bane 
in  his  bowells ,  becaufe  he  hath  it  without  a  promife^and  without 
blclTing. 

ObieEi,  I  feeno  fuch  thing,  A»frv.  Manypoyfons  arc  long  a 
working,  but  the  end  of  fuch  is  death  ,  and  the  more  flowly  they 
worke,  the  more  Gily  and  certaincly  they  kill:  And  if  the  Lord 
doc  not  inuerc  the  order  he  hath  fet  in  nature,  by  curfing  the  par- 
ticular creature  ,  be  fure  he  hath  in  his  iulVice  referued  a  curfe  for 
the  vniufi  perfon,and  he  fhall  not  auoide  it. 

This  dodrine  fpecially  applied  laies  hold  vpon  fundry  forts  of 
men,  who  liue  contrary  to  the  word.  They  are  thefe: 

I.  Such  as  liue  out  of  lawfull  callings ,  which  are  one  part  of 
the  word  of  God  ,  that  we  fliould  get  our  liuing  in  the  fweat  of 
our  browcs  :  and  lo  long  as  wc  arc  in  our  way,  we  haue  his  word 
we  (liall  beprouidedfor.  And  the  word  proceeding  out  of  the 
mouth  of  God,  is,  that  he  that  xvill?/ot  lahour ,  mtifl  not  cate^  becaufe 
he  cates  not  his  owne :  and  fuch  as  will  not  liue  after  this  word,by 
Gods  word  they  ought  not  to  liue ,  becaufe  they  are  idle  and  vn- 
profitable  burdens  of  the  earth  ;  whoi,  abufe  Godsprouidcnce, 
who  ties  the  ends  and  meanes  together:  2.  infringe  that  good  or- 
der,which  God  hath  efTablilhcd  for  the  auoiding  oi  confufion  in 
Church  or  common-wealth,  namely  that  euery  man  fliould  fcrue 
God  in  the  fcruice  of  man,  in  fomc  warrantable  and  profitable  ci- 
uill  calling:  g.  as  he  is  no  better  then  an  Infidell ,  that  depends 
oncly  on  meanes ,  feeing  man  Hues  by  euery  word  of  God ;  fo  he 
that  in  alawfull  courfe  of  lifeprouidesnot  forhisfamily,is  worfe 
then  an  Infidell.  Of  this  fort  arc  our  knots  of  companions,  of 
drinking,  and  gaming  companie,  and  wandringroigucs  and  bcg- 
gers  :  1  knit  them  together,  becaufe  they  arcali  of  a  ftraine,and 
either  are  beggers,  orfliall  be.  Thefc  commonly  come  not  to 
Church  to  hcare  their  duties ,  and  therefore  they  mult  be  taught 

57 


H7 


of  C  H  R I  s  T  s  Tempt  At  ions.  Mat  til, 4,4. 

by  corrcd^ion  and  ciilciplincofthofcthac  arc  the  executioners  of 
iufticc. 

II.  Such  as  thinkc  they  liuc  well  enough,  and  yet  it  is  by  dc- 
cciuin^  others, by  i}caling,opprcirion, extortion, lying, fwcaring, 
and  falfhood  in  buyinq  and  felling:  and  why  (  fay  they  )  m.iy  no: 
a  man  help  and  Oiilt  tor  hiir.felr'e?   But  conl'ider  ,  i.  Wnat  a  poorc 
help  it  is ,  when  a  man  will  vie  vniavvfull  meanes ,  and  to  lliifc  out 
ofonc  euill  by  another :  He  doth,  as  the  Prophet  fpeakcs  ,  auoid 
a  lyon,  and  a  beare  n:eets  him.  Pri.ue  would  keep  his  place  by  vn- 
lawtull  nieancs ,  the  dcliucring  ot'Chrifi  to  be  crucified  :  bur,  be- 
hdcs  that  he  brought  innocent  blood  vpon  himfeUe,  liclol^  his 
place, and  flew  himiclfe.   z.Confuicr  that  it  Gods  word  ot'blcf- 
ling  goc  not  with  the  meanes  ,  his  word  of  curfe  doth  :  and  fo  the 
l^rophct  Zdch^rie  faith,  that  the  curie  enters  into  the  houle  of  the 
fwearer,and  of  the  thecfe,c.  5. v. 4.  and  this  curfe  flinll  remaine  in 
themidit  of  hislioufe  ,  and  confume  the  very  timber  and  flones. 
This  curfe  often  ("cattcrs  ill' gotten  goods  as  fa (t  as  they  were  euer 
haftily  gathered,  if  not  in  his  ownedayes,  yet  in  fome  vnthrifty 
heirc  after  him.  5.  Confider  how  God  croflcth  the  vainc  conceit 
ofvniuft  pcrfons ;  they  tl  inkeali  thacis  any  way  gotten,  to  be 
gaineand  profit  ;butthe>i?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 
exigfy<j:i€m  Hon 
j  Ji:  cnr/ien  cccide  ■ 
re,  Anbrof, 


Markc  how  vfurie  and  opprelTion  is  all  one.  And,Deuter.  25. 
19,  Thoafly.ilc  fi9[  lr?d  vpj-i  vftirie  to  thy  brothsr^the  vfttrie  of  money 
meate^or  a-r7y  thi>igthfit  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<g^4r;/^  ( that  died  for  want  of  meanes,^  orof  Di^ 

better  *" 


t 


4 


154      lMattli.4«4' 


Vfe.^. 


K^n  Expo/ltioH 


bctccr  that  fared  delicioufly  cucry  day?  LclTe  hauc  men  to  an- 
fwcr  for,  who  hauc  no  mca:  to  ftrcngthcn  nature,  then  thofe  that 
hauc  abundance,  which  they  pcruert  to  flrcngthen  thcmfclues  in 
hnne,  facrificing  their  ftrength  to  the  fcruicc  of  the  deuill,  and  to 
their  lufts.  \Vc  our  felues  know  numbers  in  all  corners, who  vverc 
better  continually  to  be  bedridde^and  ficke,or  maimed, then  to  a- 
bufc  their  health  and  liucs  in  fuch  riotous  &vngracious  courfcs, 
to  the  deftru6lion  of  themfelues  and  others.  Nay, as  our  Sauiour 
faid  of  ludiUy  it  had  been  good  for  him  he  had  neuer  been  borne; 
foniay  we  fay  of  numbers  of  graceleflcperfons  5  better  they  had 
neuer  feenc  the  funne  or  enioycd  life,  then  foto  haueconfumcd 
their  liues  in  the  fcruicc  of  finne  and  Satans  temptations. 

Laftly  ,  If  we  Hue  by  cuery  word  of  God,tlien  let  vs  be  thanke* 
full  to  God  for  our  liues,  and  for  his  wordof  blcffing  vpon  the 
meancs  :  and  feeing  our  liues  hang  vpon  his  word  ,  to  prolong 
them,  or  cut  off  the  thread  of  them,  wc  mud  labour  to  liue  to  him 
and  bis  glory.  Itbecommeth  the.  iufttobe  thankefull.  A  great 
vnthankcfulnes  wereit  to  rcbell  againrt  him,  by  whom  wc  hold 
our  liues,  and  sll  the  comfort  of  them;  See  wee  nothowthofc 
that  hold  land  in  coppy  ,  arc  willingly  bound  to  fuit  andferuice 
to  the  Lord,  who  is  often  but  a  meane  man  ?  The  SidontAns  would 
not  warre  againft  Herod ^  bccaufe  they  were  nouriOied  by  his 
land  :  and  fliall  we  be  in  warre  againft  our  Lord:  by  whofc  hand 
and  word  wc  liue  ,moouc,  and  hauc  our  beeing?  And  eucn  this 
thankefgiuing  is  his  gift  alio  :  for  as  the  matter  for  which,  fo  the 
grace  by  which  wc  arc  thankefull,  is  all  from  him;  fo  as  wee 
muft  depend  on  him  both  for  blcflings^and  for  grace  to  be  thank- 
full. 

V  £  R  s  .  5 ,  Then  the  deHilltooke  him  vf  into  the  holy  citie,aftd 
fet  htm  on  a  ^wAcle  of  the  temple: 
6,  ^ndfaid  vnto  htm ,  Ifthoti  be  the  Sonne  ofCjod ,  ca(l 
thy  felfe  dovpne:for  it  u  writtenjQj'c, 

WE  come  now  to  fetdowne  and  expound,  by  theafTiBanffC 
ot  God,  the  fecond  onfct  of  the  deuill  vpon  the  Sonne  of 
God, by  a  violent  andhellifii  temptation,  nothing  infcriour  to 
the  former,  in  the  furious, malicious,  and  cunning  contriuingof 
ir. 

In  the  entrance  whereof,  wemuft  remooue  one  rubbcby  the 

way. 


I 


^/  C  H R I  s  T  s   Temptations.  Match.4.5.  •       155 


way,  concerning  the  order  of  this  rcmptacion, wherein  the  Eaan- 
geliih  fecme  not  to  agree  among  themfelucs:  for  whereas  S.AOt^ 
r/jfjj?  makes  this  the  lecond,  S.  Z>«^  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  '  ^<ca(oos.i. 
the  darkcncs  of  chis  world  :  now  tiicrc  is  no  fcUowriiip  betsveert 
light  and  darknes,  no  way  to  reconcile  them  ,  as  wc  may  lee  in  the 
example  ofthc  wicked  Sodomites  agalnH  Lot:  firll  he  refilled  their 
wickednc?,  when  they  came  abouc  his  houic  to  abufc  the  two 
men;  be  gi  jcs  theiii  faire  words,  / pr,i}yofi  my  brethre>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<f^4J  fhallcarric  the  credit  and  defence  from 
him',  JVot  himy  hut  "Barrahas^ 
Into  the  hdly  Citie,  ] 

We  come  to  the  fccond  circumflancc  in  the  preparation  to  this 
fecond  affault,  which  is  the  place  that  Satan  choofeth*  fet  downe, 
I.  in  generall,  the^p//r;V/>.  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^/<f>'hcaIed  cheiamc  man,  A6l.g.^.  and  pro- 
bably ,  where  P^r<rrcGnucrtcd  ^000.  foules  at  onefcrmon.  In  this 
porch  was  the  great  brafen  altar  lor  whole  burnt  offiings,  on 
which  altar  the  tire  (  which  at  Aara/is  firft  offrr.ig  in  the  wilderncs 
fell  from  heaucn  ,Leuir.  9.2  7.  24.  J  was  to  be  kept  perpetually 
before  the  Lord  ;   the  which  when  Aayoks  fonnes  negledlcd  and 
ofFrcd  with  (Irange  fire,they  were  burnt  with  fire  before  the  Lord. 
In  this  court  was  the  great  brafen  fea,  wherein  the  Prices  wafiicd 
themfelues,  and  the  bcafts  to  be  offered  on  that  altar,  efpccially 
their  fcet,bccaufe  they  were  to  minifter  barefoot  before  the  Lord . 
Both  of  them  holy  reprefentations  of  ChriR;  the  former  of  his  fa- 
crificc,  who  oauchimfelfe  for  a  whole  burnt  ofterin<::thc  latter  of 
the  fruit  of  it,  he  beeing  the  lauer  of  the  Church,  by  vvhofc  blood 
we  arc  wafiicd  from  the  guilt  and  power  of  finne. 

1 1.  There  was  the  inner  court ,  which  was  called  the  SanElum^ 
or  theSan(5luarie,or  thecourt  of  the  Prielh  ,  whence  the  Icvvcs 
were  barred.  There  was  here ,  i .  the  altar  of  incenfe  for  fwcetc 
perfume,  wherein  the  PrieRs  were  cuening  and  morning, to  burne 
the  holy  incenfe  before  the  Lord,  as  a  Uvcct  fmclling  fauour  vnto 
God,  and  no  flrange  incenfe  might  bcoftered  thereon,  Exod.^o. 
9,  While  ZachArie  Rood  at  the  right  (ide  of  this  altar, ofl"cring  in- 
cenfe to  God,  the  Angel  G^^r/W  flood  and  foretold  thebijth  of 
Ioh'r2  Bapttfl.  This  was  an  holy  type  of  Chrift,  who  ofrered  him- 
feltc  on  the  altar  of  the  croiTe,  a  facrifice  ofiwcet  fmell  to  God  his 
Father,  and  through  whom  God  fauoureih  a  fwecc  fmell  from  all 
our  duties,  2.  In  this  court  was  the  golden  caodlefticke,  with 
leucn  lamps, and  feuen  lights,  which  wercfed  withmoft  pureho- 

L  I  ly 


162        Mntth.4.5- 


Aji  Expofiu^ 


i\a,9>ifio9* 


\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/;<rr«^/w/,  the  vfe  of  which  was  to  feparate  the  San- 
ftHm  from  the  Holy  of  Holies :  rhis  vailc  at  the  death  of  Chrift  was 
rent  from  the  toppe  to  the  bottomc.  A  notable  reprefcntation  of 
theflefh  of  Chrirf,  which  hid  his  Diuinitie,  but  beeing  rent  afun- 
der  by  his  paffion  on  the  eroffe ,  the  way  to  hcauen  w  as  laid  open 
vnto  vs. 

III.'  There  in  the  temple  was  the  SarjEium  SanBerum,  and  in  it 
iheOracIe,callcd  the  inner  houfc  of  God,  into  which  onely  the 
High  Prielt  went  alone  once  a  yeare  >  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 


<?/  C  H  R I  s  T  5  Tempt dti  ons. 


Matth.4,5. 


hand  of  the  Romans,  an(i  arc  now  in  the  hands  of  the  Turkc,a  ncH 
ofvnclcanc  and  idohtrous  bcarts,  mort  fauagc  enemies  of  Chrift, 
and  Chriftian  profclfion. 

^.  Thac  place  mu(^  needs  be  holy,  where  the  Lord  dwelleth  as 
a  Maftcr  in  hi shoufe;  teaching,  ordering, and  fupplyingall  necef- 
faries:  where  Chrif^the  holy  SonneofGod  walkcth  in  the  mid ll 
of  the  feauen  golden  Candlerticks,  beeing  conuerfant  among  the 
flockes  of  fhcpheards;  where  the  holy  Spirit  of  God  is  prcfent  to 
powrcout  histreafures  of  wifedomcandgracc,  by  raeaneiof  the 
word  and  Sacraments,  which  arc  his  chariot,  and  which,  not  ac- 
companied with  the  Spirit,  are  but  dead  and  ineffed^uali  to  regc- 
nerationrwhercthc  holy  Angels  arc  prefent  to  aflift  the  miniftery, 
CO  repell  hinderances,  to  behold  our  ordcr;but  cfpecially  defirous 
tolookeinto  thcmyliericsofour  faluationrwhcrc  the  holy  Saints 
vpon  earth,  are  met  together  to  feck  and  fee  the  face  of  the  Lord, 
ioyning  together  in  all  the  parts  of  hispurcand  holy  worrtiip,  in 
hearing  his  holy  word,  rcceiuin^  his  holy  Sacraments ,  preferring 
publikely  their  holy  prayers,  greatly  by  this  meanes  glorifying 
God, and  enriching  their ownefelucs:  Surely,  i\\\%\s Bethel^  the 
houfe  of  God,  and  the  gntc  of  heauen. 

This  tcacheth  vs  net  to  dcfpife  our  alTemblics,  nor  to  think  our 
Churchesvnholy  for  fomc  corruptions.  Lookc  vpon  leruftlem, 
Matth.23.57.  you  fhall  fee  the  eleuen  tribes  were  Apotiatcs,iherc 
were  in  itdumbcdogges,  Ifa.56,10.  there  were  Scribes  andpha- 
rifles  hypocrites;  nay,at  this  time  the  do6lrine  of  the  law  was  cor- 
rupted by  the  falfe  glolfcs  of  the  Phari(ies,and  the  Temple  almoft 
a  denne  of  thecueSjtull  of  buyers  and  fellers.  Yet  for  all  this,  the 
Euangelift  calls  it  ^/^i?^^/;  ^/^/>,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<?/,  bccing  both  a  wicked  man,  and 
(peaking  againft  his  heart ,  God  heard  him  for  the  people,  Num. 
25. 

Obiccb,  2.  But  how  may  I  communicate  with  a  wicked  Mini- 
ftcr,  or  with  what  comfort  ?  Artfrf,  The  wickcdnes  of  the  Mini- 
ftcr  may  fome  what  leiTen  the  comfort,  but  neither  diminifh  the 
perfe6t:ion  of  the  Sacrament  in  it  fclfe,  nor  hinder  the  efficacic 
thereof  to  v^Sjl'ttifig  the  efiicacie  depends  onely  vpon  thepromifc 
ofGod,  and  the  faith  of  the  receiuer  ,  and  is  nomore  toberefu- 
fcd  then  the  gift  of  a  King,  though  the  conuayance  be  drawne  by 
a  wicked  Lawyer.  Ob»  But  how  can  he  be  a  meancs  of  connaying 
grajctomec,  that  is  a  graccleflc  man  ?  ^«/rr.Grace  is  compared 
to  water:  now  may  not  water  that  paflcth  through  a  wooden  or 
ftonychannell,  which  it  fclfe  is  fo  vndifpofed  that  it  cannot  re- 
cciueorhaucany  benefit  ofit,makeawholc  garden  fruitfull?  It 
is  Atigtiftmes  fimile.  Befides ,  I  would  aske ,  whether  any  could 
with  comfort  refufc/i^^^  his  Baptifme.Ioh.  4.  2.  euen  when  he 
was  a  deuill  incarnate.  If  it  be  faid  ,  They  knew  him  not  fo  to  be, 
then  belike  a  man  may  rcceiue  the  Sacrament  fruitfully  of  a  fccrct 
prophanc  man  or  infidell,  and  the  wickcdnes  of  a  Mmifter  ( if  it 
be  fccrct)  pollutes  not  the  Sacrament;  and  then  it  mu(^  follow 
necclfarily,  that  no  comfort  and  truth  of  the  Sacrament  can  de- 
pend vpon  any  Miniftcr  ;  forthcn  none  could  haue  any  aflured 
comfort,  that  thf  y  hauc  eucr  receiued  a  Sacrament,  becaufe  no 


L4 


man 


168 


Matth.4.5» 


An  Expofnion 


man  can  look  to  the  fandification  of  any  mans  heart,  and  cannot 
ccrtcnly  without  rcuelation  know  who  is  indeed  truly  fandlified, 
OhicCh,  3.  But  what  fay  you  to  a  dumbc  Minirter?  he  is  no 
Minirter,and  therefore  he  can  performc  no  mujirteriall  aftion:  his 
Baptifme,  isno  Baptifme  ;  his  Sacraments,  no  Sacraments-  his 
prayers,  no  prayers,  ^rjfw,  t ,  For  themfelucs,!  fay  their  Minirtery 
isvnlawfull  to  themfelues,  and  without  repentance  a  certaine 
matter  of  deftru6lion.  2,  I  cannot  blame  thafe,  who  with  their 
ownc  peace, and  the  Churches  auoidcthem.  ^,  Wemuft  diftin- 
guifh  between  fucharoan,and  a  meerepriuatemar>:  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/^<<?w,  to  fee  if  any  place  would 
fcrue  him  to  curfe  Gods  people ,  (liift  from  place  to  place.  And  it 
isnot  vnliktbut  our  dicers  and  gamcftershauc  learned  this  of  the 
deuill,  when  theplay  runnes  againft  them,  to  fhift  places  for  bet- 
ter lucke,  asthcy  fay.  3.  The  place  was  full  ofdanger  to  ftand  vp- 
on,and  much  more  for  the  height  to  fall  from.  4.  The  Temple 
was  an  holy  place, dedicated  to  Gods  worfhip  andfcruice;  what 
hath  Sathan  to  doe  there?  buthe  takes  vpon  him,  as  though  hec 
had  to  doe  euery  where  ,  and  can  ftand  among  the  fouRcs  of  God, 
againft  thcfonnesofGod,  Itmay  beChrift  will  thinke  himfelfc 
priuiledged  there,  as  the  Pope  in  his  chaircthat  hec  cannoterrc 
what  cuer  he  doe.  Or  if  he  can  abufc  the  Temple  ,  to  make  it  a 
meanes  of  the  ouerthrow  of  the  Sonne  of  God,  he  fhall  with  one 
workeboih  diflionour  the  Father  fo  much  the  more,  and  ddiroy 
theSonne,^ 

Satancithcr  fits  his  temptation  according  to  the  place  where 
he  findes  a  man  ,  or  drawes  him  to  a  place  fit  for  his  temptation: 


^/  C  H  R  I  s  r  s  Temptations, 


Matth,4«5,|       183 


Both  which  wc  fee  here  a'.^ainft  ChriQ  ;  becing  iiuhc  wildcrncs 
hungry,  Satan  fits  his  tcinpcacion  to  the  place,  to  make  (^onc$ 
brrad;and  now  bccing  to  alUilc  him  with  another  kindcot  temp- 
tation, he  Jrawcs  him  into  a  place  ht  for  his  temptation.  This 
fubtilry  of  Satan  we  may  obfcrucin  the  firlt  temptation  of  ail: 
there  was  but  one  forbidden  tree  in  Paradifc,  and  there  Satan  Hcs 
his  tcmptanon  to  the  place  ,  to  cAte  of  that.  So  he  Hndcs  7V;rr  in 
the  common  hnll  ,  there  he  tempts  him  to  deny  hi«i  Malicr,  a 
place  moil  ht  for  ic ,  where  all  clfc  denied  and  abiifed  him;  and, 
if  hee  iliould  not  lb  doe,  hec  fliouUl  bee  in  like  ciangcr: 
Nay,  he  not  oncly  fined  the  temptation  ,buc  alfo  drew  Peter  to 
thcplucc. 

I.  Satan  doth  not  vie  all  temptations  in  cucry  place,  but  fuch 
as  he  will  haue  fome  aduantagc  in  by  the  very  place  it  felfe  :  hce 
knowcs  it  were  bootJciTc,  if  the  place  afwell  as  other  circum(-lan* 
ces  benot  fitted  to  him.   It  had  beene  in  vaine  to  haue  tempted 
C4/>;  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  <iyihfolom 
who  defiled  his  fathers  Concubines  in  thci.:^hc  of  all  Ifraei:   and 
thereforehelets  vpon  him  in  a  feciet  chamber.  He  knew  it  was 
no  fit  place  to  tempt  TVo^^  in  the  Arke  ,in  the  middefi  of  the  wa- 
ters, when  there  fcemed  but  2^  flcppc  between  him  and  death:  but, 
fitting  vnder  the  vine  m  his  vineyard,  he  was  cafily  ouercome 
with  it.  While  D^/z/W  was  in  his  flioht  before  SauI  in  caucsand 
wilderncfles,  it  was  bootlcffe  to  tempt  him  tofollie,  he  had  no 
Icafure  ,  his  thoughts  were  taken  vp  in  holy  prayers  and  confulta- 
tions  with  God;  but  when  hee  was  on  his/)/;//fc/f,on  the  top  of  his 
turret ,  the  place  wasfittofpie  Bathjhebd  and  haue  herfctcht  to 
him, and  fo  tlic  finnc  was  finifhed. 

2,  Satan  knowes,  that  finncs  are  of  diners  forts ,  and  though 
all  bee  workes  of  darkncs  ,  and  fo  fliould  flie  the  light, and  walke 
in  folitary  and  priuatc  places ,  as  extremities  on  the  left  hand, 
thefts,  murders,  adulteries,  8cc,  yet  fome  other  are  bcil  brooded 
tinthe  light. and  places  of  publike  refort,  as  pride,  prodigalitVjand 
a  number  of  riots  and  open  diforders:  for  example  ;  Iferad  fwore 
an  oaihto  giue  //^ro^/4^  what  fo  cue  r  file  asked  ,  tohalfc  his  king- 
dome:  when  flic  asked  lohMr  Baptifls\\e:id  (which  was  nn  heinous 


llcafonj,!. 


ui 


M 


±^ 


r.iur- 


1 84      |Match4,5< 


AnExfofition 


VfeA. 


miirJcrofthcmboth  vpon  aninnoccnc  man)  the  Ycry  fitncs  of 
tbe  place  brought  it  forth.  Great  men  often  fwcarc  hundreds  of 
oaths  in  a  day,  and  forget  them  prcfencly ,  if  they  were  made  pri- 
uately:Butbccaurc//^r(>^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<irjfp/^rf ,  and  itcan- 
not  be  anTwcrcd,  when  eucn  this  (hall  fhoulder  out  better  fpeach. 
Other  places  are  not  onely  cmptie  of  good  y  but  filled  with  cuill, 
that  as  hardly  (hall  a  man  comefafe  out  of  them  without  fome 
poilon  or  Gorruption,as  out  ofa  plaguy  or  leprouihoufeiFor  how 
can  a  man  he  ^^i^  v^\\^xz  Sat  arts  throne  is  ?  as, 

r .  Places  of  idolatry, where  a  man  muft  either  fhcw  his  diflike, 
,  or  clfe  giue  a  fecret  confent.  Men  can  goe  into  places  where  the 
horrible  idol  oftheMaffc  ftaiids ,  and  keep  their  hearts  ro  God: 
bat  commonly  God  giues  fuch.  vnwarrantable  boldncs  a  checke, 
and  experience  Qicwes  what  a  tang  it  leaucs  after  it.  a.  King.  16. 
10.  ty^haz^wvcut  vpon  another  occafion  to  meet  Tigi^h  Pelefer 
King  o^ty^flntr  at  "Damafcti^  ,  and  onely  feeing  an  altar  there  ,  he 
j  was  foinloucwith  itashcfcnttoKr/'/zAthe  Pricft  thepattcrne  of 
it, and  the  fafhion.and  whole  workemanOiip  of  it  to  haue  another 

like  it  in  all  points, againft  Gods  commandement.  And  how  hach 

-I        1 .  11  ■  —     ■ —  " — 

aU' 


^  Chris  rs   Temftxtions.  Macch.4.5.  i       185 


a  fccrct  infc6lion  poifoncd  3  number  of  our  trauc  lier$,Nvho  falling 
in  louc  vvich  Romifh  idolatry  ,  hauc  brought  the  faQiion,  and  pat- 
tcrnc,and vvorkcmanfhipoficoticr  with  them,  and  that  bccaufc 
they  runne  vnwarrancably  inio  places  of  danger  ?  So  how  dan- 
geroufly  clocmcnrunnc  into  great  PapilU  houfes,  where  there 
area  thoufand  allurements  and cntifcments  ,  pure  religion  fcor- 
ned  ,  bclici'.,  and  all  to  befmearcd  with  (luniefull  lies  and  oppro- 
bric,  and  the  contrary  magnified  and  extolled  as  the  onely  truth; 
yea  the  Scriptures  thenifclues  not  leiTe  abhorred  then  the  thcefc 
hates  the  gallowes ,  and  thrurt  dovvnc  vndcr  mens  dcuifes  and 
Popes  Decrees  ,  yea  the  word  of  faluarion  condemned  and  burnt 
(  as  they  were  of  old  by  Antiochm  and  i^M^xtminw  )  as  the  books 
of hcretikes  ;ajid  the  godly  profelfors  fcoffcd  vnder  the  (^ylc  of 
Scripturers  and  Bible-bearers  ?  Men  think  it  no  danger  to  be  fa- 
miliar in  luch  places ,  to  be  feruants  to  fuchMaiUrs ;  which  is  to 
lead  themfelues  into  temptation.  Alaffe,  what  Communion  is 
there  betwcencligh:  and  darkencffc,bctwccneChrirtand  Anti- 
chrirt? 

2.  Not  onely  places  offpirituall  whorcdome,butairocorpo- 
rall :  IfSatangetaman  into  fuchaplace  ,  he  hath  his  fnares  and 
bands,  her  lippes  are  fnarcs,  her  hands  as  bands,  her  words  are 
cordestodrawaman  in  as  an  oxc  to  the  (lauj^hter.  How  can  a 
man  auoid  the  vnclcancfpirit  in  fuch  foulc  finkcs  as  fuch  places 
be?  Pro.5.8.  My  Sonne,  keep  thy  way  tarrcfrom  her , and  come 
not  neare  the  doorc  of  her  houfc  :  and  6,  3  2.  hec  that  goes  in  to 
hcr,bc(ides  tbathedeftroycshisownc  foule  ,  he  findes  a  wound, 
anddifhonour,  andareproach  that  fhallneuerbeput  away.  And 
the  fame  commandemcnt, that  hath  forbidden  anvcuill,  hath  for- 
bidden  alfo  all  the  occafions  of  duill, 

3.  We  muft  auoid  drinking houfes,  gaming  houfes,  and  places 
offuch  rude  and  hellifhreforr.  How  fuddcnly  arc  minds  corrup- 
ted in  bad  company  ?  whslt  quarrells  and  caunefTeblowcs  ?  what 
vaineandribaldryfpeach,  which  corrupteth  good  mannersPwhat 
expenfe  of  precious  time  ?  what  riot  of  goods?  what  wa(-l  of  wit, 

\  and  lofl'c  of  rcafon  it  felfe  is  commonly  in  fuch  places?  Co  that  a 
goodmindcfecshimfelfein  a  little  hell  while  lie  is  there  :  and 
where  lodgeth  Satan,  if  not  in  fuch  houfes ,  which  are  feruants  to 
eucry  mans  finnc  ,  and  where  are  baits  and  fnares,  which  are  e- 
ncmies  no:  onely  ro  Chriftianicy ,  buteuen  to  ciuility  and  huma- 
nity it  fclfc?  There  Satan  hath  one  roomc  filled  withfwcarers^an 

other 


iS6 


Macth.4.5 


L>^  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<l  to  leruftUm ;  Than  thedeuilltooke  htm  v^into 
the  holji  citiCf  andfet  him  m  a pirjacie  of  theTemp/e,  Some  of  great 
learning  and  pictie  hold^that  Cbrifts  prefencc  in  the  holy  city,and 
on  the  pinacle,  was  onely'in  vifion,  and  not  corporal).  Their  rea- 
fonjarc  thefe:  I.  Some  of  the  Prophets  thus  are  faid  in  vifion  to 
goe  from  place  to  place;  as  hremie  mull  goe  to  the  riucr  Terath^ 
and  backe  againc,  c. 1 3 .4.  and,  Ezec.  11.24.  The  Spirit  ofGodtooke 
me  vp  ,And  brought  me  ifi  AVifion  hy  the  Spirit  of  Gtd  into  Chaldea.-mdt ! 
8.  J .  ty^»d  tooke  me  by  An  hairy  locks  of  my  heAdj  And  the  Spirtt  It  ft  me 
vp  betweene  the  eArth  And  the  heaeeny  And hr ought  me  by  A  dtuine  vifion 
to  lertifAlem,  2.  Becaufe  the  SnAngehfts  fay  ,  that  the  temptations 
were  in  the  wildcrneffc,  and  therefore  could  not  be  actually  in  the 
holy  Citie,oron  apinade,  but  in  vifion.  g.  Becaufe L/i^j^^  faith, 
that  the  temptations  beeing  ended,  ChriH  returned  into  GAltley, 
namely  from  the  wildernefle. 

But  it  feemcs,Chri(h  beeing  in  lertifAlem  ^  and  on  the  pinacic 
of  the  Temple,  was  not  in  vifion,  but  in  deed  and  truth  ;  and  the 
reafons  well  confidcred  are  tooweaketo  proouc  the  contrarie: 
becaufe,  i.Itoucrthrowes  the  endof  the  temptation,  which  was 
to  caft  himfclfe  downc  headlong,  for  the  Angels  would  keep  him 
without  hurt.  How  could  he  hurt  himfelfc  by  an  imaoinaric  fall  ? 
or  what  needed  he  the  Angels  helpe?  Neither  could  he  caft  him- 
felfedowne,  ifhe  wcrefiillin  thcplaincofthe  wilderncffe.  2.  It 
feemes  not  to  lUnd  with  the  holincfi'cof  Chrift,  feeing  euery  vifi- 
on,which  is  a  worke  of  Satan, intending  by  it  to  delude  man, is  ei- 
ther a  deceiuing  of  the  outward  fenfcs,  (^ whereby  he  makes  a  man 
thinkehe  fecs,nearc$,or  fcelcs  fomeihing,which  indeed  and  truth 
he  doth  not :  as  the  witch  o^Endor  made5Wbcleeue  he  did  heare 
and  (ccSamuely  when  he  did  not,  I. Sam, 28,  And  after  the  fame 
manner,  if  it  were  a  vifion,  fuppofing  tiiat  Chrift  was  awake ,  hce 
muft  not  fee  the  ground  of  the  wildcrnes,  where  they  fay  he  was, 
but  vpon  that  ground  the  City,  lerufalcm,  the  Temple,  and  pina- 
de,  and  himfclfe  ftanding  on  the  top  of  ir,  when  indeed  it  was  not 

thcrc:^ 


*mt» 


e/ Chris  rs  Temptations.  Match,4.5. .       189 


chcrcj  Or  clfc,  a  vifionprcremcd  by  Satan  muftbc  an  illiifioti  of 
tlic  mindf,  whereby  he  makes  a  man  thinke  thac  oi  himfcltc  which 
is  not  true  ;  '.  hich  can  farrclefTc  agree  with  the  holiiics  ofChrift, 
whofeimr-^ination  coold  no:  be  fo  farre  abufcd,  as  that  he  Hiould 
thinke  he  was  carried,  when  he  was  not  earned;  or  to  thmke  hirn- 
felfe  tobe  there,  where  he  was  not:  for  this  wcrecontraric  :o  that 
vr.meafurable  wifcdome,  which  was  with  him.  And  if  Satan  had 
had  luch  power  oucr  thcTupcriour  part  of  the  mindc  of  Chrift,  he 
might  likewifehauepcrfwadcd  him  lie  had  not  fallen  when  he  did 
fall,  orhce  did  not  worfhip  him,  if  he  had  done  lo. 

As  for  the  obic<ftron  taken  from  the  example  of  the  Prophets; 
I  anfwcr,  Great  is  the  difference  between  the  vilions  of  God, and 
vifionsfrom  Satan. They  knew  thsir  vifions  to  bediuine,  and  not 
to  delude  ordeceiue  them,  they  knew  the  Spirit  of  Godtooke 
them  vp  in  diuine  vihons;  but  here  it  isfaid,  The  deutlltookevp 
Chrt(};  and  the  text  mcntioneth  chat  theirs  wercvifionsj  fo  it  dorh 
not  here. 

For  thac  which  is  obie<^ed  out  of  the  Euangelilh,  that  the 
temptations  were  in  the  wilderneffe;  and  if  it  were  not  in  vifion, 
onely  the  fitft  fhould  be  there  :  I  anfwcr,  i.  The  Euangelilh  fay, 
that  Chrift  went  into  the  wildernefle  to  be  tempted,  but  none  of 
them  fay,  that  all  thcfe  three  were  in  the  wildernefle.  2.  If  they 
(houldhauefaid,  that  the  temptations  were  in  the  wildernciTe^it 
had  been  true:  for  (as  wehauebeard^  Chrift  was  tempted  with  o- 
thcr  temptations  then  thefein  that  place  within  the  fourtie  dale?. 

Whereas  it  ia  further  faid,  that  Chrifl  returned  after  the  temp- 
tations into  Galily,  and  therefore  the  lift  temptation  was  in  viri- 
on vpon  theplaine,  and  not  on  the  mountaine  :  laniwer,  i.No 
oneEuangelift  faith,he  returned  from  the  wilderncfTe.  2. That  the 
Euangclift  hath  reference  to  the  laft  temptation  ,  which  perhaps 
was  finiQied  in  the  mountaine  cither  in  that  wilderncffe,  or  neare 
it,  after  Chriii  wasledbacke  from  Icrufalem,  and  there  the  tc»  ip- 
tations  ended. 

And  now^  feeing  that  his  prefencc  intheholy  citir,  and  vpon 
the  pinade  was  reall  and  locall,  not  in  vifion  and  mentall,thc  next 
qucftion  is,  How  the  deuill  tooke  him  vp,  and  fet  him  on,  ^»fr, 
Itmuftneccffarily  be  oneof  thefc  two  wayes;  ei»thcr  Satan  muli 
lead  him,  or  clfe  muft  carrie  him. 

The  former^  that  Satan  tooke  him  as  a  companion,  or  a  leader, 
fccmes  not  fo  probable:  i.  BccaufeChrift  ofhisowncwill  would 

I'.Ot 


i^o      iMacth.4.5 


o^  Exfofitton 


not  goc  ;  for(:is  we  hauc  hcardjtbc  Spirit  led  him  into  the  wildcr- 
nclVc  to  be  tempted  5  and  he  would  not  of  himfelfc  goc  elfc where 
becaufe  the  Spirit  of  God  called  him  thither,  and  no  whither  elfc. 
2.  Chrit^  would  not  doe  it  at  Satans  infligation,  whom  he  knc  we 
to  be  the  Temper:  for  neither  muft  wc  doc  any  thing  at  Satans  re- 
queft,  be  it  nciierfo  lawful!:  for  what  cuer  we  doc,  wc  mult  hauc 
a  word  ofGod  to  doc  it  in  faith,  5.  If  Chrift  had  yeclded  to  bee 
lead  as  a  companion,  he  might  hauc  feemcd  to  hauc  fought  temp- 
tation, and  been  a  co-worker  with  Satan  againrt  himfclfe :  but  it 
was  enough  toyccld  himfelfc  a  patient  init.^.The  diftanceofthe 
holy  cificTrom  the  wildcrnefie , which  wasfas  chofc  fay  that  make 
it  the  leaft)  twelue  miles  from  lerufalcm  ,  admitteth  not  that 
Chrilt  bceing  hungry  and  readic  to  faint,  fhould  follow  Satan  fo 
many  miles. 

The/atter  therefore  fecmcs  to  be  the  right  manncrof  Chrifts 
conueyancc,  namely,  that  he  was  carried  by  Sathan  through  the 
aire,  who  by  Gods  and  Chrills  pcrmilTionjtooke  him  vp,and  tran- 
fported  his  blefled  body  to  lerufalcm  ,  and  fet  him  on  the  battle- 
ments of  the  Temple.  VoY,lAhc^OTds,heefi( him  onthelewp/c, 
fignifics  hec  fet  him  downc  ,  who  had  formerly  taken  him  vp; 
and  if  he  had  power  to  fet  him  there,  why  fhould  he  not  alfo  hauc 
power  to  carrie  him  thither  ?  And,  if  he  had  not  carried  him  thi- 
ther, but  Chrift  had  followed  bim,the  Euangelirt  would  hauc  faid, 
JVhen  they  came  to  the  pwacle  of  the  Temple,  and  noty^f  him  on  the  pi- 
YiAcle,  2,  This  was  the  hourc  of  the  power  of  darkenes ,  wherein 
Satan  was  allowed  to  take  all  aduantages  to  further  his  temptati- 
ons: and  he  might  thinkc  this  violent  tranfportation  ameanes,?/- 
thtr  of  fhaking  Chrifts  faith  with  terror  and  feare  what  might  be- 
come of  him,  being  now  deliucrcd  into  the  hands  of  Satan;  or  el[e 
to  make  him  fwcli  with  pride  and  infolcncie,  that  he  was  able  to 
flie  in  the  aire  ,  or  to  be  conuaicd  in  the  aire  from  place  to  place, 
wiw^outhurt,  which  an  ordinaricman  could  not  :.and  this  would 
well  fit  the  fcopc  of  the  temptation  cnfuing, 

Quefi,  But  how  could  Satan  carrie  the  body  of  Chrift,beeing  a 
fpirit?  Orifhccould,  why  (liould  he  ?y4«/jv.  Heeis  a  fpirit  5  i. 
ofwonderfull  knowledge  and  experience,  to  diue  into  fecrcts 
ofnaiurCjto  workc  ftrangcand  hidden  things.  2.  of  exceeding 
great  power ,  to  fliakc  the  earth,  mooue  the  mountaincs,and  con- 
found the  creatures,  if  God  (liould  not  rcftrainehim.  g.  of  admi- 
rable agility  and  quickncs,  proceeding  from  his  fpirituall  nature, 

where- 


<?/Christs  TemptcUiens.  Matth.4,5 • 


^91 


I 


whereby  he  can  fpectiily  conuay  liimfclfc  and  other  creatures, into 
phccs  farrc  remote  and  (liftaiu  one  from  another.  4.  he  knovvcs 
to  apply  hinilclfe  to  the  creaiui  cs ,  and  to  mooiie  thcni  not  oncly 
according  to  tlicir  ordinary  coiirlc,  but  with  much  more  fpccd 
and  quicknes.  <j.  heis  able  toappcare  in  the  forme  ot  a  creature 
or  any  pcrfon,  nor  by  deluding  I'cnfes ,  but  by  ailuming  to  him- 
fclfe  a  true  body  ,  and  mooue  it  by  entring  into  it  ,  and  to  vttcr  a 
voice  m  a  knovvnc  language  ,  as  he  did  in  thefcrfent^  and  fo  he  can 
in  other  creatures ,  which  haue  inftrumcnts  of  fpcach.  And  thus  it 
is  not  difticult  to  him  to  tranfport  a  body. 

Witches  and  wifards  haue  bccnc  often  by  their  owne  confclTi- 
on  tranfportcd  intoremotc  places  by  wicked  fpirits  ,  which  they 
call  familiars.  Bcfides,  good  Angels  (  bccing  in  their  nature  Spi- 
rits as  Satan  is)  arc  able  to  tranfport  men  hither  and  thither  as 
Chriit  was  in  the  aire.  A61.  8.59.  The  Spirit  of  the  Lord  caught 
away  Phi/ip,^  caricd  him  from  Gaz^a  to  ^^^r;^, which  was  about 
56,railcs.  Some  vnderdand  it  of  an  Angellof  the  Lord  ,  as  M'". 
i<rz.<inoteth.But  if  God  by  himfelferoiraculoufly  did  char, the  ad- 
ditions to  Daniel  (  to  which  as  much  credit  is  to  be  c;iucn  as  to  a- 
ny  hiftonc  ,  which  is  not  Scripture^  affirme  ,  that  the  Angellof 
the  Lord  carried  Hal?b.%kiik^o\M  o^  I  tide  a  into  Bi^bjUn  by  the  haire 
of the  head.  I 

Now,  why  Chrift  muft  be  thus  carried  by  Satan:  e/^-^/jv,  t.  It; 
was  not  againrt  the  will  of  Chrift  ^bu:  willingly  h?  puts  himfclfc  | 
into  the  hands  of  the  deuill ,  to  plucke  vs  out  of  his  hands.   2.  It  ! 
wasnotimpotencie  or  weaknes  in  Chrift,  but  power  and  refolu-  | 
tion,  who  would  not  rccoyle, nor  fhunne,  any  place  where  Satan 
would  appoint  forhisaflault  ,or  would  carric  him  ,  becing  afwcll  i 
the  God  ofthemountaines  as  of  the  vallies.  Here  therefore  we 
muft  not  admire  the  power  of  Satan,  but  the  patience  of  Chrift,  . 
that  fuffrcd  himfclfc  to  be  carried  of  the  deuill ,  bcring  it  tended 
to  the  greater  confufion  of  Satan,  and  the  glory  of  his  ownevi-} 
6lory.  3.  Our  blcffed  Lord  wouldbe  tempted  tn  all  things  like  ] 
vntovs,  that  as  a  careful!  hend  he  might  fympoihize  with  his 
members.  God  for  the  triall  of  his  children,  fometime  fuffcrs  Sa-  j 
tan  to  haue  power euenouer  their  bodies  :  and  therefore  Chril^ 
tofand^ificihis  afftiilion  to  his  members,  would  fuffcr  euen  his 
owne  blcffedbody  fora  while  in  the  hands  of  Satan.   4.  What 
marucUifChrift  fuffred  himfclfe  to  be  carried  by  the  deuill  to 
temptation,  that  fuffred  himfclfe  to  be  carried  by  hisinftrumcnts 


CO 


Ip2 


Matth.4.5. 


K^»  Exfofitton 


10  execution  ?  Haw  was  he  haled  and  carried  by  the  dcuills  limbs 
from  place  to  place,  from  (tAnncu  to  dun^^M^  from  him  to  l?iUte^ 
from  him  to  J/fr^?^,  from  him  to  Ti/^/^againc,  and  from  him  to 
the  place  of  execution  ?  Satan  in  himfelfe  might  afwell  carric  his 
body  into  lentfaUm  to  be  tempted,  as  his  limmcs  carrie  it  out  of 
lerufalcm  to  be  crucified  ;  and  afwell  might  he  ftiffer  Satan  to 
lead  him  into  the  mountaine, and  tempt  him  ,  ashisinftrumcnts 
to  lead  kis  body  vnto  mount  Caluary  to  kill  him, 

Vfe,  I.  Coofidcrthc  wonderfuli  loucof  God  to  mankinde, 
who  would  giue  his  onely  Sonne,  and  the  Sonne  of  his  loue,  to 
fuch  abafenicnt,todeliucrhim  notonely  into  ihehands  of  Satans  ! 
inftruments ,  tomocke  ,  tofpit  vponhim  ,  to  buffer,  yea  to  con-j 
demneand  kill,  but  to  deliucr  his  blcffed  body  into  his  ovvnc  i 
hands  to  carrie  and  recarrie  at  his  plcalurc,  Addc  hereunto  the 
wonderfuli  loue  of  the  Lord  lefus^  who  was  a  willing  patient  in 
the  hands  of  the  dcuill  himfelfe.    He  knew  it  was  the  will  of  his 
Fatherland  therefore  fubmitted  himfelfe  vnto  it.  He  knew  it  was 
a  part  of  that  rvhole  righteopifnes ^which  he  wa«  to  fulfill ,  and  there- 
fore he  reiifteth  not.  He  knew  it  to  be  as  great  an  indignity  as 
ncuer  could  be  the  like;  yet  for  out  fakes  hcis  well  content  with 
it. 

Now  as  Chrift  was  content^bccaufe  he  loucd  vs,  thus  to  be  tof- 
fed  of  Satan  here^and  of  his  inftiuments  afterwards,  fo  let  vs  (hew 
or  returne  our  loue  to  him.  If  wc  be  roflcd  by  Satan  or  by  his  in- 
ftruments  forChrifts  fake,a$  the  Saints  haue  been,  from prifon  to 
prifonjWC  muft  be  contented  :  our. loue  to  our  Lord  mult  help  vs 
to  fwallovv  it, and  not  {lirinkc  from  him, -Confider ,  we  may  be  in 
the  hands  of  the  deuills  inftrumcnts^but  he  was  in  the  dcuills  own 
hands  for  vs-.this  would  make  vs  flirinkc. 

Vfe,!.  Obfcrue  hence,  that  the  workc  of  our  redemption, 
though  free  to  vs,  yet  cort  Chrifi  dearc.  He  muft  be  not  onely  in 
the  hands  o't  Ifiddi  to  betray  him,  of  the  kvves  to  fcoffe  him  ,  of 
Pilate  to  condcmnc  him ,  and  of  the  foulc'  icrs  to  crucific  him  ;  but 
pcrfonally  in  th-c  handsofthe  deuill  to  tempt  him.  And  had  not 
Chrift  been  thus,  and  worfe  .hen  thus,  in  rhe  hands  of  the  deuill,  j 
wc  had  ncuer  been  gotten  out  of  his  hands  Here  take  wei.oticc 
ofthe  execration  oi  our  (innes,and  the  wofulnes  ofourcftate:  our 
(Innes  put  him  into  Satans  hands,  he  mui^  pi.t  himfcife  incur  place  j 
or  flead  before  we  can  be  rcfcufd.  -  | 

Vfe,  5,  Obfcrue  the  wonderfuli  power  ofour  Lord  Icfus,  that 

bee- 


<?/  C  H  R  z  8  T  s  TemftAtions. 


Macch.4«j. 


^91 


beeingin  the  hands  of  tli«  dcDill  can  come  ouc  Tafcly  :  nay  his 
mighty  power  dunes  litrcin  j  that  by  hisovvnc  coramingiiuoSa- 
j  cans  hands  he  br-ings  vs  ou: ,  an  vnlikcly  and  contrary  rncan:s,but 
luch  as  by  aduiine  power  prcuailcs  tor  hnnlclfc  and  all  his  mem- 
bers. Could  any  other  but  he  worke  Satani  t;reatcl^  difaduan- 
tage  by  ori"cring  hinuhc  grcatert  aduantagcPlIcrc  is  omniporen- 
cie,  to  vvorkc  by  contraries,  to  kill  death  by  dying,  to  fliut  the 
graueby  ciuring  inroic ,  to  rcmoouc  hellifli  paincs  by  fuffring 
them,  and  to  pull  his  members  our  of  Satans  hands  by  putting 
himfclfc  in.ThcPhili(iims  dc(ire\ibuc  to  get  Sampfonimo  their 
hands, ani  prcuailcdibuc  here  is  an  inuincible  Sumfjon^  his  enemy 
cannot  hold  him. 

c/'/r.  4.  Hence  we  fee  that  Satan  may  hauc  power  oner  the  bo- 
dies ofmen  ,God  permitting  him,  to  carric  them  as  he  lilkth  and 
gricuouflyro  affli6l  rhem,as  vvt  feein /^^.  That  Satan  can  tranf- 
port  thcbodics  of  witches , all  hiftories  record.  That  he  can  be- 
witch the  bodies  of  vnbelecuers,  none  deny.  But  our  example 
tcachcth,  that  cuen  the  godly  thcmfclues  may  be  bewitched;  as 
lubs  body  was ,  and  the  woman  o^ (^anaan  her  daughter,  a  daugh- 
ter of  yi?^/v;/.'4zw,  Matth.  i  5,  32.  For  ifthcdcuill  hath  power  here 
oucr  thebodyofChrirt  himfelfc  Jicmay  alfo  ouerhis  members. 
Many  prefumc  vpon  thcfircngth  of  their  faith  and  graces,  that 
Satancan  hauc  no  power  ouer  them  ,  and  they  dchc  him:  But  haft 
thou  more  ftrength  oftaidi  and  grace  then  Chrift  had,  ouer  vvhofc 
body  Satan  had  power  for  a  time  to  carry  and  rccarry?  Obiccl, 
Witches  haueafl'aycd  to  bewitch  fuch  and  fuch  ,  buthaueconfcf- 
fed  their  k  irh  to  be  fo  ftrong  as  they  could  not  prcuaile.-^/;.They 
alicadgca  falfccaufc  to  feed  the  former  delufion  :  for  the  true 
caufe  of  their  notpreuailingisGods  re(traint,not  ihcftrength  of 
faith. 

^7^.5.  Here  is  aground  of  comfort,  if  the  Lord  permit  the 
bodies  othiscle6l  to  Satan*  difpofall;itis  no  argument  (  fuppofe 
a  man  be  witched  or  poflciTed^^  that  a  man  is  not  then  the  child  of 
God  :  for  i.Chrift  was  as  dearcvnto  God  novv,bccing  in  the  de- 
uills  hands,  as  before,  j.Chrift  was  fafe  euoucih  now  in  the  hands 
of  the  dcuill ,  and  fo  arc  all  thev  that  arc  in  Chrift.He  was  no  Icfic 
in  his  Fathers  hands  now  then  before,  ^.Hc  was  not  left  in  the 
hands  of  the  deuill ,  but  permitted  for  a  time  of  trial]  and  tempta- 
tion: So  it  is  no  argument  of  finall  dcliuery  vp  to  Satan,  when  the  ^ 
child  of  God  is  for  a  timcdeliuered  into  his  hands  to  excrcifchim, 

N~l  47  It 


i>>4 


I. 


Do^r. 


Rca{b»9,i, 


Match.4.d. 


A/f  Expofaion 


I 


4.  I:  is  rather  an  argument  of  Gods  child,  and  conformity  with 
Chrirt  ,  CO  be  maligned  of  Satan  and  vexed  by  the  dcuill.  Satan 
may  winnow  and  fife  Gods  children,  but  their  faith  thorough 
Chrifts  prayer  (hall  not  fayle,  and  the  gates  of  bell  Ihall  not  pre- 
uaile. 

Vers.   6,  Ifthon  be  the  Sonne  ofGed ,  caJI  thy  felfe  downe: 
lor  it  is  writter;^  c^. 

NOvv  after  thofe  three  former  circumthnccs, which  contained 
the  preparation  to  this  fccond  temptation  ,  we  come  to  the 
temptation  it  felfe;which  confifts  of  the  i.a(ralc:-..thcrcpulfe.Thc 
afTaulr  containeth,  i.the  ground  or\ty/f  thou  h  the  So»»e  of  God.  2. 
the  matter  and  fcope  of  it,  r^y?r/ryy?/^<r^^m«f.  3.  the  argument  in- 
forcing  \x,yFor  U  IS  -written ^O-c, 

The  ground  ( If  tho}4!?e  the  Sonne  of  God)  [5  the  fame  with  the 
former:  which  fhewech,  i.Sacans  importunity  and  violence,  2. 
His  fubtilty  :  by  often  making  qucl^ion  of  it  he  will  fee  if  he  can 
yet  bring  Chrift  to  make  it  a  queftio.  ^.His  malice  againli  Chrift, 
laying ftill  his  greatcft  forces  againft  his  faith,  which  was  the 
greateftmoac  yihiseyc:dealing  herein  like  an  experienced  loul-  , 
dier,  whofeeingatowneor  fort  in  any  hope  tobe  wonne  jWill 
notawayatfirrt  repulfcjbut  willaffay  it  againeand  againc  with 
new  affalts.Whencc  we  may  learnc,that, 

Satan  will  not  ftickc  to  vrgc  the  fame  thing  often,  if  thereby  he 
may  aduantagehimfelfe,  or  difaduantagc  vs.  With  how  many 
new  mcfiages  anddcuifesdidhe  vrgc^^A^/^zwrocurfc  the  people 
of  God  ?  Still  he  changech  places,  but  all  is  one  temptation,  to 
curfe  the  people  of  God.By  how  many  meanes  did  Satan  by  him- 
felfejby/c^i- frie-nds,  and  his  wife,  fecke  to  withdaw  him  from 
his  confidence  in  God,  bringing  a  number  of  feucrall  arguments, 
and  all  to  proouc  him  an  hypocrite  ?  For  that  was  the  foot  aod 
burden  of  all  their  difcourfes^  "( 

I.  It  may  be  thecircumflances  of  time  or  place  may  yeeld  him 
fome  aduantage,a$  here  he  thought  the  pinacle  fitter  then  the 
wildcrnes:  ?iiBa/Aak^t\\oughi  the  top  o( Pi fgah  more  commodi- 
ous; perhaps  for  ^4/^4;^  to  curfe //r^^/ in,  then  the  high  places  of 
BiMi ,  Num.  25. 14.  compared  with  22, 41.  2.  Sometimes  our 
difpofition  is  more  fecurcand  reraiffc,  cfpccially  hauingoutftood 
and  oucrcomc  a  temptation  r   and  then  Satan  comes  a^aine  ,  and, 

'  I    I  ■      1         I  «  II        — »— ^ p  fc  Hill  m 

t.y 


^/  C  H  R I  s  T  s  TcmftdUom. 


Matth.4,6. 


1^5 


by  tiie  <'aine  temptation  f  no:  finding  vsthc  fame  men  }  fuddcnly 
Turpi  i/cth  vs.  Wherein  he  dcales  with  vs  as  Djiutd  with  the  v^- 
mAlekjts ,  whohauing  tookc  a  great  fpoylc  trom  him,  and  his 
wiucs,  they  fell  to  cate,and  diinkc,  and  daiincc;  and  lay  icattercd 
bccaufcof  chr  prey  :  In  this  fecurity  D^iuid  comes  vpon  them, and 
recoucred  all^and  they  lol^  more  then  they  had  gotten. So  dealcs 
Satan  with  vs;  when  \\c  grow  fecure  (after  wehaucprcuailcdj  he 
winncs  more  then  before  we  had  got,  5.  Sometime  the  things 
which  Satan  would  winne  from  vs  ,  is  fo  ncceOary  ,  (o  excellent, 
as  if  he  get  not  that,  he  can  gainc  nothing  at  our  hands.  This 
makes  him  renew  the  fame  afl3ult,as  here;  the  faith  of  Chrirt  had 
becnea  fwect  morfell  ,and,ifhecct5  not  this ,  he  gets  nothing: 
So  our  faith  isfo  precious  ,ashe  (iill-aimes  ac  it,becaule  he  knows 
ifheoucrthrowcs  this,  we  arc  as  branches  without  a  root ,  withe- 
ring and  dead  ,  fouidiers  without  2p7etld, 

Lookcfor  the  fame  temptation  againeand  againe.  The  fen- 
cer hauing  had  a  fhrewd  wound  ,  will  not  eafily  lie  op^n 
in  that  part  againe.  The  Citizens ,  who  hauc  fiood  out  a  fiege, 
will  fnrucy  the  places  moH  battered,  where  the  enemy  hatlhis 
ftronge(-r  hope  ot  entry  J  and  will  mo(i  fortific  them  againll  ano- 
ther time. 

Where  we  are  mofl  tempted  ,  know  that  there  is  fome  fpeciall 
grace  to  be  kept  or  lol^  A  theefc  will  not  hanker  after  an  emptie 
chc(i  ;  but  if  he  know  where  Jewels  or  trcafure  is,  he  will  haunt 
there. 

Abandon  all  do61'rineofdoubting  as  Satanicall  ,  which  Satan 
is  much  and  often  in, both  againltChrift  and  his  members:  And 
no  marucll, feeing  doubting  warrcth  againft  faith,  by  which  only 
Chril^  is  apprehended, and  hcauenly  lite  and  heat  kept  in  vs. But  of 
this  before, 

Cajl  thyfelfc  do'sv^e  ] 
Now  followes  the  matter  and  fcopeof  the  temptation,  and  the 
dart  it  Iclfc  which  is  throwncat  ChrilK  Thcfcope  of  Satan  is,  i. 
To  bring  ChriQ  toprefutnption,  that  leemg  he  will  needs  trull  in 
his  Fatliers  prouidencc  and  care,  he  alTayesif  he  can  make  him 
u\x\  coo  much;  and  feeing  he  will  be  fo  confident,  if  he  can  bring 
him  f '>va2ne  confidence  :  a»  if  he  fliould  fay,  If  thou  y  becAufethon 
Art  tL:  Sofi'.e  of  God,  c.wfi  Itue  rvtthout  bread  ;  vpon  the  fame  ^rou>;d 
'thQi4Cfi.>i!i- goedotvne  without (tayres.  And  both  Satans  allegation  of 
oCn^turL^ind  our  Sanionrs  anfvvei.fliew  that  this  was  rle  p:  \\  .  i- 

. N  2  p3li 


^fcA. 


*% 
5 


II. 


1^6       lMatch.^.d. 


An  Expofition 


DoUr. 


V 


pall  aiincof  the  dcuill.  i.Tofaften  YponChrirt  vainc  gloric  as 
wcUasvainc  confidence:  as  ifhcfl^oi;ld  lay,  Thdufh/itt  hAue  greAt 
honoHr^  and  fHeriemrftvoillhcteeHc^tf  than  by  ihis  rnirnclejheiv  thyfcl}e\ 
the  Sonne  of  God:  td  thps  pf*rpofe  /  hanefirtedthepitice^where  is  <rreatefi\ 
re  fort,  and  v^here  the  S'>nne  of  (jod  ought  efpectiilly  to  m.ikehimfelfe 
knowne  :  Forr¥hereflpo»/d  the  Sonne  bee  m^de  h^ovpue,  if  not  at  his  Fa- 
thers houfe  ?  Saian  knew  he  had  oiiercomc  thchrrt  Ad^m  by  a 
temptation  of  vainc  glorie   and  now  he  all-uU^th  the  fecond.  Tee 
ft^All  he  gods  .'^x\^ ,  ThoH  finale  be  k^owne  to  he  the  Son>-e  of^od,  tfhy  fly- 
ing in  the  atre  thou  d^njl  come  downe  wtti^jout  hurt,   3.  To  bring  hiin 
torempt  God,and  trie  whether  he  be  fo  powerfull  as  to  fauehim 
in  fuch  an  attempt ;  whether  io  true  of  Ins  word  as  to  kccpe  him, 
and  whether  the  Angels  did  diligently  watc';  him,  and  bcarehim 
vp,  as  their  commiHion  was.  4.  Sarin  intended  dirc(51!yto  kill 
him,  hc\no  a  miW-jl.tyer from  the  beginning.  Foreuery  way  the  dart 
intended  his  deftrii6lion,ifhe(}iould  calihimfelUdown;  for  thus  | 
Satan  thought,  /fhee  c^ifl  doivne  himfeife^andl^ill  htmfelfe^  then  he  is 
not  the  Sonne  of  God^  dndjo  Ifnallgfiine  him  :  Or,  tfhe  Ciifi  doivne  him. 
felfe^  and  not  kill  himfe/fe,yetJJpali  /make  him  both  dtfobcy  Ggdin  temp^ 
ting  him,  as  alfo  obey  me.  Thus  either  way  Satan  makes  lure  of  his 
ptey.   <;•  Satan  had  yet  a  further  fetch, which  made  him  fo  bcliirre 
himfelfe,  feeking  in  Chriftsdownefall, our  vtterruine,  diigracc, 
and  deftru6lion.  Strike  off  the  head,  all  the  members  with  that 
blow  arc  flaine.  The  bent  of  all  Satans  temptations  againft  the 
/:r<fi«^,  isagainftall  the  members.  Oat  of  the  fame  ground  S^than 
raifcthacleanecontrarie  temptation  to  the  former.  In  the  former 
hcmooucs  Chrift  to  diffidence  and  defpaire;  in  this  to  prcfidencc 
^\^^*  prcfumption.  In  the  former  he  would  haueChrifl  vfe  vnlaw- 
fullmeancs;inthis,  torcied  all  mcanes,cuenlavvfulL  In  the  for- 
mer he  pcrfwades  him  to  diitruft  where  God  had  promifed;  in  this 
latter,toiruft  where  God  had  not  promifed.  In  the  foriner,that 
,  bread  was  abfolutely  neccffarie;  here,  that  a  ladder  and  meanes  of 
going  downe,  were  not  ncccfl'~>ric  at  all:  as  if  he  iliould  fay,  Thou 
fay  eft:  that  God  is  able  to  vpholdtheebeeing  his  Sonne  without  meanes; 
goe  too^  let  vs  fee  hotv  true  that  is.  If  he  can  ordinarily  and  extraordina- 
rily  preferuc  thee ,  then^  Cafi  thy  felfe  doivne  headlong  from  this  pinacle: 
for  beeing  the  Sonne  of  God  ^  thonfhalt  be  fare  to  be  pr£ferHcdfafe  "iftth- 
out  hurt. 

Whence  obferuc,  that  the  dcuill  in  tempting  men,  labours  to 
bring  them  to  extreames:  and  when  he  cannot  prciiailc  in  one,  he 

would 


tf/  C  H  a  r  s  T  s  TcmptdtioHS. 


Marth.4«^. 


197 


would  Taftcn  on  ihcm  thcclcanc  contraric  dnncs.  If  he  can  get 
Chrift,  bccaufchc  is  the  Sonne  of  God,  either  to  contcmnc  iiii 
Fathers  prouidcnce,  as  in  the  former;or  to  prelume  on  the  rame,a» 
in  this  temptatioi"^  either  v/ill  plcalehim.   2. Cor.  2. 20.  the  Apo- 
ftleflicwcth,  that  this  is  one  of  the  wylcs  and  (hatagems  of  Sa- 
tan, by  clcanc  contrary  waics  to  delUoy  the  Church; ^/rA^r  by  too 
much  Icnitic, which  let  fall  thecenfures  of  the  Church, (o  as  the  in- 
ceftuous  perfon  vvasnotat  all  corredlcd  ;  (7r  when  they  began  to 
vfe  too  much  rigour  and  fcueritie, forgetting  the  rules  of  Chrirti- 
an  meekncflc  and  charitie.  And  in  the  incetluoui  pcrfon  himfelfe, 
it  will  pleafc  him  well,  either  that  he  goe  on  without  allremorfe 
ofhtsfinnc,  and'che  Church  not  meddle  with  him  ;  or  that  by  the 
fcueritie  of  the  Church,  he  be  fwallowed  vp  of  forrow.  In  regard 
of  borh  which  the  ApolHc  faith, ff-^r  are  net  ignor^ftt  of  his  wyles, 
A6V.  14.  1 1,  ip.  when  Paul  and  Barnahxi  came  to  hycMniA  ^  to 
preach  and  publifh  the  Gofpcl,  obferue  Satans  wyle  in  the  people^ 
cither  they  maftT^ceiue  them  as  God,  and  facrifice  vnto  them  out 
of  blind  iLeale  and  deuotion,  at  which  the  Aportics  rent  their 
cloachcsj  or  clfe  they  muft  take  them  and  ftonc  them,  as  tlrcy  did 
P/i«/,  anddrew  him  outoftliecitie,  fuppofinghe  had  been  dead, 
V.19,  Mtitch.ii.p.  when  Cbrii-i  came  riding  to  lerufalcm,  multi- 
tudes flocked  after  him,lpr«d  their  garments  in  the  way, cut  down 
boughes  t-Oilrow  therein,  and  cried  Hcfanyia^  he  was  the  fonnc  of 
P^;//W,the  blcffcd  g\\^  that  came  in  the  name  of  the  Lord;  the  peo- 
ple faid,  it  was  hfpu^  the  Prophet  o^ Niia^Aret^  and  all  the  city  was 
mocued  :  But  bctorc  night,  Satan  had  them  in  anothcr^xtremity: 
fuch  was  thcenuic  of  the  Scribes  andPharilKS,  that  C-hrifr  was  ei- 
ther glad  to  flie  the  city  that  night;  orthe  feare  of  the  people, that 
noncdurrt  cntertaine  and  lodge  hirnj  v.  17.  fo  he  left  them,  and 
went  into  the  towne  of  i?^r^^wM,  and  lodged  there.  And  within 
few  dayes  after,  all  crycd,  Cr//«"//j^,  Cructfie, 

1.  This  comes  to  pa{re,becaufc  Satan  is  contrarie  to  himfelfe; 
according  tohis  difpofition  arc  his  waycs.  Though  he  be  the 
Prince  of  darkenes,  yet  can  he  transforme  hirolclfe  into  an  Angel 
of  light,  2. Cor. II. 14,  He  appeared  in  the  fhape  of  a  ferpcnt  to 
Etie,  inthe  flupe  of  aprophct  loSauf,  Somcnmc  this  crooked 
ferpent  can  deny  Chrift  to  be  the  Sonne  of  God, as  herc;and  fom- 
times  preach  him  fo  to  be,  Mark. 1.24. 

2.  His  dexteritie  and  (lyncfl'c  is  another  caufe,  whereby  he  can 
makeone  ground,  and  that  a  good  and  true  one,  to  ferue  to  rearc 

vp 


N 


Rcifeitt,  I, 


1^8 


3 


Vfe. 


Matth.4.6. 


An  ExptiJitiQn 


vp  two  excreame  cuills,  in  fuch  cunning  manner  as  he  was  in  hope 
todecciuethc  wifedomcof  God  himfelfe  thereby;  for  here  out  of 
Gods  word,  thatChrirt  was  his  Soyine,\\t  inferrcs  twocontrarie 
conclu(ions,bothcontrarie  inthemlclues,and  bothcontrarie  to 
Gods  word, 

g.  Heknowes  there  is  but  one  good  and  ftraight  way  tohea- 
uen^that  the  Lord  hath  commanded  vs  to  walke  in  that  way  with- 
out turning  to  the  right  or  left  hand,  that  he  hath  placed  the  ver- 
tue  in  the  meane:  and  therefore  he  cares  not  in  which  excreame  he 
canthruft  vs,  foas  wckeepeout  of  that  meane  appointed,  Hec 
hateth  nothing  but  vertue  and  grace,  which  God  louetb. 

^j.  He  knowing  the  propeniitic  and  inclination  of  our  corrupt 
nature,  f  which  dcfires  to  know  no  meane,  but  is  rather  difpofed 
CO  any  vice  in  extremitie,  then  to  reft  in  obedience  vnto  Gods 
commandemcnt;)  fits  vs  according  to  our  inclination,and  tafts  vs 
firft  in  one  extrearoe ,  then  in  another,  and  holds  vs  there  where 
wee  beft  plcafe  ourfelues.  Hence  wee  account  extreames  ver- 
tues. 

5,  Many  are  the  by-wayes  that  lead  to  hell  on  all  hands ,  there 
being  but  one  truth:  and  the  deuillcarrieth  fuch  incefl'auc  malice 
to  man,  that  he  cares  not  in  which  of  them  aman  come  to  hell,  fo 
he  come  at  length. 

Beware  then  of  Sathans  fubtiltie,  of  his  contrarictie  and  extre- 
mities. In  matters  of  Gods  worfhip,  hisfcopeis  to  make  aman 
either  profane,  and  caft  off  all  care  of  religion;  or  if  men  will  not 
bedrawnefrom  fomedeuorion,  then  he  feekes  to  make  them  fu- 
pcrftitious,  in  which  cxtreamc  he  holdeth  the  blinded  and  deuout 
PapirtsjWho  worfhip  both  falfe  gods,  and  the  true  God  with  a 
falfeand  vainc  worfhip.  A(5V.i 7.  the  Apoftle  hauing  charged  the 
Athenians  with  fupcrftition,  hcaddesthis  reafon  ,bccaul"ehe/4w 
an  Altar  to  an  vsk^iovpfje  God,  The  fame  of  thofc,  who  will  worfhip 
God  in  dcuifes  which  he  neuer  commanded, and  place  it  in  things 
which  indeed  hinder  it.  And  fo  fomc  hate  Popcrie,  but  not  pro- 
phanencffe.  Satan  aimes  alfo  at  the  Minifter,  to  make  him  idle  and 
negligent  in  preaching,  and  is  well  plcafcd  with  that,  bccaufc 
where  vijton  fatUs  ^fecfle  ferifly.  But  if  he  cannot  hold  a  man  in  idle- 
nCffc,  then  he  feeks  to  get  him  to  preach,  cither  of  pride,  or  enuie, 
or  flatterie,  or  forperferment,or  vaincly  and  vnfoundly;and  then 
the  more  he  preacheth,  he  likes  him  neuer  the  worfe;  ormaliciou- 
(ly  againft,  good  men  ,  and  j^ood  wayes ,  and  then  hee  preach- 

eth  I 


t?/  C  H  R  I  s  T  s  Temptations* 


Macth.4.6. 


cth  nothing  clfc  buc  whai  Satan  ( if  he  mult  needs  preach)  would 
doc. 

In  hcarinorthc  word, he  would  firfthauc  men  flackcofall  con- 
Tcicnce  of  doing  or  obeying,  tliat  hearing  ihcir  MaRcrs  will ,  and 
not  doing  ic,  their  Ihipes  may  be  the  more.  If  he  cannot  doe  that, 
but  fees  a  man  i\nke  confcicnccof  his  waycs ,  then  he  will  make 
him  icnipulous ,  and  make  ncedlefTc  qucl^ions  of  euery  thing; 
and,  to  hinder  hispeace,  he  will  make  more  hnnes  then  eucr  God 
made. 

In  iudgiiig  ofonesowne  cHate,  he  will  makeaman  belceue 
that  God  neucr  cle6led  fuch  a  wretch  as  he,  he  neucr  had  truth  of 
grace,  all  is  hypocrilie,  God  neuer  loued  him  ;  fo  many  finnes,  To 
great  talis,  fuch  vnvvorthincfle  as  neuCr  was  in  any  child  of  God. 
On  the  contrarie, it  faith  withftand  this  temptation,  then  comes 
pride  in  ftead  of  former  deie(flion,  and  makci  him  thinkc  his  ele- 
dlion  fo  fure,  as  though  he  take  all  vnlawtull  liberties,  he  fhall  be 
faucd  ;  Oh  thefonnc  of  God  cannot  doc  amiffe,  nor  the  Father 
hare  him. 

Sometimes  to  deflroy  boldneflc  of  faith  hewill  fuggefl,  that 
finnc  is  fo  great  in  fuch  and  fuch  circumftances ,  as  it  cannot  be 
forgiucn;  now  the  heart  is  heauy  and  lumpi{h,and  hath  no  chear- 
fulneffe  in  God.  But  this  being  alittle  blownc  ouer,he  will  bring 
the  fame  man  by  degrees ,  to  thinke  what  afoole  he  was;  for  his 
finnes  now  are  not  fo  great,  fo  dangerous,  as  others  be,nor  him- 
felfe  fo  great  a  finner:  and  now  the  fadncfl'e  of  finne  being  (hakcn 
off,  he  growes  merry,  and  too  too  light,  forgetting  all  his  former 
hcauiucs. 

In  the  courfc  of  life,  begets  bcyondmany  in  thcfe  extrenme 
courfes.  InjpintUAll  ihings, numbers  of  men  are  held  in  a  profane 
and  wicked  fcorning  ot  religion,  of  Preachers,  and  Profcllors, 
whole  names  they  cannot  abide.  Some  of  thefc  are  iometimcs 
called  out  of  the  fnare  of  the  deuill,  and  then  Satan  is  in  a  contra- 
ry corner,  he  will  hauc  :hem  zealous,  but  not  according  to  know- 
ledge :  If  theMaQcr  will  not  fend  his  feruancs  to  plucke  vp  all 
the  tares  before  haruelt ,  they  will  (iand  no  longer  in  the  held  of 
the  Church,  but  grow  refolute  in  ichifmc  and  fcparation. 

In  f/«/// things,  how  many  examples  of  men  hauewe  extream- 
lycouetousin  theiryouth,  but  prodigall  and  voluptuous  in  ex- 
tremity in  their  age  ;  and  fo  on  the  contrarie,  aod  in  diuers  other 
inftances  ? 


199 


N  4 


Rul 


es 


200 


DoUr. 


Matth.4»^. 


AnExpoJition 


Rales  to  auoid  thcfc  extremities  of  Satan. 
I.  Lookc  we  I^ill  to  to  the  word  ,  which  pointcth  vs  our  way 
forthe  warrant  of  our  ad^ions ,  and  the  raanncr  of  doing  them, 
and  faith,T/?w //f^tfw^r)',  w^i^tf*«/r ,  Ifa.  50- 21.     a.  Watch  we 
the  ficklcnciTc  of  our  naturCjWhich  may  be  fecn  in  the  BarbartAns, 
A(5V,24.  4.6.  who  accounted P4;//  aGod  andamurdcrcr,  at  one 
tinrie,   g.Confider  vvc  what  ic  is  that  we  arc  eagerly  fet  vpon,  1 
and  fufpetlicbccaufeour  nature  is  to  beinextreams,and  Satansj    * 
hand  is  likely  in  it  to  fet  it  forward.  Ncuer  are  we  fo  violent  for 
Gods  kingdomc,as  for  the  worjd.. 
Cafl  thy  felfe  dgvpyje,  ] 
In  the  fcope  of  this  te-mptation ,  which  was  to  prefumption 
(^  for  the  allegation  following  would  perfwade  him^  that  God 
would  prcferuchin*  whatfoeuer  he  did  ,  though  he  threw  him- 
{e,\^z  from  the  pinade:)  wee  learne  this  point  of.inftrudion, 
that, 

Satan  doth  inceffantly  labour  to  draw  nnen  vnto  prcfumption, 
and  vainegloty,asherehedidthc  Head.  And  this  prefuraption 
in  a  word,  is  nothing  elfe  hue  a  yainc  confidenjcc,  that  we  are 
thisorthat,  orcan  doc  this  or  that  J  withoux  any  word  or  ordi- 
nance of  God,  A.vainchopcwkthouc  warrant  hs  the  very  bccing 
ofprefumption,. 

i.Sam.4.3-i  Ifrael  went  to  warre  againft  the  Philiftims ,  and 
wjcreiiainc  about  4000. men:  but  they  would  make  another  onfc: 
more  warily  (  as  they  thought )  then  before  :  they  would  fend  for 
the  Arke from  Shilo  to  fauethei^;  and  when  it. came  into  the 
hoaQ,all  //r^tf/gauea  fhout,that  the  earth  rang  of  it  ,prefumingi 
that  now  they  were fafc enough  :  But  all  this.wasdone  of  their 
«wnc  heads,  and  without  warrant ;  and  therefore  God  difcom- 
ftted  them  with  an  exceeding  great  flaughtcr  of  thirty  thoufand 
footmen; and  the  Arke-(  wherein  they  were  fovainely  confident^ 
wastakcn,  thePxeifts //<7p^«iandP^/«^4<^  flaine,  Eli  brcakcs  his 
nccke^aod  fuc.h  a.cQpfuiipu  there  wa.s^tbaithe  Arke  ncujcr  came  at 
SbiJo  more, 

Num.i4.,Aftertbc men  were  fenttofearchtheland  ofC4»a4fi, 
and  had  returned  and  told  the //r^r//>^/ 1  that  the  land  was  good 
and  fat,  but  the  walls  reached  vp  to  hcauen,and  there  were  fonnes 
of  y^w/rJ^  gyants,  thcn,the  people  murmured  and  diftruftcd  t  But, 
the  fcntcnce  of  the  Lord  parting  ag^inft  them,  that  they  (hould 
wander  forty  ycares  in  the  wildcrneffe,  according  to  the  forty 


day 


es 


^Christs  TemfUtieHS.  Matcfu^. 6 . 


daywin  fcarchingjtiil  thatagc  wfrc  all  vraftfd  ,  none  of  which 
fhould  come  into  the  land,  cxccpi  C4/<r^  and  /<y^«4  ,  vcr.40.  then 
they  vp  bcciracs  in  the  morning,  and  they  were  rcadic  againlt  chc 
word  of  Cod  to  goe;  Aiofcs  forbids  them  ,  tells  them  God  was 
not  with  them-,  yet  44.  prcfuiiicd  obftinatcly  to  goe^and  were 
pitifully  confumcd. 

2. King. 14. 10.  Arn.tzjfAhK\r[^  of/uJ.ih  ,hauing  gotten  anota- 
ble  vi61ory  agaiifl  Edom^  preluming  ot  Gods  hand  and  help  wich 
him,  but  not  asking  God  counfcll  ,  would  alfo  make  warre  a- 
^alnft  IfrAcl  J  but  vnhappily,  as  fuch  attempisproouc  ;  for  he  was 
o uer come,  and /f/jc74/^  Kingoflfrael  tookc  y^w.r-t,i/i^,  and  broke 
downc  Icrufalcms  wall ,  and  fpoylcd  the  houfe  of  the  Lord  ,  and 
the  Kings  houfc  ofall  chc  treafure  there.  lojiah  a  good  King  ,  pre- 
fuming  of  Gods  afTlftance  without  his  word  ,  vndcrtQokc  an  vn- 
wairantablc  warre  againft  the  King  of  Egypt :  hee  might  hauc 
thoughcGod  would  help  him, who  fought  the  Lord  with  all  his 
heart  againft  an  open  idolater;  but  not  fceking  the  Lord  in  this, 
he  was  mortally  woundcd,and  left  his  Kingdomc  in  great  trouble 
and  confufion.i.King.i^. 

Now  Satan  is  moftvfuall  in  temptations  to  prefumption^  for 
thcfe  rcafons.  1 .  He  hath  experience  ,  how  ealily  we  are  foy led 
with  this  kindc  of  temptations ;  Ko-w  foone  he  foylcd  our  firfl  pa- 
rents in  the  ftate  of  innocency ;  how  good  TfAtiid  was  ouer- 
thrownc  J  preluming  of  his  ovvnc  ftrength,  when  he  forced  loAh  to 
number  his  people.  Andthofe  whom  he  could  neyer  (hake  with 
dirtruft^  he  hath  quite  ouerthrowne  with  prcfumptien.  2.  Satan 
knowes,  that  ofall  temptations,this  is  nioflagreeablc  to  our  cor- 
rupt na-ture.  It  ispleaHng  to  vs ,  to  concciue  of  Gods  mercy  and 
power  towards  vs  in  any  courfe  our  feluesatfe6t:  whereas  temp- 
tations to  defpairc  arc  irkefome ,  and  grieuous  to  the  flcfh ,  and 
hauc  not  ordinarily  fo  much  help  from  the  flcfh  tofctthcm  for- 
ward as  this  hath  ;  and  therefore  the  deuill  is  fometimes ,  but  not 
halfe  fo  often  in  them.  Againc,  he  knowes  it  goeth  without  na- 
ture and  f^rcamc ,  to  prefume  of  our  owne  goodnes,  ftrcngth,  and 
vertue.  Trr^r  and  the  reft  of  the  Dffciples_,  prefumed  they  fhould 
not  be  offended  at  Chrift  ,  nor  forfake  or  deny  him  :  but  yet  not 
long  after ,  eucn  they  who  profclVed  they  would  die  with  him  ra- 
ther then  deny  him  ,  left  him  and  fled  away,  Macth,  26.  ;^*&c. 
3,He  knowes,  that  prcfumption  isancxtrcameoffaithandhope, 
aad  doth  no  lefTc  extinguifh  faith  then  defpairc  ,  nay  more  often 


201 


doth 


P^iafons.!. 


•'-»  .1. 


202 


Macth.4-^' 


L^4n  Expofition 


cio,iki  dtfcct/h: 
zibi  tibt  piacmfii, 


dothfoylcic,  feeing  a  man  indcfpaircis  more  tcarcfull ,  more 
vvacchfull,but  a prcfumptuous  man  is  fcarelcfl'cjCarclcflc,  and  will 
cafily  thrufthimfclfcvpon  any  aducnturc  ,  as  fearing  no  finne.  4. 
Satan  knowes  that  prefumptions  are  great  fin>jes  ^frcuailtngfirincs^ 
Pfal.19-1  3,  a  tempting  of  the  Lord  (as  the  anfwer  of  our  Sauiour 
implies)  when  wc  leaue  his  way  and  means,  and  will  trie  our  own, 
afinne  which  doth  much  prouoke  God  todifpleafure  ;  wcfceic 
inPtff^r,  who  fell  fcarefuliy  aboue  all  tbeDifciples ,  bccaufc  he 
was  moft  prcfumptuous  of  all ;  ofwhorocy^w^^^w^  faith  ,  When 
thou  bcginnert  to  fay  ,  I  haue  enough  ,  thou  beginncft  to  fayle; 
when  thouhaft  an  ouerwccning  opinion  of  thy  feUe,thou  art  vn- 
donc. 

Qnefl,  What  may  we  thinke  o^hnathaHs  a6lion,  who  himfelfc 
alone  with  one  man  his  armour-bearer ,  went  out  againli  a  whole 
armie  of  the  Philiflims?  Was  it  not  a  Grange  tempting  of 
God,  and  a  great diforder in  time  of  pitched battell?   i.Sam. 

j4rjfw»  It  may  feeme  fo  at  firfi  ;  but  indeed  it  was  not  temerity 
inhim  :  for  i,He  was  guided  by  a  fccrec  and  ftrong  infiindl  of 
Gods  Spirit.  2.  He  had  agenerall  promife,  that  fo  long  as  his 
people  feared  God,  one  fhould  be  able  to  chafe  athoufand,  and 
two  ten  thoufand;  and  therefore  tooke  no  more  with  him  then 
one,  beeing  fully  aflured  that  God  would  goc  out  with  him,  and 
fightforhimagainft  God  and  his  enemies.  ^.HefctGod  before 
him, with  whom  he  h\d'iirva6  not  hard  to  fauervith  many  orwtthfew, 
v.6.Be(idc$,he  knew  they  wereGods  enemies  ^(iyxug^Lctvs goe 
tothevrjcircumctftd^  ^.Thceuent  was  a  lingular  deliucrancc  of 
God  in  that  nccdfull  time  :  for  God  lent  a  fearc  among  the  ene- 
mies, and  an  earthquake,  &c.and  armed  /^^/v^^i/^^^-withfuch  a  fpi- 
rit  and  power,t hat  the  enemies  fell  before  him  forfeare,  cucn  ac 
the  fight  ofhim.  .jr  . 

OhteU:,  But  the  inftin6t  of  the  Spirit  i$|ftrong  and  not  doubt- 
full  ,  as  this  was ;  s.6.  It  may  be  the  Lordvfillbewith  vs,  ji^fw.  The 
firltinrtin6b  drew  him  to  the  place  where  he  was  to  receiue  a 
figneofconfirmation  from  God;  asv.p.io.  /ftheyfay,(^omevp, 
rve  V9illgoe  :  (  a  fignc  they  were  lazie: )  If  they  [ay  ,  Tarrte  till  wee 
come^iveewillKot ;  that  was  a  figneof  their  courage.  And  this  was 
acertainc  fi^^nc,  which  ft'ongly  affured  him,  v.i 0.12.  QueJKliir 
lawful!  now  for  any  fo  to  doc  ?  A>ifiv.  No  :  it  was  a  fingular  fad^, 
not  to  bcdrawnc  into  example,  vnlcffe  a  man  can  allcadgea  new 

pro- 


o/Christs  TemftAtiens.  Matcli.4.^, .       203 


promifc-jfccirrg  all  the  ordinary  promifcs  cf  Scripiurcioync  the 
mcancs  andend  together. 

Wee  murt  concciuc  all  this  docf^ruic  ofChriHs  temptations  a-    /7v^^j^ 
boucan  ordinaric  hirtorie,  not  oncly  relating  a  thing  done  ,  but 
belonging  aifo  to  V5  to  make  our  vfe  of  it,  as  of  other  Scripture.  ' 
And  hence  letvs  learneto  beware  of  thcfe  temptations  to  pre- 
fumption, which  arcmany  waycsdarted  againfl  vs,boihin  things 
rpirituallandtemporall.  I.  In  fpirituall  things:  i.  When  men  caR 
afide  the  knownc  word  of  God ,  they  dare  fvvearc,  and  curfe,  and  1 
blafpheme;  they  dare  aduenture  to  brcake  the  Sabbath ,  dare  lie 
and  be  vniufi,  againft  their  confciencc;  they  dare  doc  anything 
againfi  the  iuftice  of  God,  though  they  know  his  will  to  the  con- 
traricrand  all  bccaufc  they  preiumc  of  Gods  mercy, which  in  their 
conceit  hath  eaten  vp  all  his  iufticc.  But  in  loh.xp.i  i.  Chriflin- 
Jargcth  thefinucof  the  Icwes  and//<<^4^,bccaufe  it  wasagainft 
their  confciencc,  He  that  deltheredwe,  hath  the  greater  ftnnc:  he  was 
warned,  he  heard  my  dodlrine,  faw  my  miracles,  and  fo  did  you. 
And  thou  that  knoweH  thy  Lords  plcafurejand  dareft  goe  againft 
it,  (halt  knovve  how  fearcfull  a  thing  it  is  to  fall  into  his  hands. 
If  thyconfcicnce  condcmne  thee,  God  is  greater  then  thy  con- 
fcience. 
i.Ochers  arc  perfwaded  that  Chrift  died  for  all,&  therefore  they 
maybe  the  bolder  in  their  finncs ;  grace  hath  abounded,  <\h4ic 
though  finne  abound  much  more  ?  Chrifl  hath  blood  enoughjand  ] 
merit  enough,  what  need  they  feare?  But  here  isprcfumption 
,  without  warrant.  For  in  Chrifts  death, before  it  can  be  fruitful!  to 
vs,  there  muft  be  two  things,  i.  an  adluall  accompliQimcnt,  2.  an 
cffe6luall  application  to  the  foule  in  particular.  Phyficke,  though 
ncucr  fo  foueraigne,  if  it  be  in  the  pocket  vnappIyed,doch  the  pa- 
tient no  good:  Andif  thedeathof  Chrift  be  applyed  to  thee,  it 
workeththedcathofthy  finne:Chrift  died  to  abolifh  fmnc,  and 
dcftroy  the  workes  of  the  deuili, 

3.  Many  others  arc  carried  along  in  their  prefumprion  ,  by  a 
deceitful!  fuppofition,  that  they  can  come  out  of  their  finne  >  and 
repent  when  they  lift.  Buthere  isa  vaine  hope  without  warrant,  j 
or  els  bring  me  a  word  that  promifetb  repeiuancc  to  morrowc ,  if 
this  day  ihou  negle6^it;  this  is  thy  day,  thou  knowel^  not  what 
the  morrow  may  bring  foorth.  Now  thou  haft  life ,  health, the 
word,minifterie,  andmemotie;  perhaps  this  1$  the  laft  day  thou 
fliah  cnioy  all  thcfc.  Ob ,  but  I  hope  to  repent :  But  fhcwe  ihy 

war- 


204 


J  Matth.4.^. 


^n  Exfofuion 


warrant, els  Satan  haih  thcc  in  the  bands  ofprcfumption.  Bcfides, 
it  is  iuft  with  God,  that  he  who  will  not  take  Gods  time,  rtiould 
ncucr  come  to  hisownc.  And  dangerous  it  is  topucourfoijics  to 
aducnturc  till  the  hft  houre. 

4.  Others  feed  a  conceit ,  that  howfocuer  God  dealc  with  o- 
thcrs,  he  will  not  grow  into  fuch  difpleafurc  with  them  ,  they  arc 
further  in  his  bookcs  then  To ;  as  Satan  here  intimates,  that  Gods 
Sonne  may  doe  what  he  iifl.  But  it  is  a  pra^ifc  of  wicked  men,to 
make  coucnants with  death,  and  fecure  thcmfelucs  that  vvhcn  the 
fvvord  paiTeth  through  the  land,  it  (liall  not  come  necrc  them,and 
\ocx\t^tAce^^eAce^  whcnthe  trumpet  hath  founded  w«r.  Again, 
tejlme  thou  that  prefumctKo  farreto  finne,  art  thou  furtljer4n 
Cods  books  then  <tAdam  in  Paradife,  yea  then  the  Angels  in  hca» 
uen?  Doeft  thou  excellinholineflcthofe  Worthies  ot  the  world, 
LMofis,  tyi^ron  ,  ^auid ,  Hezjckjah  f  yet  thefe  could  not  efcapc 
when  they  (iruied.  Shall  the  whole  world  (finning)  be  drowned, 
and  ftialt  thou  a^uoid  the  deluge  t*  No,  no^  t^  highcrt  mountaines 
in  the  werld  (hall  not  faue  thece:  nay,  if  thou  <CHiklft  climbc  into 
hcaucn,  the  Angels  were  caft  thence. 

5.  Others  prefumc  of  the  end,and  flic  ouer  the  mcanes-hope  for 
faluation,  butneglc6l  ihcmcanes,  the  Word,  Sacraments,  and 
Prayer.Ohtbutthcyvfemcanes, they  know  God  and  their  duty, 
asweli  as  the  bcfi.  But  it  is  a  prcfumptuoiis  knowledge;  they 
thitikc  they  need  ryo  more,  they  profedeihey  know  God,  but  in 
their  workes  deny  him,Tit,i.f/f.  Yea, they  belecuc  all  the  Arti- 
cles of  Chrirtian  faith,  if  wee  boleeuc  them  ;  but  it  is  a  dead  and . 
vttinc  faith,  without  works  of  piety  and  c-haiity,  fuch  as  {hall  pro- 
feffc  great  acquainuncewithGod  in  thcdayof  itjdgcmcnt,but  to 
whom  be  (hall  fay,  Dcfartfrommeye  werker^  ofmte^utty,  Yea^buc 
they  come  to  Church,  and  pray  to  God  as  others  doc,  and  hope 
to  be  faued  in  their  religion  what  euer  it  is,  fe  long  as  they  mcane 
welhand  what  need  men  be  fo  precile  and  curiousPBut  thefe  prai- 
crsareprefumptuousand  abhominablc,  if  thou  turne  thineearc 
from  hearing  the  law:  and  fo  long  as  thouliucft  inthy  lufls,  and 
walkeft  not  prccifely  with  God  in  all  his  commaundcments, 
('though  thou  faft,  and  pray,  and  affli^V  thy  fclfcneucrfomucb,J 
God  will  notbearc,  norheipe.  Therefore  ncucr  prefume  of  an 
haruell  without  a  fcedc-timc;  as  a  man  fovvcth,  fo  rtiall  he  rcapc, 

6.  Others  f  and  a  common  pre'^umption  i:  is)thinke  thcmfelucs 
in^hc  high  way  to  faluation;  their  names  arc  written  in  the  booke 


^Christs  TemptxtioHS.  Matth.^.^^,  .       205 


oflifc,ncucrro  be  rated  out;thcy  aicbcloucd  of  God,  and  there- 
fore chey  may  do  what  they  will,  and  Icanc  vndonc  what  they  lilt; 
ihcy  iTiay  enioy  their  plcafiirc  and  libertic,  their  fajuition  dcpen- 
deihnoc  vpoiitheir  workcs,  but  vpon  the  clec^lion  ot  God  that 
fhewes  mcrcie.  And  thus  out  of  a  vaine  prcluniption  ,  they  arc  i- 
die  and  vnfiuitfull  in  the  workc  oUhe  Lord,  and  foiiictimes  j^row 
Libertines  and  fcandalous,  and  Hill  God  is  the  l3me(they  fayjand 
louesthen).  But  wi^at  can  be  a  morceuidenc  note  ot  Gods  dilplea- 
fure,  then  :o  be  qiurn  vp  to  luch  a  dclulion  ?  ps  if  the  goodncs  of 
I  God  would  not  lead  hi*  to  repentance;  or  a?  if  mercy  were  not 
with  him  to  bee  feared.  But  thou,  out  of  the  hardnelfeof  thy 
heart  which  cannot  repent^  trcafurel^  vp  wrath  againfi  the  day  of 
wrath. 

1  L  In  things  ofthis  life  Sa:an  prcuailes  exceedingly  with  this 
temptation  otprcfumptiou. 

1,  When  men  conclude  of  Gods  louc  by  tcmporall  things, all 
which  arc  common  to  good  and  bad.  By  which  forcerie,  when 
they  arc  mod  curled,  they  thinke  themfelucs  the  happicli  men  vn- 
der  the  Suniic.  Whereas  none  knoweth  hue  ox  hatred  by  any  thing 
before  bim^and  as  God  beginneth  his  louc  at  things  within, faith, 
fearCjVprightnelVc  of  heart,  and  the  like;  fomurt  webeginnc  the 
knowledge  of  it.  And  if  wc  compare  X)//^rj-  etlate  with  Laxjunu  ^ 
Pharaohs  with  (JMofes^  Simon  LMigiti  with  Stmon  Peter ^  who  faid, 
{_Money  ayidgolAhnuel Money  wefhalleafily  fee  what  little  ground 
the  Scripture  affoardeth  fer  fuch  prefumptuons  conceits. 

2.  Many  cfour  grcatmcn  venture  to  trauell  into  places  ofidc- 
latrie,and  think  themfelucs  ftrong  enough  again  ft  any  fuch  temp- 
tations as  they  meet  w ithall:  but,  i  .Were  there  zeale  indeed^therc 
would  be  aUo  a  witncde-bcarino  noainft  fuch  horrible idolarrie; 
whereas  if  they  doe  not  a6l  idolatry  ,  they  confenr  to  thole  that 
doe.  Wcreadoffonie  noble  and  HeroicaJl  fpirits,  iVirred  vp  by 
the  motion  of  God,  to  difrrace  and  witneffe  with  their  blood  a- 
gainft  that  horrible  iJoll  of  the  Mafle.  2.  It  is  3  iul^  iudgemcnt  of 
God  on  mnny,  who  perhaps  againQ  their  purpole,  are  catcht  in 
the  fnarc  of  Popery,  andintccled  with  the  poyfon  of  their  here- 
fleSjbcraufc  they  iiregiuen  vp  to  dcluhonfor  want  ofiuH  detcfla- 
tionofir. 

5.  Oihers  are  bold-hardy,  to  run  into  places  infe6lcd  with  the 
plague  without  a  iufl  warrant,  oriuflicient  caliingjOnely  prctcn- 
dingthc  ftreagth  of  their  faith:which  is  temerity  Sc  rariincs,often 
^ paid 


I 


206 


Mactli.4.<5. 


L>^  Expofjtion 


"Doclra* 


paid  home  wich  much  lorrovv  and  bictcriieiTc.  Hath  rot  God  ey- 
ed his  care  oucrvs,  with  our  care  ouer  our  Tclucs  >  Hdth  not  he  in 
ordinary  courfctyed  our  fafccie  with  the  mcanes  PAdl.iy.  Except 
thefc^htde  in  thefl^ipj  they  cannot  he  fiued:  2.^6.  To  Tome  vpon  boards, 
and  other  vpon  planks ,  came  fafe  to  land.  Yet  I  condcmnenoc 
that  prcfcnce  with  infe6^ed  perfons, which  charity  and  confcicncc 
requires:  but  in  way  ofordinaricvihtation,it  is  as  vnfafefor  vs  to 
goc  to  them,  as  for  them  to  come  amongft  vs,  and  a  tempting  of 
God, 

4.  Some  are  fo  bold-hardy,  as  to  venture  vpon  the  dangerous 
places,  which  are  giucnby  God  to  bepofTcffedof  the  dcuill,  and 
(as  if  they  were  Exorciftsj  willadiurc  thedeuill,  and  out-dare 
him:  and  this  they  thinke  to  be  flrength  of  faith.  Which  is  indeed 
a  folly,  and  extreameprefumptionj  often  repaied  as  it  was  in  the 
fonnes  ofSceua,  A6l.19.16.  who  vndcrtaking  to  adiurethcdeuil, 
(  wanting  a  calling,  commiirion,  and  cuery  thing  but  prefumpti- 
on^  were  driuen  away,  rent,  and  wounded.  Others  are  of  mindc, 
they  can  neuer  be  bewitched,  nor  all  the  dcuillsin  hell  cannot 
touch  them,  their  faith  is  To  flrong.Butthat  is  a  picfuraption, fee- 
ing no  man  can  abfolutely  alTurc  himfelfe  he  fhall  be  free  from  Sa- 
tanicall  moleftation,  Chrift  could  not  be  free,  who fe  faith  is  as 
(Irong  as  thine. 

Cafi  thy  felfe  dow^e,  ] 

Here  be  in  thefe  words  three  things  further  to  be  confidercd: 
I.  thca6lion,  which  thedeuill  would  effcdl ,  the  cafling  dorv^e  of 
Chrirt.  2.ihe agent, not  thedeuill ,  butChrift  himfelfe  mufldoc 
it ,  Cafi  thy  felfe, -^^  Luke  2L^dzs  ^  from  hence  ^  where  mcanes  of  latety 
were. 

Allthetraucll  ofthedeui!l,is,  to  cafI  dowyie  Chrift  ,  and  in  him 
all  mankinde.  The  cHate  of  the  Church  is  militant  while  it  is  here 
below  ,  and  the  battell  is  maintained  bctv\  cenc  CMichael  and  his 
Angels,  and  theDragon  and  his  Angel^,Reu.i  2.7.  and  therefore 
as  in  a  battell  the  contrary  part  by  all  the  power  and  policie  it 
can,  feckes  toc^y?<i^)v«(f  andouerthrow  ,  not  the  captainc  onely, 
but  all  the  aduerfary  power, and  difcomfite  the  whole  hofte;  fo  is 
it  here. 

Todcare  this  point,  we  rrufi  kr.O'v  ihcebe  three  eHatcs  from 
whence  Satan  hath  cucr  fought  to  caJ}  mcij  uowne. 

I.  From  theciiaceofinnocency  andgrar  :creatfd:(jyf<^»/w  was 
no  fooner  fet  vpin  this  happy  and  glorious  clUte  ,but  Satan  cafi 

him 


\ 


^/  C  H  R I  s  T  s  Temftittfens^  Macth.4.5, .       207 


h'xmdowne.K^A  from  this  pinaclcwc  arc  all  caft  down  in  him.  The 
Iccond  AcUm  himiclFc  was  fundry  waycs  affaycd  in  thcfc  rcinpta-  ' 
cions  and  fundry  others,  to  be  call  dov\nc  alio  trom  the  fame  molt  j 
innocent  cfiatcrwhich  had  been  the  cnlhng  of  vs  all  not  out  ouhc  1 
earthly  paradife  with  ^tiam,  bu:a  calling  downc  from  heaucn 
vntohell. 

2.  Fromihccliatc  of  regeneration  and  graccrencwcd.Satanj 
concinuail  labour  is  ,  either  to  kcepe  men  vndcr  condemnation 
from  the  (iacc  of  grace  ,  or  to  call  them  downc  (  if  it  were  poHi- 
bie^fromcbarctiace,to  which  they  arc  by  Chnft  rciiored.  Hec 
worketh  etfcdually  in  the  ionnes  of  di. obedience  ,  by  hardning 
their  hearts,  bhivding  their  mindcs,  and  leading  them  hoodwinkc 
ai  his  pleafurc  to  damnation  :  z,Q6i,i^,7,,If  onr  (jofp&Ubefjow  htdy 
it  u  hid  to  them  th.it  penfh,  in  whom  the  God  of  the  world  h^th  biinded 
their  mtyides ,  that  the  li^hi  of  the  glorioM  Gofpsll  ^  which  is  the  image 
ofGod^P?ot4ldnotp^tnevntothein»   And  for  the  eled^ ,  he  fets  vpon 
them  falfc  Praphecs  and  fcducers:hc  is  incelfant  in  moft  malicious 
centations ,  by  which  he  foylech  them  often  in  foulc  manner :  and 
iFhe  cannot  caft  them  downc  from  their  cftate  in  Chrift,ye:  he  of- 
ten caftcth  them  downc  from  the  comfort  of  it  5  both  by  inward 
and  outward  forrowcs  and  perfecutions,  Reu.  12.  the  Dragon, 
when  he  cannot  kill  the  woman,  and  her  feed  ,  he  will  caft  out  of 
his  mouth  waters  like  a  flood  todrowneihemrandifthac  prcuaile 
not,  he  will  ftirrevp  warrc  with  the  remnant  of  the  feed,  which 
keep  the  comraauadcmcncs  of  God,and  haue  the  tcltimony  of  le- 
fusChrift, 

3,  From  the  pinacle  of  their  outward  eft\>te  or  office,  which 
they  hold  in  the  Church  or  Coramon-weakb  :  for  fo  he  did  here 
with Chrift;  when  he  had  gotten  him  to  the  pinacle  ,  bethought 
to  gcthimdowneeafily:aticaft  he  will  doe  his  beft  to  caft  him 
downe,for  hefhould  fall  with  witncfl'c, 

F;r/?,' if  hee  fee  a  man  on  the  Pinacle  of  the  Temple,  a  teacher 
inihe Church, lifted  vp  abolic others  in  gifts  or  place,  he  will 
leauc  no  ftonc  vnturnd  to  caft  him  downe  :  for  he  knowes ,  thai 
(^a$  if  he  had  here  coft  downe  Chrili ,  he  had  ca(t  downe  with  him 
all  his  members,  fo^  if  he  can  calt  downc  an  eminent  teacher  ,  he 
calUdownewkh  him  ajnaany  as  depend  vpbn  him.  And  here  no 
teachcrcanfecurchimfclfe,  ifhe  were  in  ptdce  aboue  all  the  mi- 
niftryoftheNcwTcftament:  nay ,  the  higher  tl>e  pinacle,  the 
raorcflippcry  and  dangerous  to  iWlJud^  his  place  was  an  higher 

place 


2  08 


Match  •4.  ^« 


f^H  Bxfofition 


\ 


place  then  any  ordinary  miniftcr  of  chc  new  TciUmcncQandsVp- 
on  :  but  Ycc  how  tcarclDily  washc  catt  downeby  the  deuiii ,  who 
put  it  in  his  heart ,  and  prcuailcd  hrft  torthc  betraying  of  his  Ma- 
rtcr,  and  then  the  hanging  of  hinifelfc  ?  How  did  the  dcuill  feckc 
to  winnow  as  wheat  the  reft  of  theDifciplcs ,  that  flood  on  the 
fame  battlements  5  who  had  as  certainly  bccnccaildo.vvnc,  but 
for  cIk  po^vc^ and  prayer oftheirMai^er,Luk,2a'.^i. 

How  flrongly  may  wc  ckarc  this  truth  ,  if  \vc  obferuc  one  eX' 
pcricncc,  which  all  the  ages  of  the  world  haue  confirmed  ?  name- 
ly, that  the  dcuill  hath  cuer  flriuentofct  men  on. the  Pinaclc  of 
the  Temple,  to  cafi:  them  downc,  and  the  Church  in  them.  How 
hath  he  by  wicked  mcanes,aQ^flattcry,mony,  and  corruption,  ad*i 
uanced  ihcm  into  the  highcll  phces  andpinacies  of  the  Churchy 
whosahemight  vfe  ashischicfc  agents  to  ruinate  and  banc  the 
Church;  as  the  falfe  Prophets  in  the  old  Tcflamenc,  that  would 
cucr  with  the  fquirrill  build  and  haue  their  holes  open  to  the  fun- 
fide,cucr  keep  in  with  Princes,  and  (ing  fweetly  to  the  prefenf 
times;  Asalfothe  falfe  Apofllcs  that  would  fuftcrnothing  for 
Chrifl,  but  vnder  a  colour  of  preaching  Chrift,  abolifl-i  Chrifl  and 
hi5do(5lrine,.taught  and  maintained  by  the.  true  ApoHIes,  How 
doth  the  Church  complaine  ,  that  fhe  was  ncuer  fo  wounded  as 
by  tbe  watchmen  ,  who  alforobbed  her,  and  tookc  away  her  vailc 
fromhcr?  Lookcintotberecorilsof  i  5do>yeares ,  and  wefhall 
not  read  almoft  of  any  perfecutiens  of  the  Church,  but  raifcd  and 
withallheate  purfued  by  proud, perfecuting,  and  Antichriflian  ' 
BifViOps,  who  kept  the  chcife  places  in  the  Church,  Andeucr 
{incetheCifhopof  Rome  hath  bin  by  the  deuil  lifted  vp  into  the 
highcfl  pinaclc  of  the  Temple,  his  cafling  downc  and  fall  into  fo' 
many  monflers  of  dodlrine  and  maHner*,  bath  becne  in  this  Chri^-  i 
rtian  world  the  ruiue  and  do  wnefall  of  fo  many  as  whofe  names  i 
arc  not  written  in  the  booke  of  life.  ,All  this  comes  to  pafle  by  I 
the  malice  of  the  dcuill ,  whofctayle  drawee,  the  third  part  of  the  j. 
flarrcsof  he;iuen,and  caftcththemtothc  carth3lleu.i2.4.Againfti! 
thefc  ftarres  and  liizhts  of  the  woild  he  bendeth  his  forces :  If  he  ! 
can  caft  them  dcwne  to  earthlincs,  or  fercicc  of  any  lutis.,  he  bath  j 
hisdefirc.  •  ;^| 

I      Secondly, \'i\\z^Q.t  amsii  vppn  thepinaclcpfhis  owoehoufCjhcc  j| 
vvillf  if  he  can  )  <iaft  hirti  downc  theiKF.oa?><i  for  this  purpofc  wilL>j! 
lay  his  plots  and  obie6ts,    T>Aiitd  walkinpip  bis  bAUicmeDr$,was.< 
foone  caft  downc  thence  by  the  fight  df  ^BiitJ:Jh:lf4'  Efpccially  if 

a  man 


/ 


^/C  H  K  r  s  T  s  Tempt  At  ions. 


Macch.4,(5. 


aman  bcaMagifiratcor Gouernour,  landing  on  ihcpinacleof 
janthoricy,  the  dcuill  will  cait  himdo\vnc,it  by  any  mcancs  hccaii; 
Hi$  example  will  call  downc  a  great  many  with  him,  heftands 
high,  many  eyes  arc  vpon  him  ,  and  fo  many  fee  him.  l( Rcho^o.^im 
commit  idoUcry,  all  fuddh  will  facrifice  vndcrcucry  greenc  hill. 
It  the  Magilhatc  be  tearefull ,  negligent,  or  any  way  noted 
for  vice,  thofc  vnder  him  will  take  it  for  a  licence. 

The  reafons,  why  Satan  feckes  thus  reftlefly  to  caft  men  down 
fromeuery  good  elbtc  ,  are  thefc  :  i.Becaufc  himfclfe  is  caft 
downe  from  hcauen  io\\c\\.'K^u.iz.\  -^ , when  the  dragon  faiv  that  he 
wa^ca(1  out  tnt0  the  earth  jheferfecHted  the  vPomAn,  Hcwould  hauc 
and  hold  euery  man  vnder  his  owne  condemnation.  i.Becaufeof 
the  extreamc  corruption  of  his  nature,  who  is  picafcd  with  defirc 
of  hurt  and  mifcheifc,  hating  God  and  hisimagc  with  deadly  and 
perpetuall  hatred  ,a  murtherer  from  the  beginning,  loh.S.that  is, 
the  firft  murtherer ,  and  the  author  of  murthcr,clcanc  oppofed  to 
God,  who  is  the  firl^  goodnes ,  and  author  of  all  goodnes,  life  in 
himfclfe  and  in  his  creature.  It  cannot  be  fhewcd ,  that  euer  Cod 
ere6^ed  any  good  or  excellent  thing  in  the  Church  or  Common 
wealth  ,  but  Satan  out  of  the  abundance  of  his  wickcdnes ,  did 
one  way  or  other  feeke  (cuen  in  the  beginning  of  it)  the  corrup- 
tion or  deftru6lion  of  it.  Heprclently  dellroycd  Gods  image  in 
ourfirft  parents,  prcfcntlycorraptedGocIs  worOiip  in  C^/>i,and 
in  the  reft  of  the  poftcrity  of  the  Fathers  before  the  flood ,  till  all 
flefh  had  corrupted  their  wayes.  When  God  had  giuen  his  law 
and  fee  vp  hispurc  worfhip  jheprefently  caft  his  people  downe 
within  40.  dayes  before  the  calfc  ,  and  after  before  other  idols  of 
thcnations, which  was  their  dcfiru6Vion.  So  fooneas  euer  Chrift 
was  called  to  his  oflice,  he  muft  either  crf/?/;/>w/^//r  ^oivw^from  the 
pinaclc,  or  caft  himfelte  downe  to  worQiip  Satan,  as  we  fhall  fee 
in  the  next  temptation.  And  as  a  fcrpent  neucr  vents  any  thing 
but  poy  ton  ,  fo  Satan  neucr  fpeakes  in  other  language  but  the  il- 
(uc  2in<j  cffc6i\%,  Cafi thj  felfe  dowpte.  From  this  corruption  of  his 
nature, he  is  called  x«t7*  4jo;^MF./^<f  w?rcW^«^*  ^nd  he  that  can  fill  his 
agents  with  wickcdnes  (  as  Slymxi  was  called  the  child  ofthe  <3e- 
uill,becaufc  he  was  full  offtihttltj  Mfidmtfchiefe,  Ad^^i  3.10,)  mu(^ 
needs  be  full  himfclfe. 

Seeing  then  Satans  whole  drift  is  to  caft  v$  downe,  note  what 
a  wonderfullmercy  ofGod  itis,  that  we  Hand  and  arc  fpheld, 
cfp^cially  fucha<  ftand  vpoti  higher  pinacles  and  places  then  o- 

O   I  ther, 


20;^ 


Reafoni, 
I 


Siucdcjjkittile, 
t  Uu.it  pfuv:eji 


rfi. 


2IO 


Vfi.z. 


Hulc.i. 


Matth.4.61 


An  ExpofitioH 


tber,againrt  whom  hercdoublethhis  forces.  Tee  fi and  hy grace ^ 
faith  the  Apoftlc.  It  is  not  the  goodnci  of  nature ,  yea  if  it  were 
cloathed  with  ianoccncy ,  that  can  fupport  vs  ,  no  if  it  were  An- 
gclicall :  It  is  the  grace  and  ftrength  of  our  inuincible  capcaine 
that  wc  are  not  cncry  moment  caft  downe  into  hell ,  feeing  there 
wants  neither  skill,  nor  malice,  nor  diligence  in  our  aduerrai:y,no 
noraduantage  or  inclination  in  ourfelues.  Let  vs  therefore  ac- 
knowledge,  that  by  the  grace  of  God  we  arc  that  we  are,  and 

fay  with  the  A^po^lc  ,1, Tim, i,\2, 1  thanke  God^ivhich  hath  made 
meefirorjg. 

We  muft  learne  from  this  inccflant  induflry  of  the  deuill  to  caft 
vs  downe,  to  be  fo  much  the  more  watchfull  againft  him. 

Qnefi,  How  {hall  I  doe  this  ?  ^»/»'.  By  obferuingthefe  rules. 
I .  Take  heed  thou  fuffcr  him  not  to  lead  thee  to  a  pinaclc  :  for  al- 
though our  Lord  and  Sauiour,  beting  filled  rvtth  the  Spirit ,  and  led 
ifjf  the  Spirit,  ^2HGh\m\c2iUc  to  fet  him  on  the  pinaclc,  ye:  muft 
not  thou  followc  him  thither,  who  art  not  fo  fenced  or  furnifhed. 
For  he  ncuer  fets  any  on  a  pinaclc,  but  (  asChrift  hcrejtocafl 
him  downe.  And  then  the  deuill  fets  a  man  on  the  pinaclc,  when 
by  wicked  or  bafe  arts,  a  man  rifeth  to  wealth,  or  honour,  or  any 
publikc  place  in  the  Church  or  Common-wcalthrhe  will  willing- 
ly lend  his  help  and  hand,  thus  to  exalt  and  fee  vpnacn  ,  but  as  the 
hang-man  helps  the  thecfe  vp  thcladder,  to  turnehioi  off  with  a 
breakc-neckc.  Haman  was  aduanced  to  great  honour;  but  was  it 
notto  his  greater  ruine  and  downefall  ?  Did  nothc  hclpe  vp  He" 
r^^  by  pride  and  ambition,  almoft  aboucthe  pinacle?  when  hec 
(p^kcOhjitwasrhevoiceo/Godjandptetefaman,  But  was  it  not 
to  caft  him  downe  lower  then  all  his  people, to  be  pf  efently  eaten 
with  lice  ?  He  fends  vp  Neht4chadnez.z.ar  to  the  pinade  of  his  pal- 
lace,  and  that  was  great  ^4^<r/ which  he  had  builcfor  the  honour 
(^not  of  God  ,  but )  of  his  Kingdome ;  and  by  the  might  fnot  of 
God,  but)  of  his  owne  power.  But  the  iffue  was  to  be  caH  downe 
amongbcafts,andnot  a  fit  companion  for  Princes  or  his  people, 
till  he  knew  who  the  Lord  was. 

From  Princes  to  Counfcllcrs,  t/fchitofhel  was  on  an  high  pi- 
naclc, when  his  counfell  was  accepted  as  an  oracle  of  God  :  but 
the  end  was, that  when  it wasdcfpifed,  hefhould  cafthimfclfc 
downe,  and  hang  himfclfc. 

From  them  to  their  inferiours,  but  rich  and  gr  at.  DAttid  fawc 
the  wicked  man  in  great  profpcritie,  on  an  high  pinaclc,  ftrong, 

Iprcad- 


/ 


of Chuists  Temptations, 


Matth.4.5. 


ail 


fprcading  like  a  (^recnc  bay  tree:  hue  fuddcnly  he  was  cad  dovvnc, 
A»dhe couldnot findervliere  hcljAdbeeKeVii\.'^'].'i,  5.  The  like  of  the 
rich  mao  in  the  parable  ,  TIjoh  fooU,  this  night Jhdll  thcj  fetch  thj 
fm{€^  &€. 

From  chefc  to  great  Church-men.  ludxs  was  fet  in  the  Apoftle- 
(hip,  Satan  finding  hini  there,  cal^  him  dovvneto  VitW^hcewcnt  to 
hfi  fUcey(o  \vo{[i\[3,  rpe6\acleas  bcfeemed  the  Tonne  of  perditi- 
on, and  the  betrayer  and  murderer  oi^  the  iul-land  innocent  Sonne 
of  God.  How  many  examples  of  men  haue  we,  who  out  of  pride, 
and  ambition,  flattery  and  corruption,  haue  aduanced  thcmfclues 
into  chcife  places,  and  as  the  times  called  on  them,  againft  their 
confciences  wcrecaft  downc  into  horrible  pra61ifes  againft  the 
Church,  and  after  into  wofull  outward  mifcry,  as  Cardinall  PoaU^ 
Gardiner ^  'Bornier  ^  and  the  like.  Compare  their  liuea  with  their 
deaths. 

Others  railing  thcmfelues  by  multiplying,  chopping  ,and  cn- 
grolfing  of  linings ,  haue  been  cali  dovvne  from  their  gifts,  their 
reputation,  their  profiting  of  the  Church,  from  their  fobriety  and 
ciuility;  and  Tome  from  the  outward  wealth  they  fo  lay  about 
them  for  fo  eagerly,  and  died  bcggcrs. 

Other  ordmary  men  are  railed  by  Satan  to  a  great  flare  of 
wealth,  as  vfurers,  opprcflors,  and  vniuH  pcrfons,  chat  thinkc  all 
fauourofgaincfvveer,  though  it  be  neucr  fo  filthy,  on  Gods  Sab- 
baths, out  of  labourers  Hues  and  bellies.  But  Satan  hath  cafl  them 
dovvne  already  into  the  curfe  of  God,  and  oncly  the  execution  of 
the  fentence  awayteth  them.  Others  rtandvpon  thcpinaclc  of 
pride,  and  Satan  lets  cuery  man  vpon  thispinacle  if  he  can,  as 
knowing  i\\%z  ^nde  goeth  before  afalL  Did  nothc  fuggeft  to  our 
firft  Parents^  that  they  fhould  be  at  (7c;^/,  if  they  ate  the  forbidden 
fruit  ?  that  by  lifting  them  vp  in  their  own  conceit,  he  might  caft 
them  downe  from  their  happineffc  ?  Tr  was  the  fame  i^uggclhon, 
which  he  would  here  fartcnvpon  the  Sonne  of  God:  Ifthouwilt 
here  caII  thy  fe/fedowne  ^all  lernfAiem  muflneedes  co'^fejfe  thee  to  bee 
the  true  andvndoubted  Sonne  of  God ,  afid  honotir  thee  Accordingly. 

Vfc  the  meanest©  be  ftabliriiedin  grace,  feeing  all  Satans  la-  luici. 
bour  is,  tocalt  vs  downe  from  the  grjceof  God.  2. Tim, 2.1.  Aiy 
fonne^  bejlroyig  in  the  grace  that  %s  in  0)rifi  Ufm.  Trainc  thy  felf  e  to 
^\^\x(\\\Vj\^oiGodgtt*es  grace  t9  the  humble  ^  and  euer  humbles  his 
children  that  he  may  exalt  them.  Waters  ftand  in  vallies,  not  in 
mountaines.   lofephwzs  raifed  out  of  prifon  to  be  the  fccond  man 

O  2  in 


'—Lucri  boKt's  ty. 
odor  ex  re  J^4- 
ait':.— -luucna]. 


212 


AnExfoJitUif 


Ruie.5. 


Matth.4.^. 

in  che  kingdom.  DahU  was  by  littlcand little  raifcd,  from  a  Qicp- 
hcard  to  a  warriour/i  om  ihcncc  to  a  Kings  fonnc/rom  thence  to 
aKingdome,  UHordecai  was  firft  in  danger  of  his  life,  and  in 
great  diftref^c,  and  afterward  his  head  was  lifted  vp.  This  humili- 
ty, 1 .  will  not  fuffer  a  man  to  affect  pinnacles,  as  feeing  their  dan- 
ger, but  content  himfelfeinameanc  cftatc,  which  is  fafcft:  2.  it 
will  make  a  man  reioyce  rather  in  Gods  humiliation,  then  in  Sa- 
tans  aduancing;  the  former  tentling  to  exaltation,  thclattcr  to  ru- 
inc  and  downefall. 

As  Satan  is  cuer  plotting  to  cafi  thee  downc,  fo  be  thou  cucr 
raifingthy  felfc  vp.  i.By  racanes  of  the  word,  which  is  the  ftaffc 
of  a  Chriftian  ,  raifing  him  in  his  falls,  and  flrengthening  him  in 
hisftanding.  2.  By  prayer,  which  gets  Gods  hand  with  thee  to 
vphold  thee,  fo  as  the  hand  thatniuft  cafl  thee  downe,  mui^be 
ftronger  then  Gods,^.  By  heauenly  c<!)nucrfation,lift  vp  thy  foule 
and  affei^ions  daily ,  fecke  the  things  that  areaboue,minde  hea- 
uenly things.  Satan  would  not  baue  a  man  mount  aboue  thcpi- 
nacle,  nor  will  fuffer  him  ( if  he  can  hinder^  to  get  vp  to  heauen: 
therefore  in  regard  of  his  malice,  we  muft  put  more  labour  to  this 
bufineffc.  Our  affc6lions  are  like  the  leaden  plummets  of  a  clock, 
by  their  owne  weight  cucr  tending  downcward ,  and  Satan  often 
hangs  his  weight  vpon  thera^  and  therefore  we  murt  euery  day  be 
winding  them.vp.  4.  By  foftering,  not  quenching  the  naotions  of 
the  Spirit, 

QHefi.  Why  doth  not  the  deuillcaftChrift  downe?  Did  hee 
want  power,  who  had  now  carried  and  fct  him  on  that  dangerous 
pinaclc,  or  did  he  want  will  to  throw  him  downc?  jinfrv.  There 
wanted  no  will  in  Satan  any  way  to  mifchcife  our  Lord,  to  which 
purpofehcftrained  all  his  wits  in  thefe  temptations :  but,  1.  Hee 
wanted  power  and  ftrengtb,  being  bound  in  chaincs,  and  bridled 
by  God,  fo  as  it  is  asfarreas  hccannowgoe,  totcmptChriftto' 
caf^  downe  himfelfe.  His  commifTion  went  no  further  then  to  ca- 
richis  holy  body  to  the  pinaclc,  and  there  fetit.  2.  For  him  to 
haue  caft  downc  Chrift,  and  Chrift  to  be  a  raeerepaticnt,had  not 
furthered  him-a  whit  in  his  drift  and  fcopc :  he  intended  to  bring 
Chrift  to  finne,  andif  Chrift  cannot  be  gained  to  be  an  agent,  or  a 
voluntaiie  patient,  he  cannot  finne.  Bcfidcs,  he  fpccially  inten- 
deth  to  bring  Chrift  to  the  finnc  of  prefumption,in  throwing  bim- 
fe  1  fe  downc,  which.be  could  not  effe^  by  his  cafting  him  downc. 


vnledc 


c/C  HK  I sr  s,  Tempt Jit ions,  Macch.445. 


213 


vnleffc  Iiimfclfcf' bearing  himfclfcvpon  his  Fathers  protC(5lion^ 
can  be  brought  to  caft  b-imfclfc  downc.  3.  Although  afterward 
Satan  had  power  by  his  innrnments  to  put  cur  Sauiovir  Chri(^  to 
death,  yet  now  he  could  not  by  calling  him  downeihe  pinacles 
doe  it,  no  more  then  the  people  coulJ,when  they  attempted 
CO  cart  him  downc  the  hill :  for  his  hourc  was  not  yet  come, 
he  had  not  yet  done  that  great  workc,  which  he  came  into  the 
world  to  doe,  and  the  hourc  f^l^he  power  of  darkcncfl'c  was  not 
yet.  Hence  he  is  a  luiter  to  Chrifi  to  c^tjl  downc  htm felfe, 

Satan  can  tempt  and  perfwade  vs,buthccannoc  force  vs  to  fin:  1)oBr,i, 
or,  He  cannot  cali  ihee  downe,  vnlcfl'e  thourrfy?^^n';7^^^r/<r//<r.He  ' 
fcttcch  Chrift  on  the  pinade,  he  cannot  throw  hnii  downe,  but 
perfwadcs  him  to  throw  downe  himfelfe.  He  crammed  not  Et4e 
with  the  apple,  nor  gaue  it  into  her  hand,  but  perfvvadcd  her  to 
reach  and  eate  it. He  did  not  kill  5/;;// himfelfe. but  pcrfwaded  him 
to  call  downe  himfelfe  vpon  his  owne  (word.  He  did  not  put  the 
halter  about  lud.is  his  necke^nor  wa*  his  hangman,  but  was  of  his 
counfell,  and  made  his  ownc  hands  his  owne  executioners:  there- 
fore it  is  fa'.d,  Achi.i8.^frtj'»K>6;'oa5;'0-, /^-^^/^p^'^r^p/,  he  threwc 
(iQr>f»c  htmfelft  from  an  htgh  pLice,  not  onely  of  his  cfficc^  but  from 
off  the  tree  vvlicreon  he  banged  himfelfe. 

I.  Thiscomcs  to  pade  by  Gods  retraining  power,  which  fuf- 
fcrsnot  Satan  to  doc  what  he  lift:for  then  he  would  futfer  no  good 
thing  or  perlon  vpon  earth, but  dcftroy  all  the  order  and  goucrn- 
mcnt  of  God  both  in  Church  and  Commonwealth  :  then  fliould 
euery  ni^n  not  be  a  wolfe  onely,  but  a  dcuill  to  a  man.  Hence  he 
is  faincto  take  out  a  new  commiffion,  and  power  from  God  for 
his  feuerall  defignes,and  cannot  goe  beyond  the  limitations  of  it, 
though  the  greedinede  of  his  pray  be  neuerfo  great.  2.  No  man 
is  hurt  but  from  himfelfe,  and  oticof  the  vol untaric  inclination  of 
his  owne  minde  vnto  cuill;which  Satan  knowes  well  enough, and 
therefore  he  cucrworkcth  on  our  corruptions,  and  cannot  poy- 
fon  vs,  vnlclVc  either  he  get  vs  to  drinkeof  his  cup,  01  intoxicate 
vs  by  our  ownc.  ^,  God  hath  made  the  will  ot  man  as  afountainc 
of  all  humane  adVions,  whether  natural!,  ciuill,morall,or  diuinc: 
and  herein  hath  giuenaman  a  kind  of  power  vnder  God  oucr 
himfelfcby  inucfling  euery  mans  will  with  this  naturallpropcitic, 
that  his  will  is  free  from  coa6tion  and  force;  for  a  man  to  fay,  the 
rvtllcArjhforccd/i$to(\'>czVc  a  contradi.flion,  andastnuch  as  to  r<5.'tt«f.«c^i«w»| 
fay.that  the  will  m  the  fame  time  and  thing  can  be  willing  and  nil*  1  f'^'y^Anit, 

O  *''        ' 


Rcafons.i, 


D:co  pecctrutt 

propria  votuntatf 

p:cie:-ir:^u-'ux» 

C3n:r.t  i'9}:u>i. 


*» 
5 


ling; 


}      ^H 


Match.4.5 


An  Expofition 


ling  ;  which  if  it  could  be  forced,  were  true. 

TovndcrRand  this  better,  we  muft  know,  that  therebeonly 
two  waycs  co  mooue,  change,  or  bend  the  will.  Firfl ,  from  an 
internall  agent  or  principle,  and  this  is  twofold  :  i.God  himfclfc 
the  author  of  all  natural!  faculties,  in  whofc  hand  the  heart  of 
Kings,  and  all  men,  be  to  turne  as  he  pleafeth  ,  as  the  riuers.  2. 
The  man  himfclfe  to  whom  God  hath  committed  this  will,  who 
hath  power  to  difpofe  it  to  thisti^hat  obied  :  as  <iAdAm  in  in- 
nocency  had  frecdome  in  things  diuine  and  humane  ,  and  now  we 
his  pofteriry  in  the  latter,  5f^ow^Y//,by  cxternall  mooucrs  ;  and 
thcie  arc  cither  5  i.thc  naturall  obiedtof  the  will ,  which  is  fome 
good  fo  apprehended  in  the  vnderfianding  ,  and  (konglyvrged 
vpon  the  will;or  2.  fome  paiTions,  lufts,  affedlions,  and  appetites, 
which  incline  the  will  this  way  or  that. 

Qnefl,  How  thcnis  it  faid,  that  the  deuill  filled  Ananias  his 
heart  CO  lie  to  the  holy  Ghoft?  Adb.j.^.  and  oUuLu  ^  that  the  de- 
uill cntredinto  him  ,and  put  into  his  heart  to  betray  his  Lord,  if 
he  cannot  mooue  the  will  ?  ^Anftv,  It  is  not  denied, but  that  fome- 
thing  befides  God,  can  mooue  the  will:  but  the  queflion  is, of  the 
manner,  God  mooues  it  by  his  owne  and  abfolute  power,  cucn 
without  our  felues,  and  againft  our  felues ,  as  whenhechangcth 
an  heart  of  flone  into  an  heart  of  ftefh.  But  other  without  vs  can- 
not mooue  our  hearts ,  neither  by  any  proper  power  that  tlicy 
hauc  oucr  them, nor  yet  without  our  felues  fir(}  gained  vnto  them; 
but  then  they  mooue  our  wills,  when  they  can  either  make  vs  ap- 
prehend and  vnderfiand  fome  obie(5l ,  or  mooue  paffion  or  appe- 
tite ,  whereby  to  incline  our  wills.  Thus  the  good  Angels  may 
and  doe  propound  diuine  truth  and  good  vnto  our  vnderfland- 
ing,and  mooue  our  wills  to  embrace  it  andchufcit,  but  not  al- 
waies  with  efFe(Sl,becaufe  the  power  is  not  in  them,  but  incur 
felues.  A  good  Angell  admonillied /<?/tfpA  inadreame,  by  which 
his  will  was  bended  to  pi  ouidc  for  Chrift  and  himfclfe,  Thusalfo 
the  deuills  and  wicked  Angells  mooue  the  will,  by  working  vpon 
thephantafie  and  imagination  ;  as  in  many  Melancholikcpcrfons 
to  hurt  themfelucs  and  others:  fometimcs  by  fctting  good  colours 
vpon  euilljfo  that  the  vndcrflanding  apprehending  euill  in  the 
cafe  and  colour  of  good,  may  bend  the  will  to  it ;  as  ^etcr  in  de- 
nying his  Lord, thought  it  good  and  fafe  for  the  pTcfennfonjetimes 
by  raifingvppartions,  and  working  in  them;  as  Saul  inapalfion 
to  cafl  his  fpearc  to  kill  his  good  fonnc/^«4/^4;i,a  barbarous  and 

vuoa. 


c/C  H  R I  s  T  s  Temptations. 


Matcli.4.6. 


ai5 


I 


vnnatiirall  Udl;  yet  the  dcuill  gained  his  will  toic,  hauing  firft 
raifeci  a  cloud  ot'du  (He  pa  Hi  on  to  darken  his  vndcr  (landing  :  and 
the  other  5^/// in  his  furie  and  hot  mood  to  wafte  and  perlecuteali 
that  called  on  Chri.'h/^;?tf/'i>wf/ by  ftirring  vp  lu(^  and  concupi- 
("cence;  as'D^w/V/beeing  cnilanied  \vithlu(-l,  the  dcuill  working 
on  this  corruption, gained  his  will  to  thofe  foule  facts,  which  a- 
bouc  all  blcniillicd  him. 

As  tor  the  examples  allead^^B^,  thus  T^r^^r  faith,  that  S'^r.w//- 
/f^v^/Zj^/M/^z/jr^rr;  not  that  he  brought  any  new  wickcdncs  into 
his  heart  ,  but,  that  which  he  found  lie  (Hrred  vp  ,  and  pcrfwadcd 
his  will  to  play  that  dillenibling  part ;  for  he  (liould  carric  it  away 
clofcly  and  cauteloufly  enough.  And  thn«  the  dcuill  put  ircafon 
into  the  heart  of /W.?).'  he  knew  him  to  be  a  couctous  wretch, 
and  had  often  watched  him  how  he  was  dcceitfull  in  the  admi- 
niilration  of  his  MaRers  money  :  now  his  afFe6lion  beeing 
troubled, and  ftufc  with  couctoufnclVc, Satan  vfcth  this  as  a  means 
topeifwadchis  will, for  mony  to  attempt  this  foulc and  barba- 
rous treafon. 

In  all  which  wc  fee-,  that  our  will;  arc  not  vnder  the  power  of 
the  deuil,who  dcalcs  with  vs  as  wicked  men, who  when  they  per- 
fvvade  any  euill ,  infufe  none  of  their  wickednes  into  vs ,  but  only 
by  rhcir  ipcach  (Urre  vp  that  which  is  in  our  iclues ,  and  perfwadc 
vs  thereunto. 

4.  It  is  not  enough  forSatans  malice  and  crucky  to  bring  mif- 
cheifc  on  the  bodies  of  men,  but  the  thing  he  aimes  at  is,  to  bring 
guiltincs-on  their  foules;  as  our  Sauiour  here  ,  I  doubt  not  but  he 
would  willingly  haue  killed  him,  if  it  had  beenc  in  his  power  to 
caft  him  do'vne  ,as  it  was  to  carrie  him  vp:  but  he  hadfarrc  rather 
that  Chrift  (liould  doe  it  himfelfe  ,  and  fo  haue  an  hand  in  his  own 
death. In  lob  Satan  was  not  contented  to  csA  him  down  in  bring- 
ing milcry  vpon  his  body  and  ci^atc,but  the  thing  he  aimed  at  was 
/tf^j  calVmg  downe  himfelfe  by  blaiphcnfmg  God,  that  io  he 
might  bring  guiltines  vpon  bis  Ibule.  And  Satan  knowes ,  that 
v;hen  h.c  can  bring  a  (inner  to  giuc  vp  his  will  to  his  perfwahon, 
his  finnc  is  to  much  the  mere  tinnctull,  becaufe  to  a  voluntary 
(inne  i'.  added  ,  i.  a  deliberation  :  2.  an  election  of  euill,  and  a 
preferring  it  before  good  :  and  5,  a  willing  cxecurion  or  that 
which  a  corrupt  vndcr('landing  liath  embraced,  and  a  corrupt 
iudgement  and  will  preferred  for  fome  corrupt  end. 

5.Satans  (lineiTcand  vfuall  fubtihy  in  his  temptations,  Hiewcp 

that 


O  4 


216 


Match.4»(5. 


A/f  Exfojittcn 


I 


Ffe.l. 


tanpote/iiCogtre 
aonpeteJi.ChiyC. 


rfe.i. 


n^-i' 


that  his  ftrcngth  lieth  in  inward  perfwalion  ,  and  not  in  outward 
violence:  He  infinuates  like  a  ferpent ,  and  pretends  great  good 
will, as  here,  Thou  (halt  (hew  thy  felfe  the  Sonne  of  God;  as 
though  he  in  carncft  loiicht  the  honour  of  Chrift  :  and ,  as  iF  he 
would  haue  bettred  ^Ad^ms  eftate  ,  he  faid  ,  Tejhall  be  Gods.  He 
transformes  hinifelfe  into  an  Angell  of  light,  and  ordinarily 
deales  with  vs  as  with  54///,\vho5  wr.cn  he  faw  the  dcuill  him-' 
felfe,  hee  made hifnbelccuche*ftiw5riw/^f/ Gods  worthic  Pro- 
phet. 

This  do(5^rinc  fcrues  to  comfort  vs,  confider'ng  the  impotcncy 
of  our  enemy,  Hcis  a  weakc  enemy  ,  and  cannot  ouci  come  him 
who  is  not  willing  to  be  oiiercome.  He  can  egge  vs  on  toeuill, 
compcll  vs  he  cannot.  And  as  Chrift  faid  to  Ptlacc  ,  Tkon  conldefl 
hatie  no  power  oner  mee ,  vnlcjfe  it  were  giuen  thee  from  ahoue\  fo  Satan 
can  haue  no  power  but  from  God,  no:  ouer  bearts ,  Matth.  8.31, 
not  oner  wicked  men  :  Aha.h  a  wicked  King  could  not  be  decei- 
ucd  jnorfctonto  mooucaneedleffe  warrc  5  till  the  Lord  fcaled 
Satans  commiffion,i.King.22.2l.And  much  leffe  ouer  the  godly, 
as  we  fee  in  Jeh^  till  God  faid,  All  that  he  hath  is  in  thine  hands  ;  till 
then,  neither  he  nor  any  thing  he  had  was  in  Satans  power.  Nay, 
not  an  hairc  of  our  head  falls  to  the  ground  without  the  proui- 
dence  of  our  hcaucnly  Father. And  another  found  ground  of  com- 
fort is,  that  as  he  cannot  hurt  vs  without  the  will  of  our  heauenly 
Father,  fo  he  cannot  without  our  owne  wills :  for  if  he  could  ,  he 
would  ncuer  be  refilled  in  his  temptations;  whereas  we  fee  in  Io~ 
fefh,  /(7Z',andby  experience  in  our  ielue<;,  that  fome  hcllifh  temp- 
tations areby  grace,  and  the  watch  ouer  our  hearts^  repelled  and 
rcfiftcd. 

Hence  wc  fee  that  nothino;  can  doe  vs  harme  but  our  owne  (in: 
death  without  finne  15  but  a  gate  to  life,  the  dcuill  a  great  and 
cruell  enemy,  but  nothing  fo  dangerous  as  our  owne  hnne,  this 
(laics  vs  without  him  ,  he  hurts  vs  nor  without  this.  Whatreafon 
haue  wetobc  in  loucwith  (inne,  while  we  profcffe  vvehate  the 
dcuill ,  who  can  doc  vs  no  fuchharmc?  Which  muft  flirrc  vp  our 
watch  againft  our  owne  corruption:  for  if  he  plow  net  with  our 
hcyfer,hc  can  get  no  aduantage. 

Many  hG^uing  finned  lay  the  blame  on  the  deuill ,  who  (  they 
fayjought  them  a  fpight,or  a  fliamc.But  as  the  Lord  faid  to  C'^in, 
{o  Cay  I  lothcc,  if  thsudoejl  eutll,/tnne/^eth  at  thy  doore  :  and,  it  is 
thy  finne,notthedcuills.  0^/>^/^.  Oh  but  he  tempted  mec.  Anfw, 

So 


^^/Christs   Tem^titioHS.  Macch.4.5.  |       217 


So  he  did  Chrift  here:  and  had  ft  not  thoucaft  dovvncthy  fcJfc  ,  he 
could  no£  hauc  done.  It  was  indeed  the  dcuills  fmnc  ,  that  he  be- 
guiled the  woman  ,  and  he  had  his  fndgcmcnt  for  it :  But  it  was 
her  (innc  that  (he  was  beguiled  ,  and  arraigned  ,  and  iudged  by 
God  for  it.  It  is  the  thcefcs  finne  to  fieale  thy  mony,  and  he  fhall 
be  hanged  tor  it  :  but  if  thou  leaucft  thy  mony  without  doores, 
andneucr  looked  after  it ,  it  is  thy  fault  and  follie,  and  \^hat 
couldi-l  ri^ou  looke  for  clfe  ?  The  deuill  is  a  fliethcefe  and  robber: 
but  hecommits  not  his  robbery  as  other  thecucs  and  Burglcrs,  he 
will  not  brcnkc  open  the  doorc,  nor  draw  the  latch  ;  but ,  where 
he  findcs  thcdoore  op:n,and  an  houlc  prepared  and  Iwepc ,  there 
he  comes  a:id  makes  ipoile,Luk.i  1.25. And  if  a  man  know  aranke 
theefe,werchcnot  worthy  to  be  robbed  that  will  open  his  doors, 
and  giuc  him  entertainment  ?  Oh  let  not  vs  extenuate  our  finnc, 
or  lay  the  blame  on  the  deuill ,  who  cannot  hurt  vs  without  our 
ownc  weapons,  Hecannot  make  vs  fweare,  or  curfc  ,  or  drinke, 
or  kill,  or  breakc  the  Sabbath  :  All  that  he  can  doeis  ,  to  Rirrc  vp 
our  corruption,  prefcnt  obie6\s  jftirre  vp  palTion  to  trouble  the 
iudgemenCj  and  perfwadc  or  follicitc.  He  can  fuggeft,  he  cannot 
force.  And  therefore  doe  as  Dam^ ,  taking  all  the  blame  of  our 
(innes  vpon  our  felues :  when  the  deuill  iVirred  him  vp  to  nuiiibcr 
the  people  ,  and  hcc  came  to  fee  his  follie  ,  he  thought  not  his 
finne  leflc^  becaufe  Satan  niooucd  him  ,  but  faid  ,  Ih,iHadorj€  very 
fooltfhly  :  AUfje  ,  thefejtlly  jheep  ivh^it  hauc  they  done  ? 

Take  heed  of  Saians  voice, which  iseucr  tocaft  thy  felfe  down: 
cucry  temptation  to  finne  hath  this  voice  in  it,  Cnfl  thy  felfe  down  r. • 
and  too  too  many  hcare  and  yecld  to  the  fame.  Some  caft  them- 
felues  downc,  by  carting  themfelues  backc  from  God  and  his 
truth,  forfaking  the  right  way.  Thus  cuery  Apoftite  hathcafl 
himfclfc  downe,  and  hath  need  of  thatcounfcU,  Remember  fro?» 
vphcKce  thoH  art  falkfi J  ayid doe  thy  firf}  ivorkj .  Others  c aft  themfelues 
downe  by  falling  into  a  puddle  ofbafe  vncicanncfle,  as  couetouf- 
neffe,  drunkennes,  fwearing,  lying,  &.c.  vnbcfeeming  the  place, 
name,  and  honour  of  ChriQians,  Were  it  not  too  too  bale  a  dcic- 
(flinrr  of  himfclfe,  if  a  Noble  man  fhould  forthimfclfe  to  lie  in  a 
barncamong  bcggars;or  any  man  to  lie  in  a  [\\c  among  iwine  ?  So 
for  a  Chriftian  to  dcmcane  himlelfe  like  a  worldling,  or  Epicure, 
or  Athcift  ,  is  as  great  a  dcbai'emcnt.  Others  cart  themfelues 
downe  ipto  the  pic  of  dcfpaire,  when  any  forrowcor  trouble  ex- 
traordinarieprcffcthorpincheth  them.  IfGodcaftthcm  downe 

a  little. 


^^.4. 


2i8        Macth.4.<5. 


o^«  Expofitien 


via  11971* 


"DoHr.s. 


a  little,  tbcy  caft  thcinrclucs  downe  immealurably,  as  Caw^  ludas: 
nayjCocisicruantsthinkefomctii-ncs ,  that  God  hath  forgotten 
them,  and  will  not  remember  feafonable  mercy. 

But  doc  thou  in  all  temptations  anfvver  Satan  thus;  No  Satan,! 
know  thou  canft  not  caft  mc  downe,  God  ( to  whom  the  honour 
ofitisduc)  bepraifcdforit,andI  will  not  caft  my  felfc  downc:if 
God  caft  me  downe,  I  Oiall  rifeagaine,  who  onely  canandvvill 
turne  his  humiliation  ot  mc  to  my  exaltation. 
From  he>ice,  ] 

So  L«i(:/  addeth  ;  that  is,  from  the  battlement ,  which  God  had 
ftraitly  cnioycd  as  a  meanes  to  keep  men  from  falling,  and  to  pre- 
uent  danger.  Y)Q\iZ.2i,%JVhet7  thou hutldefl a  new ho^^fe  ^  thoup^alt 
makj  ci  battlement  on  thy  roofe^  that  thou  Uy  not  blood  vpon  thy  honfe,  if 
any  man  fall  thenec.  And  this  was  the  manner  of  the  levves  buil- 
dings, to  build  their  hcufcs  not  ridged  as  ours,  bur  with  aflat 
roofc,  as  moft  of  our  Churches  be,  and  battlements  about;  and 
their  roofes  thus  made,  ferued  them  to  many  good  purpoics;  as 
loni.2.(5.  Rahab  brought  the  fpicsvpto  the  roofe  of  thehoufe, 
and  hid  them  with  the  ftackes  of  flax  which  fhcc  had  fpread  vpon 
the  roofc.  A6V.10.9.  Pif/tfrbccing  inloppa  mStmons  houfe  a  tan- 
ner, went  vp  vpon  the  boufc  to  pray.  Of  this  kind  fecmed  that 
houleofthePhiliftims,  which  Sampfon  at  his  death  pulled  down, 
vpon  the  roofeof  which,  flood  3000  perfons  to  behold  while 
Samp  fin  was  mocked. 

Satan  feeketh  efpecially  to  draw  fuch  to  flnnc,  who  haue  moft 
meanes  againft  it.  AsChrift  was  not  feton  apinaclc,  which  had 
no  ftaires  to  goc  downe  by,  but  where  were  ftaircs ;  and  hec  muft 
notwithftanding  them  ,cafthimielfe  downe  headlong.  So  desk 
he  with  ^yfdam  in  his  innoccncie,  who  hauing  all  perfections  his 
foule  and  bodie  were  capable  of,  yet  muft  he  needs  reach  at  the 
bettering  of  his  cftatc:  had  ^^^.t^^aknowneany  mifcrieyet,  his  fin 
had  been  foninchthcleflc,  if  he  had  been  enticed  vnwarrantably 
to  mend  his  eftate;  but  he  did  ( as  the  parable  fpcakes  )  fct  an  olde 
patch  vpon  a  ncwe  garment,  which  was  both  idle  and  difgraceful. 
And  the  meanes  of  his  finne,  was  as  idle  as  the  ende:  for,  had  he 
not  all  the  trees  of  the  garden,  and  fruits  ofparadifc  rocate  vpon? 
and  were  nor  all  els  meanes  enough  to  keep  him  from  one  forbid- 
den fruit  ?  If  God  had  rcftraincd  ail  but  one,  he  had  not  wronged 
him:  lie  had  furniflicd  him  with  all  (^rength  againft  temptation,  if 
he  would  lia uc  vCcd  it :  he  had  no  manner  of  difcoutcnt  in  his  c- 

flare: 


(?/  C  H  R I  s  T  s  Temf^Atians, 


Matth.4,(^. ,       219 


ftatc:  yet  if  be  had  been  oucrcooie  in  that  fuppofalljto  hauc  cnlar-  ; 
ged  wichout  God  his  ovvnc  allowance  ,  bisfinnc  had  not  been  in 
that  degree,  and  io  ouc  of  nicafurc  finnefull ,  as  the  hauing  of  all  \ 
thefe  means  made  ic.  VVhomuH  denie  our  Sauiour  ChriHjbutone  j 
of  his  difciplcs  ?  \v!io  mud  bccray  him  but  another  ?  both  of  tlicm  ' 
abounding  with  mcancs  to  the  concraric,  hauing  bccne  aduanccd 
by  Chrif^  into  the  high  ofRccs  of  Aportlcfliipjtobe  next  attcn-  i 
I  dants  of  Chri(i,who  heard  his  dodrine,fa\v  his  miracles,and  were  ' 
I  eie-wicncflcs  ofthe  integricie  ofhis  lifc,yca  both  fpecially  warned 
by  Chrirt:  of  thofe  particular  finnes,  and  *7Vrfr  had  profefTcd  to 
dierathcr  then  doe  ir. 

I.  The  malice  of  Satan  is  fuch,  as  he  is  not  content  that  men    Rcafonw, 
C\nnc,  vnleffc  he  can  bring  them  to  aggrauate  their  (innc  ,  and  doc 
it  as  finfully  as  may  be:   and  therefore  he  is  indulhious  to  ge: 
mcnto  finne  againll  thcmcanes.  For  this  addeth  weight  to  rhe 
(inne,  and  prouokcth  G  ods  anger  much  more  then  another  finne. 
Examples  we  hauc  in  Exod.^  2.3  i.  when  Ifrael  had  made  acalfc,  I 
Oh  faith  CMofes,  th^  people  hAue  fytned  a  great  finneAi  was  great,  r.  ' 
in  the  kinde,  idolatry.   2.  in  the  manner,  beeing  againft  fuch 
mcanes :  it  was  not  many  dayes  before  that ,  that  (JHofeshidrc- 
ceiued  the  ten  commaundements^which  thcmfclucs  heard  deliue- 
red  in  fuch  thunder ,  lightning,  and  terrible  voice ,  as  made  them 
proteffe  what  euer  the  Lord  fliould  commaund  them  by  Mofes^ 
they  would  doc :   and  befidcs  ^  the  ten  commaimdemcnts  thus  vt-  | 
trcd  anddeliuered,  Exod.  20.  in  the  22.  verfea  fpeciall  addiii- I 
on  was  2.ni]cxed,TeJJ?ali maksj/ou  no  Cjods,  offltierorgoldy  CTT.They 
had  immediately  before  receiued  an  extraordinary  tood  by  Man- 
na, which  then  theyenioyed  :  Afofiswio^s  in  the  mount  with  God, 
to  r-ecciue  more  laws  for  their  ^ood  :  Aaron  was  with  them  to  ad- 
uifcthem.  But  againd  all  thefe  and  many  more  meanes, they  wor- 
fhippe  a  calfe,and  fo  highly  prouoke  God, as  after  a  great  flaugh-  , 
terofmen  ,  5000,  in  number  jCj^o/^f  hardly  obtained  pardon  for  I 
therefidue,  D^w/^/ iinnc  was  fo  n^uch  the  more  heinous,  in  that 
he  had  many  wiues  ofhis  owne  ,  as  ISl^than  in  the  parable  fliew- 
eth  ,and  maketh  himfclfe  toconfefle.  A  rich  man  had  many  llieep 
and  oxen,  and  the  poorc  man  had  but  one  lambc,  which  ate  his 
morfclls  with  him,  and  flept  in  his  bolomc  (  which  was  Bath/hcbn 
inZ/^ri^/^jbofome:)  and  the  rich  manrefufcd  to  drefleanyof  his 
owne  fheep  ,  and  flew  and  dreffed  the  poorc  mans  fheepe.  "DAUid 
himfclfe  hearing  it  3  before  he  knew  it  to  be  his  owne  caic ,  could 

fay. 


a.Sxm.12.1, 


220 


Matth.4«^» 


{^n  Expofition 


fay,  As  fur  e  04  the  Lord  Hues ,  hefl>^lldie  that  hath  do>jc  tht6 :  ^[\^NA' 
thaniVi6,ThoH  art  thewHrj^&c,  And  this  finnc  To  prouokcd  tbc 
Lord,  thac  the  fvvord  neuer  departed  from  his  houfe ,  and  his  re- 
pentance could  not  cut  off  that  part  ofthe  lentence,  but  bis  ownc  j 
fonne  ft/f^/^/<?w  muft  defile  his  fathers  wiues,  in  the  fight  ofall  If-  \ 
racl. 


Hence  it  was  alfo,  that  our  Lord  anfwcring  FiUtCt  aggrauatcd  , 
the  finne  o^Ind^y  loh.ip.i  i,  Hee  that  dcliuered  me  vnto  thee ,  h^th  \ 
thegreAtcrfinne :  he  knewe  he  dcliuercd  an  innocent  to  death,  hee  ! 
was  warned  ,  he  was  a  friend  and  familiar,  his  finnc  was  a  great  j 
finne,  and  fo  great  as  God  tooke  him  in  hand,  and  laid  the  burden  ' 
of  it  prcfently  vpon  his  foule,  and  he  found  no  cafe  buc  in  hanging 
himfelfe. 

2.  Sathan  knowesthcfe  finncs  more  trouble  and  wound  the 
confciencc  then  other,  bccaufe  this  circumfiancc  laycs  the  finnc 
dire6lly  vpon  our  felues,  and  takes  away  cxcufcs ;  God  was  not 
wanting  to  preuentfuch;  a  man  cannot  fay  he  could  notrcmcdic 
it,  no  good  meaneswas  wanting  to  him,  onelyhcwas  wanting 
to  himfelfe  andthemcanes.  And  thus  tbc  Lord  reafoneth  with 
his  people  tobring  them  to  the  fight  of  their  owne  corruption, 
Ifa.  5 . 4,  f-P^hat  could  I  das  wore  to  my  vtnejArd  which  I  bAue  not  done? 

5,  Sathan  knowes,  that  to  finnc  againftmeancs  is  a  compound 
finne,  and  like  to  a  complicated  difeafc,  hardly  cured:  forbcfides 
the  finne,to  which  a  man  is  drawnc^there  i  $,1 .  a  neglc<^  of  a  mans 
I  ownc  good;  2.  there  is  a  bafe  eftimation  of  Gods  great  kindncfl'e 
in  offering  the  meanes  of  our  good;  and  confcqucntly,  God  him- 
felfe is  dcfpifcd  in  the  meanes ;  yea,  there  is  an  vnthankcfull  rcie- 
6ling  of  grace  offered.  And  what  is  further  to  be  donc,but  to  Icauc 
fuch  a  one  as  remediielfe  ? 

4,  Well  knowes  Satan,  that  God  hath  denounced  and  execu- 
ted greater  plagues  vpon  thefe  finncs  then  other,  where  meanes 
were  not  preient.  He  punillicd  adultcrie  in  the  lawe  with  death, 
not  fimple  fornication, becaufe  one  had  meanes  to  auoid  the  finnc, 
thcother  wanted  it.  So  fortheft,Prcu,(5.  5c.Ifatheefc  ftcale  to 
fatisfic  his  foule,  bec?.ufe  he  is  hungry,  men  defpifchimnot;  a  re- 
fiinuionmay  bemadcj  be  mufl  not  die;  comjarirg  the  finne  with 
adultcrie,  in  which  no  reftitution  mufl  be  made,  ihey  mufi:  die  the 
death.  Cap<r/-f;afim ^v^hich  was  lifted  vp  to  heaucn  in  refpc6l  ot  the 
meanes  of  i"aluaiion,ncglc6}:ing  thofcllarcs,  cafi  her  fcifc  lower 
into  hell  then  Tyrui  21^6  Ssdofi ,  which  ncuer  had  thelike  things 

i  done 


^/  C  H  R I  s  T  $  TemftAtions.  Macth.4.5. 

done  in  them.  Nay  God,  whofc  naturcis  tobcmcrcirull,  in  this 
cafe  takes  plcafurc,  and  delights  himfelfc  in  feucritic:  Prou.1,22. 
Tee  htVie  defptfedAilmy  coh>i felly  4ndfet  mj/  correction  At  nought^  there* 
fore vpill  I  Utigh  myonr  deJirHilttH, 

This  dodtiinc  is  ofgreac  vfc  through  the  whole  life. 
I,  iFwhcrc  more  mcanes  be  to  hinder  finne,  there  finneis  ag- 
grauated:bow  heauiebe  the  finnes  of  our  age, who  in  the  meanes 
arc  lifted  vp  abouc  all  the  ages  of  i  ^oo.  y cares  before  vs  ?  Howe 
.may  the  Lord  complainc  ot  vs,  as  Hoi. 8. 10.  J  h^ue  written  to  them 
the^reat  tinH^s  of  my  U'^e,  but  they  hane  counted  it  a  v^itfie  thing  ?  The 
meanes  that  wchauc,  doe  fet  our  finnes  in  a  farre  higher  degree 
then  were  the  finnes  of  our  fathers.  Theirs  were  in  the  night, ours 
in  the  day;  theirs  wdre  ignorances  in  comparifon  ,  ours  arc  pre- 
fumptions,  of  knowledge  and  fet  purpofe  :  theirs  were  errors  and 
finnes,  ours  arc  rebellions  and  obftinacie:  they  could  fcarcc  doe 
any  other,  wc  will  not :  their  ignorance  inuinciblcjous  affei^ed. 
And  as  our  means  be  greater,  fo  our  iudgement  and  account  fhali 
be  ftraighter:  for,  to  whom  Godgsties  more  yof  them  he  requires  more  ^ 
Luk.12.48. 

a.  Content  wc  not  our  felucs,  that  we  haucftaircs  or  meanes; 
as  many  who  fay  they  come  to  Church,  heare  the  word,  recciue 
the  Sacrament,  hauefomemeafure  of  knowledge,  and  be  able  to 
fpcake  of  religion:  feeing  the  prcfence  of  the  meanes  brings  Satan 
more  fiercely  vpon  thee,  and  threatneth  ihy  greater  danger,  if 
thougrowcft  not  in  foundneCfeof  Chriftianity  by  them.  Confi- 
dcr  whether  the  Scripture  be  not  true,  faying,  i.  Not  the  hearers 
ofthe  word,butthcdoersthfrcofniall  be  iuftified.  2.  Knowers 
of  their  Maflcrs  wil,and  oot  doers  of  it,(liall  be  beaten  with  more 
ftripes.  3.  Many  fecme  to  be  partakers  of  grace,  who  are  peruer- 
tersof  it,and  turneitinto  wantonncffe,  whoare  of  old  rolled  or 
billed  vnto  condemnation,  4.  Many  in  the  day  of  iudgement  fhall 
fay  and  alleadge  for  thcmfelucs,  We  haue  eatc  and  drunke  in  thy 
prcfence,  and  thou  haft  taught  in  our  ftrcetcs;  to  whom  the  iudge 
fhall  fay,  Itetiyoti^  I  knowe  not  rvhenceyoH  Are:  def  art  from  me  ye  war^ 
iers  ofwiqHity, 

The  lewes  had  the  miniftery  of  lohn ,  of  Chriil  and  his  difci- 
ples,  the  Gofpel  of  the  kingdome  preached,  which  was  as  lAAcoh 
ladder,  to  rife  vp  by  the  ftaircs  and  ftaues  of  it  vnto  beauen  :  but 
for  all  this,  bc^aufc  they  walked  not  worthy  of  thefc  meanes, 
Chrift  tcls  them  plaincly.  to  their  faces,  that  Puolicans  and  harlots 

'  niouid 


221 


ti 


Vfe.l 


rfi.u 


222 


Macth.4*^' 


L^n  ExpofitioH 


Vfi.3. 


{hould  goc  into  hcaucn  before  ihera.  And  the  fame  fhall  be  faid 
ofcuery  formall  Chriftian,  contenting  hirnfclfe  with  an  outward 
flicw  of goodne$,and  not  anl wcrable  to  the  mcanes  he  hach,with- 
out  any  inward,  or  conftant  change  by  them. 

5.  let  V8  beware  of  Satans  wyle,ncither  to  ncglc(5l  mcans,nor 
yet  to  iinne  againrtthem.  I.  Infpirituall  things,  themeancsof 
Valuation  arc  itaircs  to  heauen:  i.  If  thotibeeft  nota  member  of 
the  Church,  and  abideft  in  the  fliip,  thou  canft  not  be  faucd,  A61:. 
27.^1.  2,  If  beeing  ouerrunne  with  the  difeafe of  iinne,  thou 
waiteft  not  at  the  poole  wherin  and  when  the  Spirit  mooueth  and 
ftirreththc  waters,  thou  canft  not  be  cured,  Ioh.5^.4.  Refufc  the 
word  and  S3cramcnts,thou  pcriQieft.  3 .  If  God  haue  {hewed  thee, 
oh  man,  what  is  good,  and  what  he  rcquireth  of  thee,furely  to  do 
iuftly,  to  louc  mercie,to  bumble  thy  felfe,and  walk  with  thy  God: 
ifthoucaft  thyfclfcoff  thefe  flairesinto  iniuftice,  vnmcrcifulncs, 
pride,  and  profancnefie,  by  this  fall  thou  doctt  brcake  the  neck  of 
thy  foulc.  So  when  the  Lord  affoards  many  gracious  means  with- 
in a  man  and  without:  jrir^^^^r,  the  exhortations  and  precepts  of 
his  word,  and  the  warnings  of  hi?  correcting  hand;  then,  i.fnffer 
the  word  of  exhort  At  ion  gUdly ,  let  the  word  rule  thee  ,  finne  not  a- 
gainll  the  word  by  which  thou  art  to  be  iudgcd,  2, let  the  rod  o- 
pen  the  eare  that  was  fealed,  and  correction  be  thy  inftru£lion  :  it 
is  a  note  of  blcffedneffe  to  be  chalkncd,  and  taught  in  Gods  law. 
The  Lord  is  glad  to  adde  this  meanest©  let  in  the  former;  and  if 
men  ftill  fall  backcmore  and  more,  the  Lord  carts  fuch  perfons 
off. 

So  when  he  inxvardly  vfech  either  checks  of  confcicncc  ,  or  clfc 
the  motions  of  his  Spiiic,  fmnc  not  againrt  them:  for,  i,  the  voice 
ofthy  confcicncemuft  thouhcarconeday,  therefore  fuffer  it  riot 
togoeon  inaccufingthee,  but  iVill  it  by  catling  out  the  core  of 
finne,  tha:  makes  it  fo  reftlefle  and  painfull.  2.  quench  not  the 
motions  of  Gods  fpirit:  for  this  grieues  him,  and  makes  him  goc 
away  in  difpleafurc,  and  then  all  thy  found  comfort  is  gone  with 
him. 

II.  In  tcmporall  thingSjfinne  not  againrt  the  mcanes,  Hemuft 
cate  that  muft  liue,  he  muft  worke  that  will  cate,  fow  to  rcape^  he 
that  would  auoid  a  Grange  woman,  muft  louc  his  owne  wife;  all 
tbcfouldicrs  and  people  in  the  (hippc  muft  come  fafe  to  land,  but 
thenmulUhcy  notcaft  them  into  thefca,  but  abide  in  thcQiippc, 
If3.37,^  ij,  thcP.ophet  in  the  Lords  name  tells /fr<.tfi^M/r,that  Se- 

fiache- 


^/  C  H R I  s  T  s  TemptAtiens.  Matth.4.^. -       223 


fiaeherih  fLall  not  enter  into  the  city  •,  but  if  hereupon  Hcz^eki^^y 

fliould  haue  bid  them  fet  the  gates  open,  would  not  the  Prophet 

hauc  told  him  he  had  betrayed  the  city  ?  For  a  rich  man  to  bee  an 

vfurer,  oran  oppreiTor,  is  a  greater  finnethen  it  is  taken  for,  bc« 

caufe  it  is  againli  the  meancs :  yet  who  are  vfurcrs  el(c  ?  who  op- 

prelTorseife  >  vvlio  grindc  the  faces  of  thcpoore?  whodetainc 

the  wages  of  poore  ieruants,  but  they  ?  For  a  man  tobrcake  the 

Sabbath  for  gaine  is  a  great  finne,  as  appcareth  in  the  poore  man 

thatwcnt  out  to  gather  (iickes :  but  how  great  then  is  it  in  rich 

men  who  need  nor,  hauing  much  meanes  beyond  the  prcfent  nc- 

cefTitie  ?  and  yet  they,  or  their  fcruants  and  workcmen,  muft  bee 

gathering  nickes  to  burncthcmfelues  withall  in  hell.   Who  lees 

not  the  malice  of  the  deuill  here  ,  who  will  haue  the  Lords  day 

worldly  and  wickedly  fpent,  wherein  God  liath  fct  vp  ihc  fpcci- 

all  meanes  to  draw  men  from  it  ? 


Foritisr*ritte>i^^ 

HAuing  fpokcn  both  of  the  ground  of  this  affault,  and  alfo  of 
<he  fcope  and  matter  of  it,  we  come  to  the  third  confiderati- 
on  in  it ,  namely,  The  enforcing  or  vrging  of  It  by  a  teftimony  of 
Scripture.  Satan  had  perfwaded  the  Sonne  of  God  to  a  moft  foo- 
liflipradbifc:  would  any  madman  or  foolc  caft  himfelfc  downc 
from  an  high  place,  and  paQihimfelfe  all  to  peeces  at  any  mans 
perfwafions ;  and  cannot  now  the  Sonne  of  God  ,  the  wifedomc 
of  his  Father ,  difcerne  danger  in  this  motion  ?  Satan  is  too  blacke 
here,  and  laies  his  fnare  in  vaine  before  the  eye  of  that  which  hath 
wing.  But  tohidehis  blacknes  ,hedrawe5  a  faire  gloue  ouer  a 
foule  hand,  and  aflaycs  to  make  the  cafe  without  all  danger  or  ab- 
furditythchaththat  to  fay,  which  the  Sonne  of  God  cannot  re- 
fufe:  he  hath  Scripture  to  perfwade  him  ;  for  no  reafon  is  compa- 
rable to  this  jtoafTurc  the  Sonne  oi  God  ,  who  muft  heare  the 
word  of  his  Father  ,  that  there  is  neither  danger,  norvnreafona- 
blenclTe  in  this  motion;  nay,  there  is  much  good  in  it:  T.hefhall 
fliew  himfclfetobe  thcSonne  of  God:  2.  he  (Lall  fhev/ hisaffir 
ancc  in  his  Fathers  word,  which  hath  fully  affurcd  him  of  his  Fa- 
thers prote^^ion:  as  if  he  fhould  fay ,  Thou  beeing  the  Sonne  of 
God^nJayeft  without  danger  caft  thy  felfc  downe  hence  ;  but  doe 
not  lake  it  on  my  word,  which  perhaps  thou  mayeft  fufpei^,  but 
take  it  on  thy  Fathers  word:  Ifthat  hath  any  truth  in  it ,  there  is 
no  danger  in  my  motion :  Aod  becaufc  thou  flialt  not  ihinkc  that 

~       I  fpeakc 


224 


Matth.4.^« 


o4w  Exfofition 


1 


Do^r. 


Rcaront.  I* 


IKeiuU  credeHdo' 
mm  cr  agendo* 
rum. 

3 


I  Ipeake  without  bookc,i>/>  rvritten  tn  thy  Fathers  booke  ;  If  I 
had  a  Pfaltcr  here  Icouldflicw  itthec^thathc  hath  giucn  his  An- 
gellschargcoucr  thee  to  keep  thee,  that  thou  dafli  not  thy  foot 
againft  a  lionc  :  and  though  thou  caft  thy  fclfc  downe,  they 
(liall  bcarc  thccvp,and  fauc  theharmelcflc.  And  if  they  fhould 
faile  of  their  duty,  thou  becing  the  Sonne  of  God^canftfuftaine 
thy  fclfc  by  thine owne proper  power  and  vcrtuc.  ! 

Here  confider  two  things,  r.thegenerall  confidcrationof  th« 
2\\t^zuo\\jIt  is  written,  2.  the  fpeciall  matter  o^\i  yH^wtllgtue  hu 
AngeUs  charge  ouer  thee^(:i'C, 

The  deuill  can  and  doth  alleadge  Scripture  to  further  his  wic- 
ked piirpofcsias  here.  In  his  ternpting  oi  Eue  he  made  the  ground 
of  his  temptation  Gods  word,  Hath  God  indeed  faidyepyallnst  dief 
In  the  deluding  o^Saui^  he  tooke  the  help  ofS^mtfe/s  prophelic,!, 
Sam,  28.1 7,  The  Lordh^th  done  euen  as  heffake  by  mine  hand^  So  his 
inftruments  the  falfc  Prophets  pretend  the  word  of  the  Lord  ,  as 
Hananiy  Ier.28.2. 

Tbcrcafons  why  Satan  allcadgeth Scripture, are thefe:  i.To 
hide  bis  pcrfon,and  to  transforme  himfclfe  into  an  Angel  of  light: 
here  he  counterfeits  2D^«/^/ voice,  nay,  the  voice  of  the  Spirit  of 
God,  fpeaking  in  the  written  word.  He  would  fainc  perfwade  ! 
Chriftthathcisalouer  of  the  truth,  and  vnder  a  teftimony  of  j 
Scripture  would  hide  his  homes.  2.  As  hereby  himfclfe  diffem-  1 
bIcsholioes,fo  he  would  colour  themaner  to  which  he  tempts 
vs,  to  be  iuft  and  lawful! :  for  is  not  that  lawfull ,  which  the  word 
allowc$i  feeing  it  is  the  rule  of  faith  and  manners?   ;^.  He  frames 
himfclfe  according  to  the  difpofition  of  parties  v^ith  whom  he  is 
to  dcalc :  Chrift  Rood  much  vpon  Scripture ,  and  would  doc  no- 
thing without  Scrlpturc,and  if  he  cannot  draw  him  by  Scripture 
he  fliallpreuailc  nothing ;  and  thus  he  deales  daily  with  tender 
confci^nces,  he  can  bring  them  to  any  thing  by  a  Scripture  ofhis 
owncmibfhaping.  4.  This  comes  topaffeby  rcafon  ofhis  malice, 
I.  againft  the  Scripture,  which  he  feckes  to  abufc  to  a  contrary 
end,  feeing  the  Scriptures  are  written  that  we  might  not  finnc,  i, 
Ioh.2.i.  2.againft  thcgodly ,  tooucrcome  them  with  no  other 
thentheirowne  weapons  ."Chrift  had  made  the  written  word  his 
(hield,  hisfword,  he  will  thcref^orcaffay  with  his  owne  weapon 
to  wound  him: and  fo  he  deales  with  hi^  members.  5. Here  is  not 
oaelyGodspcrmifflon ,  biit  his  ouerruling  power:  for  hereby 
the  father  of  lies  againft  his  heart  and  nature, giueth  witneflTc 


1 


to 


o/  C  HK1S1  $  Temp Ut ions. 


Match.4.(5. 


225 


CO  the  truth,  and  Hrongly  argues  it  to  be  the  flrongcft  weapon, 
chat  hach  (hongcl!  power  oucr  the  confcience, 

0[i/ft.  How  doth  Satan  allcadge  Scripture?  ^>if}v,  Hccis 
Gods  apc',and  m  Cjod,  alleadgcth  Scripture  three  waves :  i .  by  his 
Spirit  and  inward  motion, a^  to  yll'tmr/ec/j  in  a  drcame  ,  Gen. 20. 
5.  2. by  his  Mmifter*  and  Icruants, Angels  or  men.  3. by  his  owne 
liucly  voice,  aii  to  <^Jam  .  Sjc.w SMt-vt^^. by  fuegei^ion,  2. by  his 
Miniftcrs,  who  iranstormc  thcnifelucs  as  if  they  were  the  Mini- 
(krs  and  ApolUcs  of  Chrili,  2. Cor. 11. i  3.14.1  5.  not  Oiiely  ilcli- 
ucringtlie  word  ,  but  alio  trucly.  :?.  by  voice  in  ionic  alTumcd 
body,as  vndoubccdly  he  did  to  ihcHrfl  Ad,v/jy  and  here  to  thcle- 
co  r.d.  I 

Seeing  ti^en  this  wicked  fpirit  can  and  dotli  alleadge  Scripture  p'^fe 
agajnli  vs,  it  bchooues  vs  to  trie  tlic  ip'uki  whether  they  i;e  of  God  1 
prMo,  i.Ioh.-i.  J.  no:  tobelceue  cucry  one  that  can  alleadge  Scrip- 
ture ;  for  lb  we  might  bclecuerhc  dcuill  himfelfe.  i.Thefr.5.22. 
ourcommaundcmcnt  is  zo  precise  all  things  ^  and  hold  onely  that 
which  is  good,  Ourprcfidcnc  is  in  A(ft.  17.  11.  the  ^frf4«/,when 
they  heard  the  Apoliles,  fearchcd  whether  the  things  fpoken 
were  fo.  We  cake  no  coine  without  due  tryal!. 

Qjiefl,  How  riiajl  I  trie  the  fpirit  that  brings  a  fentencc  of 
Scripture?  Anfw,  i.By  diligent  (iudy  and  reading  of  Scripture, 
diligently  fcarchmg  out  the  truth:  for  thcdctermination  of  eucry 
truth  mult  be  by  Sct>pcure:  and  chough  Sctipiure  fecmc  to  be  op- 
pofed  toScfip:ure,wemuft  not  withPapilt*  draw  determination 
ofmatters  from  Scriprurc.'fo  faith  the  Apol^le  in  Eph.4. 14.  Let 
vs  »ot  he  carried  about  as  chtldren  with  euery  vpinde  of  d^xirtne :  bow 
fliould  wc  doc  other }  hit  folloiv  the  trtnh  iK  io fie .  Examine  the  pla- 
ces, circumRanccs,  antecedents,  and  confcquciits ,  confcrrc  with 
otlier  Scriptures ;  10  all  which  it  mull  agree*  2.  Follow  and  fre- 
quent the  minillery  ,  as  not  content  wiih  the  knowledge  of  the, 
Scriptures  without  the  true  voderflanding  oftlicm  :for  they  con- 
f[({  not  in  the  bare  letters,  but  in  the  pithic  fcnle,  faid  the  Father. 
And  this  true  vnderlUnding  will  help  vs  to  by  it  to  the  analogue 
of  faith  ,  whcrcunto  icmul-l  be  agreeable,  and  will  make  on  ry?;///*/ 
exercifed  in  the  word.  ^.  Addc  hereunto  prayer,  which  procuictli 
ihc  Spirit  to  lead  vs  into  all  neccflary  truth.  D^/z/V/ neucr  ccafcd 
to  pray  to  be  taught,  as  we  may  fee  thrcgh  the  whole  rip. 
Pfalmc.4.Confider  the  cnd&fcopeof  the  Scripture  alleadgcd. 
It  it  lead  thcc  into  an  acflion  condemned  by  the  law  of  nature  ,  or 


e.J» 


Dubiiim, 


fcdtn 


P        I 


againil 


2Z5 


rji.  1. 


n^-i' 


Match.4.6« 


j4»  Expdfition 


agaiiirt  other  dirc«5lScripcurcs  ,or  principles  of  religion  ,it  is  of 
the  dcuill  the  father  of  Ihs:  for  Gods  Spirit  neueralleadgcth  Scrip- 
turc  but  to  lead  vs  into  the  knowledge  and  pra^^.Te  of  fome  truth, 
ThisiJ  yl/o/^i  his  nilCjDeuc.i^.i.  If  afalfc  Prophet  rife  vp  fee 
what  he  aimcth  ac :  if  it  be  to  draw  ihcc  from  the  Lord  ,  his  vvor- 
fhip  ,  or  word,  take  heed  of  him:  fo  if  Satan  by  any  iiil^rumentof 
his  riiall  bring  the  word,  and  pretend  great  zealc  ,ifthcendbe  to 
draw  thee  to  fapcriVitioii,  idolatry ,  orPopcry,  beware  of  him, 
his  fcopedifcoiiers  him.  Ifa  doctrine  or  Scripture  be  allcadgcd 
CO  nourifh  any  (lefhly  delight ,  or  to  hold  men  in  finnc,  thou'^h 
the  words  beGvjds ,  the  allegation  is  the  deuills:  as, y^/w4/j/;/w<r 
facHcr  ajt'rmer  r^penteth^  (^c,  and  the  theefe  rv^s  fatted  at  the  lafi  hot4re; 
and  therefore  ,  if  thou  canrt  fay  two  or  three  good  words  at  thy 
d rath,  all  (hall  be  well :  hercisthc  deuill,  faying  ft  is  vcrttten  :  for 
all  Scripture  trucly  cited  by  Gods  Spirit  aimes  ac  mortification, 
and  the  furtherance  of  repencancclfa  Scripture  be  alleadged  and 
vrgcd  to thrcaten-anddifcourage  fuch  as  fcarc  God,  and  flicw 
forwardnes  in  good  wayes ,  or  to  animate  the  (inner ,  promifint^ 
him  peace  and  life  ,  it  is  Satans  allegation  :  for  if  Gods  fpirit  al- 
Icadge  Scripture ,  that  word  is  good  and  comfortable  to  him  that 
walkesvprightly,and  the  threats  of  the  law  are  fitprouifion  for 
impenitent  pcrfons. 

This  teacheth  v$  not  to  content  our  felucj  to  know  the  Scrip- 
ture, and  be  able  to  fpcake  of  it ,  or  to  allcadge  it ;  for  the  dcuill 
knowcs  the  word  ,  and  can  alleadgc  it  rcadily,yea  he  is  expert  in 
it. Many  men  deceiuc  ihemfelucs  in  their  eflatc,and  thinke  them- 
fcluesfureof  raluation,ifihey  can  get  a  little  knowledge  of  the 
Scripture  abouc  others:  as  though  Satan  could  not  allcadge  it, or 
as  though  the  wicked  could  not  preach  ic,as  Itid^s  did,or  vngodly 
men  profeffcit,  who  t>ikc  ^^tvpord into  then"  month ^4nd  biitt  to  hcYC' 
formedy]?h\.^o,i6.ij. 

But  let  vs  take  heed  we  come  not  behinde  the  dcuill  himfcife, 
while  we  thus  highly  coccit  eur  fclucs:  for  i  .Arc  there  not  a  num- 
bcrofignoranrmen,  almoflas  ignorant  as  if  the  Scriptures  had 
ncuerbecnc  written?  and  fliall  not  the  deuill  condemne  thefc, 
who  hath  gained  fomuch  knovs^lcdge  in  the  word,  which  cou« 
taincihnotonc  word  of  comfort  for  him,  but  iudgement  that 
makes  him  tremble?  Yet  thefe,  whom  they  would  make  wife  to 
la!uation,atid  to  whom  they  offer  the  ioycs  and  comfort  oflifc  c- 
tcrnall,are  vttcrly  ignorant  oftticm. ^^ 


2.  Mdny 


^/  C  H  K  I  s  T  s  Temptations. 


Matth.4.(5J      a27 


2.  Miny  rc3<Uhc  Sc'ipturc  jbuc  as  Sjcan,  not  to  inforrr.c  or 
rcformc  ihcmlclucs ,  nor  to  make  themfclucj  better,  but  both 
thcir.fclucs  and  others  farrcworle,  as  not  oncly  hcrctikc'i  aud 
learned  PApift; ,  who  bend  all  their  knowledge  to  fuppreflc  an  J 
hide  the  trutp,bnt  ail  fuch  as  by  the  Scripture  leckc  to  maintaine 
their  owne  error?  and  f.nne^, which  they  will  not  part  wich  :  And 
thcfc  arc  nobe:ter  tl-^en  thcdcuill. 

5.  Others'  \.\  ill  rcai  e  Scripture ,  and  hcare  ,  and  know  ir,  but 
without  all  fpeciall  .ipplicacjon  and  grace  in  the  heart  ,  wherein 
they  lliould  diff^-r  (rrm  the  deuill  and  wicked  men  ,  who  know 
the  word, but  afl'eil  it  not  ,  doc  it  not ,  nay,  cannot  abide  the  Ipc- 
ciall  application  oFit  to  do  them  good:  and  this  doth  nothing  but 
increafe  finne  and  iudgementrGnnc]  Ian).4.i7.tohi:Ti  that  know- 
cthtodocufi:!l^4KdtIoth  tt not^t:  is /jrj>ff ,  3  great  iinnc  ,  without  ex- 
cufe  orcloake:  loh.r  ).2  i.ijdgeincnt  \  for  fuch  pjAllbe  hcatcawtth 
f»4ny  flripes. 

4.  Ofhersbraggc  oftheir  knowledge;  they  read  the  Bible,  at 
Icaii  DMuids  Pfalines^and  they  know  as  much  as  any  preacher  can 
I  tell  them.  But  (lay,  the  deuill  rcadcs  the  Plalter  as  well  as  thou, 
^\'\^>  can  quote  D^n/z^^/Plalines  more  readily  then  thou, he  can  read 
the  Bible,  he  knowes  as  much,  yea  more  then  any  Preacher  can 
tell  him:  what  fayeil  then  more  of  thy  iclfe,  then  the  deuill  can  do 
of  himfelfc,  and  more  truely  ?  And  what  haft  thou  gained  by  all 
tlii«  challenge,  but  thine  ownc  conui^lion  of  great  finne,  without 
cxcufe  ,  but  not  without  witncflc?  Is  not  thy  ownc  mouth  thy 
iudge,  who  profclTeft  fomuch  knowledge,  and  fo  little  grace, 
loiie,pra£life  ?  To  finnc  wilfully  and  prcrumptuoufly,  againll  the 
light,  is  an  cx^raordinarie  conformity  with  Satan. 

Rules  of  reading,  and  hearing  the  word  religiotifly, 
I.  Confidcr  the  cxcellcncic  of  the  word  aboue  all  precious 
things,  and  how  dangerous  it  i<  to  take  Gods  name  rn  vsinc; 
which  is  then,  Vv'hen  the  word  is  frufirate  of  his  right  cnd.2.Tbcy 
tirQc:i\\(iAholj/  Scri^ttn'es  ^  not  oncly  in  regard  of  that  holy  truth 
contained  in  them  ,  but  becaufc  they  are  inilruments,  by  which 
theelt(^arc  fandlificd  and  made  holy,  loh.i/.iy,  and  therefore 
arc  neuer  to  be  vfcd  without  holy  atfcclicn,  nor  without  cndca- 
uourto  grow  vp  in  holines.  ;;.  They  arc  the  jr£>ri^<?/y!t///;  .therefore 
wemuft  mingle  the  word  w.th  fairh,  and  lay  vp  the  precepts  and 
promifes  thereof  to  bcleeue  it.  4.ThcScrip:urcs  being ///^r///^- of 
life, vvc  mud  fubmit  our  whole  man  to  the  obedience  Sc  pr:?d^ile  of 

P   2  i^ 


etytoy^ct^A, 


228 


MautJ.4^^- 


An  Expo/it  I  en 


Hoinil.?.«x  va- 
nj5  in  Matth, 


it,  with  all  (inccritie  and  conftancie.  Hereby  we  Hiall  goc  beyond 
the  knowledge  of  the  word  in  dcuills  and  vngodly  men. 

NOWforthcpiaceitrclfc,  we  muft  confider  it  two  waycs; 
I.  As  abufcd  by  Saran  in  his  allegation.  2.  As  wc  find  it  ho-  , 
lily  ict  downc  by  the  Spirit  of  God, 

In  Satans  abule  of  this  Scripture,  we  may  fee  qisny  particulars: 
i,Hc  wrongs  the  words  of  God  5  when  he  vrgcththem  fpoylcd 
of  the  right  fcnfc  of  thcholy  GhoR,   2.  He  perucrteth  the  right 
order  of  Gods  fpirit  in  his  a!legation:for  whereas  Gods  ipirit  hrft 
fniiiizefts  the  word,  and  then  frames  the  heart  to  obedience  of  it 
(for  thepropcrtic  of  the  fhcepe  of  Chrifl  is ,  hrfl  to  he-^re  the  voice  ^ 
and  then  to  follow,  loh.i  0.27.^  Satan  firft  will  hauc  men  to  con- 
ceiue  opinions,  or  attempt  pracSlifes  plcafing  to  him  and  them- 
felues,  and  then  afterwards  fcekc  out  fome  Scripture  toiuitific 
them.  Thus /ci?^;;^;?  and  the  captaines  were  rcfolucd  to  roe  into 
Egypt,  butfent  {ox  leremy  to  fee  if  they  might  hauethc  word  of 
Godtogoe  v/ith  them,  Icr.42.3.  compared  with  verfe  20.   3.  He 
wre(ts  the  right  end;  for  whereas  all  Scripture  is  written  r/?/i/)rff 
w^ghtfjotfmne^  i.Ioh.2.i. he  abufeth  this  partof  it  to  draw  Chrift 
tofinne:  and  whereas  all  the  precious  promifesof  God,{hould 
hold  ys  in  the  awe  and  fearc  of  God ,  this  promife  muft  occafion 
Chrifl  toprefume  vponan  vnlawfuU  a6lion.  ^,  He  willingly  mi- 
rtakes  the  pcrloas:  for  whereas  that  Pfalme,  and  the  great  promi- 
fcs  of  it,  hold  trueinChriftour  Head,  yet  notwithftanding  it  was 
principally  written  for  the  godly  members  of  Chrift,  and  the  a- 
dopted  fonnes  of  God:  neither  can  euery  thing  in  that  Pfalme  be 
fo  htly  referred  to  ChriH  in  himfcife^  as  in  his  affliiS^ed  members. 
Befidcs  that,  the  Angels  minifter  otherwife  to  Chi ifl  bimlelfc, 
then  to  his  members:  Chrirtby  his  owne  power  bcarcsvphim- 
felfe,  and  Angels,  and  all  things,  Hcbr.  1,3.  5.Hcfalhfieschc 
text,  by  adding  partly  to  the  words,  partly  to  the  ienfe.  T$  the 
words jhe zddesjea/i' at i^y;j tiwe,  which iddcs i\o  fmall  (kength  to 
the  temptation,  including  cucn  that  time  wherein  he  Diouldbec 
lumping  betwecnc  the  pinacle  and  the  pauement.  To  thefenfe^ 
thruding  his  dart  into  the  fcnfc  of  the  place,  as  if  that  place  faid 
fomuch  in  cffedltohim,  Cafi  thy  felfs  dowfie  :  which  Chryfojlome 
hath  well  obferued,  faying,  Caft  thy  felfe dorvne  ,  was  not  written, 
but  was  the  poyfon  of  the  ferpent,  cunningly  mingled  with  the 
fwcet  comfort  of  the  Scripture.  6.  He  putsout  and  concealcs  that 

which 


(?/  C  H  R  I  s  T  s  Temptations. 


Matth.4«6 


2:9 


vvhicH  mort  makes  for  Chrifl,  and  aga'mft  himfclfc,  namely,  iholc 

^ordi\^irt MJlthy  w^ffsj  which  mofl  warrcth  againft  this  headlong 

carting  downc  of  himfclfc  :  for  ic  is  not  the  way  of  a  man  to  cafl 

himfclfc  from  fuch  an  height,  but  to  iccke  the  (taircs,  or  the  ordi- 

nsric  way.   And  thcfe  words  were  net  vnawares  omirted,hui  ma- 

licioufly  and  purpofclyrfor  if  Cliri^  fhall  hcare  him  Ipcakc  ot  his 

TfojeSj  and  confldcr  that  thii  casing  downe  of  himfclfc  pertained 

not  to  his  way,  one  pcice  of  his  owne  argument  had  oucrthrownc 

the  whole.  y.Inthj  allegation  hccommits  the  fallacie  ofdiuifi- 

on,  intending  Chriltsoucrthrow,by  difioyning  the  things  which 

God  hath  coupled  together:for  whereas  the  wordsof  that  text  in 

the  right  (cnCe,  confUh  of  two  parts,  namely,  i.  apromifcofpro. 

tccflion,  and  prcfcruation  :  2.  the  condition  of  keeping  amans 

felfein  hiswayes,  without  which  condition  no  promifc  of  God 

belongs  vnto  vs(for  godlincfTchath  thepromifeofthis  life,  and 

the  life  to  come:)  Satan  rciedls  the  condition  wholly,  and  diuor- 

ccthic  from  the  promifc.  This  is  Mr.  ImuHshis  obferuation. 

8,  Fronfieuery  pare  and  vvordofamo(^  excellent  text ,  he  cun 
vrgehis  moft  hcllifli  temptation,  and  make  all  fairc  weather  when 
he  intends  nothing  leflc  :  ns  if  he  fhould  fay ,  If  thou  be  the  Sonne 
ofGodjCaft  downe  thy  fclfc,!  do  affureihcc,  nay,  the  written 
word  aflures  thee  of  protc6\ion  and  fafety  :  for  in  fuch  a  Pfalme, 
namely,  the  91.  vcrfc  ii.  thou  haft  the  word  of  thy  Fathers 

Ipromii'e  :  yea,  inonepromife,  a  numberof  promifcs :  for,  1.  It 
chou  wilt  knowe  the  parties  that  fhall  fupporc  thee  ,  they  bee 
tArf^e/s  ,  creatures  fwift,  mighty  and  powerfull.  2.  If  thou 
doubteft  of  their  will ,  they  muit  doe  it,  they  can  neither  will  nor 
chufe,it  is  their  rW^r,they  are  commaunded  fo  to  doe.  g.  If  thou 
askc  the  manner  hovv,  they  mufl  h^re  (hrevp  ^ihfit  if  thou  wouldft 
thou  canft  not  fall.  4.  If  thou  doubteft  of  their  chcarefulnefrc,  or 
willingnes ,  or  diligence, there  is  no  fcare ;  for  they  muft  doc  it  as 
mothers  or  nourfes  (  as  the  word  fi<^nifics )  who  out  of  their  ten- 
der loue  he.'irCy  and  carie,  or  lead  the  infant  with  great  warch  and 
circumfpcd\ion,that  it  fjll  not  ,  and  fo  come  to  hurt.  «;.If  thou 
thinkcft  there  is  any  limitation  of  their  commilTion,  there  is  none; 
for  thcymuft  bcarethee  vp  ^f  4//r/wrr.  6. To  takeaway  all  fu fpi- 
tion  of  tcare  from  thee,  they  muft  laue  thee  not  oncly  fronn  great 
d^nger,3sbrc3kiirg  thy  bones  ornecke,bur  from  the  leart  danger, 
thy  fiJ9te,\\\z  lowcfl  and  bafcft-  p2it Jha^ ftotjlnm^/t or  h  hffrt,  much 
leffe  thy  head,  thy  fc  1  fe. 

P   7  TlTus 


Saia».ts  promifjt' 
one*a  r^  .-f  Chri. 
jQoyCtncU'tonem 
Vi-ro  a Ajjrf if.  Par, 

in  locum. 


230 


DoUr. 


PvCtibns.i» 


Matth.4*^. 


AnExfofitton 


Thusfubtilly  intending  to  hold  wichthchound,  and  run  with 
the  hare ,  Satan  hnth  prickcout  a  place  which  fccmeth  forcible  c- 
nough  to  periWadc  any  rcafonable  man  to  his  purpofe.  Hence 
iiotCjthat 

A  principall  vvilc  of  Satan  ,  is,  to  affay  ( if  he  can  by  no  mcanes 
elfe)  :o  QLierihrow  menby  the  oucrthrovv  of  Scriptures.  Gen. 3. 
I ,  HMh  God.  vidcedfaid,ye  (hall  i^ot  entf  ofeuery  tree  of  the  gar  den  fit 
\vere  Grange  and  maruelious  he  fhould  fay  fo ,  feeing  he  knows 
it  would  better  your  crtatc,  la  this  his  firft  temptation,  of  all  o. 
ther  he  chufeth  to  make  Gods  word  a  meaner  of  their  and  our  o- 
uet  throw,,  thinking  it  not  an  cafie  thing  to  delkoy  Gods  image  in 
the  foule,vnlcffc  he  could  firft  deftroy  the  word  of  God  out  of 
their  heart.  i.Sam.iS.i  5.  when  the  deuill  would  delude  5^///,and 
haftenhisdcathjhelayes  the  ground  of  it  in  Gods  word  5  and  ta- 
king on  him  the  perfon  of  SamHel{i\x\\^The Lerdh^th done euert M 
/^/p<?j^^^y  w;/;/f«^;  abufing&alleadgingthat  Scripture  in  i.Sam. 
1 5.18.  The  Lordxvillrent  the  Kingdomefrom  thee  thU  d^y  y  and  h^tb 
aiffen  it  to  thy  neighbour ^  who  is  better  then  thoH,  Mar.  1.23.  the  dc- 
uillcomes  to  Chrift,and  tcllshimhe  knowes  him  well  enough, 
ThoHArt  lefiuof  Maz^areth  ,  enen  that  holy  One  ofQod,  that  holy 
One  that  was  promifed>figurcd, and  expelled,  euenihat  Redee- 
mer and  holy  One  of //r^tf/,lfa.4i.i4,  euen  that  holy  Ooe  fore- 
told by  the  Angell,  Luk.i. 5  5.  And  all  this  was  by  Scripture,  to 
I  oiierthrow  both  Chrift  hirafelfe,  and  the  faith  of  beleeuers,  2s 
though  there  were  fomc  fecret  cortipa6l  and  familiarity  bctweene 
him  and  themrand  perhaps  hence  arofe  that  fpeach  ,-5^  '^6.elx,ebub 
he  cafteth  out  deuills. 

1.  Satan  knowci  that  Scripture  is  the  will  of  God  reucalcd, 
and  hathfway  inthcconfciencc,  as  bccing  infpiredby  the  holy 
Ghoft,  as  the  onely  rule  of  faith  and  life;  and  if  be  can  turkis  the 
Scripture  out  of  his  right  fenfe  and  fhapc ,  be  pcrucrts  iudgraenr, 
and  holds  the  confcience  in  errour;  and  thefe  errours  arc  dange- 
rous, and  neare  of  kinnc  to  obftinacy.  For  till  the  truth  of  God 
come  to  his  place  againe  in  the  confcience,  it  will  rtiffcnit  fclfe 
in  errour  euca  to  the  death.  So  as  by  this  rtratagemc  Satan  v- 
furpes  the  confcience  ^  which  is  Gods  right,  and  fo  leads  men  at 
hispleafurc. 

2.  His  malice  fets  him  cleanc  contrary  to  God  in  his  procee- 
dings. God  hath  giuen  his  Scripture  to  fauc  menby ,  and  there- 
fore it  \%cd\\c6y2v^crdoffalfiati0n :  now  Satan  would  herein  croAe 
_  _ 


c/C  H  R I  $  T  s  TemftAtions.  Match^^(5.  |       231 


the  Lord  ,in  pcrucrcing  the  word  to  niros  condemnation.  The 
Scripture  is  in  the  Church  as  alaw  to  the  Common-wcahh  ,  to 
containc  men  in  the  compaflc  of  faith  an  J  godly  life  ;  whence  it  i$ 
called^Mrx/r^r  ,  and^rfr^^r/,and<Wjrrwf/;rr,  But  Satan  fcckcsto 
enforce  it  as  a  law  to  thrurt  men  from  t'aiih  and  obedience.  The 
Scripture  is  a  word  of  truth  ,  ofholines,  of  wiledome  ,  eiicry  way 
releniblingGod  the  author:  Satan  therefore,  beeing  the  great- 
el^  cncmic  to  Gods  image,  is  the  greatcft  enemie  to  the  Scrip- 
tures , and  defircth  toperuert  them  ,  by  e(UbliO-iing  by  them  er- 
rours,  herefies ,  falfc  do6lrinc$ ,  wicked  and  foolifli  opinions  and 
prad^ifes, 

^.  His  fubtiltyandpollicicib^not  inferiour  to  his  malice-:  for, 
\.  He  hath  afpcciallflight  and  trickeofhisowne  ,  by  pretending 
truth  to  impugnc  it,and  with  Scripture  to  fight  againft  Scripture; 
which  he  hath  taught  his  fpcciall  factors ,  heretikci ,and  feducers: 
for  why  elfe  did  Cbril^  forbid  the  deuill  to  vvitneffe  to  him ,  but 
that  euen  that  truth  he  fpeakeSjCuer  tcndi  to  dclkoy  the  truth? 
And  in  the  text,why  cites  he  the  truth,  but  to  draw  Chrift  into  an 
crrour  ?  2.  He  will  gainc  to  himfelfc  feme  credit  by  this  praif^ife: 
for  feeing  fpeachcs  and  teiVimonies  depend  much  vpon  the  credit 
ofthe  fpcaker,by  his  quoting  of  Scripture  he  would  be  taken 
as  if  the  truth  of  Scripturcdepended  vpon,  orncedcd  his  witnes. 

4.  Satanmuft  iloe  thus ,  if  he  willpreuaile  againfl  Chrift  >  or 
hisferuants :  for  Scripture  in  the  true  lenfcofit,is  uopatrdflc  of 
{inne,nor  cu:r  flands  on  the  deuilli  fide. 

Of . tU  tempiationsbcvvare  mol^  of  them  which  come  armed 
with  Scripture:  for  hardiicr  can  we  efpie  the  fubcilty  J^nd  danger 
of  thefcjthcn  thofc  which  are  dirc6lly  againli  the  Scripture.  And 
by  temptations  of  this  kinde  , Satan  mightily  preuaileth  in  poincs 
bothofdo(^lrin<:andp:?.6life;whichit  (litllnotbe  anjiiTe  to  giue 
fome  tailof,  an<1inboch  wcfhall  obfcruchovv  Satan  doth  not  fo 
much  vie  as  abufc  Scripture. 

I.  In  matters  of doi"^rvnc.  i.For  the  eftabliflVing  ofthe Hcad- 
iLip  of  the  Church  in  the  Pope  ,  the  ordinary  Papilh  haue  found 
a  Scripture  in  loh. 2  I.I  6.  where  Chrirt  faith  ,  FcedmyJJ?fep,  I  an- 
fwer:  firf^, that  place  fpeakes  noiofany  hcadfhip  or  fpirituall  go- 
ue^nment,buto^fceding  by  the  word  and  Sacramento,  whidvthc 
Pope  ncucr  doth  :  fec©ndly,  it  is  a  commaundcment  not  giuen  to 
Peter  alone,  but  to  all  the  ApotHci ,  who  were  equally  Apoftles 
with  him,  but  applied  to  *Ptfrf>' fpec ially  ,  not  to  note  any  Prima- 

'  P~4  1~~~7^^' 


rp. 


232 


I 


Matth.4.61 


jin  Exfofnlon 


cie,  buc  fccrccly  to  chcckc  him  for  his  threefold  dcniall ,  whereby 
he  made  hinifclfe  vnworthy  to  be  a  Difciplc.  Olfse^.  But  Peter 
faith  he  hath  two  fwords,  and  therefore  the  Pope  hath  both  fpiri- 
tuall  and  temporall  iurifdi6lioii,  5<?/.  This  isaplaccof  Satans  al- 
Icadging  ,  when  that  which  is  fpoken  literally ,  is  wrcfted  into  a 
figuratiue  fcnfc.  And  where  P^/crr  is  commaunded  (  AdV.io.ij, ) 
tol^ll^a»dcate,  the  Pope  may  kill,  and  flay  ,3nd  catevp  whom  he 
will  or  can,  Prince  wich  people.  Buc  this  is  a  place  literally  to  be 
taken,  and  one  part  of  the  argument  hangs  with  another  as  the 
drcame  of  a  (icke  man;  for  the  Pope ,  if  he  be  Pefers  fuccenor,muft 
kcd  the  fheep,  not  feed  on  them. But  Beliarmtfte ywho  would  make 
the  world  bclecue  his  wit  is  thinner,  haih  deuifed  a  farre  more 
iufficicnt place :  i.Per,2,6. 'Behold^I ^nt  in  Sisn a shiefe corner flone^ 
f/r<^^«^pr^fi^^;  that  i?,  the  Pope  :  In  his  preface  tothecontro- 
ucsfiCy  De  Rom.T^o>jtif,znd/tlf,  j^.cap,  5,  But  what  may  we  thinke 
to  reape  from  him,  that  dares  beginnc  his  controucrfie  withfo 
highablafphemy  ?  andleaft  we  Hiould  thinkeit  fell  inconside- 
rately from  him,he  takes  it  vpagainc.  For  doth  not  bo:h*Pafil 
and  Peter  teach,that  this  flone  can  be  meant  of  none  but  of  Chrift, 
doth  not  both  of  them  adde,  Hethat  heleeHethinhim  y  (hdllnot  bee 
af\)Amed\  muft  wc  nowbeleeuein  the  Pope?  And  who  is  this  li- 
ning flonc  that  giues  life  to  all  that  arc  built  vponhim,  befides 
Chrift  himfclfc  ?  None  can  arrogate  it  to  himfelfc,  or  attribute  it 
CO  another  without  high  blafphcmie.  Therefore  1  conclude  this 
point  J  boldly  affirming  that  the  deuill  could  not  more  impioufly 
abufe  this  place,  then  harh  blafphcmous BelUrmirtc, 

2.  Forthe  point  of  iudificationby  workes ,  isalleadgcd  that 
pUccof/^wtf/,2,2i«  wherein  they  adde  vnto  the  text,  r.  afalfc 
g\o^c^bjf  worlds  of  the  Iaw.  2.  afalfc  diftin<f\ion  ,  faying  chat  they 
iuftifie  as  caufes;  whereas  we  graunr ,  that  as  cffe6ls  they  iuftifie, 
thatis,  declare  a  man  lobe  iuftificdrfo  did  ^^r4^4«;/  vvorkes  de- 
clare him  to  be  iuft:  and  this  is  not  the  iuftification  of  the  perfon, 
which  is  onely  by  faith,but  of  the  faith  of  the  pcrfon,which  is  ma* 
uifei^ly  dead  without  them. 

5.  In  that  great  facramentary  controucrfie  they  alleadge,T2r^f 
^jfw;^©^;;  wherein  Satanhath  taught  them  to  abufe  Scripture  ,in 
taking  that  hccrally  which  is  figuratiucly  fpoken,  as  often  to 
writhe  that  into  a  figure  which  is  fpoken  literally  :  and  whereas 
they  cxdaime  againft  vs  for  denying  the  words  of  Chrift, as  herc- 
tikes,  we  are  far  from  denying  Chrifts  words ,  but  difclaime  their 

taiic 


I 


(?/  C  H  R I  s  T  5  TempfAttens.  NUtth.4,^. ;        333 


faifc meaning  ,  which  dcftroycs  the  Scripture,  fiicing  Scripture 
ftands  not  in  words,  but  in  fcnfe, 

4.Toertablirhthcrairc  doflrinc  offrec- will, they  furnidi  them* 
felucs  with  that  place  in  Icr.17.7.  Blc(fcdt4  the  man  th^t  trujlcth  tn 
the  Lord  ,Mrjdrvhofeboj)etbt  Lord u ,  But  what  doc  they  clfc  but  iw 
mitatc  che  deuill,  in  cutting  off  that  part  of  the  text  which  makes 
againft  them?  for  in  the  next  verfe  it  folio  weth,  7^/??^  heart  of 
man  u  deceitfullnhoHe  all  things, who  can  know  n  ?  (hewing,  that  man 
in  himfclfe  is  vttcrly  deliituie  of  all  grace. 

y.  For  ihelefuiticall  tricke  of  cquiuocation  ,  or  mcntall  re- 
fcruaiion,thcy  haue  Scripture  andExamplerloh.  1.2 1.  they  asked' 
/ohn  if  he  were  a  Prophet,  hefaid  ,'^  y  whereas  he  was  one  :  forjj 
iif^rA^r;  called  him  the  Prophet  of  the  Highcft,  and  Chrif^faid, 
that  there  was  no:  a  greater  Prophet  then  /oh^j:  therefore  lohnt- 
cjuiuocated.  v^w/w.  Whatfoeuer  was  the  true  meaning  of  the  que- 
i\\on  ^i\\2t  John  anfwcred  plainely  vnto.  If  they  meant  to  askc 
him  if h?  were  that  fingular  Prophet ,  whom  they  fancied  to  come 
together  with  their  Metfiah^he  trucly  anfvvered,  no.  If  he  were  a- 
ny  of  the  auncient  Prophets,  who  were  long  before  Chrirt,  he 
crucly  anfwered  in  that  icnfe,  no.  If  he  were  a  Prophet  by  his  pro- 
per cfificc,  he  truely  anfwered,  no.  For  howfoeuer  he  was  by  grace 
and  power  a  Prophet ,  becing  fent  of  God  to  reprooue  and  c©n- 
uert  hnners;yct  by  ordinarie  office  he  was  no  Prophet,  neither  did 
heprophefie. 

But  what  is  this  to  chofe  mcntall  referuations;  AreyouaPrieft, 
Garftet  ?  No,  faith  he,  meaning  nota  Prieft  of  ex^po//^,  01  Inpiter, 
Were  not  you  in  England  at  fuch  a  time  ?  No,  not  as  the  Sunne  in 
the  firmament,  or  as  aKing  in  aKingdome.  A  (Grange  madneflV, 
that  men  profefflng  knowledge  &  zcale,  fhould  fo  dally  with  lies 
and  oaths:whichtricksof theirs,  were  they  iuAifiableand  found, 
we  fhouldhaue little  vfeof  Magiflracy  ortribunalls ,  efpecially 
where  matters  are  determined  by  mensoathej;  he  were  averic 
blockethac  would  fuffcr  any  thing  tobcfallened  vponhim.  The 
murderer mfghtfwcarc  hcncuer  flew  man,  namely,  with  the  iaw- 
boneofanafle,  as  Sampfftt  6'\6,    The  drunkard  might  fwearc  hec 
drunkeneueradroppe,  if  he  can  inwardly  conceiueof  v;aier,  or 
a£juacosUfitj,oxtheV^oct%  ne<^ar,  or  vvhac  hecanfaigne.  Thea- 
dultreflc  might  fweare  Hie  wasncucr  touchr,  iffhe  can  inwardly 
concciue  of  any  creature,  as  of  a  Bull,  or  a  Swanne  ,  as  the  Poets 
faigocof  Pafiphae  and  Litda,  And  were  it  lawfull  to  dally  with 

Gcd, 


234      jMattb.4-^* 


i^H  Expo/ft fOM 


God,  and  mens  confcicnccs,afcer  this  manncr,we  could  pay  them 
home  in  their  ownc  kind:  for  fuppofc  a  man  were  in  their  Inquifi- 
tion,  and  were  asked  ifthc  Pope  were  Suprcamc  ouer  all  Kings;  if 
a  man  wcrcdifporcd  tocquiuocatc,  hcmight  fay  and  rweare,yca; ; 
rcfcraing  his  fecrct  meaning,  not  by  right,  but  onely  in  his  ownc  ! 
proud  and  ambitious  defire;  and  thus  delude  them. 

11.  In  matters  ofpra^jfe,  you  (hall  hauc  no  (inner  but  he  hath 
a  Scripture  reached  to  him,  to  lie  fafc  vnder  in  the  holding  of  his 
(nine,  but  robbed  and  turned  out  of  the  right  lenfe.  The  Atheift, 
that  cares  for  no  Scripture,  yet  hath  one  text  forhimfelfCjEccl.y, 
1 8,  Bee  not  iujl  ouermnch.^  tj  or  oner  wife :  and  fo  he  hath  enough  to 
^aft  off  all  care  of  knowledge,  and  confcicncc.  Tic  imagc-mun- 
gtr  hath  a  text,  to  let  nothmg  beloj^:  he  hath  a  good  vfc  for  his  ima- 
ges; if  they  cannot  ferue  to  worfhipahey  may  fcrue  for  ornament. 
The  fvvearcr  hath  a  text  in  leremie.ThoHfydlt  fweare  m  truth yYighte^ 
oHfreffeyaHdindgement:  therefore  he  will  Iweare  fo  long  as  he  fwea- 
reth  nothing  bur  that  which  is  true.  The  Sabbath-breaker  hatlv  j 
his  text.  The  SdbhAth  wxs  made  for  mAn^nndrjot  mdnfor  the  Sahbath, 
The  murderer  and  adulterer  thinke  themfclues  fafe,  feeing  they  i 
finde  Danid  in  both  thefe  finnes,  and  yet  commended  of  God.Thc  ! 
drunkard  hath  his  leffon,  Drinkp  no  longer  w  At  er^hut  <t  little  wine  for  \ 
thyflonjAcke,  and  often  i>ifirmitiesfAke,  The  couecous  pcrj'on  knows, 
that  he  that  provides  not  for  hi^  family  y  U  worfethendn  Infdell ,  which 
through  many  mens  vvickedneffe,  is  a  ground  of  much  couetcuf* 
ncffe.  'Y\\c\2ir\^Vxoic[\2ii\t\\tih\i\iizyiX,yV€ Mrefaued by grAce,and 
iiiflifed  by  the  bloodcfChrtfl  freely:  what  can  hii  workes  doc  ?  what 
need  they  ?  The  idle  perfon  hath  hii  text,  C^re  not  for  to  morrowe , 
let  the  morrowe  care  for  it  felfe.  The  vfurer  hath  his  plaine  place, 
Matth.25.27.— -rW/wi>^/  hauerecci^cdmy  07f>jeWithvff^rre,Thc 
theefc,hath  thetheefeon  thcrr<?/7^,repentiHgut  thelaft.  The  car- 
nail  Gofpeller  cares  not  what  linne  he  \Qiuu:c  on  ^  becatffe  where 
fnne  hath  abounded,  there  grace  hath  abotindedn-^uch  more.  The  care- 
IcffcL/^^r//;?^  ispredeftinatcd  to  life  or  death,  doe  what  he  can, 
and  doe  not  what  he  lift,  he  cannot  change  Gods  decrcennd  fo  he 
will  doc  what  he  lift.  The  obdurate  and  hardjicdfinncr  faith,  ^f 
vfhat  time  foener  a  [inner  repents  ^  God  will  ptit  allhlffmnes  out  of  hii  re* 
W(rw/;r<iwcir,  and  therefore  he  will  not  repent  till  he  be  dying.  Laft- 
!y,the  vniuft  perfon  he  h.^th  his  rule  in  the  vniull  ftcward,who 
was  commended  by  Chrift  :  who  was  indeed  commended  for  his 
prouidcnce,  not  for  hisiniullice.  In  all  thele  thou  maycft  hold 


/ 


^/Christs  TemfUtum.  Macch.4.(^. 

thii  for  3  good  ru'e,  It  is  the  ^uilis  dtHintttt,  to  confirme  thy  felfein 
dny  Jintte  by  whAtjotner  thou  hear  eft  or  readefi  in  Cotis  l^ooke^  all 
which  in  Gods  meaning  is  dirccft,  tndthc  onclyprcfcruaiiuc  a- 
gaiuQ  alinniic^ 


NOw  wc  arc  to  confidcr  this  comfortable  Scripture  in  the  ho- 
ly vie  ofir,not  aswehauc  it  wreftcdand  mangledby  Sathan, 
but  as  vvc  findc  it  fct  dovvne  by  theholy  Ghoft,  Pi'alm.  9^1.  li.F<7r 
heefljattgiue  his  ^hgels  charge  oHtr  thee^  to  keefe  thee  in  all  thy  wntcs: 
They  j}?Atl  hare  thte  tn  their  hands  ,  that  then  hurt  ttot  thy  f tot  agatnfi 
aftotie» 

In  which  words  the  godly  arc  fccured,  and  affurcd  of  fafctic  in 
danger,  not  onely  becaufc  the  Lord  himfelfc  is  become  their  re- 
fuge and  protcflion,  as  in  the  words  going  before,  but  in  that  to 
his  owne  fatherly  care  and  prouidcncc,  he  hath  added  a  guard  of 
AngeU:  to  vrhofe  care  aifo  he  hath  committed  thegodly.  Where- 
in for  explication,  wc  will  note  thefc  particulars, 

I,  What  is  theminiftericofthc  Angcl5,namcly,tobcthegod. 
ly  mans  keepers. 

a.  Who  realetKthcJrcommiflion,ff<phath  giucntficm  charge. 

3.  Thelimitat'wnofit,  Inallthyvtayes, 

4.  The  manner,  they Jhall hare  thee  vp  tn  their  hands, 

5.  The  cndjeaj}  thtudajh  thy  foot  agatnft  a/}tne,Wh\ch  is  a  bor- 
rowed fpeach  taken  from  mothers  or  nurfcs,  who  lead  or  carric 
their  tender  children  in  (heir  bands^thac  they  (tumble  and  fall  not 
to  hurt  or  endanger  themfelucs* 

The  word  ^ngell,  is  a  name  not  of  nature  f  for  fo  they  bcfpi- 
rits  )  but  of  office,  mimftring Spirits,  to  God,  to  lefus  Chrift,  and 
to  Godsele6V,  His  t/4ngels^  that  is,  the  good  and  eledl  An- 
gcls,callcd/7;;^,  i.  By  creation  :  for  they  had  not  bccing  of  ihcm- 
felucs.  2,  By  more  immediate  miuiftcricjihey  aHil^  him, and  f^and 
before  his  face ;  whereas  the  wicked  AngeU  are  caft  downe  from 
hcauen,  from  enioying  his  prcfencc,  5*  By  grace  of  perfcue- 
rancc  :  for  they  fell  not  from  their  cfbte,  as  the  wicked  Angels 
did,  and  are  now  confirmed  by  Chrift  that  they  cannot  fall :  and 
hence  is  (^rtft  calUd  the  head  of  men  and  ty^ngels ,  in  wh^mc  all 
things  in  heane»  and  earth  con/ift  y  Coloff.  r.  verf.  17.  that  is,  are 
prcferucd  ,  fuftained,  and  gouerned ,  whether  vifibie  or  inmfiblc; 
andcoafcqucntlya  mediatorof  the  Angels  in  r^lpc^  of  fpcciall 

gracc-1 


116 


Macth.4«<^' 


(_>^  Exfofittdn 


grace  of  confirmation,  by  which  iheyinfepirably  adhere  to  God, 
although  in  rcfpc£^  of  that  rocdiation  which  is  retrained  to  re- 
demption, the  Angels  haue  no  need  of  it. 

C/j^r^^]  This  charge  is  not  a  gcnerall  commapndcmcnt  ouer 
the  Church  in  gencrall,  but  a  fpeciall  charge  oucr  eucry  godly 
man,  ouer^^^^f.  And  the  charge  is  direflcd  to  many  Angels  to 
keepe  one  man;forthc  word  aifoards  ts  more  comfort,  then  that 
Popirti  and  vngrounded  conceit ,  of  cuery  mans  hauing  his  parti- 
cular Angel. 

^^Qnefl,  Why  doth  God  giuc  this  charge  to  the  Angels?or  why 
doih  he  vfc  their  minifteric  ?  Anfrv,  Not  for  any  nccelfitie  (  for  he 
by  his  word  and  becke  doth  furtaine  heauen  and  earth,  and  with- 
out them  can  keepehisowne:  J  but  out  of  his  good  willto  vs,hee 
declares  hisloueand  care  of  vs,  whohath  fo  abundantly  prouided 
for  our  fafctie,  and  made  £arrc  more  glorious  natures  then  our 
felues our  keepers.  -"" 

Jokfepf  thee]  Thiscuftodieofthe  Angels  flandeih  ,  i.  In  ob^ 
feruing  and  watching  their  perfons  ,  foules,  bodies,  and  eftates; 
and  therefore  are  called  watchmen,  Dan  4. 1  o.  yi»d  If  awe  4  tvAtch' 
mAn^andan  holy  one  come  dowrte  from  heauen,  2.  In  pfopulfingand 
auerting  cuill:  fo  here,  Thetejhall  no  euiH  come  neare  thee,  for  hew  til 
giuehi^  Angels  charge  ouer  thee,  ^,  In  defending  them  in  good,  as 
Ebz^etu  and  hisferuant  becing  compaficd  with  enemies.  4,  In 
comforting  them  in  trouble,  as  7/4^4r,  Gcn.21.1 7.  and  lacob,  3  2, 
1,2.  and  Chrift'in  this  place,  ^  " 

-  /w4//r/7;»*»v<?#<f/]Namcly,in  fuch  courfes  as  God  hath  appointed", 
and  xnall  thefejinall  times,and  in  all  placer, in  alleftatesand  con- 
ditions. In  the  way  into  the  world, in  birth  and  infancie,thc  good 
Angels  keep  Gods  little  children,  Macrh. 18.10.  In  the  way  tho- 
rough the  world  they  keep  vs,  as  the  IlVaelitcs  in  the  wildcrneffe, 
Exod.^  ^,2.  In  the  way  out  of  the  world,  their  charge  is  to  kcepc 
vs,  as  we  may  fee  in  LAz.arm  ,  who  when  he  died  the  Angels  car- 
ried his  foule  into  e^^r^A^^^/ bofomc.  In  4//our  waycs  ,by  day 
and  by  niglit,  they  keepe  vs  fo  long  as  we  arc  in  our  callings. 
•■'"  Thejfhallbears  thee  in  their  hands  \  this  is  a  borrowed  fpeach:for 
Angels  haue  no  hands,  nor  bodies:  fometimes  they  aflTume  bodies 
in  their  minifterie  CO  others,  but  thefe  bodies  arc  not  theirs,  nei- 
ther wcrcthey  naturally  and  hypoflatically  vuited  vnto  thm ,  but 
for  the  time  crcate'd  and  affumed:  but,  from  what  beginning  they 
were  taken,  or  into  what  end  after  the  miniftcric  they  were  refol- 


^/  C  H  R I  s  r  s  Temptiticm.  Macch^.^.  j       237 


ucdjitis  idlctocrquirc.  Here  hands  areafcribcd  to  tlicm  as  clfc- 
whcrc  wings  ,bo  h  impropcrly;onc  flicwes  the  fpeedincsofthci: 
motion  ,  the  oihcr  their  fitncs  and  tcndernes  in  our  keeping  :  For 
their  chari;c  is  not  onely  to  torelce  danger  and  admonifh  vs  ,  bnt 
they  mult  be  actual)  hclp-rs,to  bearc  vi  vp  froin  ground, when  vvc  j 
arc  ready  to  fall,  and  get  knocks  jas  a  tender  mother  or  nourfe^it 
they  ice  the  little  child  LUhng,  will  halk  and  catch  ic  before  the 
head  comes  to  ground. 

ThAt  then  diifh  »ot  rhy  fo9te .igahifi 4j?o?te,']Th2Z  ii,that  thou  hurt 
not  tl^y  fooc  ;ii;ainil  any  ruble  or  occafion.  AngeU  arcnourfcs, 
we  areas  inf^-uf  s  in  Tpiriruall  matters  ,  on  euery  occafion  ready  to 
fall  into  finne ,and  by  it  into  all  dangers,  fpirituall  and  temporall. 
Now  the  Argells  keep  vs  not  oncly  from  hurt  by  others, but  from 
bringing  hurt  on  our  felues ,  cnen  the  leai^  ;  they  keep  vs  from 
hurting  our  head  ,  yea  our  {'ooic.  Ol^nct.  But  how  doe  the  Angel  s 
performc  their  charge,  when  iomc  of  Gods  children  not  onely 
(iumblc,  but  fall  fpiritually  ,  and  bodily  ,  and  take  great  harme. 
cyf^fvp»Thc  reafon  is,becaufe  no  man  keeps  his  way  fo  diligently 
and  vprightly  as  he  ought.    If  wc  did  neuer  failc  ,  God  would  ne- 
uer  failc  vs ,  no  more  would  his  holy  Angells ;  nay  ,  fuch  is  their 
loue,ai  they  would  nothauc  vs  to  take  the  Ical^hurt  in  the  world, 
while  wc  walke  faithfully  in  the  vvayes  and  commaundcments  of 
God. 

The  Angells  of  God  are  the  tender  keepers  of  Gods  children 
in  Gods  wayes, that  no  hurt  can  betide  them  ,  Gen. 32. 5.  When 
Uacob  was  in  great  feare  of  his  brother  Efaii ,  the  Angcli  of  God 
met  him  to  comfort  and  defend  him.  \NVitnSodome\S7i'^  tobedc- 
liroycd  ,  the  Angels  came  to  Lot  to  forewarnc  and  haft  him  out  of 
that  wicked  city.  Pfal.^4.7.  The  Ay:gcll  of  the  Lord  Vitchcthhis 
(cfitsrcfifjd  nbotit  them  that  feare  r/jf  Li?r^,  and  deliuereth  them, 

I.  Becaufcof  lefus  Chrift  our  Head,  to  whom  they  areiubictfb 
as  to  their  Lord  and  head,  who  hath  reconciled /^iw^j  <>?  hc^neyt 
ayide^rth,  Afigebandmen  ^Qq\a»20.  In  our  felnes  and  our  ownc 
vilenes  wc  could  not  be  endured  by  thcfcblcfTed  fpirits,  but  now 
Chrift  becomes  our  Head,  and  for  him  they  tend  vs  as  his  mem- 
bers, 2,Theirloueto  vs  is  another  groundoftheircuftody  ofvs, 
manifefted  in  that  they  are  compared  to  nourfes:  neither  can  they 
but  louc  thofc  whom  they  fee  God  loueth  ;  now  they  fee  God  lo- 
uing  vs  fo  dearcly,  that  he  Iparcs  no:  his  ownc  Sonne  ,  but  glues 
him  to  the  dcatt\  for  vs ;  and  therefore  they  dcarely  louevs  and 

oui 

— 1-, 


Doilr. 


Keaibrvs.!. 


238        Macch.4*^« 


L>4n  ExfofttiBH 


Vfe.v 


Ordo  graUif  pr(t' 
fondernl  errdim 
»4lMr<e«Th.Aqu. 


our  good  ,  they  dcfirc  our  faluation  and  promote  it ,  they  reioycc 
chat  our  faluation  is  wroughc ,  and  arc  glad  of  our  rcpcncancc  ,  by 
vvhichwc  lay  hold  on  it,  g.  And  fpccially  this  charge  and  com- 
mandemcnt  of  God  is  the  caufc  hereof-,  fo  as  now  it  is  not  out  o^ 
curtcfie,  orthcgoodncsoftheir  nature  onely  ,  that  they  doe  v$ 
good,  but  by  vertue  of  this  charge  and  cornmaundemcnt  ofGod, 
whom  they  louc  as  their  cheife  good,  and  to  who  they  are  bound 
in  abfolurc  obedience  by  the  ctcrnall  law  ofthcir  nature  •,  fo  as  al- 
though they  arc  charged  by  god,yet  are  they  not  forced  or  coa6^- 
ed,but  out  ofthcir  perfect  loue  of  God  they  watch  ouer  our  good. 

This  doclrine  affoards  a  vfe  of  great  confolation  :  for  when  we 
confider  our  owne  vvcaknes  and  impotencie  on  one  hand, and  the 
multitude,  power,  and  pollicie  of  our  enemies  on  the  othcr,whcn 
we  fcca  whole  army  of  finncs  bcficgingvs,  and  a  whole  legion 
ofdangersbehinde  them  to  opprefl'e  and  fwallow  vs ;  now  this 
do6lrine  touching  Gods  prouidencc  in  the  miniftery  of  Angclls, 
will  bee  able  to  fupportvs;  when  we  fhallconfidcr ,  not  onely 
that  Gods  protection  is  as  a  vrall  of  fire  round  about  vs,  but 
that  hcc  hath  fct  and  pitched  his  Angclls  round  about  vs  as  a 
gu3rd,ofwhom  wemay  fay  with  £///Z?4for  their  muliirude,7^^7 
arc  more  that  Areveith  vs,  then  they  that  Arc  AgAtnJl  vs  ;  and  for  iheir 
power,  ihcy  are  called  the  Angclls  of  God  power  ,  farrc  Wronger 
then  the  wicked  Angclls  and  powers  that  ste  againftvs.  And 
when  wefhallcoufidcr  jthatGodhath  giuen  a  charge,  and  that 
not  to  one  or  two  Angels,  but  to  the  whole  blcffed  company  of 
thcmoucrcuciy  godly  man  ,  how  can  we  but  aflurc  our  fclucs, 
that  we  (hall  be  defended  and  protc6lcd  ?  If  a  man  were  to  paflc 
by  Qiippe  oucr  a  dangerous  fca ,  full  of  gulfes ,  fands ,  rocks ,  and 
robbers, if theKing fhould  giue  him  letters  of  fate  condu6l ,  it 
would  muchcon:fort  him,  and  hclpc  him  through  his  voyage:but 
if  this  King  Hi^uld  fend  a  great  nauie  to  condu^  him  ouer  ,  yea 
and  fliould  not  onely  goe  in  his  owne  perfon  ,  but  call  out  all  l.is 
men  of  warreto  feehimfafcly  arriucd  ,  this  were  fo  comfortable 
as  he  could  not  wifh  more.  But  thus  doth  the  Lord  with  his  chil- 
dren ,  not  onely  himfelfc  going  with  ihcm  through  the  world, 
but  guarding  them  with  his  holy  Angclls,  who  willii^gly  af- 
foard  their  n^it^ificry,  becaufc  ofthcir  lone  to  man,  brr  in  re- 
fpcdl  of  Gods  word  and  charge  much  more  vvilhngly,  that  of 
Cjodi^  Angclls  ihcy  become  our  Apgcll<,Matih.  18.10. 

What  anvnfpcakcablccomfoit  is  it,  that  when  wcloofc  the 

watch 


t?/  C  H  R  I  8  T  s  TempAtiem.  Macth.4.^. 


I 


warch  ouer  our  fclufs  many  vvaycs ,  through  deep  of  foule  or 
body  , the  Angells  warch  oucr  our  fafccy  ?  Matth.  2.  li,fofeph 
\s2i  adccpfjand  ihought  not  of  that  danger  which  was  cucn  vpon 
him,  by  mcanes  of  Heroes  cruelty  :buc  cucn  in  ihat  flccp  tiic  An- 
gcll  watched  andadiiionil'hcd  him  by  a  drcamc^  both  ot  the  dan- 
ger,and  the  meanes  to  cfcape. 

How  great  a  comfort  is  it, that  when  we  fee  fiich  difficulties  bon 
tweenc  vsand  our  dcfircs ,  as  we  can  neucr  oucrcomc,  then  we 
haae  Gods  Angellsprefent  to  doe  it  to  our  hands?  Mark. 16. j. 
when  the  good  women  that  came  to  embauhnc  Chrilis  body, 
were  very  much  troubled  how  to  come  to  his  body,  and  as- 
ked who  fhail  roule  away  the  {lone  ,  for  it  was  a  very  great  one; 
when  they  looked,  they  faw  the  fionc  rolled  away^  &  it  was  done 
by  the  Angel, as  Matth,  hath  it.  Gods  Angels  roll  away  all  ftoncs 
and  impedimcntSjand  make  our  way  fmooch  to  all  good  duties. 

No  leflc  comfort  is  it,  that  when  Satan  beginnes  coinfuk  ,  and  • 
makes  as  if  hcc  would  trample  vpon  vs ,  we  haue  a  ftronger  i 
guard  about  vs, any  one  of  the  Angells  bccing  as  able  to  (hut 
the  mouch  of  this  roaring  lyon  ,  as  they  were  to  fhut  the  mouths 
ofthofe  hungrielyonSjinco  whofc  den  D^tw/^/wascaft. 

And  for  the  further  Ihengih  of  our  faith  and  comfort  in  this 
dodtrincjthc  Scripture  notes  three  things  further  concerning  An- 
gells, worth  obferuing;  i.  Their  wjfcdomc  and  prouidcnce  in 
pitching  about  vs ,  fo  as  we  lie  open  no  where.  Ex.T4.1p,  when 
IfrAcl  was  gone  out  of  Egypt ,  the  Angell  of  the  Lord,  who  went 
before  them  to  lead  them  out ,  now  rcmooued  and  went  bchindc 
them,  becaufc  now  T^harttoh  and  his  people  purfucd  them.  The  | 
powerofthc  Angell  wasnoleffeif  he  had  ftaied  before  them  as  j 
he  waSjbceingChrifthimfclfe,  but  for  the  comfort  of  Ifracl,  and  j 
our  inftrudlion  ,  the  Angell  changeih  his  place ,  and  ftoppeth  be-  r 
twcene  them  and  thedant^er.  2.Thcirvnijint'of  themiclucs,and 
ftrcngth  for  our  fafety;  one  of  them  readily  will  help  another  in 
helping  vs  :Dan.  lo.i  ?.  one  Angell  bccingrefiftcd  by  the  Prince 
ofthe  kingdome  of  T^r/^,  cJ^/<:/ai^/ one  of  the  chcife  Princes 
came  to  help  hiin  :  who  whether  he  were  an  Angell ,  or  f  as  it  is 
more  likely  ^  the  Prince  and  Lord  of  the  Angells,  euenthe  An-  j 
gcll  of  the  great  couenant  Chrift  himfelfe ,  it  is  euery  way  full  of 
comforr.  3.Their  patience  towards  vs  ,  who  if  they  fliould  be 
gone  from  vs  as  often  as  weby  hnne  prouokc  ihem,wc  fhoiiid 
pcr'iQi  cuery  moment.  But  as  God  is  long-fuffering  ,  fo  hath  he 

charged 


23P 


' 


240 


Match.4.^. 


uyd?9  Lxpoption 


Vfe.  2. 


charged  hisAngellsco  be;  and  therefore  ihey  wait  (till  for  our 
recurne,  znArewycein  th:  refeMt^ncc  offmncrs  ,  Luk,  I  5.  10,  3nd 
abide  in  their  charge  and  miniftcry  ftill. 

Againc  ,  this  do6lrine  is  a  ground  of  manifold  inftruc\ion. 
I.  Hath  God  affoarded  vs  thcminiftery  of  Angcll$?cltennote 
the  priuilcdge  and  prchsmincnce  ofGods  children,  whofc nature 
becingaflumedby  the  SonneofGod,giues  it  dignity  aboue  the 
Angells,  who  are  the  minifters  of  our  humane  nature  in  the  head 
and  members,  Angells  arc  indeed  called  thcfomies  ofGsd,but  chat 
is  by  creation,  Chnftneuergaue  them  this  honour  to  call  them 
brethren.  Nay,  there  is  a  nearer  coniundlion  between  Chriii  and 
vs,  then  betvveenc  Chrirt  and  the  Angclls ,  which  conjunction 
dothpriuiledgevs  with  their  attendance. i.  By  reafon  of  his  con- 
ception and  incarnation,  taking  on  him  the  feed  oi  Abrtihami 
and  not  ofthe  Angells ,  by  which  he  becomes  flcfi^  of  our  flefh, 
2.  By  reafon  of  his  fpivituall  contradt,  taking  vs  to  be  one  with 
himfelfe,  by  which  we  become  fleOi  of  his  flcfn,  andfoncare-j 
ly  fct  into  him,  as  the  Angells  cannot  be,  who  are  not  mem- 
bers of  this  Head  ,  as  theele£tbe.  Chrift  indeed  may  be  called 
their  head,  but  as  a  Lord  and  commander,  not  by  fuchfpiiituall 
vnion  as  is  between  Chrift  and  the  Chrirtian. 

Herein  we  may  fee  the  loue  of  God  in  fetting  his  Angells  ro 
be  our  keepers.  The  more  noble,  potent,  numerous, and  diligent 
thecuftodyis,  the  more  is  the  care  and  loue  ofthe  thing  kept. 
How  great  thanks  therefore  owe  we  vnto  our  God,who  not  with- 
rtanding  he  is  daily  offended  with  our  fins,  yet  affoards  vs  the  mi- 
niftry  othis  Angells  ?  Who,  and  what  am  I,  that  God  is  fo  m'nd- 
full  of  me,  that  he  fliould  giue  lo  many  glorious  creatures  charge 
ouer  mee  ,  that  he  fliould  giue  me  luch  0  priuilcdge  ,  that  cucn  the 
holy  Angels  (whofc  dwelling  ij  in  hraucn  ,  and  ice  the  face  of  j 
God,  whoareallfpirit  andnollcfli  ,  who  are  free  from  all  finnc  j 
and  niifcry^  fliould  lo  narrowly  attend  mcc  a  lump  of  earth  ,  a 
peece  of  flefli ,  compafled  with  fo  many  finncs  and  miferies ,  as  I 
can  lookc  no  way  either  before  or  bchindc  them  }^atiid\\\  the  8, ! 
Pfalmeburfl  out  into  thepraifeofGod  ,  when  heconfidcred  that 
God  had  affoaided  man  the  vfcof  birds,  bcofls  ,andfinies:   O 
Lord^  faith  he,  what  is  mnnthat  thopt  art  fomindefullof  hhn^  a^dh.ifi  \ 
preftrred  him  ouer  thciverkss  of  thy  haf^ds  f  How  nuich  more  fliould  } 
we,  when  we  fee  cur  happines  by  the  miniikry  of  the  glorious 
Angells? 


2.  Let 


^/CnaisTs  Tempt  At  torn. 


Matth^,-;. 


241 


2,  LctTS  Icarnchcnccrolookc  to  oi)r  coniicrration,  htcAu[cof 
the  Angels^  z.Cor.i  l.T  o.  for  they  arc  our  keepers  and  oblcrucrs, 
they  fee  all  the  good  and  bad  wc  doc,  and  we  doc  nor  fpeakcany 
thing  wiciiout  many  vnitnclTes,  Sinne  makes  Cod  take  away  our 
hedge,  ira.5.5.it  greiucs  the  AngcUofGod,and  layes  a  man  na- 
ked to  all  his  iudgcments.  Shall  we  willingly  oftend  them  ,  from 
whom,  vndcr  Gcd,  vverecciuc  lo  great  and  daily  comforts?  If  \\c 
did  bclecue,  or  weigh  this  do<5^rine,  wc  would  not :  but  becaufc 
wc  fee  not  God,  nor  his  Angels,  we  louc  neither,  nor  fearc  to  of* 
fend  either. 

3.  Lee  vs  beware  of  wronging  the  children  of  God,  euen  be- 
caufc they  hauc  the  proie^ionof  the  Angels.  To  rife  vp  agai/ift 
any  of  them, is  to  rife  vp  againft  the  Angels  their  keepers.  OtTcnd 
none  of  thcfe  little  ones:  for  their  Angels  bcho}.d  the  face  of  their 
hcauenly  Father,  and  thou  prouokeft  the  Angels  againftthec.  If 
the  Sodomites  rife  vp  againft  Lot^  the  Angels  will  faue  him  and  de- 
ftroy  them.  Vi  "^ AUiXm  \\\\\  goc  tocurfe  Gods  people,  he  fhall 
hauc  anAngell  againft  him  with  a  fword  drawnc  rcadie  to  kill 
him. 

4,  Learnc  weeCo  giuc  God  the  honour  of  our  faluation  and 
fafcty,  when  we  hauc  auoidcd  any  danger  ,  publikc  or  priuate.  It 
is  not  by  chance,  nor  by  our  prouidence  and  policic,  but  Gods 
charging  l^is  Angels  to  iauc  and  kccpe  vs.  J)4«W  did  rightly  af- 
cribe  his  dcliucr^ncc  to  God,  by  tiic  miniftery  of  the  Angcll, 
chap. 6.2  2.  CMj  God  (faith  hce)/d"«r  hii  zA^'gell^  a»djl:>ut  the  ijons 
mouth. 

5,  Tobepartaker  of  all  this  comforr,  thcfcmeancs  are  robe  v- 
fed  :  I.  Become  a  godly  man  :  V^^\,l^.9,7 he  (i^Kgeltof  the  Lord 
pifcheth  his  te>Jt  round  ahoiit  them  that  feare  the  Lord  :  Hcbr.  1 .  1 4. 
They  are  mint JlriMg  Spintsto  the  hejres  of  fa/ptation,  2.  Hold  on  in 
a  godly  courfc,  keepe  thee  in  thywnyesy\n  the  duties  of  thy  calling, 
gencrall  and  fpcciall- for  thus  long  the  chargeof  the  Angels  (iands 
in  torcc.  ^.Pray  (  not  to  Angels, butj  to  the  God  of  heaucn,  to 
fend  his  Angcll  before  thee  >  to  dirc6t:and  affift  thcc  in  thy  duties 
and  waics.  For  vvh.u  God  hath  promiied,  we  muii  pray  for:Gcn. 
24.7.  v^/»r^/;4w  tells  hi  i  feruant,  that  God  will  fend  Aw  A>i(rell  be- 
fore him  to  take  a  wife  for  his  fonnerand  this  Angcll  piofpcred  his 
iourney,  v. 40.  Afld  that  this  was  the  pra^ife  of  the  Church  of  E- 
gypt^appcarcs  by  MofeshA'i  mcffagcto  the  King  of  £<j'o;;;,  Numb.  , 
20. 1 6 .  Bceing  til  intreated  w  Egypt  ^  we  prayed  t9  the  Lurd,  And  he  feat 


2.4.2 


/ 


lata.  4  ;« 


Match.4.7. 


An  Expofnton 


nn  Angell  ifadbroHghtvs  of4tcf  Egypt,  I  doubt  not  but  this  dutic, 
were  ir  more  faithtully  pradtiicd,  would  bring  home  much  more 
iucccflc  and  comforc,  then  many  men  findc  in  their  labour  who 
fcarcc  knowc  whence  or  how  their  profpcritic  commeth  vnto 
them, 

ObieEl,  If  God  (liould  fend  his  Angels  in  humane  forme ,  and 
as  familiarly  to  conuerfc  with  vs  as  auncicntly  they  did  with  the 
Patriarkes,  we  (liould  bcleeuc  this  dodlnne;  but  now  there  is  cer- 
tainly no  fuch  thing.  Anf,  I.  Chrift  is  nowinheauen,  where  our 
conuerfation  ought  to  be  by  faith,  rather  then  by  the  vilible  appa- 
rition of  Angels.  2.  The  beginnings  of  the  Church  needed  fuch 
hcaucnly  confirmation,  but  now  the  word  is  fufficiently  confir- 
med by  the  Sonne  himfclfe  fromheauen,  5,  The  Scriptures  arc 
pcrfc6l,  and  fully  and  plainly  reucale  vnto  vs  Gods  will  in  eueric 
particular^  as  if  the  Angels  fhould  come  and  teach  vs  daily.  ^.The 
blcffcd  Spiiit  is  more  abundantly  giuen  in  our  hearts^and  fupply- 
cth  their  abfence  in  bodily  (hape  and  apparition.  5,  Wemuii  la. 
bour  to  get  the  eyes  of  our  foules  open, and  then  we  Lhall  with  £- 
lip:>a€s  fcruanc  fee  their  comfortable  prefencc,  notwithftanding 
they  take  no  bodies  to  appeare  in. 


V  E  R  s  ♦  7. '  fefitsfajd  vnto  him ,  It  is  rvrittcrt  agAmc^  Thon^Alt 
not  temft  the  Lord  thj  God^. 

NOW  foilowcth  the  repulfeof  our  Sauiour  to  this  fccond 
temptation,  wherein  arc  two  things ,  i.  his  refinance:  2.  his 
reafon  J  drawne  from  a  teftimony  of  Scripture. 

I.  Chriftrcfifteth.andyeeldeth  not,albeit  he  hcareth  Scripture 
allcadged.  Why  ?  Jfyeert^reofGodf  faith  Chrift  )  yeeyvonldheare 
hi6  ward:  neither  doth  Scripture  fpealce  any  thing  in  vaine.  But  the 
reafon  18, 1. bccaufe  our  Lord  pcrceiued  that  the  word  waswre- 
fled  and  abufed  by  Sathan:  and  2,  that  Scripture  abufed,  binds 
not  to  obedience:  3.  that  Scripture  turned  out  of  his  right  fenfc,is 
not  Gods  word, but  carries  foracthing  ink  befidcs  Scripture:and 
then  ifan  Angel  from  heauen  (hould  bring  it,  we  muft  be  fo  farre 
from  rccciuing  it, as  to  hold  him  accurfcd;  4,for  our  example, that 
wee  (hould  not  take  all  allegations  hand  oucr  head,  (  but  as 
Chrift  here  )  trie  whither  they  tend ;  if  to  ca(t  vs  downc ,  rcfufe 
them. 

II.  Cbrift 


t>/  C  H  R  r  s  T  s  Temptations, 


Matth.4.7 


II.  ChriR  rcfilUthjbut  not  withouc  rcafon^buc  by  Scripture, 
and  oppofcth  Scripture  to  Scripture^  not  as  repugnant  one  to  an- 
otbcfjbut  by  way  of  collation  and  conferring  one  with  another, 
that  the  right  vfc  of  one,  may  ouerthrowc  the  abulcof  the  other: 
not  in  vvav  ofcontrarietic,  but  of  commentarie, 

QiieJ^*  But  why  did  not  our  Sauiour  fhut  his  mouth^by  telling 
hiai  how  wickedly  he  had  abufed  the  text  he  had  allcadged,  by 
adding,  detrafling,  and  wrcfting  it  10  a  contraric  cnde  andniea- 
ning  ? 

A'ifvf,  Tbis  mi^h:  indeed  haue  confounded  him  fufficicnily: 
but  our  Sauiour  his  combace  is  not  only  vidlorious  for  v«,  but  cx- 
emplaric  ;  and  therefore  we  are  herein  trained  in  our  fight  and  en- 
counter: r.  To  hold  clofc  to  the  Scripture  in  anfwering  the  deuill; 
ft  is  written  ttg-iitne :  which  word  of  our  Sauiour  note:h  how  he 
buckled  the  Scripture  to  him,  both  as  a  buckler  to  defend  him, 
andas  a  fvvord  totoyle  and  wound  hisenemic:  and  fomurtwc, 
who  are  not  fo  able  to  difputc  with  Satan  about  the  true  meaning 
of  a  place,  as  our  Lord  was.   s.Toinformevs ,  that  thebeli  and 
onely  way  to  difcoucr  the  abufc  of  Scripture  is  Scripture,  it  being 
the  onely  rule  and  iudge  of  it  fclfe,  and  all  the  contrauerlics  ri- 
(ing  out  of  it.  And  therefore  the  deu!lI,no  iboncr  heard  this  tefti- 
mony,  but  his  mouth  wasrhut,as  well  knowing  how  the  wifdom 
ofhis  Fatherhad  difcouered  his  fubtiltie.  The  bel^  commentarie 
of  Scripture  is  Scripture;  cucry  man  is  the  bcft  interpreter  of  him- 
felfe,  and  fo  the  Author  of  the  ScDprurcs  is  the  befl  interpreter  of 
them.  3.  Tolet  vs  fee,  that  although  Satan  had  abufed  the  Scrip- 
ture, yet  he  nor  we  muftoucrcome  by  no  other  weapon,  and  that 
thc^htifc  of  4  things  taks^  not  away  theright  vfeofit\  nor  good  things 
to  be  reiedVcd,  becaufe  they  arc  abufed  by  them  that  can  vfe  ihcm 
aright.  IfChrift  had  been  ofihePapifts  minde,  he  would  haue 
condemned  and  fhut  vp  theScriptures  from  common  men.becaule 
thedcuillhad  abufed  them:  for  fo  doethev,  becaufe  herctiques 
his  inlirumcnts  doc  abufc  them,  the  Laitic  may  not  meddle  with 
them. 

But  it  isphine,  that  in  things  neccfl'arie, no  abufe  in  one. takes 
away  the  right  vfe  in  another.  As  for  example :  A  murderer  vfcth 
a  fworti  to  kill  a  man ;  may  not  another  vfe  a  (word,  or  that  fw  ord 
in  his  ownc  defence  ?  And  arcnot  the  Scriptures,r^^/Tr^r^(;/ r/;^ 
SYtrit^  more  ncceflari?  ?  A  drunkard,  a  glutton,  a  proud  perfon,i- 
bulc  meat ,  and  driiike,and  apparell,to  furfeting,  drunkcnnefl'e, 


0^2 


not, 


244 


I 


Macth4.7. 


AnExfofithn 


Doflr. 


w 


Rcaron£.t, 


rior,  and  excciTc:  fhall  we  therefore  caft  away  meat,  drinke,  appa- 
rcll,and  refufc  the  neccffaric  vfc  of  it?  And  is  not  the  word  a  more 
neceiTary  food  ?  Becaufea  wolfecomcb  infhecpscloathingjfnuft 
the  fhecpe  cart  away  their  fleece?  No:  the  Prophets  did  not  re- 
(u(c  the  word  oFthe  Lord,  becaufe  the  falfc  Prophets  did  fay^T/?? 
fsfo'^dofthe  LordyZs  well  as  they. 

ObicEi,  Then  it  is  no-  good  argument ,  that  we  rauft  reic<fl  fuch 
and  fucK  thin gSjbecaufe  the  Papifts  haucabufcd  them,  ay^nfrv.  If 
they  be  good,  and  ncccffarie^  it  is  not;  as  are  the  Word  ,  P/ayer, 
Sacraments,  Churches, and  whatfocucr  Hands  by  Gods  ordinance 
indiuineor  ciuiii  vfe.  But  in  things  vnncccflarie,  that  we  might 
beas  well,  or  better  without  their  vfc,  ic  is  a  good  confequence; 
Idolaters  haue  abufed  them  ,  therefore  wc  mull  forbcarc  them,  as 
Bifhop  /(?jvtf//ipcaketh. 

The  infallible  Iudgc,and  fpeaking-decider  of  all  controuerfics 
in  the  Church,  are  the  holy  Scriptures  in  the  true  fenfe  of  them. 
Our  Lord  heregiues  the  true  meaning  of  one  Scripture  by  ano- 
ther, in  this  his  controuerfie  with  the  deuill.  Dcur.17.9, 10.  Ina- 
ny  matter  of  difference,  the  people  murt  come  to  the  Pr  ieu  or  Le- 
uice,  and  they  murt  iudge  and  determine  all  differences  according 
to  the  Law;  and  all  the  people  vpon  paine  of  death  murt  ftand  to 
that  iudgcment.  Now  thisPricft  wasasypenotofthcpope,  but 
ofChri(l5.oawhofe  mouth  all  miifi  depend  for  the  decifion  of  all 
controucrfies.  Iofh.1.7.  thcbookeof  the  Law  was  giucn  to  lo- 
y^/<^,  to  decide  all  matters  among  the  lewcs,  from  which  he  muQ 
not  depart  to  the  right  handor  left  hand;  He  was  an  eminent  type 
ofowxlefmoi  lo/hua^  whofe voice  fpcaking  iruhe Scripture  ( the 
bookeof  theiaw  /we  muft  attend  vntoin  all  things.  Ioh.5.39. 
Search  the  Scriptures: 2ind  our  Sauiour  faid  to  the  SadduccSjTr  frr<f, 
fiot  k>jiowwg  the  ScriptHres  y  plainely  afTlrming  that  the  Scriptures 
rightly  knowne,were  a  fufHcienc  fence  from  all  error*  Luk.i  6.29, 
They  hatte  Mofes and.the prophets yhtthtm  hearr  them,  Matth.  1 9.4, 
ChriH  by  Scripture  refuted  the.  Phanfics  abufe  of  that  Scripture 
o^CMifes^  ^ox  flitting  away  their wities,  Ifa.S.ZQt  To  the  Lawe,  a»d 
to  the  Tefiimonie. 

I. This  is  true  by  reafon  ofthcperfeilion  cfthe  Scripture-.Pfal. 
19.7.  Thelarv  ofGvdU  ferfeuiyfo  perfe6l  as  man  and  Angcll  are  ac- 
curfed  that  fhall  addc  vatoit,  Vtoo, 20.^*6,  Euerywordof  God  i4 
ptirCyapjetldto  thofe  thattrnftin  htm :  put  nothing  vnto  hh  words,  leaft 
hereproone  theeya»d  thonheef^Hnd  aiyar.   It  is  a  pcrfc6t  Canon  or 


( 


rulc,( 


^/  C  H  !i  r  s  T  s  Temptations, 


March^7 


245 


rule,  wfiich  as  a  ftiaitc  line  (licwcs  the  crookcdncflc  ofchat  which 
is  not  (Iraite.  It  is  a  toiich-l^onc  and  tria  11  ot  all  truths.  It  is  a  per- 
fect law,  which  is  an  vniucrrall  iudgemcnt  ,  to  dirc^fl  all,  :nd  for 
all  to  bclcd  by  vAhicb  liucvndcrif.  Itu  perfect  in  rhc  rtfetl ,  2. 
Tim.  ^  .16.  !t  t>  prflfirMe  to  te/tch,  to  tmprooue,  to  correU\  A>''dwjtruci 
in  right  foufneffe,  Mnd  to  m.tk^  the  wah  0}  God  per  fell:,  ObtelK  The  A- 
poftle  faitl^  it  is  prohcable,  but  not  that  it  is  lufficient  alone.  Anf. 
Wcfay  not  it  is  therefore  fufTicicntjbccaurc  he  faith  it  isprofica- 
ble;but,bccaufeit  is  profitable  for  all  purpofes  of  teaching  ,  im- 
proouing,  and  making  the  man  of  God  petfc(5^,thercrorc  it  is  fuf- 
ficicnt  and  perfe<S^. 

2.  In  the  Scripture  wehauethe  voice  of  God  fpeaktngfrom 
heauen,  then  which  voice  no  voice  o(  man  or  Angell  can  be  more 
clcare  or  manifclK  VtOM.i^COnt  of  hi^  mouth  commeth  k^owUdg^t 
AndvHderftayidmg,  Hiswifcdome  in  the  Scripture,  is  ^houtSAlo- 
mons  inanfweringall  darke  and  deep  qucftions;  and  no  cafe  can  be 
propounded,  which  hath  not  there  his  fatisfaflion  and  determi- 
nation. 0^/>(?7.  But  the  Scriptures  are  a  dumbe  iudgc,  and  cannot 
determine  controuerfies,  Anf,  i.Wegiue  earthly  Kings  leaue  to 
giue  definitiue  f^ntcnce  and  iudgement  in  cafes  by  their  writing, 
by  which  numbers  who  neuer  heard  their  voice,  but  read  the  wri- 
ting, vnderftand  their  meaning:  and  fhall  we  now  call  them  dumb 
•udgcs?  orfliiill  wedcny  thispriuiledgcto  theKing  of  glorie,  to 
determine  by  writing,  but  wc  muft  blafphcmouily  account  him  a 
dumbe  iudge? 

2.  The  Scriptures  arc  not  a  dumbeiudge,buta  fpcaking  iudgc: 
Rom.^.ip.  That  which  the  £//tw  fpe2kcth,it  fpcaketh  to  them  that 
are  vnder  theUw,  Heb.i  2.5.  Te  hnue  forgotten  theconfoUtion  whtch 
ffeakcthtc yon 04  children,  loh.7.42.  Doth  not  the  Scripture  fay? 
and  what  faith  the  Scripture?  foa$  it  is  a  fpcaking  iudgc,  and 
glues  to  it  fclfc  a  mouth  ,  and  a  voice,  and  that  a  loud  one,  K^d^u. 
Rom. 9. 27. the  ApolHe  quoting  the  Prophet  £/^^,faitVi,^/4y  cryes 
out coKcermng  IfrAel^rj-c.  fj.  How  doth  their  (peaking  iuiigede- 
terminc  all  caufes  in  Chriftendom  delated  vnto  him  at  Rome,  but 
by  writing,  and  bulls,  and  brcucv  ^  and  yet  he  fcornes  to  be  coun- 
ted a  diHTibc  iudge. 

^.  That  IS  iMc  ncble  and  infallible  iudgc  of  all  controuerfies,to  I 
which  all  flclTi  mad  Hand,  which  hath  his  luthority  of  himlcltc, 
no  way  delegare:  but  the  Scripture  is  a,*i;T0T/r9-,  for  it  fclfj  to  bee 
belceued,bec3ufe  it  is  0coTrii/s-C?-,mfpircd  bv  God  ,  from  whom  1 


KiycH  \Ahti% 


2  +  5 


1/;  :>- 


vp.i. 


h 


Macth.4.7» 


A?s  Expo/it  ion 


lies  no  appealc,  whole  iudgetncoc  can  by  no  ineanes  within  or 
vvichout  ii  (elfc  be  corrupted,  whofc  voice  alone  cannot  errc  or  be 
led  by  pafTlon^  affei^ionjor  rcrpe6lorpcrrons,but  is  an  vncbangc- 
able  truth  as  God  himfclFe  is,  the  author  of  it.  In  euery  comnion- 
wcahh,  the  fitteft  decider  of  a  controuerlie  in  the  Law,  is  the 
Lawe-niakcr,  the  King  himfclfe:  the  fame  is  alfo  true  in  the 
Church, 

4.  Chiin  himfclfe  decided  all  controuerfies  by  Scripture:  fo 
did  the  Apol^les :  fo  the  auncient  beleeuers  brought  all  their 
doubts  to  the  Scriptures,  after  their  example. 

This  ferucs  to  difcouer  the  wickednes  of  the  Church  of  Rome: 
who,  I. that  rhey  may  be  iudges  in  their  caufes ,  and  2.  to  auoide 
the  lif;hc  of  Scripture,  which  they  fee  fodire6l  againf^  them  ;  flie 
the  Scriptures  as  an  incompetent  iudge  of  the  controuerfies  of  re- 
ligion between  vs:  and  in  (lead  of  the  Scriptures ,  they  appoint  vs 
fowre  Iudges,  the  authoririe  of  all  which  is  fupcriour(by  their  do- 
6lrine^  to  the  authoritie  of  Scripture. 

Thefirft  iudgcis  the  Church:  for  that  (fay  they)  isto  iudge  of 
the  meaning  of  Scripture;  &  but  for  the  authoritie  of  the  Church, 
we  could  not  know  which  were  Scripture.  tAnfw.  i.  We  aske 
what  they  mcane  by  the  ChurchrThey  fay,the  Catholike  Church. 
But  that  is  impolTiblctobciudgc  vpon  earth, bccaufe  it  is  a  corn- 
panic  of  all  the  ele6l  in  heauen  and  earth,  which  ncuer  was  on 
earth  at  one  time.  Then  they  fay,  the  vilible  Church.  But  what  if 
the  Churchbc  not  vi(iblcfomciimes,  as  in  £liM\\\%  time,  or  be  in 
the  wildcrnefTc  ?  Then  they  fay,  the  Romane  Church,  which  hath 
euer  been  vifibleihefc  I  ^oo.yearcs.  Now  we  know  our  iud^e, 
and  how  our  caufejs  like  togoe,  in  which  it  is  a  party.  Bur,  i.  It 
is  not  the  Catholike  Churchy  vnlefle  a  finger  can  be  an  hand,or  an 
hand  the  whole  body,  or  a  part  become  the  whole,  and  falfly  and 
ridiculoufly  call  themfclues  Catholikes.2.That  is  no  true  Church, 
which  difagreechfrom  Chrifl  the  Head,  as  AngPifiwi^^nhi  and  is 
fallen  off  Chrift  by  many  fundamentallerrors;  as  idoiatrie,  lufli- 
fication  by  workcs,and  the  like;  which  yet  are  maintained  by  Ro- 
manics. 5.  We  hold  that  theOrthodoxc  and  true  Church  is,  1. 
A  witncfle  and  keeper  of  the  Scriptures:  but  a  iewel  hath  his  price 
and  cxcellcncie  from  it  felfe,  not  from  the  keeper.  2.  Hauing  the 
Spirit  of  Chrift,  the  Church  can  difcerne  true  Scripture  from  falfe 
and  fuppofitirious  writings;  but  this  by  the  helpc  of  Scripture :  as 
a  (^oldfinith  by  the  touch-rtone  can  difcerne  gold  from  other  met- 


I 


<?/  C  H  R  r  s  T  s  Tcmptatiorjs, 


Matth.4.7. 


tells;  bu'  he  makes  it  not  gold,  but  onely  tiics  it  fo  to  be.  j.  It  is 
to  publifli  and  declare  the  truth  of  Scripture  without  adding,  or 
.diininiOiing,  as  an  Herald  or  crycr  maniteils  the -King?  plcalurc, 
but  it  rccciucs  noauchoritie  from  him,  4.  The  true  Church  is  a 
minirtcriall  iHtcrprct cr,  as  hauing  the  gift  of  prophchc,  but  tycd 
to  interpret  and  iudgc  of  Scripture  by  Scripture:  Chrili  is  a  magi- 
fteriall  interpreter. 

But  that  the  Church  on  earth  fhould   hnue   authority  ouer 
Scriptures ,  is  too  vnrcafonable.   i.Ir  is  topreferre  mens  voicC 
and  teRimony  abouc  Gods.  i.\o\\.<^.c)Jfwcreceiuemans  tefttmor.y^ 
thetefltmony  of  Ljodu greater.  Ioh.5.  zilt,  Ify^e  wtllrtot  beleettc  Alofcs 
his  wrtttn^Sy  how  wtllye  bdecue'my  f^yrngs  f  as  it  he  fhould  lay  5  H  ye 
beleeue  not  Scriptures,  my  tertimony  will  doe  you  no  good, True 
it  is,  that  our  Sauiour  laid  ,  Irecetaenot  t eft tmonj from  m;in\\\\i\.  is, 
I  need  no  mans  teltimony  :tor /^/7w  gaue  witncflc  to  Chrift:  no 
more  doth  the  Scripture  in  it  felfc.  For  Chrilt  was  the  light, whe- 
ther/<?/j;/witncffcd  to  it  or  no:  fo  is  the  Scripture  the  word  o{ 
God,  whether  the  Church  be  witnclTc  or  no.  But  we  admit  the 
Church  to  giuewitnefle,  butnot  aurh.ority:  fee  it  in  a  familiar  ex- 
ample :  A  man  owes  me  money  ,  I  haue  a  bond  and  witneffcs ,  he 
denies  it,  I  produce  the  bond  ,  and  the  witncfles  that  cicare  tlic 
matter,  and-aflirme  the  bond  CO  be  his  3(51  and  lawfull ;  doc  thefe 
now  make  the  bond  true  ,  or  the  debt  good  ,  or  onely  clearc  it  fo 
to  bee?   for  ifthcy  fliould  not  witrefle  ,  the  debt  and  bond  were 
true:  Eucn  fuch  is  the  witnelfe  of  the  Church  to  the  Scripture.  2. 
The  voice  of  the  fpoufe  is  inferiour  to  the  voice  of  the  bridc- 
groome,  and  howfocuer  a  man  may  be  mooucd  by  the  Church  to 
hesre  the  Scripture  if  he  be  vnconuerted  ,  as  Augnfttnc  becing  a 
C^.i^/c/7/<f,  yet  a  man  endued  with  Gods  Spirit,  and  the  gift  of 
taith,  eftccmcs  the  Scripture  for  it  felfc  aboue  all  the  words  of  all 
men, as  Chrifl  hirafelfe  at  length  was  of  iarre  more  authority  then 
the  woman  q{  S^m^rU^  when  the  men  thereof  laid  to  Vcx^Nowvpe 
heleene  r.st  for  thy  word ,  Ifpft  bcc/ifife  our  felua  haue  heard  htm.    So  as 
when  weliauc  thepapift  asking  vs(^as  if  eucry  one  of  them  doth, 
when  the  word  hath  put  them  to  their  fliitts :  )  But  howdoeycu 
know  Scripture  to  be  Scripture  but  by  theChurcli?  wemul^  :^c>' 
fwcr,  by  the  Scripture  ,  taking  with  vs  the  help  of  the  Church, 
and  efpecially  by  the  Spirit  of  God  reucaling  the  truth  vnto  vs: 
for  thejheep  of  Qhrtft  heart  hi4  voice  ,  and  follow  htm.  And  w hen  w e 
aske  the  Papifts  ,  how  they  know  the  Church  to  be  the  Church, 


H7 


348 


IL 


Matth4*7, 


AnExfofilion 


Aug  epifl.48.ad 
VinccnuDona- 


or  where  it  is ,  fomc  fay  it  is  here ,  fomc  there  ,  Tome  hold  vs  off 
with  one  fiiarkc ,  fome  with  another,  but  atlalt  they  come  to}'' 
know  the  Church  by  Scripture  j  and  that  is  the  Church  which 
the   Scripture  Taith  is  the  Church  :  fo  in  all  other  queUioni, 
that  muft  be  the  determination  which  the  Scripture  determines. 

7^,  The  Church  cannor  bciudge ,  becaufc  it  muft  be  iudgcd 
by  thrifts  voice,  and  not  bei  law  vncoir.  Co^iimon-wealths 
muft  rccciue  lawes  from  the  prince  ,  and  not  the  Prince  from  his 
peopic:and  as  it  is  in  bodies  poliiikc  ,  fo  in  the  rayHicallbody  of 
Chrift.And  as  in  the  naiurall  body  the  head  rulcth  the  members, 
not  contranly,ro  is  it  here, 

4.  How  abfurd  i  s  ic  to  affirme,  that  that  which  is  fubie^l  to  cr- 
ror^muftbeiudgeand  fupcriourto  that  which  is  free  from  it?  But 
theChurchmay  erre  ,cuenthc  true  Catholikc  Church  on  earth 
may  crrc ,  and  doth  when  it  deparreth  ncuer  fo  little  from  the 
Scripture,  although  it  cannot  depart  from  the  foundation,  nor 
incorrigibly  errc:  for  cuery  man  may  erre,  and  therefore  that 
which  confifts  of  euery  man  :  eucn  the  Apoftlc  was  compared 
with  infirmity.  Bc{ides,the  maine  difference  between  the  Church 
militant  and  triumphant ,  is^that  one  may  errc  >  the  oihcr  is  quite 
freed  from  error. 

The  fecond  iudge  and  decider  of  controucrfics ,  appointed  by 
the  Church  of  Rome  ,  arc  the  Do<I^ors  and  Fathers  :  but  how  cor- 
ruptly ?  for,  i.Thcy  confcnt  not  among  therafelues^and  fieldome 
agree  in  the  fame  fcnfe.  2.  They  borrow  all  the  light  and  truth 
they  hauc  from  the  Scripture,  as  the  ftarres  from  the  funne.  5. All 
their  dod^rinemuft  be  iudged  of  by  Scripture,  and  onciyfofarre 
re«eiuedas  they  agree  with  it.  4,They  all  prefeni  their  writings 
to  be  examined  by  Scripture,  and  fo  ,  many  things  in  them  arc 
trucly  iudged  erroneous,  t\:tt\\  in  the  beft  of  them.  If  I  fpeakclet 
none  heare  race  ;  but  if  God  fpeakc  ,.woc  to  him  that  hcarcs  not. 
Itmuftnot  goc  for  currant ,  Thig  faith  AHgnfthe ,  orthat  faith 
Dofi4t€  yhwi  yThn  fditb  the  Lcr^. -5.  The  interpreter  of  Scripture 
muft  be  diuine  and  infallible  as  it  fclfe  is,  andccrtainc  :but  the  in- 
terpretation of  Fathers  is  humane ,  infirme ,  fometime  according 
lopalfion  ,or  contention- r  fo  as  often  (euen  hy  Be  Ham  in  es  o{\zv\ 
confefTioD  )  they  fpake  mwHs  c/tute;  the  beft  of  them  wrote  retra- 
dlations.and  other  thmgs  becing  old  then  they  did  bceing  young. 
Seeing  therefore  there  is  no  ftability  in  Dodlors ,  let  Chrift' be 
acknowledged  of  vs  the  chcifcDo^or  of  his  Church  :  Matth.a^,. 


-  *■ 


#/"  C  H  R I  s  r  1  Temfftxttms.  Matcb.^^j, 


249 


8,  On€  is yoHY  ^Hoir ^cHcn  Chrtfi, 

TliCii  third  iudgc  ard  decider  of  controucrfics  are  Councclls, 
which  (fjy  they)  If  the  Church  rcprcrcntaiiuc  :  but  thefe  arc  as 
vnfitio  be  ludget  of  Scripture  as  the  former :  for  i.Euen  the  ge- 
neral! Councells   difagrce  among    thcmlclacs   in    interpreting 
Scripture,  ai  might  be  fccnc  in  a  number  of  placei.  a.The  Popes 
Canon  law  it  fclfc  affirmcth  ,  that  all  the  Councells  (  except  the 
foure  general! ,  nanfiely  the  T^icr/*,  4vwc7  3  ^  2.  Ephgji^e^an»0  450. 
oi  ChAlcedon,4n»o,^^6.   and  of  Co»/}Anhnep/c  ,  Anno  ^^6»)n\2y 
erre  ;  and  although  it  blafphemoudy  equall  the  foure,  Councells 
to  the  foure  Euangelifts,yet  we  know  that  eucn  thefe  hauc  erred. 
For  that  iS(yrr/;^Generall  Councellderermined  ,  there  fhould  be 
at  any  cafe  but  one  Bifhop  in  one  city,  which  is  againlt  the  Scrip- 
ture,A6l.io.28.  Philip. i.i.  The  twelft  Canon  of  that  Couacell 
condemned  all  kindc  of  wane  among  ChrilVians.  The  1 5.  Canon 
holds  the  ncccfTity  of  the  Eucharift  ,  a$  the  neceffary  vtAticHmyOi 
prouilion  of  aChriftian  at  his  departure.  Alfo  ii  erred  in  the  mar- 
tcrofminifters  marriage,  (^aycd  by  ^AphnnttHs,  And  the  Con- 
y?4;>n>/«/'^/iM«  Counccll  gaue  all  equall  honour  and  authority  10 
the  BiliiopofConiUntinoplc  with  the  Bifhop  of  Rome  ;  which 
the  Papifts  thcmfclucs  generally  hold  to  be  a  great  error ,  and  yet 
perhaps  was  nonc.And  the  confent  of  ancient  Fathers  is,  thatp/r- 
narta  0«c//i4,vniucrfali  and  Oecumenical!  councells  may  crrc  and 
be  mended  by  latter  Councells, 

3,  There  was  a  true  fenfc  and  interpretation  of  Scripture  in  \\\c 
Church  before  any  of  thefe  general!  Councells.Thc  firl^  gcncrall 
CounccU  was  the  M^rw^,  wherein  were  318.  Bifliops  gathered 
by  Co»Jfant$fie  the  Great  againft  %ArrtH4 :  but  this  was  not  till  the 

1  328.  yearc  after  Chrift  :  and  was  there  not  all  that  while  the 
gift  of  interpreting  and  iudging  of  Scripture  ,  that  now  we  mult 
lecke  a  new  mcanes,erccted  fo  many  hundrcth  ycares  after  the  A- 
poftles? 

4.  TheCouncellfthemfelues  determined  by  the  Scriptures  cf 
the  Scriptures  ^as  thefirrt  A^/r^«tf  generall  Councell  ^  where  Gon- 
ftAntint  enioyncd,and  accordingly  they  determined  all  according 
to  Scripture,  It  fcemes  inthoie  chies  the  Scriptures  wer«  abcue 
Councells:  and  (ince  Councellsainl  decrees  of  men  got  wings 
to  flie  abouc  the  Scriptures,  it  wa»  neucr  well,  as  one  of  them 
fclucs  fpeakcth.  Well  may  we  now  fay  wiih  NAz^ianxjfnt  ^  who 
therefore  auoidcd  all  nwetings  of  Biihops ,  qnod  nnnqHam  vfttm 


111. 


Grec.Iib.x 


A^gufV.Iib.i.dc 
bapt.€oncra 
Donative  j« 


^^ 


IU 


250 


Macth.4.7. 


L^H  Exp^fitton 


i 


Aug.l.i.dcbnpt. 
conc.Don,c.j. 


IV. 


Co-icilijbon:im&  fcElicem  exttHmvicbffet -,   yet  he  had  iecnc  iomc 
which  the  Papirtsftandvnco. 

And  we  alfo  J  feeing  the  grolTe  errours  of  Councells(as  that 
ancient  Councell  of C^r^/74^ff  vndcr  Cyprian,  appointing  rebap« 
tization  to  fuch  as  were  baptized  by  hcretikcs :  the  2.  Epheftn 
Councell,  in  which  were  more  then  300.  Bifhops ,  is  called  by 
Leo  himfclfc,  liuing  in  Thfodoftus  his  time,  conctUahulnm  Utronum^ 
a  den  of  thceues  :  the  2. 7V/rf»<rCouncclI  appointed  images  made 
by  mans  band  to  be  wor(hippcd:  a  moft  groffe  error  and  idola- 
:iry.The  RdmAtte  Councell  vnder  Pope  »S'r^/?^4;?w, condemned  Pope 
Formofta ,  and  all  his  decrees :  and  the  Councell  o^Rauenna  con- 
demned StephA»H^,  and  rertorcd  Formoftu.Onz  ofthcm  muf!  needs 
crre.  The  Councell  of  Confiance  appointed  a  number  of  grofle 
errors ,  as  that  the  cup  (liould  be  taken  from  Laikes,  that  faith  gi- 
uen  to  ProtcftantSjVnder  the  Emperours  promife  and  fealc,  is  not 
to  be  kept,  &:c.and  it  condemned  a  numberof/c'/;«i/«j  his  arti- 
cles, which  were  onhodoxe  and  confonant  to  Scripture,  The 
Councell  ofTr^«^  was  a  iinckeof  all  Antichriftian  crrours  :,)now 
we  ,  I  fay  5  feeing  fuch  grofic  crrours  of  Councells,may  not  or 
ought  not  wc  with  the  auncicnt  Fathers,  appeale  from  Councclls 
to  the  holy  Scripture  ? 

Jerome  on  Galat,2.  faith,Thc  do(5lrinc  of  the  holy  Ghoft  is  that 
which  is  dcliuercd  in  Scripture ,  contra  quamfi qutdfiatuant  cofict- 
//4,  fiefa^  dfico :  If  Councclls  determine  sny  thing  contrary  there- 
unto, I  account  it  abhominable.  And  jiugufiine ,  bccing  prcflTcd 
by  the  authority  of  the  ^/r/f4«  Councell  ,  at  which  Cjprian  was 
prelenr,  appcalcdfrom,  it  to  the  Scripture  ,  with  this  rcafonj^fV 
mm)'  not  (^{2.\t)^\\Q  )  doubt  of  the  Scrtpture  ^  of  aU  other  wee  may  doubt, 
^ly^Panormitart  ^  the  great  Popifh  CanoniR  and  Lawyer,  faith 
plaincly  ,  Plw  crcdendum  eft  fmp/ici ,  /aico  fcripturAm  proferenti, 
qukm  totiftmul  Conctlio ;  Wc  mu(i  more  belecuc  one  poore  (imple 
lay-man  that  bringech  Scripture,  then  a  whole  Councell.  I  will 
adde  nothing  of  the  Romidi  irickc  of  faKifying  the  bookcsof 
Councells, and  corrupting  ,  changing,  adding,  anddetracfVing 
from  the  Canons;which  makes  them  yet  more  vncertaine  and  in- 
fufficienc  to  rule  the  Scriptures  by  :  this  might  be  inrtanccd  in  the 
A^/r^«(r  and  j^//f«/r^«  Councell ,  and  others;  but  the  further  di- 
fpuie  hereof  belongs  to  the  Ichooles. 

The  fourth  iudcc  to  decide  all  controuerfies  is  the  Pope 
himfclfc  ;  for  they  haue  but  fumbled  all  this  while ,  and  now  they 

iicale 


¥^'. 


I 


<»/  C  H  R I  s  T  s  TemftAtiam,  Matth.4.7. '       151 


I 


dcalc  plaincly:  for  when  they  pretend  the  Cacholike  Church, 
Doctors,  Councclls,  they  mcanc  .ill  Romilli  :  tor ,  with  the  Rhc-    nhem.hno.-n. 
raifls  the  Catholikc  and  Romanc  faith  is  all  one.   Gregory  deVa-    "P'-^^''-^' 
lentiii^  iaith  ,  Bj  the  Church  ,  T9fmeanehtr  he^d ,  the  Romane  BtfJpop.  : 

BelUrrKf>te  hath  thelc  word*;  ,  The  Peps  himfelfe  ,  iwiihsut  Any  Conn-     T)'Chr-'UM\>  \ 
cell  ^mAy  decree  matters  of f,iith,   AiuJ  the  Canon  Law  faith,  chac  '  «-»p.aS- 
all  \y$refcrjprs  and  decrees  'Xxc'(^'<%iontc.ill Serif  rure ^  and  that  he  may 
difpcnfc,  I.  agaii.ft  Gods  Law,  2.  againl^  the  law  oFnaturc,  ^.a- 
gain(ian  ApoTUe,  4.  3gain(l  thcN^w  TcOament. 

Now  thar  thePope  cannot  hauc  autiioritic  at  his  pleafvire  to  i 
iudgcthe  Scripture,  is  plainer  I.Becaule  a  Counccll  is  abouc  the 
Pope,  a*;  tlic  niol-t  and  auncicntc(1  ot  Papifts  belccue,  and  two  ge- 
ncrail  Counceih,  oiConftunce  and  Bafil  decree, and  that  the  Coun-  ;  c^'^f^'n. 
cell  hath  power  to  redrainjyeaand  depofe  him,  and  fohath  done.  ;  '  ""^^^'^y  ^• 
And  yet  a  Councell  fas  vvc  hane  feenc)  wanreth  this  authoritie  o- 
uerthc  Scriptures.  'BelUrmtne  would  not  belecueor  approone  it, 
but  for  rhc  obferuacion  of  the  Church, and  co'.Tjmon^opinion;Nove 
tiici'^r^5;i//?/ofP4mdenicic.  2.  Becaufe  weknow  the  Pope  can 
crrc  inhis  chaircin  matters  of  faith  ,  and  interpretation  of  Scrip-, 
ture.   As  for  example:  Rom.8.8.TA<f)'  th.u  are  m  thejlefh  .  ca»»ot\ 
p/eafe  God:  Pope 5yrir/;^  thus  interpreted  it ,  To  be  in  the  flcrh,isL 
robe  married,  therefore  the  Prieftsmuli  notmarrie.   loh.6.  i^^,' 
Except jee  earetheflefh  cf  the  Sonne  of  m^n^  and drmkehis  blood^yee  \ 
huHe  noltfe  inyoH  X  Vo^t  Innocent  i,  thence  determined  the  abfo- 
lutcnecefTicic  ofthe  Euchariftto  faluation,and  thereforeit  mufl. 
be  giuen  CO  infants.  'Lu\i.Z2.'^S,Beho/dtrvofivcrds  here .-  Pope5(?-j 
ntfAce  8.  interprets  it  of  the  temporall  and  fpirituall  fword  deliue-- 
red  to  the  Pope.  Nay,  thcyhaue  not  onely  erred  many  of  them, 
but  been  groflcand  wicked  heretikes.  L;^^r;;«  Pope  about  the 
yeare  350.  was  an  ^rriAn,  and  fubfcribcd  to  the  vniul^  condem-- 
nation  of  ex^;^4«^y?^,  and  afterwards  as  an  obftinare  heretikes 
wasdepoied.   Honorirmhc  \,an;t.6i6,VJ2.s  0.  A^onotheltfe  ,  held' 
that  Chrift  had  but  one  will,  and  fo  but  one  nature:  and  for  this 
herefic  was  condemned  in  three  gencrall  Co  rncells.  In  the  yeare  I 

1408.  at  a  Councell  held  at  ?>/<,  conlilVing  of  a  choufandDiuines 
and  LawyerSjtwo  Popes  were  dcpofed  at  once, to  wit, ^r^^^r^  12. 
and  Benet  1 3. the  tenor  of  whofe  depriuation  calls  them  notorious 
fcifmatikcs,  heretikes  departed  from  the  faith,  fcandalizing  the 
whole  Church,  vnworihy  thePapacie,  cutoff  from  the  Church. 
What  ?  mwi\  we  obey  in  error,  fcandall ,  and  hercfic  ?  or  can  the 

Pope 


\ 


251 


Matth.4«7« 


%^n  Exfofition 


Catkedrtm  in  cct- 

Vfe.  2. 


Pope  alter  the  nature  of  that  which  is  falfe,  and  make  it  true  > 

^.  When  there  were  two  or  three  Popes  at  once,  and  none 
kncvvc  which  was  the  right  Pope,  orthechcifc  Paftor,  whither 
(hould  men  go  for  their  determination  of  controuerfics  in  religi- 
on ?  or  when  thefTifelucs  difagrec  in  interpreting  Scripture,  how 
can  we  know  which  of  them  to  leancvnto  ?  Secancx3mple:Mtt. 
16.18.  ThoH  drtTettr  ,  Andvfon  thu  rocke  Iwtll  hntldwy  Church: 
fome  Popes  vnderftand  it  of  *P/r^r/  perfon,  fomc  of  Peurs  chairc, 
which  they  fay  is  at  Rome,  fome  ot  Peters  confcfTion.  We  hauc 
all  vncrrJDg  Popcs,maintaining  ihefc  feueral  interprctations;how 
(hall  we  chufc  the  bcft  ?  what,  Tpon  a  Popes  word  ?  euery  one  of 
them  hath  that.  Therefore  there  mufl  be  a  fupcriour  interpreter, 
and  more  iafalliblc,  namely,  the  Spirit  of  God  in  the  Scrip- 
tures. 

4.  How  know  wc  he  hath  any  aothoritic  oucr  any  other  Bi- 
(hopj  feeing  the  Scripture  giucs  him  none  ?  How  may  we  knowe 
he  is  not  carried  by  affedlion,  feeing  he  is  a  panic  in  the  Churches 
1  Coniroucr(ics,and  by  Canon  caft  out  from  beeing  a  ludge  ?  How 
know  we  no  appcalcs  lie  from  him,  feeing  the  Fathers  haue  appea- 
led from  Councels  which  arc  aboue  him  ?  How  can  we  know  that 
he  fits  ivkPeteYsc\\^\xt  vpon  earth,  feeing  the  Father  hath  taught 
v$,  TloMthee  fttethin  heauert  who  inw/trd/jf  teacheth  mens  hedrts  ? 
Ik  Therforc  wc  renounce  all  fuch  corrupt  ludget,  and  Icanc  to  the 
vncorrupt  Scripture. 

Secondly y  feeing  the  Scriptures  are  the  bed  Commentaries  of 
thcmfelues,and  the  ludge  and  decider  of  all  do£brines  and  con-  | 
trouerfics  ;  Minilkrs  that  would  (UbliHi  truth  of  do«51rine,  muft  \ 
be  carefull  to  proouc  and  iuftific  all  their  collections  of  do«5^rinc 
out  of  Scripture;  tor  thereby  they  fetle  the  faith  of  their  people 
vpon  a  fure  ground  of  fnith  and  manners :  all  other  foundations 
aref*ndy,  all  ether  pioofcs  liable  tocxccptions.VVhy  thenfhould 
Protclianc-Preachers,  who  defend  againfiPapiftstbe  fufficiencie 
of  Scripture  to  make  Gcds  people  pertc6V,and  hold  it  the  rule  and 
fquarc  of  all  dot^'Vinc,  crofi:  their  iudgrmtnt  by  their  prri^lifePfor 
euery  place  ot  Scripture  allcjdgifi^a  dozci.  or  iweniic  icrtimo- 
nics  otDodlors-, Father*;,  Counceis ,  r.yy  profane  Poets  and  hea- 
thens; all  which  arc  darkcnes  it  U  lie ,  and  without  light ,  further 
then  I  hey  borrow  from  the  SunneinUic  Scripture, 

I  am  not  fo  nicc,as  that  I  thinkci.o?  there  may  be  a  fparingan  '< 
I  fobcr  vfe  of  humane  tedimonie^  in  Sen.  c  rjs;  fomet»nics  m  cafes  of 

Granpi- 


of  Christs  TemftAtic/ts,  Matth.4.7. 


25J 


Gramnnr;  fomctimes  in  maucrs  of  great  controucrfic,  rofiiew 
chc  confenc  of  the  aijncicor  Cb.urchjCipccially  dealing  with  aii  ad' 
ucriarie  that  will  claimc  all  ainiquitic  tor  him  ;  foiDctime  by  way 
ofcoiiui(!;lion,to  fl'iamc  Cl.TjUiins  by  the  heachcn,as  the  Lord  did 
the  Icwcs  by  Chittim  and  KeciAr^  and  the  ilugt^ard  by  the  pilmire. 
Neither  am  1  an  eneniic  to  learnings  but  would  hauc  a  man  well 
I'cencin  natiirall  Philofophy^  in  humane  liccraturc,  ir^tlie  writingi 
of  Fathers  and  Schoolcmen,  and  be  as  a  good  honflioldcr  (iored 
with  things  unvaKcioUe.Yjiit  nccdicfly,  and  for  oflentation.to  giuc 
tone;uc>  vnto  dead  men .  and  in  the  mclTagc  oi  God,  to  put  to  fi- 
lence  the  voice  of  God,  fpeaking  in  the  Scripture,  to  fc:  vp  H^gar 
the  handmaid  aboiic  S.iYnh  her  miiireflo,is  a  fcarcful  finnc  agamfi 
God  and  his  word,  and  a  cryino  iinnc  of  thcfc  daycs;  wherein  tor 
aman  to  tie  himlclfc  dofc  to  the  Scripture  without  fuch  flouri- 
flicSj  and  to  fcorne  to  fend  a  rich  lewcll  to  the  painter,  is  to  bring 
a  blot  onhimfcUcjthat  hcii  aman  of  no  learning.  For  what  mca- 
neth  elfe  that  common  eric,  that  no  man  is  againll  this  manner  of 
preaching,  but  they  thatcannot  vie  it?   Well  hath  he  learned  his 
art  that  can  mofi  hide  it  hcrc^thatGod  may  hauc  all  thcgloryrfor 
he  is  not  commended  here,  whom  men  praife,  but  whon^  Gotl  al- 
loweth.  The  Apo(^olicali  teaching  ofChrifl  was  notinwords 
which  mans  wifcdomc  ceacheth^but  God    he  is  the  beft  fchollcr 
that  can  teach  Chril^  plainlyeft:  and  for  uy  part,  if  I  would  iet  my 
felfe  tobe  idle,  I  would  chufc  that^ind  of  Preaching  whichis 
counted  folaborious.  The  fame  1  f^y  for  difputations  and  con- 
troucrfics  in  the  Church  and  Schoolesrneuer  can  we  looke  for  an 
cnde  of  them,  till  we  tic  the  determination  of  them  to  the  Scrip- 
ture alonc>iheric'hc  ludf'e.  A  ftrata^erae  of  Sarwj  for  Antichrill 
to  flic  ib.c  Scripture  which  fhould  loonc  end  controucrfies,  and 
hide  his  poyfon  inth^  Infinite  windings  of  Fathers,  Councclls, 
traditions,  &c.  Well  I  know,  that  God  hath  a  fecrct  worke  in  pu« 
nifhing  the  vnbclceuing  world,  by  the  continuance  of  the  man  of 
^^'^wtftill  his  time  come:  but  hauingwell  thought  of  the  props  on 
which  he  llandeth,yct  in  the  day  cs  of  fuch  light, there  is  none  that 
doth  him  more  feruice,  then  this  hiding  of  his  myiUric  in  fuch  a 
thicket  of  vnccrtainties ,  wherein  it  is  impoiTiblc  lo  con^c  to  any 
end  or  ifluc.   Wc  may  follow  the  fox  fro  one  burrrow  to  another^ 
i'nd  from  hole  toliolc,  bccaufc  wcare  forced.  But  whofocucr 
j  lookcsto  corac  toan  endc  of  controuerfies ,  by  following  Inm 
j  trom  rather  to  Father,  from  Councell  to  CounccU,  from  one  De- 


cree 


/     254_ 


Macth.4.7. 


L^4n  Expofjthn 


^^.3- 


I. 


crcc  to  another,  from  one  Tradition  to  another,  with  infinite  la- 
bour«xamining  and  fcanning  the  words  and  lyllables  of auncient 
and  later  times,  hcc  (hall fall fhort  bf  his  expe6lation  :  For  all 
this  while  the  determiner  of  thecoHtroucrficis  notprcfcnr  but 
fct  afide. 

And  what  other  reafon  can  be  giuen,  that  wheras  the  chafe  and 
purfuit  of  that^f^j^of -^<7Wf  hath  been  continued  withcxtraordi- 
naric  fpecd  and  ftrength  for  abouc  chefc  hundred  yeares  laft  paft, 
and  he  hath  been  followed  into  cucrie  hole  wherein  he  hid  him- 
felfc,yet  the  controuerfiesfo  beaten  and  canuafed,arcin  manscie 
as  farre  from  compofition  or  determination  as  at  firft,  notoneof, 
them  y  eeldcd  vp  on  either  hand  ?  I  fay, no  other  better  reafon  can 
be  giuen  ,  but  that  we  arc  not  agreed  of  the  ludgc  of  the  caufe; 
and  fo  long  as  they  can  hold  them  offtiic  Scriptures,  they  wil  not 
be  fet  dovvne  by  any  other  authoritie. 

7A/r^/;',thisdo6^rinemuft  prouoke  vs  to  the  diligent  reading 
and  ftudy  of  the  Scriptures :  for  hereby  wefhall  come  to  be  fta- 
blifhedinthc  truth,  and  able  to  difcernc  the  abufc  of  Scriptures, 
by  conferring  them  with  themfelues:  this  is  the  beft  way  to  keepe 
vs  from  errors  and  fe6ls,  and  tofindcout  thctrucfcnfe  of  Scrip- 
ture. 

ObieB,  But  doe  not  our  aduerfaries  read  the  Scriptures  as  dili- 
gently a$  we  ?  and  are  not  they  as  skilfull  to  compare  Scriptures, 
and  yet  abide  in  error  and  hcrefic  ?  j4r3fi».  Here  wcmuft  conh- 
der,  i.thcperfon  that  muflread:2. the  rules  tobeobfcrucd  in  rea- 
ding. 

The  pcrfon  mufl  be  a  religious  and  rightly  affe6led  perfon,  that 
muft  read  the  word  with  vnderftanding.  Oificft,  So  the  Papifts 
fay,  that  onely  religious  pcrfons  ought  to  read  the  Scriptures. 
Artfw.  EueryChriftian  ought  to  haue  thcbookc  of  the  law  with 
him,  as  the  lew  csh^dbc^oTC  their  ej'eSyA^d  in  their  hands  CQ»ttHpf4!!j , 
Deut,6.rc.eueryChriftian  ought  to  haue  the  word  of  Chrtfl  dvfcll 
flenteoHJly  in  him ,  Colofl',  7,, 16,  euery  one  ou  ght  to  be  ready  togme 
a  reafen  of  the  faith  heprofejfeth,  to  enery  one  that  rtiU  odk^,  l  .Pe  t.3 , 1 5 . 
cucry  one  ought  to  attend  to  the  forewords  cf  the  Prophets  and 
ApolHcs ,  as  a  light f)yminw  in  a  darke  flact :  for  fc  the  Apoftle  T*e\er 
writeth  to  all  Chriftians,  and  not  onely  the  CIc  rgie. 

Yet  no  Chrirtian  ought  toread  rnpreparcd,  neither  can  euery 
one  read  to  profite,but  fuchas  are  qualified  ,  i.  With  humility  in 
the  fenfcofourownefimplicity  and  infancie  in  heauenly  things, 

becom- , 


^/  C  M  R 1 5  T  s  Tempt dt tons, 


Mattli.4«7. ;       255 


bccommingfoolcs  inourfclucs  ,  that  wc  may  fublcribc  to  Gods 
wifcdomc  in  the  Scripture  ,  and  captiuating  all  our  owii  thoughts 
CO  the  obedience  of  ChrKi.  P[2\.2y9.  Goei  ttacheth the  hnmhle, 
Matth.i  1.25.  Thott  hafl  hid  thefc  thi>ii^f  from  the  wife  ,  ^^4  reucAlcd 
themtobAbcs,   And  what  is  the  rcafon  that  hcrctikcs ,  Sophiticrs, 
and  Papifts  of  great  learning  ,  read  the  Scripture  but  vnderiland 
not,  but  becaufc  they  giue  not  vp  their  rcalon  and  humane  wife- 
dome,  which  is  enmity  to  God;  and  fcornc  to  be  children,  dcliue^ 
ted  to  be  taught  and  formed  by  our  heauenly  Ma(ter?   2.  With 
dcfire  and  louc  of  Chrill ,  and  his  iruih  :  the  fcope  of  all  the  Scrip- 
ture is  ChrifT,and  thou  muft  (lejiretoknow  and  aduance«^r/;/W  hut 
Chrtjl  crHc$fied,  Pro.  4.  I  ?.  Lo'.iewifcdome ,  (tnd  fl^eejhiill  l^cep  thee. 
When  men  come  prcpoflcffcd  with  opinions  to  lee  vp  mens  de- 
uifes  ,and  traditions  , and  wicked  opinions  ,  according  to  which 
theymuft   intcrprete  Scripture,  and  not  examine  the;!)  by  the 
Scripture  :  or  ifthey  bring  a  purpolb  to  rnagnifie  the  Pope  ,  and 
aduancc  his  religion  in  ftcad  ot  Chrifts ,  no  maruell  if  like  the  i- 
magcs  they  haue  eyes  and  fee  not ,  read  and  vnderftand  not. They 
louc  not  ChriQ  ,  nor  will  haue  him  to  rule  ouer  them,  but  his 
Vicar,  neither  loue  they  the  truth  in  the  Canonicall  Scripture  fur- 
ther then  ic  will  (land  with  their  Popifh  Canon  law.  Or,  if  a  man 
come  toreadouc  ofcuflomc,  and  coldly  without  feruencie  and 
loue,expcriencc  will  tell  him,  chough  thus  he  read  much,  his  pro- 
Hte  (hall  be  but  fmall.   5.  With  repentance,  and  faith,  and  a  good 
heart.  2.Cor,^.i/j.  when  thehearcoflfrael  (liall  be  conuerted  to 
the  Lord  y  the  v^ti/ejhaliife  taken ^rvAj  :  this  vaile  is  naturall  igno- 
rance, and  infidelity.  Where  the  former  is,  no  maruell  if  the  word 
readandknownebenot  vndcrrtood  ,  as  a  blindeman  cannot  fee 
chefunnc  fhining  in  his  ftrensth.  Where  faith  is  abfcnt,  and  is 
not  mingled  with  the  word, it  mul^  needs  become  vnprotitable.Im- 
potTiblcitis  that  the  wifedome  of  God  can  dwell  in  a  wicked 
heart;no  manputs precious  licour  into  a  fuf^iccaskc.  This  is  the 
caufe,  that  men  of  great  learning  want  found  vndcrlUnding,  bc- 
caulc  they  want  found  confcience.Hof.  14,1  Q.T^rK'/i;'fXo/G*^4rtf 
right  J  but  the  wicked  full  m  them,  \ 

4.  With  apurpofe  not  onely  to  know  ,  but  topraiflifc.Ioh.y.  . 
1 7.  If  Any  man  wtiidoe  my  Vfill ,  he  Ihall  know  whether  my  do^nne  bee 
fromheauen.  The  fcope  of  the  Scripture,  is  not  onely  to  bclccuc 
in  the  Sonne  of  God  ,  but  to  walkc  in  the  obedience  offaith.  Now  if 
men  read  ouer  all  the  Bible  an  hundred  times ,  cither  for  know- 
ledge 


2^6 


Marth^.7< 


U/^/V  Expojition 


IL 


Rulc.1, 


ledge  oneIy,or  for  vaincglory,or  to  aduancc  thcmfclucs  iiuo  prc- 
fcrmcius,or  to  oppofc  the  truth,as  herctikcs  and  Papifis  doc ,  no 
marucll  if  chcy  neuer  attainc  the  true  fenfc  of  them. 

J,  With  prayer  for  the  Spirit  to  lead  vs  into  all  truth,  becaufc 
the  Scriptures  were  inspired  by  Gods  Spirit  at  firft  ,  and  the  fame 
Spirit  is  onely  able  to  acquaint  vs  with  his  owne  meaning.  If  any 
manivantwifedome  ^  he  miifi  a^kett  of  God^  lam.  1.5.  Co  did  DAnid 
P(2\.l  I  p.tS.Opcfi  mi»c  e)'cs  ,  that  I  may  fee  the  vpoyjderfHll  things  gf 
thyUw.  Is  it  any  wiaruell,  that  they  who  flie  the  iudgement  of 
Gods  Spirit ,  and  (^and  to  the  Church  ,Pope,  CGuncclls,and  on- 
ly fwallow  that  fenfc  which  they  giue,  and  neuer  looke  after 
Gods  Spirit,  fhould  mifl'c  of  the  true  meaning  of  the  holy  Gho(^, 
and  fall  into  and  tumble  in  a  number  of  errours  and  hcrcfics  ? 

To  thefe  might  be  added  medit3iion,diiigence, keeping  of  or- 
der and  time,  rpeciallapplication,and  the  like.  Thefc  things  let 
them  be  brought  to  the  reading  of  Gods  word  ,  and  no  man  (iiall 
loofe  bis  labour^  he  fhall  be  taught  of  God^who  hath  pronaifcd  to 
reucale  his  fecrec  to  them  that  fearc  him. 

So  much  ofthe  qualification  of  the  per-fon. 

Now  follow  fome rules,  which  a  perfon  thus  qualified  muft 
learne,  andkcepc  by  him,  to  trie  when  a  Scripture  is  wrcflcd  or  \ 
no.  I 

The  fir/I-  is  that  in  ouv  text  ^  conference  of  Scripture  :ihcTc  the  Spi-  ! 
ritof  God  by  plaine  placesexpoundeththofe  which  are  more  dif-  j 
ficult.  Thus  Nchem. 8.8.  £;2:,r^ opened  the  Scripture  ,  by  compa- 
ring it  with  it  felfe  ,3nd  fo  made  the  people  to  vnderftand,  as  //v- 
nitis  noteth  out  of  the  originall.  So  the  "Jhreans  hauing  heard  the 
do6lrine  ofthe  Apoflles  ,fe^irchcdthe  Scriptures  ;  that  is ,  compa- 
red their  do6\rinc  with  the  do6liinc  of  the  old  Teftament,  Thus 
the  Aportles  themfclucs ,  teaching  Chri^s  refurre6lion  ,  A6V.2. 
16.  prooue  it  out  oftheoldTcftamcnt  :i//^.Pfal,  16, 10,  Jhohrvtit 
not ffijfer  thy  holy  one  to  fee  corruption.  And  to  prooue  that  thofc 
words  cannot  be  meant  of  Z)^w/^  himfclfe ,  he  appeales  to  another 
tcl^imony  in  i.King.2.whcreicis  (o^xd^ihii'DaHtdjleptvpith hts fa^ 
thers  ,  and  lay  buried  in  hi-s  iepulchrc,and  {o  faw  corruption.This 
is  a  fpcciall  way  whereby  rAr  Scripture  ^iuethwifedome  to  the  fxm- 
/?/f  jPfal.ip.y.  And  for  this  purpofethe  Lord  hath  in  great  wife-  } 
dome  tempered  the  Scripture  with  fomc  hard  places  ,  to  exercife  [ 
mens /f«y^•f  ,  and  trie  their  diligence  in  comparing  of  Scripture,  ! 
whereof  there  were  no  need  if  there  were  no  hard  places.  How 

coiues 


o/C  H  a  I  s  T  $  Ten^tntiom.  Mattli^.7. 


*57 


comcj  it  chat  many  perucrt  the  Scripture  to  their  owncdcftru6}i- 
011 ,  but  bccaufc  they  conlerrc  not  one  part  with  another  ,  which 
would  lead  chcm  into  the  right  fenfc  ?  How  come  the  e^^rrM^;/, 
when  they  hearc  Chrift  {zy ^The Father n gr^Mter  thc>t  f  ^  and  other 
fuchfayings ,  tohold  to  the  death  that  Chrift  is  not  true  God, 
coclTciuiall  and  cocquall  with  his  Father ,  but  that  they  doc  not 
compare  this  with  other  places ;  as  loh.  i .  I .  That  r¥»rd  wat  God, 
Philip.  1.6.  HethoufhtitndrQyifcryt«bccij(44ll>9uhgod:  Rom.p. 
—  which  \s  God l^UJfcd  for  eucr.  And  confcqucncly,  that  the  for- 
mer place  fpcakcsoF  his  humane  nature,  the  latter  of  hisdiuine 
nature?  *  " 

How  could  the  Papinsfuffer  fhipwrackc  of  faitb  ,  andhcrcti-  , 
cally  crrc  in  the  foundation  ofrcligion ,  teaching  iuftification  by  f 
the  workcs  of  the  law  oue  of  lam,  2,  21.  ^'M»et  J^brsham  9ur  fa- 
ther iufitjlfdhy  workes  ?  but  that  they  conferrc  not  other  place;?  to 
help  them  into  the  right  fenfc ;  asRom.^.i.'and  -^,20,  fVff<irefH- 
fltfidhjf  faith, without  the  wcrhs  of  the  Uw :  and,  Tit.  3.5.  Not  by  the 
workes  ofrtghteoHfnesxfhich  we  haddo»e,  but  accoydtng  to  hi-s grace  he 
/♦iwr^t'/.  Which  places  bccing  compared  fhewc,  that  oncfpcakcs 
of  iuftification  before  GodjasT^/^/;  the  other  of  iuftification  be- 
fore men, as  Inmes-^xht  former  of  iuftifying  thcperfon,thc  latter  of 
iulVifyingthc  faith  ofthepcrfon. 

When  they  read  fuch  places  as  thefe,  jirvakf  thotithatjlee^efl: 
zx\6  yTurtte  you  ,turne  you  y  O  houfe  of  Ifrael\  hence  they  conclude, 
man  hath  free*  will  in  his  owne  conuerfion.  Whereas,would  they 
compare  thcfc  with  other  places, as  Gen,6.j.  The  whole  imAgin At t- 
9>i^fmA»s  heart  u  dfiely  euillcontmually  \  and,  it  is  CJod  that  work^s 
both  the  vf  til  arjdt  hi  deed  y&c,  the  TCConcWlngo^  fuch  places  would 
force  them  CO  fee  that  till  God  worke  vs,  we  are  meere  patients, 
and  after  iU\Zyacli  agtmti^ ^hccin^  mooued  we  moouecfor  his  grace 
muft  not  be  idle  in  vs, 

Thclcwd  and  difordcred  Libcrthic,whenhcrcads  that  we  arc 
iuftified  by  faith  without  %vorkcs,  cafls  e>ff  all  care  of  his  conuer- 
fation  :  What  can  his  workes  doe?  what  need  they?  But  he  could 
not  thu »  perucrt  the  Scripture  to  his  deftru£\ion  ,  if  ht  compared 
it  with  fuch  Scriptures  as  fay  ^ih^i  fatth  roithont  workes  is  dead:  ix\<Sy 
that  faith  ivorl:ts  by  hue.  The  reconciling  whereof  would  teach 
them,  that  although  works  be  excluded  from  iuHification,  yet  not 
from  faith:  they  muR  be  in  the  perfoii  iuftified,  though  not  in  the 
iuftification  of  hispcrfon. 


R  I 


Tliis 


«}8 


I 


MaCCh.4.7. 


An  Exfofuion 


This  conference  of  Scrtpture^  is  cither  in  places  parallel  and  like, 
or  in  fuch  as  fccmc  to  be  oppofedjand  vnlike. 

The  conferring  of  like  places  bringeth  great  light  to  thr  rea- 
der. A$  for  example  :  l.Cor.y.ip.  Qtrcumctfi«n is  nothmg  ,  and,  vn- 
circHmctjioK  is  nsth'tng.  If  we  would  vnderftand  what  is  meant  by 
this  nothing jCompzxc  we  ic  with,Gal.5,6./«  Chrtf^  lefus  neither vn. 
circHmcifiofi  aftaiieth  any  things  nor  cirettmcifion :  where  nothing  is, to 
auailc  nothing  ,  and  is  not  referred  to  circumcifion  ,  or  vncircum- 
cifien  it  fclfe,butt©  thepcrfon  it  is  nothing  to  his  faluation.  So 
P  fal,  1 1  o.  I .  Sit  at  my  right  hdnd  till  I  make  thy  enemies  thy  footjioolc , 
If  we  would  know  whom  this  i$  meant  of,  compare  it  with  i. 
Cor.  15.  25.  For  Chrijl  mnft  raignt  till  he  haue  pnt  all  his  enemies  i/w- 
der  his  feet.  Pfal,  2.7.  Ti^c'^  art  my  Sonne  ^  this  day  hane  I  begotten 
thee:  this  place  is  explained  by  the  like ,  Heb.  i»^*  For  to  which 
oftheeyfngelisfaidheat  any  time  j  Thou  art  my  Sonne  ^  (^c,  Pial, 
9J,J^lVorfhtp  him  alljee  Gods  :  what  is  meant  by  Gods  ^  and  whom 
mull  the  Gods  worfhippc  ?  fee  Hebr.  i.  6.  vy hen  hee brought  his 
firfi  bifr»e  into  the  world  ^hefaid  ,  Let  all  the  ^yfngelts  of  God  adore 
him. 

Concerning  vnlikc  places  wc  hauc  this  rule  ,  That  they  fpcakc 
not  either  of  the  fame  thing,  or  manner,  or  time;  and  by  wary  ob- 
feruationofthecircumrtanccs,  this  willeaiiiyappearc  in  exam- 
ples. 

Ioh.i5. 15.  the  Apoftles  after  the///rofthe5ip/Wf  were  )cd  in- 
to all  truth,  and  freed  fromerrour.  Yet  Peter  greatly  erred  after 
thatjGaLa.ii.  v4«/n».Thc  Apoftles  werclcd  intoalftruth  ofdo- 
6lrine,and  erred  not,but  were  not  free  from  all  error  in  life  and 
conucrfation :  now  Teters  error  was  not  diredlly  in  doc^rinr,  but 
inconucrfationwiththeGeiuiles.  So  as  theoppofitioA  is  not  in 
the  fame  thing. 

I  fa.  5  9. 2 1 .  L^fy  word  fhall  not  depart  from  thee,  nor  from  thy  feedes 
feed  for  ener  ^  faith  the  Lord:  yet  Matth.  2T.45.  th(f  kjngdomeJhaM 
beetaken  from  yen?  e/^«[/B^.  The  Prophet  fpeaketh  of  the  whole 
true  Church  of  God,  which  fhall  be  perpetuall  vponcirth:  our 
Sauiour  of  the  nation  ©fthclewcs.  So  as  the  fccmingoppofiiion 
is  not  in  the  fame. 

Luk.17.19.  Thy  faith  hath  made  the  whole:  here  faith  is  greater 
thencharitierbutin  i.Cor.  15.1  ^sharitit  i^  greater  then  fatth.  An f. 
They  fpcake  not  of  the  fame  faith:  the  former  place  fpeakcs  of  iu* 
ftifying faith confidcrcd  with  his  obic6lChrift,  which  not  abfp- 


luie- 


•«w*> 


of  Christ  s  TcmpfaUo/jf. 


Matth,4«7. 


r 

(lurcly  as  a  qualiric  ,  but  rclatiucly  as  apprehending  Cbrift,  is 
greater  then  chantic  :  the  Utter  of  miraculous  faith,  which  is 
ielTe. 

Roirj.7.12.  Pdul  df  lights  in  thi  Lawe  of  God:  yci^v.i-i,,  Pdnlrgfi- 

.JleththcLAWofGod.  Anfw.  This  is  indeed  an  oppoluion  in  the 

I  fame  pcrfon,  but  not  in  the  fame  part:  PmuI  {\%\'\k\$  of  fpirit  and 

flcfh;  accorchng  to  the  former  part,  he  delights  in  the  law^accor- 

ding  to  the  latter  he  rebelleth  againft  it. 

I       Luk.  10.  28.  Lifeispromifed  to  theworker,  T^Af  do€  dridhuc: 

'Kon\.^,'^,n6t  to  him  tijAt  v^orkj^th ,bt4t  to  him  that  beleentih  ^  u  faith 

imputed  to  rt(Thte«f4frtelfe,  ^y^nfw.  Both  fpcake  of  the  word,  but  not 

of  riie  fame  part  of  the  word,  which  liaiideth  oftwo  part8;thelaw, 

and  this  promileth  life  to  the  worker;  and  the  Gofpc!, which  pro- 

mifes  life  to  the  bdeeucr. 

Ioh.5 . 5 1 .  /f  ^ ^^^^  tejlimome  to  my  felfe  ,  my  tifiimony  is  not  true, 
I  o  h .  8 .  X  4 .  If  I  tejlifie  of  my  fttfe^  my  tefiimonie  ftr  true.  A>ifvp,  Con  li  - 
dcrChrilh  tcftimouietwo  waycs :  i.  As  the  tcflimonicof  a  fin- 
gular  man, and  thus  confidcring  himfclfc  as  a  meere  man, he  ycilds 
to  the  Icwes,  that  his  tcftimony  were  Ynfic,  and  not  fuflRcient  in 
hisownc  caufe,  becaufebythc  law,  out  of  the  mouth  of  two  or 
three  vvitneffes  euerv  word  muft  ftand:  but,  2.  Confider  him  as  a 
diuineperfon,  comming  from  heauen,  and  hauing  his  Father  gl- 
uing witneflc  with  him^  thus  his  tcftimonie  is  infallible,  not  fub- 
ic<5btopa{Tionordehiiion  :  Andof  this  the  latter  place  fpeaketh. 

MsLlih»io.S.  Free/yyee  hdfte  recetuedyfree/ygiue,  Luk.  I  0.7.  The 
w  or  kfmati  14  worthy  of  his  wages,  ey^fifw.  The  places  fpeakcof  the 
■famcpcrfons,  butnot  of  thefamc  workes;  the  former  of  miracu- 
lous workes,  which  are  not  to  be  bought  and  fold  for  money  (rhe 
vfe  of  them  being  onely  to  forward  their  minifterie:)the  latter,  of 
the  fundion  of  preaching,  and  labour  in  building  the  Church  :  e- 
quity  requires  that  he  that  laboureth  in  the  miniftry  ,  fliould  re- 
cciue  recompcnce  for  his  labour,  Gal. 6. 5. 

Hof.1^.5?^.  God  is  not  the  author  of  eutll,  Amos  ^,6,  There  i^  no 
eutUin  thecttievrhich  the  Lord  hath  not  done,  u4nfw.  It  is  not  the 
fame  cuill  j  bur,  thacthceuill  of  fault,  this  theeuill  ofpuniili- 
menr. 

;  Prou.to.9.  tfi^ocan  fay,  my  heart  is  cleave?  Matth.^.S.  "^/r/^^ 
arc  the yure  tn  heart,  yinfrv,  i.  Aman  ablolutely  conlidered  in  hmi-. 
ielfcis  all  impure  ;  fo  the  former  place  fpeaketh:  but  relatiucly 
confidcrcd  inChriftjheis  pure;  fo  thclatter,  2.  No  man  is  pure  in 


35P 


1 


R 


rclpec\ 


■ 

f 


8 


26Q 


lO 


xz 


12 


>S 


H 


»S 


Matth^.7, 


j4}f  Exfofitton 


I 


refpcdl  of  the  prcfencc  of  corruption,  but  the  godly  are  in  rcfpefl 
of  the  cfflcacie  and  rule  of  it. 

Mark. £6.1  5.  The  j^f  oft  Us  mufl  goe  out  into  nU  the  world.  Matih. 
10.5.  Theymufi  not goe  i^^totheway  of  the  Gentiles,  Anfw,  DiJiin- 
guifli  times,  and  ihe  Scripture  wiil  be  confonanc  cnou^hnhc  for- 
mer place  is  meant  of  preaching  after  Chri(U  time;  the  latter 
while  he  was  liuing  on  earth.  Both  are  true^bccaufe  the  times  arc 
diuerfc. 

Ioh.5.17.  God fent  not  the  Sonne  to  indge  the  world,  \o\),f^,z'j,The 
Father  hathgitien  Aliindgement  to  the  Sonne,  Anfw.  The  time  of  his 
abafement,achisfirft  commiug,  vvhcnhecamenot  to  iudge,  but 
tobciudged,muft  bediftinguifhcdfromhis  fecond  comraingin 
glory  and  maicftic,  to  iudge  the  quickc  and  the  dead  :  of  this  the 
latter, 

Exod.20.i5.  Thoti  (loah  notfieale:  cV.^^,\l,2.  Rohhe  or fpoyle 
Egypt.  t/4nfw,  A  fpeciall  comraandcment  of  God  ncuer  oppofeth 
a  gencralljbut  is  oncly  an  exception  from  it.So  o^  Ahrahams  men- 
tall  flaying  of  his  fonnc.  Ifamanofhimfelfcfhould  rtcalcorkill, 
it  is  finnej  but  if  God  bid,  it  is  not, 

Malac,  3 .6.  /  am  the  Lord  J  change  not:ytt  it  fecmcs  he  U  change^ 
^^/^.Icr.18.7.  vtl^/*y. The  Scripture  fpeakes  not  in  the  fame  rc- 
fpe6\:  God  changeth  not  in  himfelfe,  but  in  refpe(5^of  v* :  hce  is 
changed  {  as  the  ichoolcs  {pc:ikc J  no-^  affeilir^e ,  fed efe^iue,  in  rc- 
fpe6tofhis  work,  not  of  his  affection;  for  To  there  is  no  variable- 
nes  or  fhadow  of  change  in  bim. 

P  fa! .  18,20.  ftidge  mee  according  to  my  righteop.fnefft,  P  fal .  j  4  5 . 
3,  Enter  not  irito  indgement  with  thy  feruant,  Anfjv,  There  is^a  two- 
fold righceoufnes,  one  of  the  caufe,  another  of  the  perfon :  by  this 
latter  he  will  not  be  iuftified  by  himfelfe,  but  in  the  other  he  dc- 
fires  to  be  iutVificd:  his  caufe  was  good,thcre  was  no  fuch  thing aj 
they  laid  to  his  charge.  If  loh  would  difpute  with  God,  his  ownc 
cloathcs  would  make  him  vndeane:  but  when  he  dealeth  with  hi$ 
caluiiuuous  friend  J,  he  faith,  ItviUneaer  let  goemifte  mnocertck  till 
I  die. 

Luk.i.j^,  ^^'Ofhia  Kiffgdome there fhallt^e  no ende,  l.Cor,l5.24. 
He Jhall deliver  vf  the  Kingdeme  to  hU  Father,  tyinf  Luke  fpcaketh 
of  Chrifts  Kingdome  in  refpe(5l  of  it  felfc,thc  Apoi^le  in  refpe6l  of 
the  adminijftration  of  it.  In  the  former  refpcift  it  fliall  n^uer  be  a- 
boiiifhcd,  Chrif^  fliall  alwaies  haue  a  people  to  rule,  alwaies  a 
Lord(hip  and  Headship;  buthc  (hall  giuevp  bis  Kingdome  in  re- 

ip^f 

^ . ^. ' ' — —  -  -      ■  — -        *       * 


c/C  HRisrs  Te^TTpixtions, 


Mactb.4.7. 

(^^{k  of  the  manner  anomcnnc*  bftirfminiffrlnq  iV,  h'(^f}iaIInoc 
rule  as  now  he  doth,  by  Magiflratcs,  Miniltcrs;  the  Word,  Sacra-'. 
mencSj  nnd  other  ordinances.  '• 

\{'\.6^^,6,  All oHT  rightcoufKelfe is  a.i  filthy  raqgfs,  Ephcf.  5'.  27. 
The  Church  is  called ^lortom,  not  h2u\u^jf.o(  or  wrwhU,  or  any  fudh 
(hinp;,  but  holy  and  vvichoiit  blemifh.  Both  are  true:  the  Prophet 
fpcakes  ofthc  Church  militanr,  the  ApolHc  ot  the  Church  trium- 
phanr. 

A6l.15.10.  Circumcifion,  and  fnch  like  rices,  arc  called  hcaiiy 
yoakes,  which  neither  thc>^/?oy?/^/ nor  their  Kn^rr/  were  able  to 
beare.  r.Ioh.^.^.  Tox\\cm\.\\'M  lonf'  Godjh\%co?nmatt»d(mey:tT  zxt 
noigreifioui'^andhfiyoakci^.tneafieyoak^e^  Matth.  11,50.  i^nfw. 
They  were  intolerable  in  refpedl  ofthc  rigor  wherein  Mofes  pro- 
pounded them^  to  be  fulfilled  :  but  not  inrcfpcfl  of  imputation 
rofChrinsrighteoulnefTc,)  inchoation  (of  inherent  righteouf- 
nes,)  and  acceptation, God  acceptingthe  will  and  faith, for  the 
dced'.Chrift  Rood  between  thofc  heauy  burdens  and  vs,and  car- 
ried away  the  curfc  of  the  law. 

A6l.i5.27,  CtrcHn}cifor}\^  abrogated :yetP^«/circumciredT/- 
ntothic ,  chap.  I6.V.3.  e^;?/:^'.  True,  it  was  taken  away  as  a  Sacra- 
ment, but  it  was  not  yet  honourably  buried,  and  therefore ic  re- 
mained onely  as  a  cereaionie. 

Matth.p.^.  The  Sonne  of  man  bath  power  tofprgiuefnnes,  Luk. 
33.34.  ^^^^^^''f or  gin:  them,  they  k^orv  not  vfhat  they  doe  :  why  prayes 
he  thus  to  his  Father,  if  himfelfc  might  forgiuc  them?  Anfv, 
Though  all  the  Pcrfons  in  Trinitie  forgiuc  finnes,  yet  not  in  the 
fame  manner :  the  Father  beftowes,  the  Sonne  merits,  the  holy 
GhoR  fcalcth  v^  and  applyeth  remiffion  of  finncs, 

loh. 10.25?.  l>loneofmf f ye ep^  no  elect f pall perif?,  none  f pall  plucke 
themoutofmy  hands,  /#/^^^  was  clc6led,Matth.io.4.  and  yet  peri- 
fhed  ,  IV4S  the  Sonneofperdieidn,loh.i'jA2*  v^w/^  EIe6^ionis  two- 
fold, cither  to  life eternall,  whereof /£?^;;fpcaketh,chnp.[0. 19. and 
fo  frrdai  was  not  clfc6led:drt6the  officcof  Apoftlcdiipjand  from 
this  he  fell. 

Ioh.T.8.  IleWtisvotthM  light.  \oh.^.l^ .  He w:is a  burning  Mid 
aflptninglrght,  Atjfrc^  It  fpeakes  not  of  the  (aiix:  light:  /<?/j*  hAptifi 
wasnot  theSnnncofrif  ht^oufneffe^thc  MeiTias',  that  li*ht  that 
bronghtlighrin  the  woiJdj  but  he  Was  a  light,  ai}4  gauc  a  oota- 
blc  fcftimonietor/;^/rr/^r;'^  • 

Mt^.5 . ? .  Bethfehem'ivas  little  among  thfl  thof'tfand^  ofIud,\kMMh, 

~  r1  2.6. 


261 


16 


17 


i3 


^9 


20 


21 


J 


262 


Matth^.7« 


j4n  Expofttion 


*J 


24 


Kulcs. 


I,  6.  Thou  art  not  the  leafl,  vi«/«;.  The  Prophet  fpcakes  of  it  as  it 
was  in  his  time,  in  ic  Iclfc^as  it  was  of  a  little  circuit  and  compafTc: 
but  the  Eaangchrt,i$  it  brought  forth  Chrift  the  Sonne  of  God 
the  Mcfliah  :  m  this  refpe6l  it  was  great ,  which  in  it  Tclfe  was  but 
of  fmall  clt innate. 

Geo .  2. 1 8 ,  Godfaidj  /t  is  not  good  for  marj  to  he  Alone.  Pani  faith 
ft  is  good  for  4  man  fjot  totonch  a  womayjy  i,Qoi\J,i.  Ayifw,  God 
fpeakcth  fo,  i.ratioyiemedij^  becaufe  of  propagation:  z.remedij^io 
auoid  fornication,  and  waadringluds:  i.mjflerij^  becaufe  marri- 
age fbould  be  a  type  of  the  vnion  between  Chrirt  and  the  Church: 
4.cr  adtHtorij^  becaufe  man  wanted  a  fit  helper.  But  theApoAlc 
fpeakes  not  hmply,  but  comparaciuely;  it  is  not  fo  good  as  not  to 
touch  a  woman:  or  ic  is  good^that  is,  commodious  in  thcfe  times 
of  perfecution,when  all  the  world  raged  againft  Chriflians,not  to 
touch  a  woman;  it  is  not  fit  to  hauc  the  burthen  of  a  family  in  fuch 
times.  Againe,  he  fpeakes  of  fuch  as  himfelfc  is  ^  fuchashaue  the 
giftofcontinencie. 

loh.  I  o.  2  7.  ReAch  hither  thy  f^ger^  and  thj  hnnd^  and  thrujl  it  iv- 
to  my  fide :  yet,  ver.  1 7.  he  faith  to  CMarie,  Touch  me  not.  Why  fo  ? 
<iAnfw,  Becaufe  Thomas  muii  beleeuc^  and  haue  his  faith  helped, 
who  profcffed  he  would  not  beleeue,  vnlcflc  he  might  touch  hihi: 
but  U^farie  belceued,  and  did  not  ncede  this  indulgence,  (hec 
would  hold  him  with  her ,.  and  hauc  the  comfort  of  his  bodily  prc- 
fence. 

Rom.  14.9^. — that  hee  might  hee  the  Lord  of  the  dead  a>td  ItPting^ 
Matth.2  2,32,  God  is  not  the  God  of  the  dead,  but  of  the  lining.  Can 
God  bee  the  God  of  the  dead,  and  not  the  God  of  the  dead  ?  Anf, 
Chrift  fpeakes  not  fimply  as  the  ApofHc  doth  J  butinthefenfc  of 
thcSadduce$,and  by  znhjpothefs  o{  their  furmife:  as  if  he  (liould 
fay,  God  is  not  thcGodoffuchdead,asyou  furmife  fhall  neucr 
rifeagainc:  but  becaufe  they  are  indcedc  to  rile  againe^  God  is 
theirGod, 

Another  rule  to  beobfcrucd  in  reading, to  ^ct  the  true  fcofc  of 
Scripture,  is  this :  If  any  place  feeme  to  vphold  iinne  dire6lly  ,  it 
nauft  be  expounded  by  a  figure;  as,  i. King.  18.27.  CryaUud/or 
hee  is  A  God  ■>  eitherafleepe  y  or  viAiofirttejfy  or  purfutng  his  enemies. 
Here  is  a  manifcft  Irome,  Matth.  i6,  45.  when  Chrift  tooke  his 
Difciple:  afleepc  the  fccond  time,  after  he  had  commaunded  them 
to  watch,  he  faith,  Sleepeen;  which  was  a /harpercprehcnfion  of 
their  dulnefle.  The  like  may  be  faid  of  thefe  places,  lnd^.  10.14. 

—    r  — I 1 — I  ■  --       ■ — r-m- m -m -^—1 '  ^^■^— 

I.  King. 


^/  C  H  R  I  s  T  s  Timptattam. 


Marth.4.7. 


I.  King. 22. 15.  Ecclcr.11.9.  Mark. 7. 9. 

In  all  doubLfall  places  ,  let  vs  cucr  receiuc  that  expofition, 
which  is  accordinjj  co  chc  anaiogie  ot  taith:  Rom.i  2.6.  if  any  m4» 
prophr/tfj  ihac  is,  hane  a  ^ift  ofhucrpretm^^  Ice  him  interpret  accor- 
ding to  ihc  anaU^U  of I'jf/  h:(o  ihii  itihc  lector  of  a  Scripture  croile 
the  analogic  of  taith,  that  is, agree  not  with  the  funnnic  of  the  do- 
61rine  of  faith  ,  contained  in  the  Decalogue  ,  Creed  ,  and  Lords 
prayer,  it  nv.iti  be  vnderftood  by  a  figure.  As  for  example:  Where 
the  text  (3\ih  jTh  u  uwjf  ^<?/^y;rceing  thcliterall  fenfe  fighteth  with 
the  Article  offaith,  by  which  vsc  bclceuc  that  Chnft  1$  afccnded 
into  heaiien,  and  (leteth  at  the  righc  hand  of  God,  till  he  returne 
toiudgc  chc  quickc  and  the  dcadjit  roiift  be  vndcrf^pod  in  the  fi- 
gure, vfuall  to  Sacraments,  by  which  the  thing  fignified  is  put  for 
thcfigneiand  contrariwife.  So ^Lokcj  j^y ,  Alanj Jinnrs  were for^ 
giticHher^for  ft?ee louedmtich  :  to  garher  hence  merit  of  rcmirfion 
for  our  vvorkes  of  charicy,  with  the  Papifls,  is  againft  the  ground 
offaith,  by  which  we  bclceuc  rcmifTion  of finncs,  which  is  dirccl- 
ly  oppoficctomcrir. 

Great  diligence  n".ifi  be  vfcdco  difccrnc  the  right  fcopcof  the 
place  doubted  o.";  which  beting  neglc^bed  ,  makes  way  to  mani- 
fold errours,  Sccan  indancc:  The  good  Samaritan  fhcwed  mer- 
cicto  the  man  that  fell  among  thccues  ,  and  was  left  halfe  dead, 
and  wounded.  Now  to  gaiher  hence,  with  the  PapiQs,  that  men 
arcbuthalfc  dead  in  finne,  and  becing  a  little  holpen  by  grace, 
arc  able  to  workc  out  their  iaiuation  ,  is  to  mifTc  the  cufhion,and 
wander  beyond  _,  r.nd  befide  the  fcope  of  the  place;  which  is  ,  to 
fhew  who  is  our  neighbour,  and  what  charity  binds  vs  to  ,  and  I 
not  what  we  can  doe  of  our  fclues.  Befidcs ,  becing  a  parable  ,  it 
prcoues  nothing  bcfides  the  mainefcope.  Elfe  one  might  hence 
prooue,  that  ofall  men  Pricftsand  Lcuitcsare  moft  vnmcrcifull, 
and  that  thereis  chance. 

It  a  doubt  rife  out  of  a  proinife  or  threat,  know  that  they  arc  all 
conditionsll ,  althouc;h  the  condition  be  not  cxprcffcd.  Tetfonie 
d^yes^Mnd Ntntuep^allbedejlroye^^  with  a  fecrei condition, excep: 
NifiiHc  repent.  So  aprom.fcof  long  life  is  made  to  the  godly,  and 
yet  they  often  die  young  :  therefore  a  fccret  condition  muitbec 
vnderliooJ,  thus,  vnlcflc  God  fecit  better  foriheii  to  lakechcni 
away  young  from  the  cuillco  come.  Ifa.  ^8  x^Set  tUyhoufe  in 
Qrder  ^for thou fli Alt  die  y  and  not  line :  yet  lUxj^ktah  liucd  fiftcenc 
yearcs  afterward  :  therefore  there  mnf^  be  vndei  (^ood  the  condi- 

R  4  tionj 


261 


RuJci. 


I^ul<r.4. 


Role 


2^4 


Rule.  6. 


Eufcb.eeclcf. 
hiit,lib.5.cap.8. 


Matth.4«7. 


An  ExfofttioH 


ii 


rion  of  Gods  will ,  which  vvas  conccaJcd,,  Gen.  20,  3.  godfaid  to 
^himelech,  Thotijhnlt  die  for  the  xvoman  ,  yet  he  died  not  :  the  ex- 
ception was,  r>;/<'j/>^W;r^/or^^<?r.  See  this  rule  at  large  inEzck, 
33.13.14. 

Neither  ftickc  too  faft  to  the  letter,  nor  yet  infift  too  much  in 
allegory  or  mctsphori.  The.Icvves  greatly  linncd  in  the  firft  ,  and 
are  yet  held  from  their  conuerfion  by  this  plot  of  the  deuill.  For 
as  themultitude  of  them. in  the  Prophets  timc,while  the  Ceremo- 
niall  law  flood  in  force,  flucke  to  the  outward  ceremony  and  let- 
ter, and  offred  facrifices  and  beafts  ,  and  did  fuch  things  as  were 
commaunded .,  but  went  no  further ;  they  vvaGicd  the  outfidc^but 
not  theinfidcj'ihcy  offred  the  blood  of  bealis  5  but  rofe  not  fo 
high  as  the  blood  of  Chrifl ;  they  killed  the  bullockes  and  fheep, 
but  not  their  finneSjUor  tooke  notice  of  that  mortification  of  cor- 
ruption, which  tbele  would  haue  put  them  in  minde  of:  So  at 
ihisday  ,  reading  the  prophefies  of  Chrids  fpirituall  kingdome, 
fct  out  vnder  the  types  of  moft  (louriQiing  temporall  kingdomes, 
they  ftickc  in  the  letter  and  loofe  thefcnfe,  denying  xhzCMef- 
fiah  to  become,  becaufc  they  fee  not  that  flourifhing  eftate 
and  temporall  happineffe,  which  they  groffcly  and  carnally  i- 
ma^inc. 

This  was  the  iudgdment  of  God  vpon  Origen,  who  was  in  fuch 
extremities  in  boththefe,  that  although  his  wit  ferucd  him  to 
turne all  the  Scripture almolHnto allegories,  yet  he  flood  mofl 
abfurdly  to  the  very  letter:  as  in  that  ofMatth.ip.  12.  Ssmi  haue 
m^dc  themfeluss  chaftfor  thekJ»gdome  ofheaa^n :  he  fooliflily  uKcr- 
pretcd  the  place  5  and  made  himfelfe  be  made  chaflc  by  men  ,  not 
difcerning  Chrifts  diftir.6lion ,  who  fpcakes  of  three  forts  of  Eu- 
nuchs, fomcfoborne^fomc  violently  cut  and  made  fo  by  men, 
forae  voluntarily  by  reprcfling  their  lufls,  abflinence  , tempe- 
rance, &c.  thislafl  he  confounded  with  the  former.  And  hce 
DTiight  afwcll  hauc  pluckt  out  or*e  of  his  cycs,bccftufe  Cbrifl  faith, 
It  t4  betttr  togoe  into  htAHen  with  one  eye^^c. 

So  on  the  contrary ,  manyhcretikes  hauc  defended  their  hcre- 
fics  onely  by  cranflating  of  Scriptures  into  allegories.  The  Apo- 
ftle  fpcakes  of  fu^h  as  denying  the  rcfurre^lion  of  the  body, 
lurnc  all  the  tcflimonics  of  the  rcfurret^ion  into  an  allegoric, 
meaning  thereby  oncly  the  fpirituall  refurredtion  of  the  foulc 
ifrom  (lanc.  Of  which  fort  was  Hymcnew  and  Thtlctus ,  who  dc- 
flroyed  the  faith  of  certainc,  faying  the  refurre^iorjwM  fafiai- 

readifyi 


t?/  C  H  R I  s  T  s  TemptatfMS.  Mattb.^7. .      255 


readie ^   2. Tim.  2.  v.  I  7,  And  of  this  fore  arc  the /'.iW;///?/ at  this 
day. 

The  Papifls  denying  the  marring?  of  Minifkrs,  hearing  the 
Apoftlc  fay  ,  that  ei  Btjhop  mf4fi  be  the  hiuha>id  of  one  vnfe  ,  lurnc  ic 
into  an  allegoric  (I  had  hkc  to  hauc  faid  ,  a  \ci\  :)  He  vnw[\j  they 
fay,  be  the  Bifliop  of  one  Billiopricke  ;  as  though  his  children 
mullnot  be  goucrned  in  his  owne  houfc,  which  is  plaincly  di- 
ftinpuilliedtromhis  Dioceile,  i. Tim. 3.  4.  5.  Thus  they  defend 
the  facrifice  of  theMaflc  ,  by  Gen.  14.  iS.  where  it  is  hid  ,  that 
{^{eichtfedcc  brought  forth  bread  and  rvmc  to  Abraham  ^  iujd  hee 
WAS  the  Priefl  of  the  high  God :  with  them  this  rauft  necdcs  figni- 
fic,  thai  the  Pricii  offers  Chrifl  to  God  ,  for  the  finnes  of  quickc 
and  dead. 

In  eueryfmall  diuerfity  and  difference  in  numbers ,  which  arc 
hiftorically  mentioned  ,  we  muft  not  fufpcfl  errour  in  the  Scrip- 
ture, but  our  owne  ignorance.  A£l.  7.14.  All  the  foules  rvhtch  car»e 
vpith  laacob  into  Egypt ,  were fe tie ntte fine :  but  in  Gen,  46.  27.  they 
rferefenentiefoiiles.  Here  are  fiueods.  Some  fay,  Z/?//:;^  folio  vves  the 
tranflation  of  the  Septnagint ^  which  was  famous  and  of  great 
authority, and  would  not  bring  hishiftory  in  difgracefor  fofraall 
a  difference.!  doubt  not  but  /^«4^,and  Steaen^^wd  Ulfofes  agreed, 
Mf.  Iuniii6  thinkcs  that  SteHen  mentioneth  the  foure  vviucs  of  la^" 
rc'^jandhis  twofonnes,£rand  0;^//«  that  were  dead,  excluding 
/44r^^himfelfe;  but  they  came  not  into  Egypt.  C.'i/w/wand  Bezja 
thinkc  there  was  fome  crrour  in  the  writers :  which  is  not  vnoro- 
bable  ,  feeing  in  writing  the  Greeke,  the  word  rrivTi ,  Signifying 
fine  f  beeinginthe  margcnt  j  might  eafily  creepc  into  the  text 
for<Tcti/T£;,  which  figniheth^//.  And  thus  both  cj^o/^i,  and  ore-- 
nen  ,and  Luke  may  be  reconciled,  who  boch  likely  wrote  feucnty. 

But  howfoeucr,  according  to  our  rule,  the  Spirit  of  God  often 
in  fctting  downe  numbers,  vfeth  the  figure  Synecdoche ,  a  part  for 
the  whole,  and  in  a  diucrs  refpe(5^  putteth  downe  a  greater  or  leffe 
number.  As  for  example  :  j.Kin^.^.iS,  Salomon  fe»t  ht^fernaKts, 
wh9t9okefomOphir^2Q,  talents  of  gold:  i,Q\\xov\,'^.  "S^chetoske 
thence  ^f^o, talents  of  gold.  HerC  is  30.  talents  ods.  ylnfw, They 
receiued  of  King  ///r^,*^ 450.  which  they  brought  to  SAi»?non, 
partly  in  fubliancc,  as  the  4.20.  partly  in  account,  much  bcelng 
fpent  about  the  charge  of  the  nauic,euen  the  50.  talents.  i.Sam, 
il.l.SAHlraignedtwoyeares oner IffAel:  whereas  he  raigned  torty 
yeares:,  A6I.13,.  21.  ^«/w7.  He  raigned  two  yearcs  well ,  deiure,^ 


Huic.7. 


•«. 


law- 


26$ 


Matth.4»7* 


c^^  Expofithn 


lawfully:  but  bccing  reied^cd  from  becing  King, the  other  are  not 
numbrcd.  luntM  vpon  this  place  prooucs  this  inccrprctation  by 
foure  arguments. 

Matth.  17,1.  Chrifi  tooke  Peter  atid  lohn  the  fxt  day  after :  Luk. 
g.zi,ei^ht day es after,  jinfw.  Both  arc  true  in  a  diuerfe  refpcfl: 
tJMAtthew  account!  oncly  chc  intermedial!  dayef,not  the  two  ci- 
treamc  pccces;  Luke  account?  them  all.  Sometimes  fome  numbers 
arccut  ofFtor  breuity,  and  tomakc  the  number  runnc  more  full 
and  roundras  in  ludg,  10*  ^6,  §f  the  BeKtamires  were Jlai^fe  fine  and 
twentiethoufandi  here  wantcanhundreth ,  asappeares  v.  ^5.  for 
the  forefaid  reafon.  2.  King.  ly.  53.  Utham  tcv^u  i^.yeares  »ld 
when  hee  beganne  to  raigm  ,  and  he  reigned  1 6.  yeares  in  lerufalew: 
yet  it  is  faid  in  the  30.  vcrfe,/>>  the  twentiethyeare  of  lothitmthefon 
ofyz,z.fah,  jittfvf.  The  former  text  fpeakcs  of  the  yeares  that  lo- 
rA<<»#raigncd  for  himfclfcrbut  he  hid  raigned  lo.ycares  in  his  fa- 
thers time,  beeing  ftrucke  with  leprofic  for  medling  with  the 
Pricfts  oflRcc ;  and  all  the  yeares  he  raigued  in  his  fathers  life  time 
arc  counted  to  bis  fathers  raigne^for  he  was  not  Rex  for  that  time, 
hut  fr  or  ex\  > 

The  like  rule  alfo  we  muft  obferue  indiuerfitiesof  names  and 
places,  ifwe  would  not  (Uckc  in  the  fand.  As  in  this  example: 
Mattb.27.9.  Itrvoi fulfilledwhich  W4S  ffoken  by  the  Prophet  leremy: 
whereasit  wasfpokenbyZ^cW/VjC.  1 1. 13.  and  not  by  /erem$e. 
Many  learned  men  trouble  thcmfclues  more  then  needs  in  recon- 
ciliog  this  place,  i. Some  fay,  that  S.(JW4r/^^wioynes  together 
both  one  place  in /#rfwf/>,c.i  8.1.  2.;.  of  the  potter ,  and  this  of 
Zacharie  y  ix.  13.  But  there  is  little  or  no  agreement  betwcene 
them.  1,  Some  fay,  that  it  is  not  in  leremies  writings  that  src  Ca- 
nonical! ,  but  in  fome  Apocryphall  writings  oHercmy ,  v\  hich  the 
Icwc^had^and  which  (^hryfojlome  confcflcth  he  faw  wherein  thefe 
words  were.  But  it  is  not  likely,  that  thchoIyE'.iangelilt  would 
leauc  a  Cononicall  tcxr,and  cite  an  Apocryphall;  or  giue  fuch  cre- 
dit to  that,  or  fcekc  to  build  our  fsfth  vpjn  ir.  And  by  our  rule 
thatbookc  fluuld  be  Canonicall,  3.  Some  fey,  that  AfAtthew 
forgot ,  and  {oxZ^ch.nie  put  downe  feremie :  but  with  ir^ore  for- 
getfulncffc,  ihat!)cly  men  writ  as  they  were  mooued  by  Gods 
Spirit.  This  crrcur  £r^yf;?«/ takes  hoki  of,  from  v^/'^^^^T?^'?^,  who 
in  his  third  bookc  concerning  the  confcnr  of  the  Euingelifis, 
chap. 7.  defcndcih.  arc)  cxcufctli  this  crrour.  4.  Some  thinkc  it  the 
crrour  of  hccdicffc  writers ,  who  might  eafily  loerre:  but  all  the 


^/  C  H R I  s  T  s  TcmftaJi9ns»  iAztthu^y. \       26y 


oldcft  copies,  and  thcmort  ancient  Fathers  hauc  the  ntmc  of 
Uremic,   j.Somc  lay  ,  that  Z/ff^4ri4^  bccing  inftru(5>cd  and  trai- 
ned Vp  with  Jeremy  ,  did  ddiaer  it  by  tradition  from  Jeremy  ,  and 
(o  Jeremy  {^oVzkhy  ZMchAr$Mh :  wiiich  might  be  true,  bccaufe 
it  is  faid  in  the  text ,  Ai  vj 3iS  fpok^nhy  feremte ,  not ,  writ tcpi.    But 
^.  the  mort  compeiiJioiis  and  likely  way  of  reconciling  is  this, 
that  Z'4f/(>*ir7  and /frrwy  was  the  fame  man,  hauing  two  names, 
which  was  very  vluall  among  the  Icwes ;  a^  Gedeo^i  wis  called 
lerubAAl  and  Jernhefhsth  ,  Salomon  was  called  JedidtAtf^  Jethro  was 
called //:-^.i^  and  Renel ,  JehoiACtm    Jeconias  and  ConiAh  ^  Hejler 
was  called  Edijjlt y  Simon  Peter  Cephas   and  Bar-sona ^  iJMAtthew 
was  called  Lettt^Jerisfilem  Jehtts  and  Salem,  (j^c,  i 

Thefc  arc  fuch  rules  as  not  only  the  learned  (^who  befides  thefc 
haue  the  benefit  of  arts  and  tongues,  the  knowledge  of  phrafes , 
the  benefit  of  difputation  ,  and  the  like,)  buc  eueii  the  (impleft 
may  make  good  vfe  of:  i.  To  vndcrfland  the  Scripture  aright,and 
fodifcouerthc  fubtilty  ofSatan,and  feduccrs.  i.Toconuinceer- 
rour,  and  let  others  fee  their  errours ,  and  fo  gently  lead  them 
backe  into  their  wavagaine.  ^.Theybe  great  meanes  to  iuf^ific 
the  truth,  and  glorific  God,  4.  Prad^iferi  of  them  haue  comfort 
in  thcmfclues,  that  they  arc  louers  of  the  truth,  and  defue  to  find 
it,  euen  with  much  labour  and  induflry.  5.  The  want  of  this  dili- 
gence and  ftudy  of  Scripture, is  the  very  caufcjthat  fomany  dag- 
ger and  do^bt  of  our  religion, Scare  fo  indifferent  that  they  cannot 
tell  whether  to  leane  to  Papiils  or  Protc(Unt$,and  fo  hold  doubt- 
full  to  their  death.  Yea,  and  many  goc  away  and  fall  oft' from  vs, 
and  depart  to  Antichrift:  which  is  a  iu(^  iudgement  of  God  vpon 
ihcm,  becaufe  they  were  fo  farre  from  recetmng  the  truth  m  the  lone 
tf  it,  as  they  would  neuer  takepaines  to  fcarch  into  the  Scripture, 
which  witneffcof  the  truths 

WE  arc  now  come  to  fpcake  of  the  allegation  Itfclfe,  and 
the  force  of  the  reafon^  taken  out  of  Deutcr,  6,16,  yvherc 
the  Ifraelites  4re  forbidden  to  tempt  the  Lord.as  in  Mnff^h.  How  they 
tempted  him  in  Afajf^hy  is  fct  downc  in  Exod,  17.7.  beeing  in 
want  of  water  and  difirefle,  they  contended  with  Afofes^znd  faid, 
//  the  Lsrd  amongst  vs  ?  x.  They  doubted  of  his  power,  and  fo 
would  trie  whether  he  could  giue  them  water  in  this  their  want: 
for  the  word  ^4/4/?, properly  fignifies  to  make  triall  •  as  Vautd  is 
faid  not  to  haue  fr/><^  and  ^ro<?«<f<i  before  to  goe  in  armour,  i.Sam. 


268 


Matth.4*7« 


(^fj  Expojition 


17.59.  where  the  fame  word  is  ffcd.  2.  They  doubted  of  the 
truth  of  his  promife,  not  bclceuing  him  tobc  anion^-ft  them,  as 
he  had  promifed,  viiles  he  would  fhevv  them  in  all  hart  feme  fignc 
of  his  prcfence,  inpcrefcncfupply  of  their  neccffuie;  and  thcrctore 
they  fay,  Is  God  amoKgsh  vs  f 

Now  marke  how  aptly  and  wifely  our  Lord  and  Sauiourappli- 
eth  this  place.  I./w/;;^^/?^?//?;  heis  nowon  the  pinaclc,  andin  a 
dangerous  place,  and  well  knowes  that  this  prohibition  was  a  fit- 
ter place  to  rtudy  and  meditate  on,  then  thofc  large  promifcs  in 
that  moft  comfortable  Pfalmc.For  howfoeuer  all  Scripture  is  pro- 
fitable and  diuine,  yet  fomc  Scriptures  fit  fome  perfons, and  lomc 
occafions,  better  then  other. It  is  a  true  and  comfortable  promife, 
I  fa.  1 . 1 8 .  Come  J  let  vs  re^fon  tegcther^  though  your  fwnes  were  /u  redde 
oifcdriet,  c^c.  But  for  a  man  not  trucly  humbled,  the  threats  of  the 
law  are  fitter  to  meditate  on  :  neither  doth  the  Lord  fo  inuite  the 
Icwes  till  they  be  humbled.  It  is  true,  God hearef  trot Jinners  :  but 
fuch  a  place  is  not  fo  fit  to  be  meditated  on, and  applyed  by  fuch  as  i 
are  ferioufly  beaten  downc  alreadie  in  the  fight  and  fcnfe  of  finnc.  1 
Hee  that  froHtdeth  not  for  his  family  y  is  tv  or fe  then  an  infidell:  a  true 
and  holy  fpeach:  but  if  a  couetous  man  apply  it,  it  burtcth  him,  he  ■ 
hath  other  places  to  ftudy  on;  2s,  Beware  of  couetoufnejfe :  zndjCoue- 
toufnejfe  which  is  idolatrte^  is  one  of  the  finnes  \^h\chfbhts  our  ofhea^ 
uen.  The  holy  heart  of  Chrirt  could  equally  meditate  and  apply 
all  Scripture;  but  by  this  his  choife,he  would  teach  vt.  to  make 
choife  according  to  occafions.  I  L  In  dire n;r/)ee ting  the  deuils  drift, 
which  wastomooue  Chrift  to  vaineconfidcnce,andmske  tryall 
whether  he  was  the  Sonue  of  God,  or  God  his  Father,  by  throw- 
ing himfelfe  downe.  Comparing  this  place  with  the  former,  liec 
fheweshim,thatit  giucshim  noleaucto  caft  downc  himfelle:  for 
this  were  not  to  trull  God,  but  to  tempt  God,  as  the  lewes  did  in 
A^ijjah.but  I  doubt  not  of  my  Fathers  power,  andtherforel  need 
not  trie  it.  I  diftruftnot  the  truth  of  his  promife,  andprefcncc 
with  me,  what  need  Imaketriallof  it?  Ibaueacommandement,  I 
which  I  muft  not  feparatc  from  the  promife,  as  thou  doefK  Thoii 
pretended  apiomifc,but  no  promife  extends  to  the  breach  of  a- 
nycommaundemcnt,  but  hath  his  ground  and  depcndiince  vpon 
fome  commaundemcnt  or  other,  Tliou  woulJlHiauemc  cad  my 
fclfc  downc  5  and  proinifcrt  helpe,  but  no  prouiifc  can  iccurc  him, 
that  attcmptcth  that  wherein  hec  tcmptcth  God  ,  as  this  a6i\on 

would. 

_ 


cf  Christ  z  Terppt^ticms.  Macch,4.7. 


169 


Inthc  words  arc,  i.ihc  pcrfoii  that  muft  \^oz  icxd^k yThou:  2. 
the pcrfon  that  muli  not  be  tempted,  T«fL«r^;^  G*^/;  3,  the  a- 
^ionoftempringjW^/  tempt, 

I.  The  perron,TA(7«.  Some  thinke  that  the  pronoune  [  TW  ] 
is  lojbcreterrcd  to  Satan  ^  andj  the  Lordthy  God  jtoChnf^  him* 
lelfe,  as  though  Chrift  hid  Uid,Thou  fhaltnot  tempt  mc.  But,  i. 
It  was  ncucr  written,  that  Sathhn  fhould  not  tempt  Chrrlt :  it  it 
had, ichad  been  talfc,  2.  It  is  a  negatiuc  coromandcment  of  God, 
dirc(5led  to  his  people,  which  bindcsall  perlon?,at  all  times,  in  all 
placcs;and  not  tobereHraincd  to  thisoccafion.  5,  Satan  was  ir- 
rccoiicrably  fallen  from  the  Coucnant  of  grace;  and  To,  although 
Chrift  was  his  Lord  in  refpedl  of  his  power,yet  not  his  God  in  rc- 
rpcdofthcCouenantof  grace,  which  chofc  words  haucfpceiill 
refpc^l  vnto,  4.  Satan  proeeeds  to  tempt  him  flill ,  and  therefore 
that  is  not  the  meaning.  5.Chrift  in  this  humble  crtaic  would 
aot  manifcft  himrdfc ,  much  leffe  call  bimfelfe  Lord  and  God. 

IL  Thcpcrfoii  who  muft  not  be  tempted,  T^^L(?r^;  it  he  bee 
a  Lord,  he  muft  be  feared, obcyed,honourcd,  not  tempted  or  pro- 
uokcd.  Thy  God:\\\oug\\  he  be  my  God  and  my  Father,]  mull  noc 
prcfttmc,  1  muft  not  abufc  my  Fathers  goodncffc  and  prouidcncc 
where  no  need  is.  A  loyall  fubic^^  will  not  prefume  vpon  the  clc- 
mcncicofhis  Prince, tobrcakchis  lawes, or  alouing  child  vpon 
his  fathers  goodnefTc  to  offend  him. 

in.  The a(5li on  of  rrw^rm^.  To t^mpt  God^  isro  proouc  and 
tryGod(out  of  neceflitiej  what  he  can  doc,  or  what  he  will  doc, 
and  whether  he  be  fo  good,  fomercifull,  foiuft,  as  his  word  and 
promife  fay  he  it:  fo,  Heb.  j.9.  Tour  Fathers  tempted  me^andprooued 
me,4»dfAfvmyworkef,  The  mother  of  this  (innc  is  infidelitie  and 
vnbelecfe,  i.ofGods  power,  as  if  his  arme  wcrefliortencd  :  2.  of 
his  goodnes,as  if  he  were  not  fo  carefullofhischofenas  he  is. For 
clfe  wha^  need  I  trie  that  which  I  wercafTured  of  ?  TheifTuc  of 
it,  or  the  branches  that  fhoot  from  this  root,  are  put  foorih,  i .  In 
iudgcmcnt,  i.In  affcdlfons.  3.  Incounfcls  anda(f^ion$of  life, 

I.  In  iudgcmcnt  and  matter  or  do6h>nc,  to  prcferrc  our  ownc 
conceits  abouc  the  word  of  God^  whereof  the  Aportlc  fpeaketh, 
K^,l$.iO,  IVhy  tempt  yee  God,  to  impofe  Ayoake  vpon  th^  T>ifciples 
»eckss,  which  rjcit her  otir  Fathers  nor  we  can  beArc?^  as  if  hcfliould 
fay,  Why  doeyou  ofthecircumcifion,  vainly  fwelling  andtruft- 
ing  in  your  own  fircngth,  falfly  concciuc  and  teach  without  war- 
rant, to  anger  the  Lord  with,  that  by  the  fulfilling;  of  the  lawe  ye 


caa' 


%'JO 


Macth.4.7. 


o^  Exfoftti^H 


can  aicainc  faluatioii,  binding  vp  the  power  of  God  to  the  law  as 
ncccffarie  to  fauc  men  thereby?  what  an  intoUerable  yoakc  is  this, 
which  no  man  is  able  to  beare  ?  What  fhall  we  thmke  then  of  the 
papifts  doctrine,  who  lay  the  fame  yoakevpon  mens  fhoulders? 
What  is  their  whole  religion  but  a  plainc  tempting  of  God,  and  a 
prouoking  of  his  anger,  while  they  lay  on  men  the  yoakeof  the 
Law  ?  This  is  the  finne  of  all  other  heretikcs,  who  like  the  Pha- 
rifics,  fee  the  word  of  Gad  behind  their  ownc  inucn:ions,and 
properly  and  dirc(^ly  fight  againft  faith,  which  Icancth  it  fclfc 
wholly  vpon  the  word  of  God.  Faith  lookes  at  Gods  conrtituti- 
ons,  it  fuffcrs  not  iudgcment  to  arrogate  abouc  Gods  iudgment; 
itbeates  downe  humane  vvifedome  and  reafon ,  and  brings  the 
thoughts  and  reafonings  into  the  obedience  of  God,  It  teachcth 
not  irapoflibiiicics,  as  they  of  the  circurocifion,  and  Papirts  do  at 
this  day, 

1 1.  In  affe(flion:  I.  By  diffidence  and  diftruft.  Pfal.yS. i  %.They 
tempted  (jodin  thetr  henrts^iti  requiring  mcAtfer  their  htfl.  Here  were 
many  finnes  in  one  ;  i,  a  murmuring  and  grudging  at  their  prc- 
fenteftatc:  2.  a  tempting  of  Gods  powcr,C4«  GodprepareAtal^/ei» 
themldertieifet  v.ip.  3.  a  dcnyail  of  hisprefence;  If  God  were  a- 
mongftvs, he  would  preparers  a  table:  4.  making  baft,  and  ap- 
pointing of  time,  and  place,  and  the  manner  of  helping  themj  hee 
muft  fiow^  in  the  wilderneffe  fet  vp  a  table  :  5.  wantonnefle ,  hauing 
fufficicnt  and  neccfTaric  Mannah  and  water,  by  an  immediate  hand 
of  God,  they  muft  hauc  meat  for  their  luft.  2.  By  curiofitic,when 
men  vainelydcfirecxtraordinaric  things,  and  negledl  ordinarie, 
and  muft  haue  fuch  fignes  as  they  lift,  cither  out  of  mecrc  curiofi- 
ty,as//if/'tf^  wouldbaueafigneonely  to  plcafe  himfelfe  in  feme 
rare  fight;  or  in  pretence  of  confirming  them  in  the  truth,  as  the 
lewes,  when  Chrifthad  fufficiently  confirmed  his  heauenly  do- 
6lcine  with  powerfull  miracles,  they  reicdled  this,  and  muft  haue  a. 
tniraglefromheAt4en^Wz\\,\\A6.\. 

Qjfeft,  Isitnot  lawfull  toaskcafigne?  didnot  Cff<3fr<?»,  ludg. 
6,17.  and//(f^fi^/4^askeafigne/and^i/«?/?j- ,  and  it  was  graun- 
ted  ?  e^w/jv.  Yes,  itislawfullin  foure  cafes.  i.WhenGodof' 
ters  a  fignc,  wemay  requireandaskeit ,  asheoffrcd  onttoHe- 
z^ekjah:  and  not  to  require  it  ii  a  finne,  as  in  ^haz, ,  who  when 
the  Lordbadehima?kcafigne^  he  i2,'n\\,heewillnot  askeaft^fjc^fior 
tempt  the  Lord,  li3,  J,  1 1.  But 'ic  tempted  the  Lord  novv  not  :o 
tempting  him,  ^v\d greened  him  much yS .1 2, 


2.  When 


/ 


^/  C  H  R I  s  T  s  Tempt  At  lens. 


Matth.4,7. 


271 


/ 


2,  When  an  cxcraordincry  calling  and  fundlion  is  laid  vpon  a 
man,  he  confidoring  his  ownc  vvcakcncirc  ,  and  the  many  opposi- 
tions which  he  Hull  nieet  withallin  the  execution  ot  it,  may  for 
the  confirming  of  his  faith, dcmaund  a  fignc  ;  and  this  was  C'^J^- 
a^/cafe,  vYho  ofa  poorc  man  of  the  fmalleft  tribe  of  Ifracl,  waf 
extraordinarily  called  to  be  a  ludge  and  Ruler.  Or  when  fuchan 
extraordinary  workc  or  calling  is  to  bee  made  manifeft  to  the 
world  to  be  from  God ,  for  the  better  profpering  of  Gods  worke, 
a  man  may  dciirc  a  figno  ,  as  did  Mo(es  Exod  4. and  Eli^Mh, 

3.  When  God  giues  an  extraordinary  promilc  to  his  feruants,  j 
ofeffcdhng  foiTiethingaboucall  they  can  fecor  expcdt ,  he  plea- | 
feth  to  condefccnd  to  their  weakncs ,  and  for  confirming  of  their  1 
faith  he  hcares  them  asking  a  figne  :  3s//<f.?.tfp/4^  bceing  extraer- ' 
dinarily  reftored  ,  feeing  i.  hisowne  cxtreame  vvcakneiTc  ;  and!; 
2,  the  word  of  God  palfcd.  Set  thy  hoafe  m  order  ^  for  t hot*  fJ;aU 
*<?///«tf^/<r<//>  J  required  a  fignc:  and  God  afFoarded  him  an  ex- 
traordinary one.  The  Virgin  Afary  had  fuch  an  extraordinarie  » 
promifc  asncucr  was,tobea  rwother  without  the  knowledge  of 
manjfhc  asked  how  that'could  be:  God  gauehcr  a  figne,  faying. 
Thy  confin  EUx^nbet  h^th  conceined^  AndflfAllbeAVC  afonne^  A>idfop?aU 
thoH, 

4,  When  an  extraordinary  tertimony  to  a  new  forme  of  do- 
^rincisrequifite,extraordinary  fignes  may  be  required.  As  for  ^ 
example:  ThcGofpell  at  thefirft  publifhingof  it ,  was  ioyned 
with  thcabolifhmeHtof  all  the  cercmoniall  law  ,  and  all  the  ordi- 
nances of  yl/^?/?/,  and  bringing  in  a  new  religion  ('in  refpc(5l  of 
the  manner)  through  the  world  ,  againf^  which  bothlewes  and 
Gentiles  could  not  but  be  deadly  enemies.  Now  the  Apoftles  did 
defirc and  obtaine  the  pK)wer<»f  working  many  fignesand  won- 
ders ,ofhealing  ,  killing,  raifirtg  the  dead  ,  comftoanding  deuills, 
andthelikc.  t 

But  to  askc  a  figne  out  of  thefe  cafes ,  is  a  prouoking  and  tcnnp- 
tingofGod  :  as  i,out  of  diffidence  or  malice  ,  as  the  lefVfs  badt 
Chrtficome  downefrom  the  croffe,  and  they  woft/dbeieeHe  him^  afTuring 
themlelues  he  was  ncuer  able  to  doe  that.  2.  For  curioficy  and 
delight ;  as  Herod  defired  to  fee  fomc  raeruaile  ;  or  for  fatisfying 
ourluft  ,aslfrael.  3.  For  our  ownepriuatecndjs ,  not  aiming  di- 
rc6\ly  at  Gods  glory  ,ajid  deniallofour  felues;  as  thelewes  fal- 
lowed Chrift  not  for  his  mirAcles  but  for  their  belly ,  and  the  bre^d; 
and  the  Virgin  M4ry  herein  failed  ,  requiring  a  miracle  of  Chrift  ^ 

rather 


lyz 


>' 


Matth.4.7- 


i^»  ExpoJJtton 


i 


rather  for  a  preucntion  of  fcandall  for  tlic  want  of  wine  ,  then  the 
manifelHngof Chrifts  glory  ;  for  which  Chiirt  checked  her :  for  it 
wasapriuatcand  light  refpe6^ ,  to  which  miracle$mul^  not  be 
commaundcd,Ioh.2.4.  4.  for  confirming  of  thac  do6\rine  and. 
authority ,  which  is  fufiiciently  confirnned  already :  loh. 2. i8.56<?jv 
vs  A pgne  ^rvhj  thou doeflthefe things,  yN\\y  i\\QW  wliippeft  out  buy- 
ers and  fellers  out  of  the  Temple.  He  fliewes  them  none,  they 
tempt  God  herein  ;  was  not  the  whipping  of  them  out,  and  the 
authority  he  had  flievven  ,  fignc  enough  of  his  diuine  authority? 
did  not  he  folcly  and  alone  ouerthrow  and  lurne  out  a  number  of 
them  without  refiftance?  did  not  he  by  his  word  challenge  the 
Templcto  behis  Fathers  houfc,  andhimfclfethe  Sonne  of  God? 
Hauing  thus  confirmed  his  authoriry  by  this  iigne,he  would  fhcw 
them  no  other. 

Thus  the  Papifls  as  aPharifaicall  fcede tempt  God, looking 
formore  miracles  to  confirmc  the  fame  doflrine,  which  Chrift 
and  his  Apoftles  hauc  fut^cicntly  confirmed  by  many  and  pow- 
erfuU  miracles.  When  they  proouc  that  wee  teach  another  do- 
6^rine,  we  will  (hew  them  other  miracles* 

III.  TotcmptGodina<5lion,i$thus:  i. To  enter vpon  any 
thing  without  a  calling:  for  that  is  to  ftcp  out  ofour  way,  when 
wc  doe  that  which  we  haue  neither  word  nor  promife  for :  this  is 
in  the  text,  2.T0  walkcinacourfeoffinne,  andliueinour  wic- 
kednes,efpecially  when  the  Lord  by  blcflings  mooucth  vs  to  re- 
pentance, Malach.t^.i  5,  They  that  \v9rkewickednefbe  fetvf :  who 
be  they?  in  the  next  words  the  Prophet  (heweth,  faying,T^<f;'  that 
temp  God  are  deli  Her  ed,  Soas  all  wicked  perfons  arc  tempters  of 
God,  g.Toprefumevpon  extraordinary  meancs ,  when  ordinary 
meancs  may  be  had  :  thus  the  5.  worthies  o^D/intd  tempted  God, 
tjiat  went  for  water  in  danger  of  th^irliues ,  whereas  they  might 
haue  had  it  nearer  in  fafcty,  i.Sam.i^.i  j.but  when  they  brought 
It  to  him ,  he  con(idered  how  they  had  (inned  to  fatisfie  his  (iiinc-^ 
full  dcfire ,  and  would  not  drinke  it.  And  this  is  the  tempting  of 
God,  intended  in  this  place,  to  flie  downc  rcfufing  the  :(^  aires. 
4. To  runnctnto  places,  or  occa(ions  of  danger  ,  infoulcor  bo- 
dy, is  to  tempt  God;  as  to  runne  into  wicked  company,  or 
cxcrcifes.  Peter ,  nocwichftanding  Cbrill  foretold  him  of  his 
weaknes,yet  trufted  of  his  owne  ftrength,and  went  into  Cataphtu 
his  hall, and  fcekingr/>rf^Mp/^r  found  him, and  himfelfc  too  wcakc 
for  him. 

"Our 


^/  C  H  H  r  s  T  s  Tempt Ations. 


Match4«7. 


Our  Sauiour  would  here  ceach  vs  what  a  dangerous  fi:inc  it  is 
CO  tempt  the  Lord  ,  it  bccing  To  abloluccly  forbidden  the  people 
ofGod  ,not  oncly  in  the  olde  Tellamcnt ,  but  in  thcncwc.  I. 
Cor.  10.9,  Neither  U:  vs  tempt  Chrtjl  ^  ai  fame  of  them  tdfbtemp^ 
ted  htm. 

For  I .  It  is  a  plaine  contempt  of  the  Lord  in  his  prouideiice  and 
conftituiions ,  when  a  man  either  negled^cth  the  mcanes ,  which 
God  hath  appointed  to  brin*^  torward  hik  purpolcs  ,  or  betaketli 
hin^fclfc  to  Uich  mcanes  as  God  hath  not  appointed.  2.  It  is  a  ma- 
nifeft  argument  of  infidelity, and  hardncs  ot  heart,  VVhen  a  friend 
promifedi  mec  to  doc  me  good  at  my  need  ,  or  toftandby  mecin 
time  of  danger,  1  will  fcigiic  a  need  or  danger  ,  to  trie  whether  he 
will  be  as  good  as  his  word  or  no;  what  doth  this  but  imply  a  fuf- 
pition  in  mc,  that  my  friend  will  not  be  as  good  as  his  word,ther- 
forc  I  will  trie  him  before  I  need  him?  And  thus  he  dealcs ,  that 
will  ncedlefly  tempt  God,  ^.  No  relation  bctweencGod  andvs 
may  encourage  v$  to  tempt  him.  He  is  our  Lord^  a  ftrong  God: 
doe  ivee  frouoke  the  Lord  ?  Are vpee  jlronger  then  hee  f  I.  Cor,  10,  22. 
Let  not  the  Princes  of  the  Phililhms  dally  with  Sitmpfon ,  for  he 
is  (hong  and  will  rcucngc  himfclfc  by  pulling  the  houfc  ouer 
their  heads :  the  Lord  is  llrong  and  mighty,  S^rrnpfofjs  ftrength 
was  but  vvcakncs  to  him,  therefore  let  notvc  tempt  him, Icalt  wc  ' 
goe  away  with  the  worfe ,  as  the  Phililhms  did.  He  is  our  God,  f- 
He» aco»ff^mt^g  fire  ^Hth.i  2.29.  it  is  no  fafcdallying  with  fire, He 
is  our  father ,  ibercfore  wc  muft  fcare  him  as  Littcob  knowes  IfaAc 
is  his  father  jyet  is  afraid  to  goe  to  him  difguilcdj/^^r/^f'faid  he) 
J feemetomyfathertodalljivrmocke.  4.  The  grcitncs  of  this  hnnc 
will  appcare  in  the  greatnes  of  his  punifhrncnt.  It  cofl  good  lefn^h 
his  life,  2.King.  15.29.  He  would  trie  what  he  could  docagaml^ 
TWrfcj/jA^rr/^tfjWhcnhewasadmoniflicdofthe  Lord,  not  to  goe 
againQ  him.  For  this  finnethe  Lord  fware  that  not  oncof  thclf- 
raelites  aboue  20.ye3re«  old  fnould  enter  into  Cana:in.  Itcoft 
the  liues  of 600000.  men,beridcs  women,  who  tor  tempting 
God  ,  were  deftroycd  ofthe  deQroyef^i.Cor.io.^.GoodZ^c.^.i- 
Wtf  fornot  bclecuing  the  Angcll ,  which  came  with  tidings  of  a 
fonnc,  was  Ihucke  dumb  for  requiring  a  fignc.  Hucn  the  bed  ,  if 
they  tempt  God,  fhall  not  carric  it  clcarc  away. 

0^/>(^.  Pfal.  54,  8.  TaJIc,  avdfee  how  good  the  Lord  is:  and,Pvom. 
I  i.z.proofiervhAt  that  good  a»d  acccptai^ie  will  of  God  h\  Anfrv,  Ihcrc  ; 
is  a  twofold  knowledge  of  Gods  goodncs :  r.  fpcculatjuc,by 


^73 


S  I 


which 


Rcafont,!. 


274 


Matth.4.7- 


An  Exfofuion 


Vfe.\ 


\ 


which  wc  know  God  to  be  good  in  himfelfc  and  to  vs :  2,  expe- 
rimental!,  in  fomething  not  reuealed.  Tlic  places  aileadocd 
ipeakc  of  the  formcr,Oijely  this  latter  is  a  tempting  of  God, 

Thisferuesto  dilcoucrvnto  vs ,  our  fayling  againft  this  do- 
<5\rine,  and  that  euery  ofvs  cannot  To  cafily  put  off  this  finne  as  wc 
thinke  for. 

1.  Is  it  not  ordinary  among!}  V5 ,  that  read  the  word^and  of 
Gods  power  therein  ?  wehearehis  promilcs ,  we  tarte  by  experi- 
ence how  good  and  bountifull  God  is, and  yet  in  any  ftrait,in  eue- 
ry danger ,  we  can  be  ready  to  tcrm^th'tma^in  M.iJJah, (ay in o  in  our 
hearts,  Is  God  with  mcc  ?  doth  God  regard  mee?  am  I  not  cleane 
cart  outof  fii^htPcan  I  cuer  bcholpen,and  fwimme  out  o(  this  di- 
ftrcfic.  ?  Thus  the  vnbclcefc  of  our  hearts  is  ready  to  make  God  a 
har.  When  there  was  a  maruellous  great  famine  in  5^i/w.^rM6,and 
E/tJha  faid  ,  To  morrow  at  this  ttms  two  meafures  ofb^ncljijhnll  bee  At 
aJheke/javdameaffireoffi>7eflower  AtAjhekel:  a  Prince  anfvvcrcdj 
If  the  Lordwotild  make  wtndowes  tn  heauen  ,  cotild  it  bee  fo  ?  hec  an- 
fvvercd  ,  Th'me  eyes  flj/ill fee  it ,  hnt  thou  (halt  not  eate  of  it.  And  hec 
was  troden  in  pceccs  in  the  gate  for  his  vnbclecfc.  2,  King,  7, 
ver.ip. 

2.  How  generally  arc  wc  in  loue  with  ourfmnes,  which  out 
ofy^/^/^c/?/,  wehauefnewcdtobeatempting  of  God  ?  Godharh 
powrcd  abundant  mercies  vpon  vsthc  people  of  England^  yet  we 
goe  on  to  prouokc  and  tempt  him;  the  more  his  mercies ,  the 
more  cur  finnes :  how  can  this  abufing  ofgoodnes  but  heap  vp 
wrath  againft  our  felues.  Can  there  bee  a  greater  tempting  of 
God  in  his  iuftice ,  then  to  goe  on  and  trade  in  finne  without  re- 
pentance ,prefuming  that  God  will  not  punifhvs?  What  a  num- 
ber of  notorious  wicked  pcrfons  are  rcfoluedto  adde  drunken- 
ncfTe  to  thirft ,  and  finne  to  finne ,  and  yet  at  laft  meane  to  be  fa- 
ued  ? 

?.  How  hardly  can  webc  kept  from  wicked  companies  and  oc- 
cafions  ?  Though  we  be  warned  by  Chritts  voice  (peaking  in  the 
word,as*Pf/rrwa8,  yet  wcthruft  into  Cw/^p^/r*  his  hall,  and  the 
Playcrshall,  which  is  the  dcuillsfchoole,  and  will  notauoidcoc- 
cafions,  till  the  cnde  of  finne  bring  forrow  and  bittcrneflc  incura- 
ble. How  cafily  doe  men  loofe  the  watch  ouer  themfclucs, againft 
their  ownc  rcfolutions,  and  the  motions  of  Gods  word  and  Spi- 
rit ?  when  they  might  rcdecmc  their  precious  time  ,  gained  from 
their  fpeciall  calling  to  the  gcnernll,  in  reading,  mcditating,prai- 


<?/  C  H  R  I  s  T  s  Tem(ftatfo»s, 


Matth,4*7. 


^75 


cr,  &c.  prcfcntly  the  dcuill  thrums  tlicm  out  of  both  callings,  to 
gaming,  drinking,  or  bowling, or  fuch  vnproficablc  cxcrcilcs.Oh 
when  God  laycs  you  on  your  death-bed,  this  one  forrovv  (^if  God 
cuer  giiie  you  Icnle  of  your  cflacej  will  be  ready  to  hnkc  youjthat 
you  hauc  loofe:Iy  and  vnfruitfully  parted  with  your  time,  and  now 
you  cannot  buy  an  afteruooueto  bewailc  the  lofie  of  many  in, 
with  all  your  lubflance. 

j^.  How  prone  arc  we  to  venture  and  rufh  vpon  any  thing  with- 
out a  calling,  or  without  a  warrant  ?  as  when  men  ca(^  themfeluci 
into  ynncceflary  dangers, hoping  th.at  God  will  deliucr  them. Ma- 
ny runneon  an  head  into  vnlawfull  contracts,  without  care  oFany 
word  to^uidc  them,  Ochers  flrike  the  hand  ,  and  vndoethcm- 
fclucs  by  furetifhip.  Others  caft  oft  profitable  callings, and  betake 
themfclucs  to  vnprohtable  and  hurtfull ;  as  vfurcrs,  and  their 
bawds;  and  keepers  of  fmoake-fiiops.  And  fome  will  runncvpon 
ropes  for  praife  or  profit.  In  all  this  men  are  out  ot  their  way, and 
in  a  courfe  of  tempting  God.  Would  a  man  caii  himfelfe  into  the 
Tea,  in  hope  he  Aiould  neuer  be  drowned  ;  or  on  a  perfwafion  hcc 
iTiould  neuer  be  burnt,  cafl  himfelfe  into  the  fire?  Weehauing 
ftayrcs,  arc  prone  to  leape  downc  :  Chrift  our  Lord  would  not  do 
fo. 

5,  How  common  a  thing  is  it  both  in  matters  of  fouleandbo- 
dic,  to  fcuer  the  meancs  from  the  cnde,  which  is  e  plaine  tempting 
of  God,as  our  Sauiour  here  callcth  it  ?  Euery  man  hopes  to  goe 
to  hcauen,  but  neuer  feekcs  the  way.  What  a  number  will  be  fa- 
ued  by  miracle?  for  meancs  they  will  vie  none:  faith,  rcpenrancc, 
knowledge,  mortification,  fand^ification,  they  are  Grangers ,  yea 
enemies  vnto.  Godfedde  the  Icwcs  miriiculoudy  in  the  wilder- 
ncs,  not  in  Canaan,  not  in  Egypt  where  meancs  were.  Chrili  ^c6 
rainy  people  by  miracle  in  the  wildcrneffe  ,  but  becing  ncere  the 
Ciiy  i  he  boui^h  thready  Ioh.4.  ?.  God  will  neuer  feed  thee  with  the 
heauenly  Minnahby  miracle,  where  the  meanes  are  to  be  had, bur 
arenegled^ed. 

How  many  w'ill  cither  be  faued  as  thcthccfewas  onthccroffc, 
or  they  will  neuer  be  faued  ?  they  make  their  laluation  but  3n 
houres  workc,  and  make  as  fliorta  matter  oF  it  as5<j/*<4w,  who 
Vfould  but  dte  the  ilcAth  of  the  rtghtcow.  Wh?.t  a  tempting  of  God 
is  this, as  ifa  man  would  addc  his  oath  voto  Gods, that  he  (liall  w^- 
uer  enter  into hUrefl?  Chnft  hath  furticiently  fet  forth  his  diuine 
power  by  thatexamplcofhim  on  thecroffe;  he  need  nor,  nor  will 


S    2 


not 


' 


I. 


27<5      I  Mattb.i!i.7. 


An  Expofition 


II. 


Vfu^. 


not  doc  it  againc,  ill  fauing  thee  by  miracle.  It  is  a  better  argu- 
ment, Chri(i  faucd  the  theefc  at  tbc  laft  hourc  on  the  cro(]e,thcre- 
fore  be  will  no:  lb  fane  mc,  then  otbcrvvifc.  What  a  common  fin 
is  it  to  ncglc6\  tbe  mcancs,  and  defpifc  the  word  ,  as  a  weake  aud 
filly  meancs,  as  the  Preachers  be  (lily  men  ?  Oh,  if  we  had  greater 
mcancs^  fome  man  from  the  dead,  or  fomc  Angel  from  heauen,  ov 
fome  miracles,  wc  could  be  better  perfwaded,  A  great  tempcino 
of  God:  as  though  his  vvifedome  had  failed  in  appointing  fuffici- 
cntmeanesf  r  the  faith  of  his  people.  Chrift  reprooued  this  infi- 
delitie,  Ioh.4.48.  Exce^tjefee fignes Arjdwofiders.ye  willfjot  beleette. 
Notably  Luther:  If  Godp^oHldoffermeavifonJrvouldreftifeit^Iam 
fo  co»firrrjedi»  the  trnth  of  the  word.  How  commonly  doc  men  fland 
out  the  threats  of  the  word,plainly  denounced  againft  their  finnc, 
cuen  in  their  ownc  confcicnccs;  which  is  nothing  but  to  tcropt 
God,  and  try  whether  he  vvjii  be  fo  iuft  and  dt'iiSi  } 

In  the  things  of  this  life  men  tempt  God  many  wayes* 
I.  Idlcperfons  are  tempters  of  God,  that  for  working  might 
relecue  ihemfclues  and  theirs,  but  they  will  not,  and  yet  hope  to 
Hue:  vvhofe  prcfumptuous  tempting  ot  him, God  reuengeth  either 
bygiuingthcm  ouertoftcaling,and  fothey  fall  into  the  Magi- 
ftrates  hand,  or  he  hardens  mens  hearts  againAihem,  that  they 
ftndc  not  that  good  in  an  idle  and  vvandring  life  which  they  cx- 
pc6lcd.  Thcfemufthaue  water  out  of  arocke,  and  be  extraordi- 
narily fed,  thruftingthemfelues  out  of  the  ordinary^  courfc  which 
God  hath  put  all  flcfhvndci:  visj.By  the  f)veAt  of  thy  brovfes  ^  thou 
fhuh  get  thj  bread,  2.  The  omitting  of  any  ordinaric  mcancs  of  our 
goodjOr  ouer-prir/mg  of  any  mcancs, is  a  tempting  of  God  to  take 
them  from  vs,  and  arciiengingoftbcabufe.  H e z^ekiah ^i\\owo\\  the 
Lord  fay  he  fliall  liue  i  5.yeares,muQ  not  omit  mcancs,  but  take 
driefiggcs,andl3y  to  theapoficm.  a^fA  mu(l  not  trufttophy- 
fickc  ;  for  then  he  fliallncuer  come  off  his  beddc.  3.  Incur  try- 
alls  virhcn  wee  murmurc,  grudge,  make  haft,  or  vfc  vnlawfull 
meanes,  we  tempt  God,  and  incurre  this  great  finne.  So  as  none 
of  vs  can  waGi  our  hands  of  it ,  but  it  will  ftickc  with  vs :  and  we 
had  need  daily  to  repent  ofit,becaufe  it  daily  thrufts  vs  vndcr  the 
difpleafurcofGod. 

Labour  we  to  nourifh  our  confidence  of  Geds  power  and  mer- 
cy,which  is  an  oppofite  vnto  this  finne,and  ftriuc  againft  ii.QpuJ}, 
By  what  mcancs  ?  yi»fiv.  By  obferuing  thefc  rules :  i ,  Sec  that  in 
cucry  thing,  thou  haft  Gods  word  and  warrant  for  that  ihou  do- 


6/  C  H  R I  s  T  s  TcmftAthns. 


Macth,4*7, 


crtrfay  nor,  I  hope  1  may  doc  chis  or  ttiatjbuc  I  know  I  may  do  ir. 
If  thou  hafi  a  word,  thou  maic(^  be  bold  without  tempting  God; 
that  is  tlif  izround  ot  faith,  and  tempting  ot  God  is  from  infidcii- 
tic.  A (51.2 7.;^ 4. when  Afr</wa$  in  cxtrcamcpcrill,hc  tclk  the  mar- 
rincrs,  they  lliould  come  late  to  land. \Vhy, what  was  his  ground? 
eucn  a  Ipcciall  word  ;  iX^^  Angcli  of  God  toldhtm  thMntfrht^ihMnone 
P^euldperijh. 

2.  Waikc  with  God  as  Enoch ,  prouokc  biro  not  by  finnc,  then 
maicrt  ihou  pray  viuo  God,  and  Iccurc  thy  fclfc  vndcr  his  wing  in 
<iangcr  without  tempting  him. So  long  as  a  man  hath  a  good  con- 
fcicncc  with  TahI^  and  an  vpright  heart  with  Hcz^ckj^ih^ht  may  be 
bold  \\idi  God, and  rcioycein  himfclfc  ,  and  afl'urc  hinifelfc  that 
God?  power  and  iuRice  is  his ;  he  wjU  not  finke  in  trouble  ^  nor 
fay,  //  <jodrvtth  me  f 

3.  Vfc  tb-e  meancs  confcionably ,  which  God  hath  appointed 
forthcartai'^'ng  of  good  ends.  T^^/had  a  word, that  they  fhouid 
all  come  fafe  to  land;  ver  thcv  muftnot  caft  thcmlelucs  into  the 
Tea,  nor  goeout  of  the  (Vip.  Ncuerdid  any  promifcofGodmakc 
the  godly  carcies  in  the  mennes.  Dantel  had  a  promife  of  returnc 
out  ot  Babylon  after  yo.yeares^and  knew  they  Qiouldreturn:and 
turning  the  bookc  ,  and  findng  the  time  expired  ,  he  vfcth  the 
mcanes.and  ibddigcnt  withy^y?/«^(2Wpr<«j^r,thatGod  would  ac- 
coraplifhhis  vvord,Dan.9.2.  /jjc^'^  had  apromile  of  God  ^  that 
he  fhould  returne  into  his  countrey, he  knew  all  thcdcuilUinhell 
could  not  hinder  the  promjfe; yet  feeing  hi^  brother  Efnm  wrath 
vvasartoppc  or  baire,  he  vfcth  meancs  to  remooue  this  let;  hee 
goes  to  God,  ^vid  wralHcs  with  him  by  prayer ,  then  he  fends  his 
prcfents,  and  orders  his  droucs  with  all  the  wifdomc  he  couldjand 
by  this  means  prcuentcd  the  danger.  Chrift  himfelfc  haning  ftaires 
will  vfc  them.  Remcn^bcr  for  fpirituall  life  and  naturall,  he  muf^ 
cate  that  would  liue:  for  fpiri:uallwarre  and  temporal! ,  hcmuft 
carrichis  weapons  that  would  ouercomc:  for  earthly  and  hcauen- 
ly  harueft, he  that  would  reape  mull  fowe.  The  ficke  ncedes  the 
Phy/irian.  In  our  earthly  or  .'.canenly  traucil.lcc  vs  vj\i\\  hAcob 
prcucnt  whatfocuer  kcs  would  hinder  vs  trom  our  country, or  the 
end  of  our  way. 

4.  Whcth-^r  thou  fee '.1  mc:anes  or  no,  fub:e6l  tl  y  will  to  Gods 
in  all  things.  If  he  kjHtl^ec  jct  trufl  in  htmfitli.  Dati/d  in  the  want 
of  meanes  of  comfort,  faio,  Behold,  here  nm  /Jet  the  Lord  doe  vfhAt- 
foeuer  is goodinhis  eies.  The  three  children  fccinr.  no  m.cancsor  c- 

S    3  fcape, 


I    278 


Match.4.8 


An  Exfofition 


DoUr.  ^ 


R«aroni.i. 


cfcape,  anfwercd  the  King  thus,  0«r  God  U  able  to  dclificrvs;  andif 
hewillnot^y  etwee  WfU  notWQrJhtp  ^^7 ''»^^<?  •*  wc  arc  furcofhis  prc- 
fencc,  either  for  the  prefcruation  of  our  bodics^ot  the  faluation  of 
our  foulcs. 


V  E  R  S  .  8 ,    Agawe^  the  detiill  to&kj  him  vp  into  an  exceeding  high 
TnoHfitaine,  arid  fhewed  him  all  the  Kingdomes  of  the  world^And 
theglorie  of  them  : 
^.    zArjdfatd  vfito  him,  blithe fe  will  Igine  thee, if  thou  wi/tfaH 
dorvnCy  And  worfhip  mee, 

NOW  are  we  coruc  by  Gods  afTiftance ,  to  the  third  and  laft 
Temptation  of  our  Lord  and  Sauiour,  which  at  this  time  hec 
fuftained,  and  powerfully  vanquiflicd.  For  ahhough  our  Sauiour 
had  twice  repelled  his  violence  alreadie,  yet  notvvithflanding  Sa- 
tan continues  his  affaulc.  \_Agai»ey] 

Whence  we  may  note,  the  importunitlc  of  Satan  againftChrift 
and  his  members,  in  temptation  to  fmne.  That  he  is  rcftles  here- 
in againft  Chriftyappearcs  in  that  hec  dares  fet  vpon  him  here  a- 
gaine,  and  againe,and  the  third  time,  cuen  fo  long  as  he  hath  any 
leauegiuenhim.  And  after  this  our  Lord  himfelfe  lead  not  a  life 
exempted  and  freed  from  temptation:  ior,  Luk,4. 13.  Sathanleft 
ChrfJ^  b  fit  for  a  feafi  ft.  And  for  his  membcrj^wemay  fee  in/^^,how 
many  armies  of  temptations  he  would  hauc  oppreficd  him  withal: 
one  could  not  finifh  his  tale  of  difmall  tydings ,  till  another  came 
and  ouertooke  him;  eucn  as  one  wauc  in  the  fca,  ouertakes  ano- 
ther.And  in/fl>/^/»^,  hcwdid  heftirrcvp  the  hatred  of  his  brethren 
again(ihim  ?  not  content  with  that^  they  muft  caft  him  into  a  pit; 
and  thcrchc  murt  notreft,  but  bedrawncout  cither  tobcflainc, 
orat  leaft  foJdtothcMidianitcs:  becingin  jP^r//?^<<rjhoufe,  how 
was  he  eucry  day  tempted  by  his  wanton  Miftreffe  ?  refufing  that 
folly,  how  was  hec  hated  of  her,  and  caflinto  a  dungeon  by  his 
Marter  ?  and  there  he  lay  a  long  timejtill  the  time  came  that  Gods 
word  raurt  be  verified  for  his  aduanccmcnt. 

I.  Bccaufe  he  is  eagerly  fet  vpontbcdeflru£lionofmankind,& 
therefore  will  be  hardly  repulfed:he  fecks  continually  to  deftroy, 
andleauef  no  flone  vnturncd,  i.Hehopcsatlcaft  by  importuni- 
tie  to  preuailc,  and  by  continuance  of  temptations  to  break  ihofe 
whome  at  firft  hec  cannot  foyle.   Well  hec  knowcs,  that  inftance 

and 


^/  C  H  R  I  s  T  s  TcmptAtions. 


:Vhtth.4.7. 


and  multiplying  of  tempt3tions,rnay  driuccucn  ihong  ChriOians 
romccimcs  to  be  vvearicand  f-jinc  in  their  minds.  And  tlic  rather, 
becaulchc  knows  the  rtitcoFGods  childrcnis  not  alike, but  as  of- 
ten in  their  bodies, (o  the  ftrength  ofgracc  in  their  foules  is  lome- 
cimes  weakened  and  abated.  5.  His  policic  is  otccntimes  to  make 
one  tcraptauon  aprcface,  and  (Up  to  another;  and  a  Icllcr  way  to 
a  greater.  For,  i.  confidering  Chrills  hunger ,  it  fccmes  fwiall 
to  make  tioncs  bread:  2.  but  a  greater  hnnc  then  that, to  caft  him- 
felfc  dovvne,  when  there  is  no  need:  ?.  but  the  greateli  of  all ,  is 
plainc  idolitrie^  JVerJh  tp  tne .  ^.  If  one  kind  of  temptation  will  not 
rake  fo  well,  he  turnes  to  another;  as  here  ,  If  ChriQ  will  noi  di- 
ftru(^,  lethim  prefumc;  if  neither,  let  him  be  couetous. 

To  teach  vs  to  beware  of  fecuritie  ,  feeing  Satan  takes  not  ai^y 
truce,  but  as  a  raging  powcrfull  enemie,  delperacc  and  yet  hope- 
full  or  viflorie,  will  not  be  repulfed,  butaffaylcvs  ng^.tne  andrf- 
^4/wf.  Yea, chough  we  haue  once  and  againc  oucrcomc  his  tempta- 
tions, as  Chriit  had  done, yet  mul-l  we  liand  on  our  watch  (till;  for 
lie  will  fet  afiefh  vpon  vs.   And  why?   i.This  is  the  Apoftlcs 
counfell,  1. Pet. 5. 8.  becaufe  Satan  is  a  continuall  cnemie ,  there- 
fore wc  muft  bee  fober  and  watch.    2.Whcre  he  is  coft  outjhec 
feckesrc-entry,Matth.i2.24.  5, Though  God  of  his  grace  often 
reftrainc  his  malice,  it  is  not  to  make  men  fecure,  but  to  haue  a 
breathing  time  to  fit  themfelucj  better  for  further  criall.  4. Seen- 
ritic  after  vidlorie  in  temporall  war,hath  prooucd  dangerous, and 
hath  loH  more  then  all  their  valour  had  wonne  ;  as  the  Am/i/ckjtes 
hauing  taken  a  great  fpoylc  of  I)  .t^//W/,  and  burned  ZigLi^,  fitting 
downe  to  eate  &:  drinke,  and  make  merrie,  were  fuddcniy  furpri- 
zed  and  deftroyed  by  D4«?W/ fword.  But  in  the  fpiricuall  com- 
bate/ecuritie  is  much  nvorc  deadly.  5.  It  is  the  wifdomc  of  a  wife 
Pylotin  a  calme,  to  cxpc(5land  prouidc  for  a  flormcnnd  in  a  trou- 
bled fea,  after  one  great  billow  to  expe6l  another  in  the  ncckc  of 
it:  Eucn  fo,  while  wc  are  in  the  troubled  fcaofthis  world,  it  will 
be  our  wifedomc  to  lookc  for  one  temptation  in  the  nccke  of  an- 
other. And  feeing  it  is  with  vs  as  with  Icafaring  men,  who  by 
much  experience  haue  learned,  that  in  the  trouble  of  ihe  fea  ,  the 
grcatcrt  danger  and  toffing  is  towards  the  haucns,  where  there  is 
leaft  fearoomc:  therefore  let  vi  towards  our  end,  in  fick?nes,nnd 
towards  death,  lookefor  Sathaas  ftrop-ccft  aflau!t$,and  m  the 
mcane  tim^  prepare  againft  them.  Yea, If  t  vs  Icarnc  to  prcp.uc  a- 
gainflall  kinds  of  temptations, ts  ourSauiour  here  r^lilis  a! !  kinds 

S   4  in 


^7:^ 


VPr.i. 


i.Sani.jo.K;, 


28o      lMatth.4.8, 


An  Expo/it  I  on 


Vfe.  2. 


Vfi.l. 


in  thefe  three  gcncrall  ones,  and  herein  tcachcth  vs  fo  to  doc:  for, 
fhall  Satan  dare  to  renew  fo  many  temptations  aoainft  our  Lord, 
and  will  he  Iparc  any  of  his  members  ? 

Here  is  a  ground  of  comfort  for  Gods  people,  who,  when 
temptations  come  thicke  vpon  them,  are  ofccn  difmaycd  as 
though  God  had  forfakcn  them,  and  fo  grow  weary  ot  rcfiRance; 
yea,and  not  fieldomc  they  grow  into  words  of  impatiency,Neucr 
were  any  fomolefted  as  they.  Good  D^r^/^faid  once  ^TK^a^  my 
dcat h ,znd ^  all me^  are  Ijars ,  euen  all  God*  Prophets  that,  told  him 
he  fliouldbcKing  :  there  was  no  way  bat  one,  he  muftoneday 
fall  by  the  hand  o'i  Saul,  But  be  of  good  comfort,  and  polTefTc  thy 
foule  with  patience  :  for  i. No  remptation  takes  thee, but///r/;^ 
befallethman  ,  i. Cor. I  O.I  3.  and  the  lame  affltclio^is  areaccompli- 
{[^^(X'w^th)  hrethre-4  which  are  in  the  world,  i.  Pet. ^.9.  2. Thou 
haft  the  naturall  Sonne  of  God  moft  rciliefly  affalted  by  the  deuil, 
and  purfued  with  all  kindcs  oftemptatinn,co  fancfline  all  kinds  of 
temptation  to  thee.  And  herein  thou  art  not  onely  conformable 
to  the  Saints  ofgrcateft  grace  ,  but  euen  to  thy  Lord  and  Head, 3. 
The  more  affalted  thou  art,  the  furer  argument  it  is  thou  art  not 
yet  in  Satans  power ,  but  he  would  winne  thee.  Thou  haft  more 
caufetofeare  ,  if  all  be  quiet  with  thee.  When  an  enemy  hath 
wonne  acitie,  he  alfaults  and  batters  it  no  more,  but  fortifies 
itforhimfelfe.  Ifthe  ftrongman  hauepofteffion,  all  is  at  peace: 
but  iftherebcany  refiftanccneuer  fo  wcake  ,  he  hath  not  wonne 
all.  Therefore  refili  ftill ,  ftand  thy  ground,  and  faint  not ,  and  if 
thou  doeft  any  time  faint,  dcfi^re  tor  elift  dill,  and  thouftillrc- 
fifteft. 

See  here  an  expreffe  image  of  the  dcuill  in  wicked  men,  who 
are  reftleffe  in  their  wickednefTc  :  no  child  fo  like  the  father,  as 
they  like  their  father  the  deuill  in  this  propertie,  Iht'w  feeterunne 
toctiill  ^andthey  make  hafttoblocd  y  Pro.id^.  yea,  they  arc  fo  reft- 
leffe  that  they  c^nnoi/Ieepe  till  they  haue  done  fome  mifchetfe^  c.4, 
V.  i6.and  the  more  they  be  rcfifted  and  oppofcd,  the  further  arc 
they  from  dcfifting,  but  growc  more  violent ,  as  Satan  here.  See 
this  rcftlefledifpofition  in  the  wicked  Sodomites :  they  caraea- 
bout  thchoule  ofL«7f  to  abufe  the  Angells,  they  cannot  fleepc 
till  they  haue  done  their  villanny>they  arc  all  the  night  about  it: 
,  when  Lot  perfwadcs  them  to  dcfift,  they  arc  further  off,  and  more 
violent;  now  muft  Let  take  heed  to  hinifelfc;  when  the  Lord  from 
heauenftrikes  them  fmall  and  ^;rcat  with  blindnes ,  and  refifts 

them 


<?/Christs  Temptations.  Matth.^S. 


tbcirijyct  ilicywillnoc  gmeoucr,buc  fought  the  doorcflill. 

The  like  rcftlcfncs  wcnotc  in  the  lewcs ,  the  wicked  enemies 
of  Chriftjwho  were  fo  thirtiy  of  his  blood, and  nothing  elfc  could 
ferue  them  ,  and  no  meane:>  could  hinder  them  ,  but  they  confult 
in  their  hall  how  ihey  m.iy  apprehend  him,  they  fend  out  in  the 
night  to  apprehend  him  J  becing  come  to  catch  h:m,hcwith  a 
word  (-^ruckc  them  all  to  the  ground,  yet  they  goe  on:  hauing  ap- 
prehended him,  they  keep  him  all  night  in  CaiA^hdi  his  hall, and  xi 
the  breake  of  the  d^y, C^n.iph.tf  the  high  Prie(i,the  Elders, Scribes, 
and  Pharifcs  held  a  folemnc  Counccll  to  put  him  to  death  :  And 
when  his  gracious  words  confounded  them  ,  and  they  law  his  in- 
nocencic  fhinc  out ,  \\  hen  they  heard  the  ludge  clearing  him  ,and 
faw  him  vvafh  his  hands  from  his  blood  ,  yet  chey  grew  more  vi* 
olent ,  and  called  his  l^/oodypon  them  and  thetr  chtldren  for  euer. 
Exod.  52.6.  when  the  Ifraelites  would  (acrifice  to  the  golden 
caife,thcy  rofe  vp  early  in  themcrmng.  Wee  iTiall  eucr  fee  wicked 
men  in  their  wicked  courfcs  make  more  haft, then  good  fpced:and 
the  more  oppofed,  the  more  violent.  A^ron  durit  not  refill  them. 
Howrefllefle  was  Itidus  till  he  betrayed  his  Lord,  and  earned  that 
^rlceofhldod. ,  both  his  Lords  and  iiis  owne?and  how  farrc  was  he 
from  dc(ifting,notwith(ianding  the  gracious  mcancs  hce  had  to 
hinder  him  ? 

There  are  three  fpeciall  things ,  wherein  men  doe  moll  cx- 
prefly  imitate  Satan  ,  and  manifeft  his  image  vpon  chcmfclucs. 

1.  In  inceffanc  malice  againft  God,  and  his  children.  Satan  was 
amanflaycrfrom  the  beginning,  and  io  in  the  beginning  was  his 
fonneC^/>?,  who  hated  his  brother,  and  flew  \\\v^  ^becAufehii 
worlds  were  good,  and  his  owneefiill,  I.  loh,  3. 12.  Ofthis  pro- 
genie  were  the  curfed  lewcs  that  went  about  to  kill  Chrift,  loh. 
8.  and  all  thofc  that  hate  and  malignc  the  children  of  God. 

2.  In  (landeringandfalfc  accufing  :  for  Satan  is  called  r/;^ 4r- 
Chftrofthehrethren  ,  and  fo  are  they  ,  2.  Tim.  3.3.  Calumn;a:ion 
is  the  conflituriue  forme  of  Saran  ,  and  the  lewes  had  an  exprcfle 

image  of  it  vpon  them  jMatth.  2<5.  60.  How  doe  they  compaflc 
their  malice  againf-l  Chrii^  ?  thus  :  they  fought  falfe  wicneffe,  and 
thereby  pbycd  thcdeuillsrfirft  ,  they  dcfned  tohauctwo  witncf- 
fcs,  but  they  would  not  ferue;  then  two  more  ,  but  they  alfo 
would  not  ferue  (  and  markc  by  the  way,  it  fcemcs  they  examined 
them  apart :  )  at  laft  fomc  came  that  accorded  ,  aud  vpon  their 
word  they  condemned  Chriii.  All  the  while  they  will  fccme  to 

take 


281 


Rcu.ja.io, 


I    282 


Macth.4.8. 


Ly4n  ExfofitieH 


^A.  4. 


cake  acoarrcofIaw,iu(^ice,ancl  equity  :  but  all  is  buc  a  colour.!. 
Though  ,  according  to  their  plot  ^  they  muft  put  Chrift  to  death 
vniuftly,  yet  thernfclucs  doc  not  dcuife  (landers ,  but  only  are  wil- 
ling that  any  fhould  come  in  and  fpeake  againft  him  in  fomwhat* 
chey  will  haue  two  witncflcs :  it  was  enough  for  Magiflrats  to  rc- 
cciuc  witnefic ,  not  to  be  iudgcs  and  accufers  thcmfelues  .Befides 
this ,  they  will  not  dealcvnderhand,  but  haue  vvitucffeSjaod  wit- 
nelTes  that  muft  agree,  and  they  askc  him  what  heanfwereth  to 
them  :  and  all  in  publike,to  fhcw  that  they  did  not  deuife  flanders 
incomers,  but  dealt  as  men  that  would  iuftific  their  proceedings, 
and  ftand  to  their  doings.  Yet  for  all  thefe  fairc  and  colourable 
pretences ,  their  plot  is  to  pronounce  the  fcntcnce  of  condemna- 
tion vpon  him. 

3,  In  boldnes  andimpudcncy  in  iinnc  :no  age,  nor  ours  want 
numbers  of  examples  of  wicked  perfons  fold  ouer  tofinne,  who 
arc  as  naturally  carried  to  wickednes ,  a^  fparkfs  tejlic  vpivAr^s ^^nd 
as  bufie  as  bees  in  contriuing  their  wicked  purpofes ;  night  and 
day  is  too  little  to  fpend  in  the  confufion  of  their  lufts.  As  violent- 
ly arc  they  carried  into  their  riots  ,  drunken  matches ,  adulterous 
and  filthy  meetings,  munhcrous  and  reucngcfuU  plots,  curfed 
and  blafphcmous  oathes,  rotten  and  poyfonfull  languagc,vvickcd 
and  diabolicalIcourfcs,as  thcfwinc  were  hurried  bythedcuills 
into  the  lake.  And  if  dcuills  were  incarnate,  and  fiiouldput  on 
mens  (hapcs ,  we  cannot  dcuife  how  chey  could  othcrwifc  carrie 
themfeluesmoreto  corrupt  humane  fociety,and  more  to  heap  vp 
their  owne  ?nd  others  damnation.  And  let  the  Masiftrates  or  Mi- 
niflcr  vfe  meanes  to  reclaime,  or(if  that  be  hopcleflc)  to  rcftraine 
and  hinderthcirmalicc ,  Oh  they  arc  fo  farrc  from  gluing  vp 
their  courfcs,  as  they  rage  and  (lorme  fo  much  the  more;  they 
will  not  be  (o  wronged  ,  as  be  a:  eucry  mans  command  ;  they  did 
fwearc,and  will  fweare;  they  were  drunke,  and  will  be  drunkc; 
and  to  iuftifie  any  thing  that  they  haue  wretchedly  done,thcy  will 
rcpeace  it. 

And  doe  we  not  in  all  this  fee  the  cxprcfle  image  of  the  deuill 
of  hell  in  thefe  earthly  deuills  ,  that  arc  as  rcUlefle  and  vnwearia- 
blcin  mifchcifeas  he  ,  and  as  farrc  from  laying  afidc  their  wic- 
kcdneffc  (  eucn  when  they  cannot  compoflc  it )  as  he  ? 

Let  vs  Icarnc  a  good  It-fTon  from  the  dcuill,  and  his  imps  :  they 
will  hardly  be  repelled  from  mifchciuous  attempts,  no  not  by 
Chrift  himfelfc ;  fo  we  on  the  contrary  mulias  hardly  be  driucn 

"  from 


^Christs  Temptatidns.  Macth.4.8.;        2S5 


from  good  purpofcs  and  prac^^ifcs.  Which  is  the  rather  to  be  lear- 
ned ,  becaufc  we  hauc  that  within  vs.   which  will  make  vs  eafily 
danted  in  good  things ;  as  Tf/frhimfcirc  ,  after  he  had  been  long 
with  Chrii^jWas  fo  daunteii  vvith  the  voice  of  a  damofcll  as  he  en- 
fily  forfware  his  Mafler.   All  Satans  inOance  in  euill,  is  to  bring 
V5  trom  in(Unce  in  good,again(l  wliom  we  muQ  cuery  way  forti- 
fieourleiues.  F/ryf,  in  the  lubduing  ot  any  finnc  or  corruption, 
how  will  nacurerecoylc?   how  ftirring  will  Satan  be  to  keep  his' 
holds?  how  nisny  baits  and  obiccls  will  he  prefent  vnto  thee? 
how  many  fcarcs,  and  lofl'cs,  and  erodes  (a5  rubs  J  will  he  caft  in 
thy  way,  and  all  to  driue  thee  from  the  field  aga;n(^  thy  finncPBuc 
now  isa  time  tomakc  vfc  of  this  dcv5\rine:  Arc  wicked  men  fo 
conftanr  to  the  deuill  at  his  inftance  ,  and  muQ  not  I  be  conrtanc 
for  God  at  the  inftance  of  his  blcffcd  Spirit  ?  1  will  hold  out  by 
Gods  grace ,  and  if  I  be  foiled  once  and  againc  ,  as  the  Ifradites 
in  a  good  caufc  againlt  Bcntamin  ,  I  will  renew  the  battcll  the 
third  time  ,  I  Hiall  at  length  carrie  away  the  victory  :  this  finne  is 
oneof  Satans  band,  like  thecaptaine,  and  I  will  not  beedri- 
uenout  of  the  field  by  fuchacrauen  that  will  flic  ,  ifhe  be  re- 
fined.    Secondly  ,   the  graces  of  God  are  as   fo  many  precious 
icwellslocked  vp  in  the  clofet  of  agodiy  heart ,  the  deuill  is  in- 
fant to  robbe  and  bcreauevsofthelc  ;  we  muf^bc  as  hardly  per- 
l'w3iled  togiuc  vp  thcfc,  as  to  be  Ipoyled  of  our  earthly  trcafurc  | 
and  riches, 

I.  Ourfaith  wcrearwectmorfellto  Satan  :  but  wemuftrefifl 
him,  ftedfaft  in  the  faith.  loh  will  hold  his  faith  in  fpight  of 
thedeuill :  let  him  loofe  his  goods, his  health,  his  friends, his  chil-  | 
drcn,  he  will  hold  his  faithjand  profcfTe  ifthe  LordkillhimroOyhcc 
will  ftill  trufl  in  his  mercic.   2.  He  would  f^cale  away  our  loue  of 
the  Saints,  and  with  it  the  life  of  our  faith  ,  and  therefore  he  lets 
before  vs  many  infirmities  ot  theirs  ,  and  fufpitions  of  our  owne, 
andfomc  feare  from  others :  but  notwitiiftanding  ,  our  delight 
mui^  beinthe  Saintsthatexcell  in  vertue.   lonathAn  will  nor  bee 
^  beaten  off  the  loue  to 'Z)^;^;^,  though  in  all  outward  refpec^s  he 
had  little  caufc;  only  becaufc  hefaw  Godwaswithh$m,  g.Helayeth 
fiege  to  our  fobriety  and  temperancej&  Uyeth  many  baitsibut/^?- 
fefh\s\\\  notycild  to  the  many  aftaults  ofWisA-ftfiris,  4. He  would 
make  vs  weary  ofprayer,which  is  our  f^rengtb;  and  if  God  delay, 
hetellsvs  he  heares  vs  not ,  we  loofe  our  labour :   But  wee  muft 

wraf^le  by  prayer, as /44f£'/', till  we  obtainc,  and  as  the  woman 

.     _        -J 


28i 


Matth.4.8. 


u^»  Extofttion 


I 


l.KJi.T. 35.34. 


of^^?«««^«,bcggeonceand  againe  till  Chrifthcarevs  ;  if  he  call 
vs  dogges  jfoas  we  cannot  ht  at  tabic  ,  let  vsbcggcchc  crumnics 
(as  whelps)  chat  fall  vnder  the  tabic.  5.Hc  would  make  vs  wea- 
ry of  our  profeirion,is  vncciTant  in  fetting  the  malice  of  the  world 
vponvs  ,  yea  great  ones  jinuliitudes  and  all:  But  the  Difciplcs 
by  no  whips,  mockes,  threats,  or  pcrfecutions  could  be  daunted, 
but  reioyced  in  them,  and  went  on  more  chcarefuily.  6.Hc  would 
hauc  vs  weary  of  w«ll  doing,  and  beginning  in  the  Spirit  toendc 
intheflefh:  But  as  Nchemtah'm  building  the  temple  and  wall, 
faidtohis  cr^hy  counkWciSjfhotf i J fuch  a  o^je  as  IJliff  >  foletcucry 
Chrirtian  fay  ,  Should  I  lool'e  all  my  labour ,  and  that  crowne  of 
life  that  is  promifed  to  all  them  that  are  faithful!  to  death  ?  No,  I 
will  not  doe  it. 

The  deuill  tooke  him  vp  inte  m  exceeding  high  wottntawe^ 
In  this  third  temptation  ,  we  are  to  confidcr  two  things :  i.thc 
affault.  2.  the  repulfe.  In  the  affault ,  two  things  :  i,  the  prepa- 
ration :  2.  thcdart  it  fclfe.  In  the  preparation,  i,  the  place,  2. 
the  fight  reprefentcd,  Thedartconfirtsof  i.a  pvokv;  cy^li  the fe 
wid  I  giue  thee :  2.  a  condition;  If  thou  wilt  fall  dow^e  andrporjlpippe 
wee  :  3  •  a  rcafoiv;/<?r  thejf  are  mine ,  4>}d  to  vphomfoeuer  Itvtll^  ^^ff*^ 
them, 

Firftofthc  place:  and  in  it,t.what  place  it  was:  2.  how  Chril^ 
came  thither:  3,why  Satan  cholc  that  place, 

L  The  place  was.  the  fop  of  an  exceeding  highmauHtaine,  What 
this  mountainc  was ,  wecannot  define  ,  and  the  Scripture  bceing 
filenc  in  ic,  wc  may  be  Aire  it  is  no  article  of  faith.  Some  thinkc  ic 
was  mount  yirarnt^  on  which  the  Arke  oi Noah  (^ocd  in  the  flood, 
the  highcft  mountaine  in  the  world.  But  without  all  reafon  :  for 
that  was  in -^rwfwirf,  an  other  part  of  the  world  ,  Gen.  8.4.  Aftd 
there  were  a  number  of  great  hills  round  about  Icrulalcm  fite- 
noughfor  this  purpofc.  As.  i.Thcrc  was  mount  cJ^^^nVi/^, where 
rty^braham  ofFred  to  facrince  his  lonne  Ifdac ,  where  SaUmon 
built  his  Temple,  and  wherein  Chrii^  (iood  in  the  former  tcmpta- 
cion.  But  the  text  isplainc  ,  he  wa's  carried  from  thence  into  an 
higher  mouncaine  by  farre.  2.  There  was  mount  Ghion ,  where 
Zadok^3it]d  Nathan  at  Danids  appointment  annointed  Snlomon 
King:  But  this  was  too /(5)r.  ^.  There  was  r.  mouinair.e  ou^r  a- | 
gainft  Ieiuialcm,callcd  mons  offetifioKt^ ^ihc  mcunt^M.ie  of  Icandall,  i 
vvherc  Salrnwn  in  his  age  ('dcceiued  by  ontlr.ndifli  wiucs  j  built 
an  high.  plaLC  for  Chcm(^fl?j2n6  (JMolfc  ,  the  abhominutions  of  the 

children 


tf/ Christ  $  Temputuns.  Match.4.8,  i       285 


children  of -r4ww^;>  and  cJ^^.1^,  I. King. 1 1.7.  which  hii;h  places 
(fohard  iris  to  thruli  Jowne  lupcrliition  once  fee  vp  )  continued 
rtandin|b;  ^6g.ycarc3,and  wcredclhoycd  by  hfitih,  4. There  was 
mount  Calfury  ,  where  Chrifl  (urfredibuc  that  was  not  To  high  as 
thij  mount  fpokcn  of.  5,  There  was  mount  Oltuet  ^  a  taniou> 
mountaine  ,  about  fix  furlmigs  from  lerufiilem:  here  'D.iftiJ  wept, 
ilying  before  his  Tonne  Ahfolom  :  here  Chrii^  ohen  watched  ^and 
prayed  ,  and  wept  oucr  Icrufalcm  :  for  it  was  fo  high  as  that  from 
the  top  of  it  (  as  lofrphm  report5)onc  miglu  difccrnc  all  the  (kcets 
oflctufalem,  and  fee  a  farrc  offto  the  iicad  fca»  6. There  was 
mount  Sion  ,  higher  tf^cn  all  thcfc  ,  which  was  called  the  monntAtfic 
§fthe  Lord:  for  thofe  that  hauc  written  concerning  this  city, know 
that  the  foundation  ofit  is  among  the  holy  mountaines,  and  a- 
mong  them  all  mount  Sion  was  farrc  the  higheft,  and  therefore 
DaHtdvn2ii\^  a  fort  there  ,  called  thecitie  of  Ddutd.  7.  There  were 
belidcs  thefe  ,  without  Icrufalcm  3  mount  7V<f/?tf,  from  the  top  of 
which  C^fofrs  itood  and  beheld  all  the  land  of  C^«4;iw  ,  and  was 
commaunded  todie.  This  is  generally  held  to  bcthemoun:^  to 
which  Chrift  was  carried  :  and  fo  could  1  thinke  ,  were  it  not  that 
it  was  quite  without  Palcfiw^  ,  and  not  in  the  land  o{Ca7iAA>i :  for 
(JVfc^y^/onely  there  did  fee  the  good  land  ,  but  i-a^ft  nocenrcr  in- 
to it,  8.  There  were  within  ?w/^y?//?/i,  befides  thcfe,  mount  ^»f- 
fa-a  ,and  raount//n7Wi'«,  very  high  hills,  in  comparifon  of  which 
Ston\%  faid  to  be  a  littlehill ,  Pfal,  42.  6.  and  68.  16,  Now  it  is 
very  probable,  that  this  temptation  was, vpon one  of  thcfe  hills: 
but  we  muft  not  be  curious  to  determine  U'herc  the  Scripture  doth 
not.  Which  foeucr  it  was.  the  text  fa'ith  ,  it  was  an  exceedt»a  h'tgh 

II.  How  came  Chrift  thiiher?  ^^//n?.  After  the  fame  manner 
that  he  was  formerly  tranfportcd  vnto  the  top  of  the  pinacle,  as 
wc  hauc  (hewed  in  the  former  temptation. i. The  more  to  huujble 
and  abafe  ChriiT.2.To  terrifiehim,ifit  miglubc,  to  Ice  himlelfe 
fo  carried  and  toffed  by  Satan. 

III.  Why  did  Satan  make  choife  of  this  place  ?  Anfw,  1 .  Be- 
caufe  it  beft  fitted  his  temptation ,  and  furthers  his  purpolc  :  lor  it 
he  had  Rood  in  a  valley ,  and  made  a  fhow  of  the  world  ,  and  the 
glory  of  It ,  it  might  more  eafily  be  difcouercd  to  be  adclufion 
and  deceit.  But  here  is  a  brauc  profpcc^.  2^,  He  is  to  promifc 
mountaines  and  great  matters,  and  therefore  brings  him  to  a 
mountaine  ,  there  to  view  bis  commodities  whici)  he  would  bar- 


ter. 


TxttlUpronux'i: 


/ 


j    286 


DoUr. 


Re»fonj,% 


Macch.4.8. 


L^4n  ExfofttioH 


tcr.  j.Somcfay  .hcchofe  a  mouiuainc  in  way  of  imitatioo  of 
God:orrathcr  vvemay  fay  in  cxprobration  of  him,  who  in  the 
mount  iVf^^  let  Mofes  fee  all  Cavaan:  but  Satan  doth  more:  i  .AIo- 
/tf/muftgocvp  that  mount ,  God  carries  him  not ,  but  the  dcuill 
carries  Chrift.  2.  God  lees  Mofgs  fee  onely  the  land  of  C4»44«,the 
dcuill  lets  Chritt  fee  all  the  Kingdoms,and  glorie  of  all  countries. 
5,  God  will  giuc  a  fmall  country,  to  a  country  of  people  to  pof- 
fefle,  fo  long  as  they  giuc  him  his  worfhip  ,  and  feruice:  but  the 
deuill  will  giuc  all  the  world  to  Chrift  alone ,  if  he  will  but  once 
fall  downc  and  wordiip  him. 

Hence  note,Satan  had  Chrift  in  the  wildernes,  a  low  and  folita- 
ry  place ,  he  could  doe  no  good  vpon  him;  he  raifcth  him  extraor- 
dinarily to  the  pinade  of  the  Temple,  and  Chrift  i$to  good  for 
him  there;  now  he  thinkcshimnot  yet  high  enough, but  if  he  can 
get  him  to  the  top  ofan  exceeding  high  mountainc ,  he  dcfpaircs 
notbuttoobtainehis  purpofcagainft  him.  Thispollicic  ofSatan 
teacheth  vs,that, 

Thofe  that  arc  in  higheft  places  ,  are  in  greateft  danger  of  fal- 
ling. And  when  he  vfeth  one  temptation  againft  a  man  in  the  wil- 
dernefl'e,  in  alow  and  meanceftate,  he  doubles  his  forces,  and  fe- 
condeth  his  affiulcs  againft  a  man  fet  aloft,  and  in  the  mountainc, 
as  his  pradlife  againft  our  Sauiour  teacheth,  54«/ while  he  was  in 
alow  and  priuatecftatc,  wasdutifull  and  humble;but,beeingr3i- 
fcd  into  the  throne  of  the  kingdomc  ,  how  did  Satan  preuaile  a- 
gainft  him  till  God  vttely  reie61:ed  him?  Nay  ,7)^^^/^  himfelfe, 
whilehc  was  in  the  vallic,  was  holy  ,  full  of  vowes ,  prayers, 
watchfulncfte,  he  wasmeckeandmcrcilull;  but  beting  fct  in  the 
chiefe  feat  of  the  kingdomc  (as  it  were  in  the  mouncaine)  how 
foulc,  bloody,  proud  ,  became  he  by  Satans  malice  ;  as  in  adulcc- 
ric,  murther,  and  numbring  the  people  was  manifcft  > 

J,  Satan  as  he  thought  to  hauc  great  aduantagc  againft  our  Sa- 
uionr  euen  by  the  place,  fo  he  knows  that  the  mountainc  ,  that  is, 
the  high  places  will  affoard  him  aduantagc  againft  vs;  For  where- 
as low  eftate  keeps  vscarefuU  and  refpe^f^iue  of  our  fclues,  the 
mountainc  makes  v$  forgetfuU  ,  proud,  infolent,  voluptuous;  as 
good  Hetjckjah  in  his  fickneffe  could  pray,  wcepc  ,  and  be  humble 
enough  ,  buc  no  fooner  recouercd  he  his  mountainc, but  he  prides 
himfcUc  in  his  wealth  and  treafures.  /).i;^r^  contclT^ch  of  him- 
fclfe,thac  in  his  profperity  he  (2x6 ^he jhould ncucr  he  ff9ooU€dybtc^u{c 
God  had  made  hii;  uiounraine  ftrong,  Pfal.  30.  7.,Thusca(ily  doth 

v^ine 


/ 


^/  C  H  R I  s  T  s  TcmftMions^ 


Matth.4.8.         287 


vaine  confidence  creep  on  him  that  fees  himfchc  ftand  on  nmoun- 
taine,  chough  othcrwifc  his  heart  be  according  to  God.  No  mar-  I 
Uc\\i\\t\-\^^fi4ftflAjthefiJ9!eSj4>idthef>rofpcrittc  of  the  fooi.fh  dcfiroy  : 
them^  Prou.1.3  2.  it  Satan  hauc  them  in  the  mouncainc^  he  needs  ' 
no  more,  the, r  ownc  liate  will  oucrthrovv  them, 

2.  Saran,  as  he  defircs  men  in  the  momuaine ,  that  is,  in  high 
place,  ro  (innc;  fo  he  dcfucs  that  cuery  (inner  were  in  a  mountainc  1 
or  high  place,  bccaul'e  as  the  place  it  lelfc  willdrawe  forth  thac 
j  corruption  which  is  within,  fo  it  will  hold  them  in  their  finncrFor 
•  great  men  commonly  are  not  more  licentious  then  incorrigible;' 
hardly  are  they  reclaimed  ,  and  who  dares  call  them  to  accouiu  ? 
And  befides,  their  finncs  are  more  infedlious  and  fcandolous  :  for 
all  thceics  ofinferiours  are  vpon  them.  A  man  that  ftands  vpon 
an  high  mountaine,  is  a  faire  marke,  and  may  be  iceneofmillions 
at  once.  So  as  if  in  the  common-wealth,  i^^^^^^^w  commit  idola- 
try ,  all /W^/;  will  doc  the  like  vndereuery  green  tree, and  vndcr 
cucry  green  hill,  I. Kin. 14,22.   In  the  Church,  if  the  high  Priclh 
contcmne  Chrift,  the  people  will  buffet  him,  and  fpit  in  his  face, 
Matth. 2^.67.  In  the  familic,  if  the  Fathers  catefowie  grapes,  the 
childrens  teeth  are  fct  on  edge.  Commonly  the  prouerbs  arc  veri- 
fied; like  Prince,likefubie6ls;likePriert,likepeopIe;like  mother, 
like  daughter.   Nothing  can  lie  on  the  roountaines  ,  butitcafily 
{lidcth  downe  into  the  vallics, 

5.  Satan  herein  directly  oppofeth  God  in  his  courfe  and  pro- 
ceedings: for  the  Lord  aduancingmen,  and  carrying  them  into 
thefcmountainesofthe  Church, Commonwealth,  orFaaiilie,  he 
therefore  raiicth  thcnj,  that  they  fliould  b-t  greater  inrtruments  of 
his  glory,  and  mans  good.  Now  Satan  mightily  ftriues  to  haue 
thefe  the  grcateft  inflruments  of  Gods  difhonour,  and  hurt  of  hu- 
mane fociety.  Well  he  knowes,  that  the  punishment  of  fuch  mens 
finnesceafcth  not  in  their  ownc  perfons,  but  defcendeth  on  the 
vallies  round  about  them.  Idy^hai?  tnzlic  zW  Ifrdei  10  hnnc,all  //- 
r4r/rhall  be  fcactercd  as  fheep  without  a  (licpheard.  DAuid  num- 
bers the  people-,  all  his  people  are  plagued:  he  fins  with  the  fword, 
and  the  fword  fhall  ncuer  depart  from  his  houlc  :  good /^/^^  met 
with  that  threatiiing  fowre  hundred  yeares  after.  The  deuil  can-  j 
not  bring  a  greater  mifcheite  into  the  earth,  then  by  throwing 
downe  fuch  as  ftand  in  high  places  of  the  Church  and  Common- 
wealth. 

Therefore  let  prayer  be  made  efpecially  for  allin  authoritie  and  |  ^, 

cii  i- 


2. 


288 


Vfe.i. 


Matth.4.8. 


L^n  Ex^ofttton 


cmincncie,  i.  Tim.  2.  2,  Not  onely  in  refpcdof  the  burthen  of 
cheircalling,3nd  thehazzardandpcrillof  their  perfons ;  bute- 
fpecially  bccaiifcof  Sacans  rpcciall  malice  againft  them,  and  the  I 
muhicudc  ofthcir  temptations  :  the  place  is  flippcry  ,  and  dangc-  ' 
rous  to  fall.  How  doc  we  pufFc  vp  our  felues ,  when  our  fmall  ' 
things  goe  well  with  vs?  How  could  we  be  cafily  carried  away  • 
with  the  tickling  of  vainc  glory  and  plcafurc ,  who  fcarfe  taft  of  i 
them?  Ofhow much ftrength  therefore  may  thefe  bcconcciued 
in  Kings  and  Princes,  who  hauea  fca  in  comparifon  of  cur  drops? 
Which  forbids  vs  to  marucll,  when  we  fee  the  moft  excellent  1 
KingSjCD^^;^/^  and  5^/tfw^»,  altogether  impotent  to  withftand  the 
waucs  oftemptation. 

Befides ,  the  dcuil  kecpcs  not  onely  in  the  country,  but  in  the 
court,  and  his  malice  againft  vs,  flirrcth  vp  his  rage  againft  our 
chcifc  Rulers:  as  when  the  Dcuill  bad  a  malice  \.o  If^Ael,  he  fet  vp* 
on  D4HfJ  to  number  the  people.  Which  one  conftdcration  ftiould 
ftirre  vs  daily  in  our  prayers  to  be  mindfuil  of  our  Prince  and  go- 
uernour?,  that  as  our  prouocations  bring  temptation  vpon  them, 
fo  our  petitions  for  them  may  help  them  through  all. 

Such  as  are  in  any  eminencic  or  place  abouc  others ,  muft  be  fo 
much  the  more  watchfull,and  let  this  meditation  be  as  an  antidote 
to  expcll  the  poyfon,fwcliing,and  inflammation  of pride,that  the 
higher  thy  hill  is,  the  more  is  Satans  malice  and  plots  againft  thee. 
If  a  man  ftand  vpon  the  toppc,  or  any  part  of  mount  Sion,  that  is, 
be  a  teacher  in  the  Church,  he  muft  know  that  he  is  a  light  fet  vp- 
on an  hill  or  mountaine,  all  eies  arc  vpon  him;  and  therefore  StiUa 
xhmfiood  at  lehcfJpttahs  right  hand ,  will  not  be  farre  from  him  :  let 
himmakeright  ftepstohis  feet,  leaft  he  treading  awry,  many  bee 
turned  ou:  of  the  way. Let  fuch  as  are  eminent  in  profcfTion  aboue 
others,  be  more  watchfuUthcn  others:  Satan  is  more  bufic  with 
rhcCjbecaufe  thou  fhalt  open  many  mouthes  againft  thy  profefll- 
on^and  he  will  wound  many  through  thy  (ides,he  will  make  many 
aihamedbecaufe  ofthcc,  andbecaufe  of  thechc  will  make  Gods 
efiemt€s  to  hlafpheme^  2.Sam«  12.14.  Thy  flippc  or  fall  (hall  make  all 
GAth  and  tAskclon  ring  of  all  thy  profcllion  •  for  they  are  all  alike, 
neucr  a  good  one  of  them  all ,  &c.  Such  as  are  carried  into  the 
mountainc  of  earthly  profperitic,  muft  labour  for  more  ftrcngth 
and  watchfulneffc,  then  if  they  were  in  a  low'cr  eftate  :  clfc  Satan 
will  mckc  this  condition  as  the  dead  fea  _,  in  which  no  grace  can 
liuc.  Shew  mc  orc(cxccpting  our  Lord  lefusjchat  euer  came  bet- 

ter 


d*/  C  H  R  I  s  T  s  Temptatfo>}s, 


Matth.4,8.1      a8p 


I 


rcr  froiTi  the  mounrainc,  that  is,  was  the  better  man  for  his  pro- 
I'pcricic.  Nuinbers  thcrearc  that  hauecome  out  like  gold, brigh- 
ter and  purer  out  of  ihcTirr  of  affli^lion  ;  but  lo  dangerous  it  i^  to 
(land  vpon  this  mount,  as  the  Lord  once  and  againc  torewarncd 
and  charged  hi^  ownc  people  ,  thacwhcn  they  fhould  come  mto 
the  good  land  which  he  had  giucn  them,  then  to  beware  that  they 
wttxcd  not  fatte,  and  forgetful!,  and  rebellious  againft  him.  Wee 
know  that  the  moonc  becing  ac  full  is  furthert  from  the  Sunnc^and 
commonly  fulneflcand  abundance  withdrawe  vs  from  our  Sunnc 
of  ri^htcoulncflc,  whence  wee  haue  all  influence  ol  light  and 
grace. 

Let  this  point  vvorke  contentment  in  our  hearts,  andcaufcvs 
to  prizcameaneand  comfortable  eftate,  vvifhing  nomountaiKcs 
butthatholvmounraineofGod,  where  wclliall  be  free  from  all 
^un-diot,  and  fafe  from  all  temptation.  Here  is  an  holy  ambition, 
toafFe6l  andafpirc  toakingdome,  wherein  vvc  lliall  raignc  as 
Kings.  In  the  mcanc  time,  if  we  defirc  fuperioritie  or  command, 
letvs  labour  to  ouercome  finnc,  the  dcuill,  our  felues,  and  our 
lufis,  let  vs  depofc  them  from  raigning  in  our  mortall  bodies, And 

I  if  a:  any  time  we  begin  to  admire  our  felues  and  others,  for  out- 
ward profpcrity  and  greatneffe  in  the  world,  let  vs  turne  our  eics 
another  way, and  cflccme  Gods  wifdomc  and  feare  abcuc  all  out- 
ward happinelie.  This  was  the  wifedom  of54^w^^>/,  with  which 
God  was  fo  well  pleafcd  ,  thathauing  it  in  hi<?choife  to  askc  ri- 
ches, or  long  life,  or  vi6\ory,hcaskcd7y/y?^ew^  before  them  all, 
and  God  gauc  him  both  that  and  them.  Let  this  cuer  be  bur  wife- 
dome,  to  affe6^  goodnes  not  grcatnes;  this  brings  Satan  vpon  vs, 
that  driues  him  away  from  vs. 

The  fccond  thing  in  the  preparation,  is  the  fight  reprefcntcd,in 
which  contidcrtheic  things;  i.vvbat  was  the  fight,  cy^llthcki^g- 
domes  9ftbeworld^andtheglorie  of  them,  2.  how  Sa^an  reprefented 
them,  hee ppcwcd  him,  3.  how  long  this  fight  lifted,  tHamomeMt^ 

The  fight  was  allthek^rjgdomcsofthe  ^^rr/;, both  tlic  kingdomjs 
themfclues,  and  the  Maicliic,bcautic,  glory,  and  order  of  them; 
yea  their  wealth,  and  wbati'ocucr  was  in  them,  by  which  the  mind 
of  our  Sauiour  might  be  rapt  into  the  admiration  of  tlicm,  and 
after  todefirc  chcm.  For  the  end  of  his  temptaiion  is  idolatry, and 
hisraeanesis  touetoufneffc.  jQ^c?/?.  But  were  there  no:  many  for- 
rowes, vexations, and  tumults  in  the  world?  why  doth  Saa;.  flicw 


r/..j. 


I. 


T  I 


non- 


2^0      I  Matth.;<i.8, 


An  Exfofition 


II. 


III. 


\ 


noneofthcrc?  A*i[vp.  i.His  poUicieancl  fubtihic  would  TiOt  make 
ihow  ofany  thing,  which  would  hinder  his  tcmpiation  ,  but  did 
all  to  further  it.  His  fcope  was  to  bring  Chrift  into  louc  with  the 
world,  and  for  this  purpofc  he  muft  make  it  as  louely  as  he  can  as 
a  cunning  fifliermurt  hide  the  hooke,  and  fhcw  nothing  but  the 
bait.  2.Heknew  that  by  this  very  trickehe  ouerthrewethe  firft 
u^cUm,  to  whomc  he  fliewed  nothing  but  the  faire  fide  of  the  ap- 
ple, and  benefit  and  bettering  of  their  eflatc,  how  by  eating  of  it 
they  (hould  be  as  Gods;  but  hid  all  the  inconuenicnce,  thatit  was 
a  breach  of  Gods  commaundcmcnt,  and  that  the  ifTue  was  death. 
And  fo  he  goes  about  to  circumuent  the  fecond  Adam, 

The  manner  of  this  fight,  e/^^^y^ffivf^ /7;w]  Some  thinkeina 
mappc.  But  he  needed  not  hauc  carried  him  into  a  mountaine  for 
chat.  Nei[berin  a  vifion,  illuding  his  minde  and  phantafie;  bc- 
caufe  this  he  might  hauc  done  cither  in  tiie  wilderneffe,  or  on  the 
pinacle,  if  it  could  agree  fo  vNcll  to  the  perfection  of  Chrlfts  minj. 
But!  take  it,heofteredthe  images  and  rcprefentationsofthem  Jjl 
fenfiblyanda6lually,after  a  wonderfull  and  flrange  manner,  ma- 
king their  images  to  appcaretohis  fenfes.  Andif  amanby  hisart 
can  rcprcfen:  to  the  fenfes  in  a  glaflc,  any  perfon  or  thing  fo  liue- 
ly,by  which  he  that  fees  not  the  thing  it  felfe,  difcerneth  a  nota- 
ble image  of  it;  how  much  more  may  we  tbinkc,  that  Satan  by  his 
arc  and  cunning  can  reprcfcnt  to  the  fenfe,  the  images  of  things 
which  are  not  indeed  prefent  ?  A  liuely  confirmation  whereof  ap- 
peareth  in  his  lumber,Imcane  forcerersand  iuglers,  who  by  the 
deuils  help  mofi  cunningly  delude  the  fenfes.  But  Chrift  did  in- 
deed fee  the  images,  and  moft  glorious  reprcfentaticMis  of  the 
world,  and  the  kingdomes  of  it:  the  which  that  he  might  thinke 
to  be  the  things  thcmfelues,  and  the  better  to  perfwade  him  that 
he  faw  the  things  indeed,^he  fethimonan  exceeding  high  moun- 
taine; notwiihftanding  he  knew,  that  the  highcft  mountaine  of 
the  world  could  manifeft  butafmall  part  of  the  whole;  and  if  it 
could,yctthe  firongeft  eyeof  man  could  reach  but  a  little  way, 
and  were  not  able,  atleaflin  fofmalla  time,  lodiiiinguidithc 
particulars  thereof. 

The  time  how  long  this  fight  lafted;  i^awsment  jlvriyun  x^^^vv* 
In  accurate  confideration  ,3  moment  is  the  foitieth  pan  of  an 
houre,forapoint  of  time  is  a  quarter  of  an  boure  ,and  a  moment 
oftime  is  the  tenth  part  of  a  point  of  time.  But  1  thinke  we  are 
not  to  take  the  word  io  (hi6lly  ,  which  here  notefh  averyfhort 

linie^ 


(?/Christs  TemftcUiom* 


Matth.4,8. 

time,  much  n^orccr  then  the  forticch  part  of  an  houre:  and  with 
Chsmmttm  ,  I  thinkc  it  to  be  the  lame  with  that  in  i.  Cor.  15.52. 
If  sLToiJifj}  J  in  a  mcmeNt  \  and  explained  in  the  next  words,  iv^t- 
'7rHo'p^tt\^v,f»thr  rwh!kJf*f^ofan ert  J  wliich  is  indeed  no  time,  but 
the  beginninc;  rather  of  time,  feeing  there  ij  no  din..n6^ion  be- 
tvveene  time  paft,  and  time  to  come.  Howfoeuer,  we  mull  take 
it  for  a  very  riiort  Ipace  of  time,  and  that  the  fight  was  gone  be* 
fore  Chrid  could  well  confider  of  it.  For  fo  the  like  phrafcis 
vfcd  concerning  Sodome  ^  that  it  was  def^roycd  in  a  mofMciu: 
for  the  funne  rofe  very  faire  ,  and  before  euer  they  could  con- 
fldcrof  fucha  ilormc  J  theLord  fiiowred  downe  fire  and  brim- 
done. 

Now  thcreafon  why  the  dcuill  vfed  fuch  a  rpeedy  and  qiiicke 
reprckntation  ,  was,  torauilliChrift  fuddcnly  ,  and  (lirrevp  his 
affe(flionsby  theabfenceofit,  todefiretofcc  i:  againe  ;  dealing 
with  Chiift  as  we  v^ith  our  little  children  ;  when  we  would  make 
themearneniy  defireathing,  we  let  them  fee  it,  and  hide  it  a- 
gaine,  giue  it  them  into  their  hands ,  and  fuddenly  take  it  away 
againe.  So  did  Satan.  Secondly,  Satan  might  hauc  another  tricke 
initjto  difturbe  ihemindeofour  Sauiour :  for  as  aiuddcn  flalli 
or  light  doth  dazle  the  eyes  of  the  body  ,  fo  doth  a  fuddcn  flafh  or 
fight  of  this  or  that  obicc\,eafily  dazle  theey«s  oftheminde,and 
in  flead  ofpleafiire  with  it,  at  Icall  it  brings  fome  trouble  and 
perturbation.  Howeuer,he  thought  i:  would  fit  and  bring  on 
bis  temptation.  Thirdly,  (liadowes  will  abide  no  looking  on, 
no  examining, and  therefore  the  deuill  is  fo  quickc  in  taking  them 
in. 

It  is  an  old  pra6lire  of  the  deuil,to  let  death  into  the  foule,by  the 
window  of  the  fenfes,  andcfpecially  by  the  (ight :  for  here  he 
would  ouercomeChrift  by  the  light  of  the  world  ,'and  the  glory 
of  it.  Thus  he  had  gained  £«<f  to  finnc  by  the  (ight  of  the  apple, 
which  was  beautifull  to  the  eye:  by  hearing  that  llic  fliould  be  as 
Godjif  llie  did  taft  it  :by  touching,  taking  ,  and  plcafmgall  her 
fenfes  wiih  it.Thc  fons  of  God  faw  thcdauglucrs  of  men  that  they 
were  faire,  and  tookethem  to  them  for  wiucs :  wliich  was  the 
caufeof  the  deluge.  tAhuh  faw  the  vineyard  of  NaJpoth  lie  fo 
conuenientlj  tohisdcmeancs,ashemu(l  needcs  compaft'e  i:by 

murther. 

I.  The  fenfes  are  the  neare  feruantsof  thefoule;  if  Saancan 
maketbemvntrulVic,heknowcs  he  can  by  them  eafily  robbc  the 

T  2  fouie,  I 


2pl 


7)ottr,i, 


llcafonj,!. 


291 


Match.4.8- 


j4»  Expff/ii/on 


foule^yeaandflay  it.  For  fcnfcs  worke  afFc6lions  and  at^e6lions 
blind  iudgcmcnc.  DAH$ditZiBathjl?cba^  prcfcntly  affc6>s  licr,  his 
violent  ate6\ion  blinds  his  iudgenicnt,  he  muli  hauc  her  comna- 
nic  though  it  coLtt^^//!/?/ life.  1  faw(^laid  v^r/;4«^amongthc  fpoilc 
a  goodly  Bibylonidi  g3rment,and  two  hundred  fhckels  offilucr 
and  a  wedge  of  gold  of  fiftic  Ihekels  •,  and  I  couetcd  them,  and 
tookethemjlofh.y.zi.  How  was  Adam  otherwife  deceiucd  by 
f^f^but  firti  in  his  affe61ion,and  then  in  his  iudi^ement? 

2.  As  Satan  layes  his  baits  in  all  the  icnles  to  ftcale  the  heart, 
foefpecialJy  in  the  eies,  dealing  as  the  chapman  that  would  vent 
his  wares,  he  layes  it  forth  on  the  ftall  that  men  may  fee  it,  and  of- 
tentimes the  very  fight  of  it,  without  further  offer  drawes  on  the 
buyer  toabargaine.  Heknowesheloofeth  not  all,ifhcgainebut 
an  vnlawfuUlooke  ;  becaufe  there  is  finnc  bcgunne,  though  not 
perfc6lcd. 

5.  The  fenfc  is  to  the  foule  as  a  doorc  to  the  houfc  :  A  man  that 
would  come  in,  or  fend  any  thing  into  an  houfe ,  muft  goc  in  and 
fend  it  in  by  the  doorc.  Euen  fo,  although  the  dcuill  by  his  fpiri- 
tuall  nature^can  and  doth  apply  himfelfc  to  our  fpirits  without  our 
fenfcs,  yet  other  tempters  cannot  reach  the  foule  fo  immediately, 
£//r  could  not  workev4^47Wi  heart  diredlly,  but  by  the  outward 
fcnfes  of  hcaring,and  feeing  cfpecially  fenc  in  the  temptation. Poi- 
fon'  cannot  reach  the  heart,  vnleffe  by  the  fenfcs  they  be  drawne 
in.  So  wicked  mates  cannot  conuey  their  corruption  one  into  an 
other,  but  by  the  outward  fcides;  hearing  their  wicked  and  inccn- 
tiue  fpcaches,  and  feeing  their  graceleffc  and  infc^ling  actions. 
But  befidcs  this,  fo  full  of  malice  is  our  fpirituall  aduerfarie,  that 
he  would  not  onely  immediately  take  vp  our  hearts,  but  fill  vp  all 
our  fenfe8,and  by  them  continually  fcndcth  in  burning  lufts,  and 
by  the  fame  doore  couctous  defires,  and  by  the  fame  ambitious  & 
afpiring  thoughts,  and  by  the  fame  reuengefull  intentions,  and 
fuch  like,  till  the  houfe  be  full  ofwiekcdnes. 

4.  Satan  knowcsthat  God  hath  appointed  the  fenfes  for  the 
good  and  comfort  both  of  body  and  foule,efpecially  the  fight  and 
hearing  to  be  the  fcnfes  of  difcipline,  to  furnifli  the  mindc  with 
knowledge  of  God,  wiihfasth  which  is  by  hearing,  with  hope  of 
his  gracious  promifcs,  with  heauenly  meditations,  and  contem- 
plation of  his  great  workes  which  our  eyes  behold.  Now  Sathan.- 
would  croffc  all  this  gracious  conflitution  of  God,  and  make  the 
lights  of  the  body  ,  be  mcancs  to  bhnde  rhe  minde;  he  would  fill 

"?  1 


ar^ 


«>/  C>  H  H.  I  s  T  s  7  cniptAtionSn 


Ma:ch,4,8' 


^9i 


vp  th^  fcnfcSjand  take  diem  vp  with  fuch  obic^^s,  as  Hiall  no' on- 
ly corrupt  the  hearty  but  kccpc  out  thofc  mcaftcs  oFgracc ,  which 
the  Lord  would  by  thcni  conucy  into  the  heart :  fo  that  the  foule 
(liou! J  be  further  poyToncd  by  the  fame  meancs,  which  the  Lord 
hath  prepared  as  an  antidote,  by  which  naturall  poyfou  and  cor- 
ruption fliould  be  expelled. 

This  do(51rinc  enioyncth  a  diligent  cudo^ic  of  the  fcnfes.  A  \Z)ft,\. 
good  houfliolder  rufpcc^ing  theeues  and  robbers,  will  be  Aire 
to  keep  his  doorcs  and  windovves  fafK  And  we  knowing  that  our 
fenfcs  arc  the  doores  and  windowcs  ot  ourloulcs,  mulUookc  to 
tbefc  docrcf ,  lockc  them,  barrc  them,boic  them  faft,  that  the  dc- 
uill  enter  not  this  way.  True  it  is,  that  thcinfidc  mufi  firRbec 
madcclcanc:  for  out  of  the  heart  ^xoctt^i  nn  euill  eye ,  Mark. 7. 22. 
But  whofocuer  is  rcfolued  to  keep  his  heart  in  any  rightncs,  murt 
chinke  it  his  next  care  to  fhut  out, and  keep  out  vvhatfoeuer  might 
be  let  in,  to  decline  it  and  turne  it  from  God  againc.  What  made 
the  holy  Prophet, Pfal.i  I9.:5  7.pray  To  earneftly  ,  that  Gedvfduld 
tHrnehi6  eyes  from  hehoUmgvayiity^  but  that  he  knew  ,  that  cuen  a 
good  heart  f  fuch  as  his  wa$)couid  neuer  hold  out ,  vnlcs  the  out- 
ward fenfeSjerpecially  the  eyes,  which  by  aSynechdoche  zic  there 
put  for  the  rcrt,(both  bccaui'e  they  arc  fpecial  fa(f^ors  of  the  foule, 
and  bccaufe  of  the  multitude  of  their  obiccls,and  in  regard  of  the 
quickencffc  of  fight  aboue  al!  the  reft  of  the  fenfes  laid  together  j 
were  well  fafe-guardedPCai^  the  heart  or  market-place  of  a  townc 
orciticbcfafe  fro  thc{icgcofthecncmie,ifthe  gates  be  cart  open, 
or  the  walls  demolifhcd,or  the  ramparts  bared  of  their  fence  and 
munition  ?  Why  did  fol?  make  fuch  coucnancs  with  his  eyes,  buc 
that  he  knew  that  without  fuch  a  fence  cuery  obic6l  would  be  as 
afnare  tocntrappehis  foule?  Iob.31.1.  Nay,  let  an  heart  neuer 
fo  fcafoncd  with  grace,  fuiifer  the  fenfes  toleakc,  thelouleisin 
danger  of  fliipwrackc.  Was  there  euer  heart  of  ordinary  man  or 
woman  more  innocent, or  more  filled  with  grace,  then  Hues  in  her 
innoccncie?  And  yet  when  as  Sathan  fet  vponher  Icnfes,  bee 
fcnt  in  by  them  fuch  poyfon,  as  wrought  death  vnto  all  her  po- 
rteriry. 

Rules  for  the  ordering  of  our  fenfes  aright, 

I.  Beware  of  the  liFeof  lenfe,  which  is  a  biuitidi  life.  2. Pet. 2. 

1 2,  the  Aportlc  fpcaketh  of  nien  lead  by  fcnfualiiic,  eoen  as  ihc 

brultbearts,  who  follow  fen fe  and  appetite  without  all  rcrtrainr. 

Thus  did  the  Gentiles,  who  were  tUereforc^//^<r'/ -z  p  to  a  rcfrobAtc 


1 


2^4      i  M^^^'"^«4*^ 


An  Expofition 


/f«/>,Rom.i.24.  And  the  danger  of  thiseftacc  Salomon  noteth, 
Eccles.ii.p.whcn  he  bids  the  young  man  walkc  in  the  fight  oFhis 
ownc  eies,  and  after  the  luds  of  his  heart;  but  vvithall ,  Remember 
thatfornllthuihemHflcometotPid^emerjt,  Let  fuch  thinkc  hereon, 
thatthinkcit  is  free  to  giucvp  their  fenfes  to  feed  thcmfclucs  vp- 
on  eu^ry  obicct  chcmfelucspleafc. 

!♦  Confiderthat  God  made  the  fenfes  to  mlniftcr  to  a  right  or- 
dered heart,  and  not  the  heart  to  follow  the  lenfcs :  and  therefore 
the  heart  miift  be  watched,  that  it  walke  not  after  the  eie,  which  is 
to  inuert  Gods  order.  And  what  a  deluge  of  finne  ouerflowcth 
the  fcule,  when  the  vnderftanding  is  buried  in  the  fenfes,  and  the 
heart  drowned  in  iinfuU  appetites?  Dauid  giues  his  eye  Icaueto 
wandcr,and  looke  luftfully  after  Bathjheba.-znd  what  waues  of  mi- 
ferieone  oucrtaking  another  did  he  bring  into  his  foulc?  And 
what  maruel  then  if  naturaHmen  neglef^ing  their  ducic,  in  raking 
orf  their  eyes  from  vnchaQ  obiecls,neuer  reft  till  they  come  to 
hauc  c\cs  jffill of  ad^/tirtey  2.  Pet.  2.14.  not  ccafing  to  fnmc,  accor- 
ding toour  Sauioursfpcach,Matth.6.2  3.//"r/?/^/<?^tf  tf///7/j^//r^r^c- 
dfe^  da-rl^e,yc2L  and  the  foulc  too. 

5.  Keepc  the  parts  of  Chriflian  armour  vpon  thy  fenfes,  that 
thou  lie  not  open  there,  A  valiant  captaine  knowing  that  the  c- 
nemy  is  eafier  kept  out^  then  beaten  out  of  a  citie,  hath  great  care 
CO  plant  his  garrifoa  about  the  gates  and  walls  ;  there  he  fets  his 
moft  faithful!  watch  and  ward,  there  he  plants  his  cheife  munition 
and  ordnance.  Had  D^/^/^  kept  his  armour  on  his  eie,  he  had  not 
been  fo  foylcdbyi^.-zr^./^f^-^  ;  If  on  bis  eare,  hehadnot  beenfoin- 
iurious  to  Aiefhtbofmethy  by  meanes  offlandringZ;A*,  i.Sam.id. 
^  ,4.  Sa,lom:>n  wifheth  vs,  '^^t  to  loeke  vport  the  colotir  of  the  wine  in 
r/7fc-«/)/?^,  that  is,  with  too  much  pleafurcto  ftirrc  vp  defire.  Hec 
would  haue  vs  keep  our  fence  vpon  our  eares ,  not  togiue  eare  to  a 
fiatterer  or  rfhtfferer,\>\M\>io\^'hc:3LiY\ix\,  and  driue  him  away  with 
an  angry  coumcnance.  The  Apoftle  P^>^/ would  haue  our  eares 
41iut  againft  emil /ind corrupt  words ,  which  corrffpt good  manners. Da- 
nteldtCuesnox  to  cart  of  theKings  dainties,  nor  will  pollute  him- 
fclfe  with  thcm,chap.i.v,8.  And  fo  we  murt  fence  our  whole  man, 
as  wcmay  rwttonchdmj  vncleane  r/;/«j,  and  yccld  nothing  to  the 
courfc  of  waters, 

4.  Feed  thy  fenfes  with  warrantable  obic£\s  :  i. God:  2. His 
word  :  3. The  creatures:  4.  Thy  brethren:  5,  Thy  fclfe. 

Firrt,ourcicsare  made  to  fee  God  himfelfe,  here  below  as  \^ 


can 


<?/C  H  K  I  s  T  s  TensttitioHS. 


Matth.4.8 


2P5 


I 


can  in  iiis  bscke-parts,  hereafter  as  vvc  would,  face  to  face.  And 
I  therefore  a  bafc  thing  it  were  to  fixe  thci'ii  vpon  the  vain  plcaiure* 
and  profits  of  this  life  :  This  is  fitter  for  bruit  bcalts ,  that  hauc  no 
higher  obiecl,    At^aine,  what  fairer  or  fitter  obiec^  can  we  choofc 
for  our  fcnics,  then  liiinielfc  that  madcthciw  wichall  their  facul- 
ties, and  giuci  vs  lo  inuch  comfort  by  them  ?  Pro. 20.1 2.  '['he  hca- 
rtMgcAre dtidfceifi^  eie^GodmAde them hfth:  and  bothottficmasall 
things  elfc  he  made  for  himfclfe.  Furcber,  where  can  wc  better 
place  our  fcnfes, then  vpon  him  trom  whom  all  our  help  commcch? 
how  ought  our  eics  to  be  continually  littcd  vp  in  holy  and  fcrucnt 
pravcrs  andpraife?,  confuiermg  both  our  continuail  ncccfTitics 
and  fupplyes?  So  Dautd^  I Itft  Z'p  mme  eies  'vrite  the  htllsfrem  whence 
my  fAluAtion  commeth,  Plal.i  21,1,  and^  ^ s  the  eie  of  thehAsdntAtd 
IS  lifted  vp  to  the  hand  of  her  Aitftrefjc^fo  are  our  etes  vnto  thee^  Pfalm . 
123.1.   La(Uy,how  can  wc  place  our  fenfcs  better, then  vpon  him 
who  is  thcmoft  picafant^nd  durable  obie(!:^?  To  fee  God  inChrirt 
reconciled,  toheare  and  know  him  become  our  father  ,  isfora- 
uilliinga  fit^ht  as  the  Saints  haue  runne  through  fire  and  water  to 
apprehend  iv.  And  for  the  continuance, it  will  feed  the  fenfeseucr- 
l3fi'ingly;vca  when  the  fenfcs  themfelues  decay  and  waxe  dull, this 
obie.ft  iTiall  feed  them,  and  be  neiicr  thelelTe  fwect.  And  there- 
fore  as  5.7/^w^^aduifcth,Ecclcs.i  2.1.  while  thou  hr.1^  thy  fcnfes, 
fixe  them  vpon  this  obie(5V;  Rtmember  thy  Creator  in  the  dayes  of  thy 
youth  ^  before  they  bed^irkj  that  look^  out  at  the  windowes^  (S'c,  If  a  man 
let  his  fenfes  and  feed  them  vpon  anv  oucward  obie6},  wealth, ho- 
nour, picafurc,  buildings,  and  the  like:  wc  may  iufily   fay  to  him, 
as  our  Sauiour  to  his  difciplcs,  when  they  gazed  vpon  the  bcauti- 
full  workemandiip  of  the  Temple ;  Arc  thefe  the  things  your  cics 
gaze  vpon  ?  verily,  the  time  comes,  when  one  ftone  fnall  not  be 
left  vpon  another  vndcmohilicd.The  like  may  be  faid  of  all  earth- 
ly obie6>s  whatfoeucr.  Onely  this  obic<5^  Hiall  ^row  more  and 
more  glorious  anddcfircablc. 

Secondly  ^  God  made  our  fcnfes  to  be  cxcrcifcd  in  his  holy 
word, which  Icadcs  vstohimfelfc:Hcb.5.i4.thc  Apofllc  requires, 
that  Chril^ians  (liould  haucxA  oLi<^t^Tii^ioi.  yiyjuvA^fxivoL, fenfes exer- 
r//^^in  the  word:  Vio,z.zJet  thtneeare he.ire  rvtfcdome,  I.  Hence 
comes  faith,  which  is  by  hearing.  2.  Hence  wc  dra  .v  rhc  comfort:, 
of  the  Scriprures ,  which  are  the  confolations  of  God  in  our  trou- 
ble. 5, Hence  are  we  adraonillied,  dire6^cd  ,  and  who.'clomly 
corrcclcd.   Pro.l  5.5  i.T/;;  ear e  that  heareth  therebft^eof/ffejhull 

~~~~'  "  T~4  dwe:i 


-. > 


295 


An  Exfofiuon 


I 


Matth^.S. 

dwclUmongwifemeyj.  4.  The  danger  of  neglc6^  is  great:  i.  he  that 
tiirnes  his  earc  from  hearing  the  law,  hij  prayer  is  abhominablc: 
2.  vijcircumcifcd  cares  refift  the  holy  Ghoft,  A6I.7.5  i .  3. itching 
earcs  that  rurne  from  the  truth,  doei'  by  Gods  iult  iudgemcni) 
turnevnto  fables,  2.Tim.4.3.  j.It  is  afigneof  a  man  that  hath 
giuen  his  heart  vnto  God  :  forte  that  giues  bis  heart ,  will  giue 
his  fenfes  too  ,  knowing  that  God  requires  both.  Pro, 15. 26.  My 
^onne ,  gitie  me  thy  heart^a^d/et  thine  eyes, ihzi  is,  thy  fenfcs  ^(^elight 
wmyTvayes,hvi(\  our  Sauiour  faith, //^^^f^^^  hath  an  eare  to  heare, 
let  himhe^re.  Seeing  therefore  that  this  is  fo  notable  a  mcancs  ot 
ouiding  our  fenfcs,  let  vs  more  carefully  glue  vp,  and  take  vp  our 
eyes  and  earcs  with  the  fight  and  found  of  Gods  word  vpon  all 
occahons,in  the  hearing  and  reading  of  the  Scripture,  I  would 
aske  the  mofl  carnall  man  tha^  is,  whether  this  in  found  iudgment 
be  noca  better  abie6lfor  our  fcnfes  thenbowles,  or  tables^and 
filter  for  all  times,  elpecially  forthe  Sabbath, 

Thirdly,  God  made  our  fenfcs  to  profit  our  felues  by  his  crea- 
tures, that  by  them  we  might  glonfic  him  their  Creator ,  and  not 
by  them  corrupt  or  infnare  our  felues.  lfa,40,2  6,L//>  v^  youreyef 
aloft  ^andbeholdwho  created  allthefethir}gs,'TW\sy{tt)aHtdiTizkcK.\\y 
PfaLS.jy^^w  I  fee  the  heauens^  the  earth  ^  and  the  voor]f^s  of  thy  hands  ^ 
thenfatd  I ^Lordrvhat  is  man  that  than  art  fo  mindfptllofhim^  and  con- 
cludes the  Pfalmc  thus ,  Horv  excellent  is  thy  name  through  all  the 
world?  And  why  ?  i.  The  inuifible  things  of  God,  his  power,  and 
diuinity  ,and  eternity,  were  made  viable  to  the  very  Gentiles  by 
things createdyKom. 1 ,20,  And  ih^W  we  eichernot  lookeon  them, 
or  folookevpon  them  as  they  to  makevsincxcufable?  fliall  wee 
onelyenioy  thenaturall  vfeand  no  fpirituall  or  diuinc  vfe  from 
them?  2.Confider  that  God  for  this  purpofc,  hath  made  the 
countenance  of  man,  not  as  thebeafts  grouelingonthe  earth, but 
crc6lcd  vnto  heauen:  and  he  hath  made  the  eye  of  man  not  as  the 
beafts,bat  (as  Anatomifts  obferuc)  hath  giucn  it  one  mufclc 
which  they  want ,  whereby  he  can  turne  his  eye  dire6lly  vpwards 
with  admirable  quicknes ;  that  it  fhould  not  fo  fix  it  fclfc  vpon  a- 
ny thing  below  as  the  couetous  eye  doth,  but  by  occafion  of 
things  below  turne  it  fclfe  vpward  to  their  Creator.  Yea,  he  hath 
compaflcd  our  eyes  with  browes ,  and  lids ,  and  fences  from  dull 
and  earth,  that  though  we  jookcfomctiracs  on  the  earth,  yet  the 
leaftduft  or  earth  fhould  not  get  into  them.  3.  Let  vs  labour  to 
vfe  our  fenfcs  in  beholding  Gods  workcs ,  as  they  in  loh.i,23« 


that 


of  CttKi  ST  s  Temptxtions.  Macth.^^S, 


2P7 


that  faw  the  workcs  ofChriR  ;or\vhomit  if  faid  ,  (J^tany  bcUehcd 
tn  the  name  of  Qhnft  ^feesng  th:  workes  that  he  did.  So  Ice  ihc  works 
which  wc  fee  God  hath  done  ,  be  at  Icali  inducements  to  bclccuc 
him  fo  much  the  more. 

Fo'.'rih/y  ,Go6  made  our  fenfcs  in  refpe^fl  of  our  brethren  ,both 
to  benefit  them  ,  and  our  Ichies  by  them.  i.Our  eyes  to  beho!d 
their  mifcrie,  to  pitie  them,  to  rclecue  them,  Turnc  not  thine  eyes 
from  thine  ovvne  flcfli.  Herein  the  vnmcrcifull  Priefk  and  Leuit 
were  condemned  by  the  pititull  Samaritan.  Our  eares  to  heare 
the  crie  of  the  poorer  Proa.2  r.i  ^.  ^^/^4/ r«r«f/  hi^  e  Are  from  the 
crteofthepQore^htmfelfepjuHcrie  Andnot  he  heard.  Numbers  neucr 
makethis  vfe  of  their  cares -.but  God  hath  a  deafe  care  for  them. 
2.0ur  eyes  to  fee  the  good  example  of  our  brethren,  to  imitate 
them,  to  glorifie  God  tor  them.  Our  cares  to  hearc  their  t^odly 
counfells, admonitions,  reproofes,and  fo  be  bettered  by  tbem.  3. 
Our  eyes  to  fee  and  confidcr  their  danger,  to  pull  them  out  of 
their  infirmities,  the  fire,  aftd  to  cart  out  the  noote  of  their  eyes. 
Our  eares  to  hcarc  what  is  he  to  bee  fpokcn  of  them  ,  to  defend 
their  good  names  if  they  be  traduced.     For  God  hath  giuen  vs 
two  eares,  notraflilyto  rcceiuc  cucry  information,  bu:  to  rc- 
feruc  one  for  the  partie,  Icaft  he  be  condemned  vnheard ,  vncon- 
uinced. 

Ftftly^  and  laflly  ,  God  made  our  fenfcs  in  rcfpe6l  of  our  felues, 
not  onely  to  be  faithfull  keepers  of  the  body,  but  diligent  fa(f>ors 
and  agents  for  our  ovvnc  fou^les  :as  i.  That  our  eyes  fhould  euer 
bee  I-ooking  homewards,  and  to  the  end  of  ourway,a$quickeand 
expeditetrauellers  ^and  not  fix  themfclues  vpon  cuery  thing  we 
fee  here  below.  This  is  done  by  heauenly  conucrfation.  2.  Our 
cares  fhould  be  bored  to  theperpetuall  feruice  and  obedience  of 
our  God  ,  as  our  Lord  himfelfc  was ;  Pfal.  40.  7.  Than  hAfi  bored 
mine  eAre  /alluding  to  that  ceremony  in  the  law  ,  Exod.  21.  6.  If  a 
ferf4.i>i twohid  not  part  from  hid  ijyf after ,  ht^  ear?  mufi  be  bored  and 
natJedtothepoftofthehou/e,  and  thus  he  became  a  pcrpetuall  fer- 
uant ,  he  was  nailed  and  fixed  to  that  houfc  and  feruice;  So  wee 
j  m\^[{yee  Lie  an  obedient  eare  ^  as  Salomon  calls  it,  vflto  the  coun- 
fells ,  will>aiid  commaundcment  of  eur  Lord  and  Mai;icr  lefm 

3.  Our  eyes  were  made  to  be  condtVits  of  teares ,  for  oar  ovvnc 
finnc  and  miferie,and  for  the  finne  and  wretchednes  of  other  men. 
Pfal. 1 19. 136.  D^tmds  eyes gptjhed  out  with  rit*ers  of  teAves  ,  bccanft 

men 


^ 


2y8 


Matth.4.8. 


orf«  ExtofttioH 


Vfe.2, 


t> 


men  keepe»ot  the  word:  how  wept  he  then  for  his  ownc  finncs^that 
wept  fo  for  other 3  ?  Good  L^;  his  righteous  foulc  was  vexed  in 
hearing  and  feeing  the  vnclcanc  conucrfation  of  the  Sodo- 
mites, Thus  fhould  our  fcnfes  be  i'o  farrc  from  conceiuing  plea- 
fure  in  (inncfuli  obic6ls,a5  ihcfemuft  bethe  continuallgrecfc  of 
our  foules.  And  can  we  indeed  looke  vpon  our  fclues,and  not  fee 
fomcthing  which  is  a  brand  of  our  hn?  or  can  wc  behold  any  crea- 
ture,and  not  fee  fomeexpred'c  prints  and  markcs  of  eur  finne,and 
vanity  vpon  it  ?  Surely  this  one  medication  would  be  efteifluall  to 
keep  vs  from  calling  our  eyes  vpon  vnlawfuliobie61s,andfo  from 
making  our  felucs  a  prey  to  the  deuill. 

This  Icrues  toreproouefuch  as  failein  this  watch  ofthcfcn- 
fes;  for  who  doth  not  ?  yet  fome  farrc  more  dangeroufly.  Such 
ashauein  their  houfesPopifli  piduresand  images ,  which  are  al- 
luring harlots,  corrupters  of  the  heart, which  is  an  opening  of 
the  doorc  to  the  deuill ;  afigneof  aman  willing  to  be  feduccd. 
Experience  fliewcs,  that  when  a  man  is  inlouc  withfuch  images, 
hecafily  falls  out  with  Gods  image  in  himfelfe  and  Cods  chil- 
dren. 2.  Such  as  delight  in  lafciuious  pi6lures,  and  filthy  por- 
traytures  ofnaked  men  or  women,  in  whole  or  fuch  parts  as  may 
flirre  the  corruption  of  the  heart,  which  (hould  be  beaten  downc 
by  all  meanes.  We  need  bring  no  oilc  to  this  flame.  Yet  the  deuill 
hath  gotten  fuch  pi6lures  in  rcqueft  in  this  wanton  age ,  wherein 
euery  thing  is  almoflproportionall.  3,  Such  arc  farre  from  this 
watch  of  their  fenfcs ,  as  fo  attire  and  difguife  thcmfclues,  or  lay 
open  their  nakednes  to  infnare  the  fenfes  ofothcrs.  Let  them  not 
fay,  they  thinkc  no  hurtrin  ic,vnlcfl'e  they  can  be  lure  that  no  o- 
thcr  thinke  hurt  by  it.  4.  Such  as  like  the  images  hauc  cares  and 
hcarc  not ,  eyes  and  lee  not ;  care  not  to  hcare  the  word  or  read  it, 
neuertart  Gods  goodnesin  it,neithcrdoth  the  breath  of  heaucn- 
ly  lifecuerpaflc  thjough  their  nofes.  5.  Such  as  frequent  wicked 
company, and  delight  in  the  vngracious  actions  and  fpeachcs  that 
they  hcarc  and  fee,  or  can  digeft  them  without  rcproofc  or  dif- 
like  manifclicd.  The  deuill  hath  a  through-fare  among  fuch  com- 
panies, who  arc  confpired  againft  God  and  goodncs.  Adde  vnto 
thefc  fuch  as  read,  or  haue  in  their  houfes  lafciuious  and  wanton 
bookcs,  teachers  of  levvdncflo.  Addc  alfo  lUgc-players  and  their 
beholders,  that  co.{{  open  nil  gates  and  walls  to  the  deuill.  6. 
Thccpuetous  eye,  whcrcof^WfWd?;;  faith,  Ecclcs.4, 4. his  eye  fs 
not  fatisfied  with  riches,  neicher  doth  he  fay,  ^orwhome  doeJ 

thus . 


^ -      ■        -  ■ 

^/  C  HR I  s  T  s  Temftxttons.  Matth.4.8.  •       299 


thn4  labour  ? 

In  that  Saran  would  draw  Chrift  to  the  louc  of  the  world,  and  ■ 
thereby  makes  no  doub;  but  to  itirnarc  and  call  him  downc,  we 
learnejthar,  I 

The  louc  ofthe  world  cafily  mnketh  a  man  a  prey  and  fpoile  ^o    r^  ri 
the  deuill.  Sacan  well  knew  ,  th.it  if  he  could  get  Chrirttofall 
downc  ro  the  world,  he  would  cafily  {all  downe  to  him.  Where  by 
the  world^  I  vndcrftad  not  the  goodly  workmanfliip  of  God  in  the 
frame  of  the  hcauens  and  earth,  which  we  mu(l  louc  and  admire: 
but  all  the  riches  ,  honours,  plcafurcs  ,  profits ,  and   allurements 
of  it,  without  God, or  before  God:  as  when  men  are  willing  fcr- 
uants  and  fl^ucs  to  worldly  dcfires  and  corruptions.  i.Tn-n.(5.io. 
Thedefireofmor.ey^is  theroot  ofalUtull^  a  fruitruU  mother  of  much 
mifcheifc.  There  is  no  hnne  fo  impious,  rovnnaturall  and  barba- 
rous,that  3  man  in  louc  with  the  profits  of  the  world  will  (-lickc  at. 
And  more  plaincly,vcr.9.  They  that  will  bee  rich  ^  fall  tntom.'inifold 
temptations  ayjdfnares^  and  into  many  foolifb  and  noyfoyne  Injis  ,  which 
drowne  menn^  perdition  arid  deftrti'clion :  which  inMenfc  is  all  one 
with  this ,  That  fuch  a  one  makes  himfclfc  a  willing  fpoile  and 
prey  to  the  deuill.  Hence  they  arc  called  deccitfull  riches,  bc- 
caufe  they  eafily  lead  vs  out  of  ths  right  way.  Macth.  13.22.  nnd 
lob,  1 8.  8.  The  wickfd  walkes  vpon  fnares ,  andthegrinjhalltake  hU  \ 
hcele,  I 

i.Thcloueof  the  world  ban iflieth  the  loue  of  God  out  of  the  Reafons.^ 
foule.Hcthat  is  alouerofthe  world, is  anhater  of  God.  lam. 4. /|.. 
Know  ye  not  ^  that  the  amity  ofthe  world  Js  enmity  to  God  ?  Wnofoeuer 
therefore  will  be  a  friend  ofthe  world, maketh  himfelfe  an  enemy 
to  God:  now  what  linnc  will  an  enemy  of  God  liicke  at  ?  And  the 
Apoftle/^^«plainely  diuorceth  thefe  two  which  can  neucr  agree 
in  one,!  .Ioh.2.t  S^^f^^'^y  w-^«  /^«^  ^he  world,  the  loue  of  the  Father  is 
«/7r;;;/?/w.And  if  theloucofGod  fway  not  the  heart,  Satan  will 
caiily  incline  it  ro  any  (inne, 

2.  Where  there  is  the  loue  ofthe  world,  that  heart  hath  alrea- j 
dy  renounced  God  inhcauen,  and  giucn  it  felfe  tobe  poflefTed,  j 
ruled,  and  commanded  by //7ff^^<io/r/7f»'(?r/^.  For  looke  what  a  \ 
man  chcifcly  loucs ,  he  not  fo  muchpoflcffcth  itasispofleilcd  by  ) 
it.  Whence  the  Apoftlc  is  not  afraid  tocall  CGuetoiifneffetdol/ury^ 
Eph.5.5.3nd,Colofr.?.5.not  onelybecaufc  thccheifc  louc,  but 
the  cheifc  trui^,  hope, and  confidence  goeth  with  them.  T>icy  lay 
X.0  the  wedge  of  gold,  thofi  art  my  hope.  And  fyrther  ,  as  the  heathen  j 

idola- ! 


( 


Matth.4.8, 


U/^n  Expoption 


1 


idolaters  worfhipped  and  ferucd  gods  ofgold  and  filuer  >  fo  thcfc 
fcrue  and  obey  their  golden  and  filucr  god  ,  wherein  they  take  vp 
their  cheife  defircs  and  contentment.  Now  hauino  denied  the 
God  of  heauen  ,  and  thriift  himfelfe  out  of  his  protection,  a  man  | 
becomes  to  be  in  the  power  of  the  deuill,and  ruled  acbis  v.ill.       j 

g.  The  loueofthe  world  fpoiles  vsofour  armour  and  ftren*'ih   I 
by  which  we  Hiould  be  fenced  from  Satans  fubtiltics.  For,  i. 
Whereas  our  cheife  fence  is  in  Gods  wordjit/Try^intcrccpteth  the 
word,  and  cftrangcth  the  heart  from  it:  as,Ezech.;?  ^-^I.  They  fn 
hefore  thee,  and  he  are  thy  words,  Ifut  their  hearts  goe  after  their  cotie-- 
tohfnejfe:  feeendly,  it  choaketh  the  word,  that  it  becomes  as  feedc 
caft  among  thornes,  which  choake  icprefcntly;r^/r^/),  it  fcornes 
the  word,  as  may  appcare,  Luk.  1(5,14.  Thefethi?igs  heard  the  T ha-  \ 
rtjies  which  vfere  coftetous^  a»d  mocked.  Now  is  not  fuch  an  one  ca-  j 
fily  fnarcd  by  the  deuill,  who  is  thusdifaffeciiled  to  Gods  word  ?  ^ 
Is  not  he  cafily  bound ,  that  wants,  yea  fcornes  his  weapons  ?  2.  i 
Thcloue  of  the  world,  whether  the  pleafures,  profits,  or  glory  of  | 
it,  as  a  theefe  fteales  and  robs  our  graces  which  are  another  cheife 
partofour  ftrength.  Goo^  He z.ekt ah  a  little  tickled  with  vainc- 
gloryjnade  himfelfe  and  his  land  a  prey  and  fpoile  to  the  enemy. 
Wife  Salomon  loued  too  much  the  vnlawfull  pleafures  of  the 
world,  and  how  did  ic  rob  himof  his  wifedome?  TheDifciplcs 
while  yet  Chrift  was  with  them  ,  were  ftirred  with  loue  and  de- 
bate for  fuperiority  and  greatneffe,  which  did  much  hinder  them, 
and  tookevp  their  thoughts  when  they  might  haue  attended  to 
better  things.  How  many  for  loue  of  the  world  and  preferment 
fall  from  their  firfi  loue,  abate  their  zcale  ,  become  cold  and  in- 
different, as  the  times  are, 

4,  The  loue  of  the  world  where  it  Is  rooted,  dcliuersaman  fo 
farrc  into  the  hands  of  Sathan,  as  he  cafily  falls  from  all  Hiew  of 
goodnes,  and  dangeroufly  rcuolts  from  all  the  goodncs  chat  fee- 
med  to  be  in  him.  The  young  man  that  came  to  Chrifl  with  many 
good  fliewes  and  defires,  hearing  of  felling  all,  and  giuing  ta  the 
poore,  goeth  away  heauily,  and  we  heare  no  more  of  him.  Dem/u 
once  a  companion  oiPaul,  but  eafily  forfookc  the  truth,  when  he 
embraced  the  prefcnt  world,  fudas  an  example  almoft  without  ex- 
ample, adifciplc  at  Chrifh  elbow, endued  with  excellent  gifts  A- 
poliolicall,  of  do6trinr,  of  miracles,  &:c.  hauing  his  heart  glowed  j 
to  the  world,  for  a  trifle  fell  from  his  place, from  all  the  affcdlion  I 
he  had  fcmblcd  to  hi$MaIier,fromthefocictic  of  his  fellow  dif-  ! 

ciples,  t 

—  -  —■  -  —  —  ■ —  — — — -  — — — — -      — —  ^  ^ _. 


I 


^/  C  H R I  s  T  s  Temjftxttdns.  Matth.^^S.  /       501       1 


cipIeSj  iiniifloodvptth  them  thitt  bctrAjed  him, 

5.    Experience  flicwc?,  how  when  Satan  hath  thruH  tlie  lone  of  j 

the  woild  into  a  mans  heart,  Uc  hath  power  enough  ;  i.  Tn  bimic 

that  mans   hands  from  theworkes  ot  piecic  and  mercie.  He  is  a 

bad  tenant  J  the  more  lan^i  l.c  hoKli),  the  IclVe  homage  he  doth  vn- 

to  God,  And  as  for  works  of  mercy,  he  will  not  part  with  his 

crummcs,  like  the  rich  man  inihcGoipell.  And  as  he  Jiucsalto-. 

gethcr  YnprcAtabic  toothers,  fo  to  hmlelfc  ;  he  hath  no  care  of! 

his  faltiation :  Thonfeole^  this  night  jh^ll they  take  avray  thy  fou/e, 2. As  I 

he  hath  no  power  to  doc  any  fiood  tor  God  or  man,  io  he  will  fuf-  ' 

fcr  nothing.  A  man  louing  the  world  flics  affli(fiion  for  ChriH:  | 

M3tth.19.2l.  when  the  iunnerircthjhc  withers  :  when  per fecuti-  i 

on  comeSj  he  is  offended,  and  falls  away  to  the  hindcrance  of  ma-  I 

ny.  They  that  mindc  earthly  things ^nre  enemies  te  the  crajfe  ofChrifi,  , 

Phil. 3. 19.  j 

Oh  therefore  lotte  not  the  wor/djffor  the  things  i'a  the  TvorlJy  r.Ioh.  ;  Vfc\j, 
2.1  5.  A  neceflary  exhortation  to  vs,  to  whom  it  is  as  naturall  to  ' 
loue  the  world,  as  for  water  to  runnedownc  a  hill.  Andwhocan  j 
hardly  affcd  it,  without  beeing  infc6\ed  with  it  ?  Hereunto  lay  ' 
hold  on  thcfcmotiucs,   i.Confidcr  how  hard  it  is  toloueGodji  ; 
the  world  too:  cuen  as  hard^  as  to  lookc  with  the  fame  eie  (  faith  i 
tAt^gnfiine)  vp  to  heaucn,  and  down  to  the  earth  at  the  fame  time.  ; 
The  more  loue a  woman  bci^owcs  vpon  a  (hanger,  theicfTcfne  \ 
loues  her  husband;  whence  ^,Iatnes  is  bold  to  call  worldlings,  ^-  I 
dulterers  A>idaditlterejfes^  ^•4'4*  vvhom  the  Lord  will  not  endure  to  ! 
dally,  and  fport, andgoa  yihonu^2ihtiihe\^ox\iiiTe Oiyinat fernc  \ 
God  and  {^^dmmon,  j 

3.  Confidcr  that  a  courfc  lead  in  kids,  is  fitter  for  the  Gentilcj    ^ph.1.3. 
then  thofethar  profeffc  the  teaching  of grace-^  Tit.  2.1 1,  for  the  grace  j 
which  hath  appeared,  teacheth  vs  to  dente  worldly  lufts.  Our  relation 
to  Chrift,oKvhom  we  are  called  Chriliians,muft  draw  our  affc- 
dlionsout  of  the  worldtfor,!  .Hehathchofcn  vs  out  of  the  world, 
fothat  now  he  profcfTeth  ofvs,  T^^j'^rf  wcf  ^f  r^f  >vt7r/^,  lob.  15. 
19.   2.  He  gaue  himfelfcto  dcliuer  vs  out  of  thn prefent  eutllworld, 
Galat.i.^.    3.  No  man  hath  benefit  by  Chrifh  dcach,  but  he  that  ( 
with  the  Apoflle,  is  crucified  to  the  rvorld,  and  the  world  to  htm^  Gal 
6.14.^4.  The  world  as  it  haih  no  part  of  his  death,  {^forhe  «iics  not 
for  the  worldj  fo  no  part  in  his  inrcrccirion;Ioh.  i/.  I  pray  n9t  for 
theworld,   J,  In  the  entrance  of  our  profeiTion,  wchaucnot  oncly 
renounced  the  world,  but  proclaimed  and  vowed  warre  againtt 


If: 


502 


Matth.4.8. 


o^;;  E>;po/itton 


Ffe.i, 


it:  and  therefore  fhallproouc  no  better  then  runagate  Ibuldierf, 
yea  ApoOares,  if  we  fight  not  againft  it.  The  louc  of  the  world  is 
a  Icauing  ofChrifts  colours. 

g,  Confider  what  caufc  there  is  in  the  world  to  louc  it:  i.  In 
refpci^:  of  God;  it  is  contrary  to  his  nature  ;  he  is  holy,  pure,  rieh- 
teous',  the  world  liethin  vnrighteoufnefle.Ic  iscontrarietoall  hij 
commandcments :  He  commands  holines  and  fandification:  it  in- 
cites to  all  vncleannes  in  foule  and  body:  he  commands  truth,  fo- 
brietie,  &c,  it  teacheth  to  lie,  fwearc,  curfe,  flander,  and  circum- 
uent.  He  commaunds  all  fruits  of  the  fpiric :  it  inioynes  all  the 
workcs  of  the  flefli.  He  commaundsto  giue  our  goods  to  the 
needy:  it  wills  vs  to  get  our  neighbours.  2.  In  rcfpedl  of  it  felfetic 
is  changeable, variable,inconftant:and  wilt  thou  atfe<5l  that  which 
thou  canft  not  hold  or  enioy?  3.  In  refpe^bof  thy  fclfe:  is  it  not 
madnefVe,  cxcelfiuely  to  louc  that  which  doth  thee  fo  much  harm, 
pricks  as  thornes,  and  pcirccth  with  fomany  forrowcsr  crofTcs, 
JofTcs^perfecutions  ?  whichif  thou  becft  good  will  fight  againft 
thee,  and  purfuc  chcc  with  mortall  hatred,  and  only  flayeth  thofe 
which  refill  it  nor. 

4.  Confider  wc  what  Grangers  and  pilgrimes  we  arc  in  the 
world^and  fo  be  mooued  to  lay  bridles  vpon  our  affc6\ions:which 
is  the  Apoftles  argument,  i ,  Pet.  2, 1 1,  Dearely  heldued^  ai  ^ilgYivss 
andflr Angers  ahfitmef^om  earthly  lufts.  Letvs  ettrange  our  affe- 
6lions  from  this  world,  and  dcale  as  wife  trauellers,that  make  the 
greateft  Cities  but  through-fares  to  their  ownc  home,  i 

Let  this  do6lrinc  moderate  our  affc6lions  in  feeking  and  ha-  j 
uing,yea  and  nothauing  the  things  of  this  life.  This  is  the  com- i 
mon  error,  that  men  looke  altogether  vpon  the  bcautie,  gloric, 
and  fairefidc  ofche  world, and  wealth  of  it;  but  ncuer  looke  vp- 
on the  inconueniences  of  them, and  how  <hong  they  are  to  pull  v$ 
away  from  God,  or  how  apt  to  make  vs  a  fpoy  le  to  Sathan  iwhich 
one  confidcration  would  lomewhat  abate  our  heat  and  affe<Slion 
towards  them.  How  ambiiioufly  doe  many  afFc6l  promotion  and 
great  places,  notconfidering  in  what flippcric places  their  fcere 
arc  fct  ?  How  eagerly  doe  they  dcfire  wealth, as  though  it  had  no 
power  to  drawe  the  heart  fron)  God,  and  the  wealth  of  hcauen? 
How  vnfatiably  dio  they  purfuc  plcafurc,  not  confidcring  bojw  the 
deuill  infnares  them,  and  mzkcsthcax  /ffuers  of  pleaf»re,  mtrethen 
Icuers  of  God,  t 

Surely  were  men  acquainted  with  their  owne  hearts,  they 

would 


of  Chki ST s  TemptitioHS.  Matth.^!:^. 


303 


would  not  fuffcr  chcm  lo  to  roauc  in  thcfc  dcfircs,  Ohj  faith  one, 
if  I  were  arichllian,hovv  libcrall  wouki  I  be  to  thcpoorc  ?  But  a- 
las,  he  knowes  not  what  fpirit  he  is  of:  the  dcuill  would  make  no 
doubt  to  diani^c  his  minde,  if  his  ftatc  were  changed  ,  and  make 
of  this  libcrall  man  cither  a  prodigal),  or  an  viurer,or  an  opprcf- 
for,  and  doc  much  more  mifchcit'e  then  he  can  in  hislowertate. 
Oh,  faith  another,  were  1  in  high  place,  T  would  right  wrongs^ 
and  fct  things  in  order.  But  fo  laid  tyftpfalom  ,  and  yet  who  did 
more  wrong  then  he  ,  dcflowring  his  fathers  concubines,  and  de- 
pofingfif  hccouldjhis  father  himfclfe. And  fuch  right  would  ma- 
ny doe  ,  if  they  were  in  higher  place.  All  which  is  an  argument 
how  open  wc  lie  to  Satan  in  fuch  eftatcs. 

To  conclude  this  point,  obferuc  thefe  few  rules  :  i .  Put  on  the 
Lord  Icfus  Chrift,  and  care  not  to  fulfill  the  ficlh.  2.  Vfcthc 
world  as  not  vfing it,  I, Cor. 7. 3 1,  ^.  Count  all  things  dung  for 
Chrift,  as  Paul  did, Phil. 3.8. vvhofe  blood  is  fetagainrt  and  aboue 
all  corrupt  things.  4.  Pray  that  thy  heart  may  be  fet  vpon  Gods 
ftatutes,  andnot  cnclincd  to  couctoufneffe  ,  Plal.  119.  36.  Firft 
■  feekethekingdomc  ofGodand  hiirighteoufncffe,  ^c.  5.  Whe- 
ther thou  haft  the  world  orno,  (licvv  not  thy  felfc  a  loucrof  it,  by 
cncrcafing  thy  wealth, or  bettering  thy  cftate,by  fwearing, lying, 
decciuing :  reioycc  in  no  part  of  it ,  which  God  rcacheth  not  to 
thee  by  good  meanci:  defire  none  but  that  on  whicli  thou  maycft 
craueablcffing  ,  and  for  which  thou  maieft  recurncpraife  :  hold 
nonebut  with  moderate  affc6\ion  and  mind  to  forgoe,whenGod 
calls  for  the  whole  or  any  part  to  good  vfesrvfc  none  but  with  fo- 
brietic  as  not  vhng  it;,  and  thai  cucr  to  Gods  glory,  and  the  good 
ofmen. 


V  5  R  s .  p.  ^11  thefe  Tftlllgiue  thfe,  if  thou  wtlt  ftli  downc  a>id 
worjhip  mect 

NOW  after  the  preparation,  ftanding  in  the  choife  of  a  fit 
place,  and  prcfcnttng  a  glorious  vifion,  wccome  to  the  dart 
or  temptation  it  felfc:  in  which  there  is,  i.  a  protcr :  Ail  thefc  -ivtll 
I giftcthee^  2.2iie2i[on:Forthejarcmi»e,  and  to  vohe/r'^oeher  I  tvtll 
Igiuethem.  ^,  the  condition  :  If  thotiwUt  fiUdowy .  ^?;dworjh:pfe 
Mfe, 

Andfirft  of  the  profer.  Before  he  had  (hewed  his  wares,  now 

he 


1ic1n.13.14. 


I 


304 


Macth.4»:^» 


o^  ExpofttidH 


Doclr» 


he  tells  the  price.  ^///^<r/^]  here  ij  no  pinching,  nor  parting  of 
the  n:iatter:  but  i.  Chrirt  fhall  be  an  abfolutc  Morfarch  none  fhall 
{hare  with  him:  There  is  the  extent  of  the  profcr,he  will  part  with 

alL  2.  The  quality  of  it;  AlU^t?/^,  the  glory,  bewiic,  wealth  and. 
<i//that  can  bedcfiredin  the  world  :  all  that  he  faw  ,  andnothinr 
clfe:  he  would  giue  him  vnmixed  and  vnblcndcd  glory  and  ho- 
nour, without  forrovv,  trouble,  Hiame,  or  vexation  :  for  he  faw 
none  of  them.  i,  I  rviU  giue  thee  :)3wt\\z  will  not  barter  or  fell  thefc 
fo  dcarc  to  Chrift  as  he  would  ro  anothcr,but  he  will  deale  kindly 
with  him,he  will  as  good  asgiucthcmcohim,  if  he  will  but  make 
a  lcgge,and  thanke  him  for  them. 

Note  hcrcthe  nature  of  all  the  deuills  promifes;  thcyfcemcro 
be  libcrall  and  very  faire, whereas  indeed  they  are  miferably  foule 
anddeccitfull.  Who  could  expc(5l  more  franke  and  plaine  dea- 
ling then  is  here  pretended  ?  but  lookc  a  little  nearer,  we  fhall  fee 
it  vanifhing  into  nothing  but  deceit  and  mifchcife.  For  i .  What 
is  this  great  all  that  he  makes  profcr  of?A  great  catch, iuft  nothing, 
bucfhadowcsand  reprefentations  of  things,  in  themfelucs  no- 
thing at  all  but  the  fiiow  he  had  made.  2.  As  this  great  4// was  but 
a  {how ,  fo  it  was  but  for  a  moment :  for  fhadowes  cannot  conti- 
nue: and  what  were  Chrifl  the  better  if  he  had  beene  put  inpof- 
feflionofthe  things  themfelues,  if  they  fo  fuddcnly  vanifh  away 
before  he  can  giue  a  fight  of  them?  .Hisbeft  and  largcft  promifes 
here  are  but  in  thctranfitory  kingdomsof  this  life,  which  ailpaffe 
away  as  a  (liadow,fo  as  if  he  had  offred  and  could  haue  performed 
the  thing*;  themfclues ,  it  had  beene  no  great  matter:  he  neucr  of- 
fers and  makes  good  any  found  grace,  or  the  things  of  Gods 
kingdomc ,  which  are  things  onely  worth  hcarkning  after.  4.Will 
he  giue  all  the  kingdomes,  and  all  the  glory  of  them  to  Chtifl  a- 
lone  ?  why  ,  what  rightcoufncffe  or  iuliice  could  be  herein  ?  will 
he  rob  and  fpoileall  other  Kings,  and  rulers  in  the  world  of  their 
right  and  foucraignty,  which  God  had  inueftcd  them  in,and  this 
all  atonce,and  inamoment  ?  5.  Whereas  he  picrcnds  a  gift ,  he 
intends  a  dearebargaineiand  ofFring  nothing  but  pure  and  vn- 
mixed glory,  he  would  rob  Chrift  our  head  and  all  his  mem- 
bers at  once  ofall  ioy  and  happintsboth  cxtcrnall  and  eternall. 
Of  chjs  kmdc  are  all  his  promifes:  be  promifed  to  Euedcxiy,  but 
itp'-otM^cdmortallityandnjifcry  :  hepromilcd  Catn  .cfpc6b  and 
louc  ,  if  ue  could  make  eX^^/ out  of  ihe  way  ;  butitp--oucd  the 
cafiijg  ot  himfcl'l^  out  from  the  face  otGod,&hisfatli{.  -s  family. 

' I.  HCj 


(?/  C  H  tt  I  s  T  s  Tcmptdtions. 


Macch,4.p. 


305 

Reasons.  I. 


f.  He  chat  mcancs  not  in  true  dealing  to  pc.fornic  anything, 
may  promifc  as  much  as  he  will.  Satan  meant  not  togiueChril^ 
one  kingdomc,  and  he  may  asv.'dl  prorrjilc  all  as  one.  2.  His  en- 
mity and  hatred  ofGod,  stid  mans  fahiation  ,  makes  him  larj^e  in 
hispromifes  :heknovvc5  how  flily  temptations  on  tlie  right  hand 
ftcale  ir.:o  the  heart ,  and  that  no  enemy  i  j  (o  dangerous  as  he  that 
comes  in  pretence  of  kindneiVe.  When  he  feekes  to  draw  man 
CO  hell  with  him,  he  take?  on  him  to  teach  him  how  to  become  a 
God.  When  Chrill  was  tol'arfer,  he  would  hauc  him  to  fparc 
himfclfe  ,  to  hinder  mins  faluation  :  he  will  ofVer  kingdomcs ,  all 
kingdomes,wich  .t//thc  wealth  and  plcafureof  them.  Satnn  here- 
in deal  es  as /*i4r(7^/  foiincs  with  the  Sichemites :  they  made  very 
faircpromifcs,  that  if  they  would  be  circumcifcd,  they  would 
C^iuc  their  daughters,  and  take  chcir  daughters  ,  and  dwell  tojzc- 
Cher  as  one  people ,  Gen.  ^4.  i  (5.  hut  thsy  talked deCiitfHllj ,  v.  I  5. in- 
tending oncly  to  rcucuge  vpon  them,  as  they  did  when  the  maici 
wercforcbynieanes  of  their  circumcifing.  Satan  can  promifei 
viclory  lo^h^b  ,buc  it  is  to  chafe  him  before  hiscnemie  tci  con- 
fufion.  5.  He  knowcs  mans  credulity  and  follic,  who '.5  ca^ily^ ta- 
ken with  falrc  words  which  rr^akes  foolcs  faint,  their  eyes  beeinj^ 
wholly  vpon  th'ings  before  them.  Bc(".des  ,  howfoeuer  our  blcfTcd 
Lord  here  was  fenced  that  theicaft  inordinate  affedlion  could  nor 
fallen  vpon  him,  although  he  had  all  the  obiei^s  in  the  v;orld  to 
mooue  him  ,  yet  he  commonly  ftndcs  men  and  women  fitted  for 
his  turnCjdoating  vpon  th-c  worItl,and  needs  no  fuch  large  offcTs 
adhere  arc  made  to  Chrifi,  but  for  IcfTc  commodity  and  glory 
then  that  in  onfckingdome  will  fall  downe  and  worfhip  him.  4. 
•  Satan  is  fo  muxrh  the  larger  in  his  promifcs,  to  imitate  God, whom 
ihe  fees  encouraging  hisfcruants  by  niakingcoucnant  with  them, 
'  and  promifing  them  all  the  good  things  of  this  life  and  that  to 
I  come,  as  to  <tAbrAh'.m  ,  i^Allthat  thoufeefi  Iwillgiifc  thee.  Now  to 
draw  men  fromGodscoucnant ,  if  it  were  polliblc  ,  and  todif- 
grace  the  fame, Septan  feekes  to  gee  men  in  league  vvith  him,  by 
larger  promifcs  of  the  world  then  eucr  God  made  to  one  man,bc- 
caufcthat  rarrieih  tV.cir  whole  dchres:  and  as  God  for  tliC  ratify- 
ing of  his  couenant  hath  appointed  Sacramcncs  and  lealcs,  fo  ihc 
deuill  hath  certaioe  words, figures ,  charadlers  ,  ceremonies ,  and 
clnrmcs  for  the  coni'umation  ot  his  league  with  them,  and  tl.eir 
faith  in  that  league. 

Hence  obfcruc  a  difference  betWccne  Gods  promifcs ,  and  the  \  ^7^.  i. 

V  I  dcuils. 


3o6 


Aa.1y.a3. 


Macth.4.>\ 


c^;  Expolhion 


deuills. 

1,  T'ncydiifjr  in  the  matter.  Satan  prefers  earthly  fliadowes, 
earthly  kingdomcs  ,  things  that  glance  through  the  Icnfc, worldly 
things  which  may  be  pcrceiucd  J  and  thrufl  into  the  eye  and  fcn- 
fcs  allat  once  ,  thcbcft  ofwhich  is  but  aphantafic  ;  as 7>4«/ calls 
the  great  pompe  o^^^rlppa  and  Bcmicc  ,  things  of  a  momcni  for 
continuance  ,  that  lall  a$  long  a$  the  fulncflc  of  the  inoone ,  fcarcc 
feene  but  vanifhing.But  the  matierofGodspromifesis  the  king- 
dome,  not  of  earth  ,  but  of  heaucn  ,  and  the  glory  thereof,  to 
which  all  earthly  things  arc  but  appendices :  things  which  cannot 
be  (hadowed  :  for  the  eye  cannot  fee,  nor  the  eare  Uarc  ,'fieithcr 
C4n  it  enter  iyjto  the  he  Art  of  An  enrthlj  W4«,  to  conceitie  what  God  hath 
prep4red  for  them  that /one  him,  X,Cov,2.c^,  The  great  promifes  of 
Godarema:ter5of  faith  jnotoffcnfc;  and  for  continuance,  he 
promifethakingdomc  vnfhaken  ,ctcrnall ,  referued  in  the  hea- 
uens;  a  glory  not  withering  or  fading  ,  vnlike  the  glory  of  flcfh: 
ofall  which  the  Prophet  faith,  it  ii  Itke the  jUiver  cf  the fie/d,l[2. 
40.6. 

a.  They  differ  in  the  fcopc  and  aime  of  them,  Gods  promifes 
all  fcrue  to  prouokc  and  encourage  men  to  lay  hold  vpon  thcco- 
ucnant  of  life,  to  draw  men  nearer  God  in  faith  and  obedience:  2. 
Cor^y.i. Seeing  wehaucthcfc  precious  promifes, let  vs  clcnfc  our 
feluesfrom  allfilthinctfcofflerh  and  fpirit,and  grow  vpvntofull 
holineffein  the  fcarc  of  God.  But  Satans  promifes  tend  to  fix 
men  in  the  world,  ashcrehcc  would  make  Chrift  the  greareli 
worldling  in  ic,  to  withdraw  men  from  God  and  their  couenant 
with  him,  to  pull  them  from  the  feruiccofthcGod  ofheauen  ,  to 
vvorfhiphlmfclfe, or fcrue  their  lufls,  or  embrace  the  world,  or 
bow  to  any  thing  but  the  true  God, 

3,  They  differ  in  the  accomplifhment,  God  is  eucr  as  good 
or  better  then  his  word  :  Tit. 1.2.  (jodvfho  cannot  he  hath  promtfed. 
To  Dahid/  as  Nathan  witneffcth  in  his  reproofe ,  2.  Sam.  12.8,) 
he  gauc  his  Lords  houfe, his  Lords  wiucs ,  his  Lords  kingdomc, 
andifthat  had  becnc  little,  he  would  hauc  giucn  him  more.  To 
.J^/owow  hep  romifed  long  life,  or  wealth,  or  wifcdomc,and  in 
ihe  accomplifhment  he  giues  him  both  life,  and  wealth,  and  wife- 
dome.  But  Satan  is  neuer  fo  good  as  his  word ,  but  a  liar  in  all 
his  promifes.  For,  i.  He  wants  power  to  performe,  when  hepro- 
mifeih  that  which  is  none  of  his ,  as  the  kin^domesoftht  world.  Or, 
2.Hc  wantspurpofe  and  will  to  performe  his  promife  :  For,  had 

l!^ 


^j/Christs  Tempt Ati9ns,  Matth.jj..^ . j       £ 07 


he  a  purpofc  and  mlndc  to  hauc  giueu  Chnrt  the  king(1omi  of  the 
world,  if  he  had  had  power'?   Doth  not  he  enuie  ro  ciiery  tnan  the 
fruition  of  any  creature  of  (jr)d  ?  Can  he  willingly  afVoard  a  p;ood 
man  a  good  moment  ?  And  did  i^ot  he  morcni?lipnc  Chrifts  t;ood 
and  comfort  then  all  other,  bccaule  he  exceeded  ail  other  in  ^f  ace  . 
ai;d  Gods  irr.a^e  ?  Or  ^.  wherein  he  hath  power  and  purpo!ciol 
be  an  honei^  dt  uil!  ofhis  word, it  is  with  a  farremorc  milcheiuous 
purpofc:  a;  here  if  he  could  hnue  giucn  the  whole  world,  hec  ; 
would  for  Chril^j  ouerthrovvc  :  for  what  cares  he  for  the  world,  \ 
or  what  vfc^can  he  make  of  it,  but  to  make  it  a  baitc  and  trainc  to  i 
catch  men  bv  it  into  his  owncdcftruif^ion.  The  jzround  h^rrcofis  ' 
this;  As  eucry  promiic  of  God  is  a  tefliniony  ot  his  louc  ,  fo  eucry 
i  promifc  of  Satan  13  a  token  ofhis  malice.  An  example  of  the  de-  ! 
j  uills  faithfulneflc  we  haue  in  our  ownc  Chronicles  :  In  the  rainnc  ,• 
o^ Edw.irdiht  firll ,  when  the  Welchmen  rebelled  ,  their  captainc  ' 
retorted  to  a  coniurer  for  counlell ,  whether  he  fliouldgoe  on  in 
ilie  intended  warrc  againfl  the  Kif:g  ,  or  no:  yes  (  faid  the  dcuill) 
goe  on  in  thy  purpofe  ;  for  thou  lliak  ride  through  cheap-fidc 
with  a  crownc  on  thy  head  :  and  fo  hee  did  indeed  ,  but  it  was 
off,  and  he  was  carried  in  triumph  as  a  prey  to  the  King. 

This  may  iuftly  reproouc  and  fhame  naany  profeiled  Chrif^ians, 
that  willfcarcc  giue  Gods  proniifes  ot  grace  and  life  the  hearing, 
though  they  arc  founded  in  Chrid^in  whom  they  are  Q\\rfa,a»Ja^  I 
W(f->?,  flowing  from  his  lone,  and  tending  to  our  eternal!  haprincs  1 
WMth  himfclfe.  Miny  will  not  be  brought  to  hearc  them;  many  ' 
hardly  when  they  haue  nothing  elfe  lo  doe;  and  many  heare  them 
as  things  not  concerning  themfelucs :  for  then  would  they  rake 
more  delight  in  them.  But  if  Satan  promife  any  earthly  kingdom 
orproht,hc  hath  our  earcs,  our  hearts  at  command,  all  our  fpcach 
runnesvpon  the  woilJ,  ourdehres  and  hopes  arc  for  earth  and 
earthly  things:  and  beeing  thus  earthly-minded,  how  expofe  wee 
our  ft-lues  to  Satans  aflaidts,  and  offer  our  felucs  to  be  wonne  by 
his  moft  treacherous promifcs. 

Thisteacheth  vs  what  tothinkeof  that  doctrine  and  religion,    ^ff*l, 
that  teacheth  men  tobe  promife- breakers:  what  may  we  think  of  ^ 
it,  but  to  be  a  treacherous,  vnfaithfull,  diabolicall  religion?  But  ) 
Inch  is  the  Romifli  religion  ,  as  wcmay  cahly  fee  in  two  or  iluee 
infiances. 

I.  In  that  article  of  the  Counccll  o(  Confiance^  that  F*ttthts  not 
tohekjpt  with  heretikes:  that  i«,  '^Protfftants :  and  fo  brake  proir^ilc 

V  2  Nvith 


I       508        Matih.4.5'« 


An  ExfOjiUon 


In  lib.dc  file 

ciunli.cicticis 

f;ruanda* 


nc.  5. 


//' 


with /o^« /////,  who  had  not  the  Emperours  onelj^but  the  Popes 
rarc-C(>iidu(5l.  Againft  the  examples  of  good  lofhna^\'^ho  kept  pro- 
mifc  (  though  rafhly  madcy  with  the  Gihconitcs^  and  wiih  the  har- 
lot of /<f//^/i^;  and  o\D:tiiidy  vvho  kept  truth  and  promifc  with  Shi- 
fnei,2i  feditiousand  curfing  vvretclicd  traytor. 

2.  The  Church  of  Rome  tcachcthby  thcdo(flrincof  equluoca- 
tion,to  breake  the  promifc  of  a  lawfull  oath^befcrca  lawfullMa- 
giftrate,  and  tcacheth  the  lavvfulncffc  thereof.  But  the  Scripture 
condemneth  a  double  heart,  and  the  dcceitfull  tongue:  and  pro- 
claimcth  woe  ngai'/ift  them  that  trufi inlying  vpords^  Icr.7,8.  and  that 
makefallliood  their  refuge.  Yea,  iJ^ioUntis -^  great  and  learned 
PapiQ  concludes^  fyncere fdtder a  (j'  inr amenta funt  tntellige?jda  ,  all 
Le2gue5,andefpec!3lly  oaths, arc  Hnccrcly  robe  vnderftood  ,  and 
condcmnes  plau^.Iy  fuch  mockeries  and  dalliance  with  promifes 
andeompa(>ls,  by  or!Cortwoin(lanccs;as,ofhim  that  made  truce 
with  his  enemy  for  thirty  dayes,  and  walled  his  enemies  countrey 
and  camps  oncly  in  the  night:  and  o^ zy^ure/lifjw.  the  Emperour, 
who  comming  afore  a  towne  T^4na,  and  finding  the  gaces  fhur,to 
animate  his  fouIdiers,with  great  anger  faid,I  will  not  leaue  a  dog 
in  the  towne  :  they  hoping  for  the  fpoyle,  beftirred  thc?nfclues  to 
ranfackcthe  towne;  butbceingwonnc  ,  he  would  not  giuethcm 
leaue  to  fpoyle  it,  but  bad  them  icauc  neuci  a  doggc  in  ir,  and  let 
the  goods  alone.  This  waj  but  a  dalliance,condemned  by  the  Pa- 
pift  himfclfe:  and  yet  had  more  colour  of  truth  then  Popifliequi- 
qocacion  can  haue, 

5.  The  jRoraifh  Church  teachcth  men  to  brcake  promifes  and 
oaths  with  lawfull  ficChriliian  Princes,  exeiiipting  lubiciSls  from 
obedience,  and  putting  fwords,  dags,  daggers,  powder ,  and  all 
deadly  plots  into  their  heads  and  hands,  againft  the  Lords  anoin- 
ted, A  treacherous  and  deuillilh  do£i:rinc. 

We  fee  alfo  what  houfe  treacherous  and  dccei;full  perfo«s  de- 
fcend  of,  fuch  as  care  not  how  much  they  promife  and  how  little 
they  pcrformc,  menmoft  vnlike  vnto Cod, and refembling their 
father  the  deuil,  who  is  moft  lauiQi  and  prodigal!  in  his  promifes, 
when  heknowes  he  hath  neither  power  nor  purppfe  to  performc; 
men  of  great  tongues,  which  fwcllas  mountaines  ,  butoflittlc 
hands,  not  performing  mole-hills.  Of  thefe  Salom§»  fpcakes,  Pro. 
25. 14.  Hte  thAtglorieth  0/ ^/"^//^^f/r,!^  that  is,  fpcaketh  of  great 
things  that  he  wjlldocfor  his  neighbour,  but  failes  in  tUe.acjcom- 
^\\^^\tv\i) is  Itke  A  cloudAndvpmdeipptthoHt  rAine^  A  cloud/eems-to 

offer 


-*-r" 


■?-T- 


(5/  C  H  a  r  s  T  s  Tem^t&iions. 


Marrh.4«^, 


1^9 


offer  ind  promifc  rainc,buc  the  windc  takes  it  nway.tind  fruftrarcs 

a  manscxpcc^itions.  And  thefnmc  is  true  of  all  windicpromifcs. 

VVlucli  we  mud  carefully  avo'ulc,  :»nd  vie  thcfe  rules  spainf^flip- 

perincs  i:i  proniilc  ;  i.  It  i  nisn  would  be  like  CoA.r^hffcnnyiot  Ite  \\y 

hij^promiics,hci'nuft  nrujcagiinlt  ir.'  Rue  S  a  can  is  a  liar  from  the 

beginning,  and  the  father  of  lies  and  liars.   2.  FaiJchfulncfTe  In 

coiuradls  is  the  fiuc^v  of  humane  focietic  ,  v;hich  Sa:an  would 

haue  crackr,  that  he  may  bring  all  ro  cont'urion.    7^.  The  heathens 

chat  were  piuen  vp  by  Cir>i\  to  a  reprobate  fcrtfejarc  branded  with  ' 

this  markc,  thei  Art  trHce-lncahers^  Rom.  i .  :j  i.  j^\  Tc  ii  a  marke  of  a 

man  in  the  nat<:  of  grace,  who  hath  obtained  rcmifllon  of  Unne*?, 

iV,^iin  Ins  [pint  ti  fio^ntle,  Plal.^2.2.   ^.  A  note  of  a  man  that  fball 

dwcl  in  Gods  holy  and  heaucnly  mount,  is  iW\s, he fpeaket  the  truth 

from  hsf  he  Art  ^  P  fal .  1 5 . 2 .  a  n  d ,  Re  u  c  1 .  r  /^.  5: .  Thef  onely  'hdii  fi-And  ays 

moufit  Stcn  t  And  JtMg  before  the  throne ,  who  hcine  no  guile  in  their 

mouthes.  Elpecially  wcmufl  be  carcfull  of  two  promifcs ,  where- 

of  God  and  the  Congregation  hauchccne  witneffcs  :  as,  r.That 

of  bapcifme,  which  wc  muft  haue  a  fpcciall  care  to  lookc  vntorfor, 

ifwc  faile  in  keeping  touch  with  God,  nomarucll  ifwefaile  with 

men.  2.  That  ofmarriagc,  which  the  Prophet  c^\Ui\\QC9Her;A*ttof 


TH  E  fecond  thing  in  this  prefer ,  is  the  rcafon  annexed, 
Luk.4,5, 

for  it  is  ddinered  vnto  mce  ^  n>jd  tsyvhomfoener  I  willy 
I giuett,  \ 
ThedcuilMikcadcfpcratcman^that  is  furein  thisbowt  rokill 
or  be  killed,  laycs  about  him  with  all  the  skil  and  ftrciigth  he  hath, 
yea  he  isput  to  his  (hifts ,  fo  asno  bafe  or  mifcheiuous  dcuile 
comes  ami{fe,  by  which  he  may  either  in  fairecomb3t,br  coward- 
ly attempts  opprelTe  his  aducrfary :  and  that  which  hc-c?.nnot  doe 
byOrcngth  and  power,  he  wilt  attempt  by  falfliood  ant!  lyes, 
which  he  heaps  vp  here  together  molUikchimfelfe,r'^f/,/f/;rrc/ 
//>/,  ihxt flood  not  i»the  truth:  ^    • '  •  ^  *      •  -j-  ,  -  -  '  ••"  -     ' 

And  here  he  ch;!lengethtVey6^er  antTgmTic  of  tlT(J  World  to 
be  his,  i.InpcflelTion:  2.1n  difv^^ruion.  ^^-  -^W  .ss^....-.: 

Ftrf^yhcc  afrumcthktohee!ns ,  bur  not  ta'ire6J!y,l5nt  indire- 
6lly;by  gift ,  it  is  delirnrred  ^rnto  mee,  Cu;  this  is  n  moft  notori- 
ous lie:  for  the  earth  if  the  L^rds  ^  dftd  AllthAt^t  herein  is  ^  the 
~~  V    2  vfor/d 


' 


I;      310        Macth.4.9 


l>4pi  Expo  fit  ton 


! 


I  hold^  the  hcAuen  afheanens  U  the  Lords  thy  God,  And  the  earth  rvttb  alt 

\th4t  therein  iif.  And  where  read  wc  that  cucr  he  commitccd  thcfc 

!  into  the  haad  of  the  deuill  ? 
-,,  Mie5t,  I.   loh.  14,30.  he  li  chilled  the  Pr/»ce  of  the  world;  ihcre- 

,  fore  he  fpcakcs  true.  tA»fw.  i .  He  is  called  the  Prince  of  the  world 
not  (imply,  but  as  it  is  corrupted:  the  prince  of  this  ir<?r/^/aith  the 
text;  which  world  ?  r^/k,  whichlyethin  malice  and  hoftilitie  a- 
gainft  the  Sonne  of  Godja<nd  themeancs  of  laluation,  2.  He  is  not 
fo  a  Prince,  as hauing  any  right  vnto  any  creature  :  for  he  cannot 
poiTeilea  piggc  without  Icauc  :  but  by  tyrannie  he  forceth  and 
commandeth  as  a  Prince,  the  wicked  world  vnto  his  obedience: 
for  the  world  departing  from  God  to  his  aduerfarie,  God  in  iu- 
ftice  giueth  Satan  leaue  to  prcuaile,  and  rule  in  the  Tonnes  of  dif- 
obedicnce.  But  will  it  follow, that  bccaufc  he  ruleth  in  the  world 
by  finne  and  death,  bccing  the  Prince  of  darkenclTe,  and  hauing 
the  power  of  death,  therefore  the  parts  of  the  world  mufi  nccdcs 
bebis? 

Obte^,  2.  He  is  called  the  Godoftbewsrid,  2,Cor,^,^,^»fTTuc, 
not  in  rcfpCiSl  of  dominion  ouer  things  created;  but,  i ,  in  refpcc^ 
o^  corrupt io/i :  forhee  is  the  god  of  the  euill  in  the  worid  ,  the  au- 
thor, ring-leader,  and  nourifher  of  all  euill,  2.  in  refpefV  o^fedts- 
<5?/<9»;for  heisbold  to  vfeall  earthly  things,  which  arc  made  to 
Gods  glorie,  to  feruc  to  fet  forward  his  temptations,  and  wicked 
mens  lufts,  and  foto  fet  vphis  ownckingdome.  ^.inrcfpe^ofo- 
pinion  ox  eflimation,  bccaufc  the  people  of  the  world  make  the 
deuill  their  god.  But  this  nomorcprooues  him  to  be  indeed c  the 
God  of  the  world,  then  an  idol  is  prooued  to  be  a  true  God,  onely 
becaufc  idolaters  focftccmeandmakeit. 

„•  *S'^£'^w<5//^,  the  deuiilaffirmes  ittobehisin  difpolition,that  bee 
majgine  tt  to  whomhe  w/i/iwhich  mufl  needs  be  another  liejbecaufc 
it  is  not  his  in  pofleflion  :  for  nothing  can  giue  that  which  it  hath 
not,'  2.  the  Scriptures  afcribe  this  to  God  ,  as  a  prerogatiue,  and 
J^ccu\\^iloh\v[\:B)himKii9gsraig»e,  Prou.  18.15.  jillPotvers  that 
are,  are  ordained  ofCJodj  Rom.  1 3.1.  Hee  maketb  loWy  and  he  ntaketh 
high.  It  is  the  mofl  high  that  heareth  r^le  ouer  the  kingdomes  of  men, 
Dan.4.22.  The  Lord gineth^andtJi^  Lord taketh away,  loh  \,%\.  3, 
anothernotoriousiicis,  thac  hauing  them  lodifpofeof,  he  will 
difpofc  them  to  Chrift,  which  is  aropoffible,  feeing  Chrift  had 
them  alrcadiedifpofed  vnto  him,  and  had  rccciucd  them  of  his 

Father. 


e/  C  H  R  n  T  s  TemfftMtians.  Mactli^.p. ;       311 


I 


Father,  (o  3shf  on^ly  could  fay,  Matth,ii.2^.  ^il  thtngs  gre  gi"  \ 
I  #/^«  to  meoftheFathtr:  and,  \o\\.'^.'^'^.l  he  hither  ioMcth  the  Son  ^and^ 
hAthgitien  aU  thingi  into  ht^  hahdf.  Therefore  ihcdeuill  oftcring  , 
him  thei^f»gdomej  oftheworldy  \nu[\  needs  lie.  Pfal.i.S.  ylskfofme,  j 
MndlwtUgtue  thee  the  hedthen  f§r  thtne  tnhentance  ,  afid  the  vtfermcj} 
p.irtsoftheeArfhforthypoJfrjJJon.  It  then  Satan  i^y^  yiiithn  power  will  \ 
J gtuetbee^  it  is  a  lie:  tor  ^lipojverwa^gmen  him  s^hedueH  and  t^ettrtU  ' 
cfhu  Fdthfr^Mciiih.zS.iS.  So  as  in  this  profcr  he  belies  the  Fa- i 
thcrs  gift,  and  the  Sonncs  right,  and  derogates  trom  the  j^loric  ! 
both  ofthe  Father  and  ot  the  Sonne.  4.  anorbcr  iie  is  his  fallc  boa- 
(Hng.fnakmg  himfelf  Lerd  and  Cxfar  of  all, when  he  hath  not  one 
footcof  all  he  fpcakcs  of,  like^^/ow^wj  Bragadccio  ,  There ts  o»e  . 
that  m^kes  himfelfe  rich  when  he  hath  nothings  and  when  he  pretends  , 
his  vniul^  vfurpation  in  the  world,  to  be  a  iuft  poiTcifion  and  title  1 
to  the  wcrid.  j 

And  thus  we  hauc  examined  the  fubftancean^  truth  of  this  rca-  ! 
fon,and  hauc  found  neither  rubrtance,truih_,nor  rcafon  in  ii. Here 
note;  thar, 

Bad  caufcsmuft  eucrbethrnft  forward  by  bad  meancs.  Satan    2)c?i7r 
had  a  naughty  matter  in  hand  (^  as  Ro  better  can  befcemc  him) 
namely,  the  ouerthrow  ofthe  Sonne  of  God^  and  all  the  faluation 
ofmankinde;  and  the  meancs  by  which  he  would  etfc6l  his  pur- 
pofcis  futable  ,  lying,and  falfchood  ,  andboaliing  :  and  he  is  no  * 
changeling  ,  ncuer  a  tr«c  word  comes  out  of  his  mouth.  I.King.  '' 
2  1.  /f<,^f/had  a  wicked  end  to  bring  to  pafie,  namely,  the  difin- 
heiitingof7V^(i^6'r^,and  letting  v^^^^  into  his  poffefTion:  and  what 
meanes  dotS  llie  vfc  but  bribery,  periurie,  and  murchcr  o^Nnhoth 
and  bis  children;  and  all  this  vndcr  a  colour  of  religion  ,  and  re-» 
uengeofGodscaufe  ^afaft  bceinc^  proclaimed  before  it.  Matth. 
16,  the  lewcshad  as  wicked  acaufe  aseuer  was  vndertakcn,t';;c, 
the  oppreffmg  iin<^  murthcr  ofthe  Sonne  of  God:  and  what  mean? 
n\u(\i'ncy  v(c}\'ozwhAt  hadtheiufi  man  do^te  :  They   muli  acculc 
falfly  jandfubornefalfe  wicnefl'es  ,  and  deprauc  his  wordj,  and 
(make  him  Ipeakc  whacchey  iilf.  And  what  other  meancs  vfcd  they  i 
CO  falhfie  and  fupprclTc  the  truth  and  glory  othisrelurredlion  ?  In  { 
this  place,  Satan  aimes  to  bring  Chrifi  to  idolatry,  and  the  means 
is  coueioufncfle.  Peter  had  a^i  ill  caiifc  in  hand  ,  to  hinder  Chi  iQ 
from  bceing  apprehended  ,  and  his  mean es  was  badj  vtiwarianta- 
blef^Tikhig,  ..  .^'......j.i.- 

Andihisrouftnccdcsbc:  1.  InwfpcClofjGod^^  a-    Kcafont.!. 

— -  ^  ^  (5^ion 


312 


MatLh.4.^. 


Ah  ExpojUion 


Vfe.l. 


d  Z4ch.^2. 


ciioni:  vndcrtakcn,  helc2uesit/and  aihcp-rmics  the  a6lioii  on- 
ly^ lo  he  pcraiittcch  bad  nieancSjbiKneucr  appoints  orapprooiics 
any  mcancs  to  bad  and  wicked  purpofes;  which  therefore  mul^  be 
wicked  and  vuhappy.   2.  In  rerpet5t  ot  Satan  ,  who  fcckes  to  make 
eoery  a6lion  as  fainefull  as  pojribly  may  bee  :  he  knowes  that  all 
inftrumentsof  falHiood  arc  iiatctuli  to  God,  and  chcreforc  the 
more  wicked  mcanes  are  vlcd^  tbp  more  dcteliablc  and  damnable 
thea6^ion  is.  5, In  refpectofmen  themfelues  :tor  thofe  thar  make 
no  confcienceoF  bad  ends,  make  none  of  the  meancs ;  as  wc  may 
feein*Z>4///^himfelfe,  whofe  coniciencc  beting  fo  flccpie  as  to 
takeanod^cr  mans  wife  ,  he  will  make  np  bones  to  hide  it  by  mur- 
thcrof  his  faithfullcaptaine.  4.  In  refpe£lof  the  ineanes  them- 
felues which  are  neare  enough  at  hand:  bad  meanes  arecafily 
found  andartcmpted.Whacmi^^ht  be  more  difficult  then  topickc 
matter  againil  the  Sonne  of  God,  to  bring  him  not  onely  vntlcr 
difgrace^but  vnto  death?  Yet  thelewes  could  cafily  find  a  law, 
by  which  law  he  was  co  die  ;  or  if  they  had  had  none,  they  could 
CAiily  make  one.  If  they  wanted  true  witncfie,  they  could  fub- 
omefalfc,  Ifthcy  wanted  witncffe  froiv)  others, chey  could  make 
V  fc  of  his  o  vvne^  M^^c  enr  fclaes  hAU€  heard  him^  what  need  we  nnj  other 
witnejfe  I  '■  ;. 

-"'This  teacheth  vs  to  fufpcdl  thofc  cajufcs  and  aclions  that  arc 
brought  about  by  bad  mcanes:  as,  i.V^hcn  men  runne  cut  ot 
Gods  ordinances, and  will  not  Hue  by  fomc  honcit  calling  and 
meanes  of  life ,  but  by  cards  >  dice,  bowks  ,  bets ,  coufnage  ,  and 
.  fuch  infhuments  and  nicancs  of  iniurie  and  wrong  ,  they  arc  con- 
uinced  to  liuca  lewd  and  wicked  life:  for  a  good  and  honeli  life 
is  blclTed  by  God,  and  canted  by  good,  and  lawful!,  and  honeli 
meanes,  fuch  as  thefe  be  nor.  2.  All  fuch  goods  as  are  gotten  by 
lying,  Iwcaring  ,deceiuing  ,  Sabboth-breaking,  oucr-rcaching 
or  helping  forward  finnc  in  any  man,  are  here  not  onely  to  be  fuf- 
pe6led, but  condemned  ,  andfcntencc  pafleth  againl^  them,  as 
iuch  which  the  deuilhath  taught  to  bring  them  iij  by  euill  means, 
..bochofthem  accurfed  byGod  ,  and  the  gainer  for  them,  g.All 
a(flion$  which  arc  brought  to  pafle  by  vnwarrantablc  meanes,  are 
likewifctpbc  fufpedlcd  not  to  b*  of  God,  whoordercih  due  and 
iawfull  meanes  to  good  oiidlawfuilepds  ,  ^nd  bath  as  many  fifes 
toconucy  good  vnto, vs,  as  ^^7^/ to  pr©uJd«for  it.  5'w«/mul^  needs 
know  his  condition  was  ynhappie,  and  his  bufincflc  vnproipc- 
rous,  when  he  muft  runne  to  ihowitchtphclpehimfclfe.  So  their 


ca 


ufe 


ofC  n  R I  s  r  s   TcnmiShns.  Macch.<:j.,y.  .•       j  -  j 


caufc  is  worfcthen  nauvjit  that  runiic  lo  the  wii.ird  for  lielp  in  | 
difcalcs  and  loilcs:  God  ib  gone  tiom  them,  niul  the  reinedic  is 
farre  worlc  then  thcdifcal'c.  Yet  how  common  is  it ,  not  to  Icckc 
to  them  by  night  as  .S'<i«/Jicl,  but  cuen  by  day  ,  as  not  alliamcd  ot 
ofir?//<fr(7t/hc  would  noc  brcakehii  oatli,  no,  thnt  was  noc  tor  his 
crcditc  :  but  he  nnghc  vvcU  know  ic  to  be  a  wicked  one,  which 
could  not  be  kept  but  by  murthcr  of  loh;i  'BAptijl,  OhtdK  Why, 
what  would  ye  hauc  him  forlwornc  ?  Anfw  He  had  brought  him- 
fclfcintoluchainare  ,  aseithcr  hemuii  be  forlwornc,  oramur- 
cherer  :  Novvofthcfe,  to  liaucbrokci>acrucll  axul  wicked  oath, 
Tnould  hauchindrcd  murthcr, which  i^  ahnnc  m  an  higher xici^rcc 
a^ainfl  God  and  nian*,and  to  keep  a  wicked  oarhis  worfcthen  to 
jnakc  it.  This  is  rather  to  be  thought  of,  becaulc  euen  g^dly  men 
chemfeluesarecoo  ready  to  cfFe<fl  good  things  by  bad  mcancs:as 
[aACob*'^\\\  get  the  blelfuig  by  lying ,  R^hnlf  will  (auc  the  i'pies  by 
alie,  L^r  will  fauc  his  guc(h  by  proliituting  his  daughters:   In: 
which,  how  eucr  the  Lord  iornetime  commends  the  ^:kc\  andUith  j 
ofthe  parties ,  yet  he  neucr  commends  the  manner  ,  which  blc- 
millicd  both  the  doers ,  and  the  a^^ions.  Tl^erulc  that  wc  muli. 
walkc  by,  is  in  Rom, 3 .8.  W^d"  muj}  not  doe  the  Isnjl  emll  ^for  the  n^re^'i ' 
tefigooi.  Therefore  let  TS  take  heed  oFthcfc  bale  trickes  ot  tbf 
deuill , to cffcil our  defircsby  wicked  mcancs..  Many  condemns 
good  men,  Ixcaufe  they  Aand-niccly  vpon  fomc  fmall  things, 
which  if  they  would  yeeld  veto  ,  tlicy  might  doe  themlclues  an-d 
others  great  good  ;  but  they  hauc  learned  another  leiVon,  not 
to  doc  ihelcaii  thing  againit  their  coHifcience  to  procure  thcm- 
Icluesthc  greatel-1  good.God  necdno-t  their  error  togLortfkcJ"iTin- 
fclfc,  and  doe  his  people  good  by.  -y  .,^.s,vr^.»^^v. 

4.  That  religion  which  is  fee  forward  by  bad  ivnX  wi<!ked 
mcancs,  is  to  be  fufpe^led  and  condemned:  true  religion  was  e- 
uermainta-ined  by  truth,  (impiicity,  humility ,  paticucc  ,  mtrcic^ 
loue,  meckcneffe,  ^cc.  But  the  Chorch  of  Rome  rk^uli  ixcds  de- 
fend a  badcaufe, ihc  me^ncsarcfocxtrcamly  wicked, asi  violence 
and  power,  trccliery  and fubciUy  fire  and  fword  , murthcrs  and 
maCfacrcs,  King-killing  and  powder-plots ,  lies  and  equiuocat^- 
ons,  and  wiiat  not  ?  It  wa*  once  faid,  Qrvni^  ze»alt4  RoWi^.  ^  21 
Rome  all  things  are  faUablc  ;  and  now  it  may  be  iaid,  Romd.  omnia 
vem^dtA  y  at  Rome  alUhings  are  pardonable.  Oncdcmonllratiou 
for  memory  fake;  Tliat  religion  which  vpholds  it  Iclfe  ,  t.  by  ig* 
norance , as  the  mother  of  dcuotion.  2.  by  diigracing  and  reproa- ; 

cTimgJ 


.t. 


•A-xt 


SH 


I 


rfe.2, 


Match.4«8« 


yi»  Expofnion 


chmg  the  holy  Scriptures ,  abhorring  them  no  Icflc  then  a  thecfc 
doth  apairc  of  gallowcs,  and  warning  men   to    take  heed  of 
them.    3,  by  vpholdiog  ixagcs  and  imagc-vvorfhip.  4.periuric 
by  freeing  fubic(5^s  from  the  oath  of  allegiance.    5,  dirobcdiencc 
yea  rebellion  to  Princes  and  Parents.  6.  murther  and  maffacres 
of  all  Princes  and  people ,  Kings  and  kingdomcs ,  by  fvvord,  fire 
poyfon  ,  powder,  poynyard,  openly  or  rrechcroufly.  7.  adulte- 
ries and  fornication  by  their  ftcws  and  (hcet-punifhments  ,yea 
with  large  reuenncwcs  by  them.  S.bylics,  legends,  lying  and 
(haw-miracles,  notable  trickes  and  collufions,  as  once  in  the  i- 
magesofthe  heathens  the  dcuill  often  fpake;  but  the  Priefts  in 
ftead  of  the  dcuill  fpeakc  thorough  images,    and  make  them 
mooue,  fvveac,  nod,&c.  to  dcceiuc  fimplc people.  I  fsyfuch  a 
religion  cannot  be  of  God  J  becaule  the  meaties  ofaduancing  it 
are  from  the  dcuill.  BucthcRomifhisfucha  religion  :  therefore, 
&c. 

Hcreisa  glaflc  forliarsandboaflers  to  fee  their  faces  in,  and 
their  rcfcmblance  to  their  father  the  deuill.  He  promifeth  an 
whole  world  ,  when  all  prooucs  but  a  fhadovv  and  image.  He 
takes  vpon  him  to  difpofe  all  things  in  the  world  ^  as  though  they 
were  his,  whereas  wcoiuftgoc  to  our  hcauenly  father,  the  father 
of  lights  ^  for  cucry  morfell  of  bread.  Wherefore  whofocucr 
would  any  way  aduantagc  himfclfc  by  lying  or  deceiuing,  it  is 
manifed  the  fpirit  of  the  deuill  ruJeth  in  him.  And  therefore  cafl  ojf 
lyi^g  as  a  raggc  and  relike  of  naturall  corruption ,  ^ndfpcakf  cucry 
mAH  the  truth  to  his  yjcighhoKr^'E^h.j^, 25, 

It  is  a  recciued  opinion  in  thefc  daycs,tbat  Quincfcit diffimtilarcy 
«tf/r/rt//«tfr<r,Nodi{rembler,  noman,and  plaine  dealing  isaiew- 
ell,buthe  thatvfeth  itfhalldieabegeafj  andfomemen  are  too 
honeft  tothriucin  the  world:  fuch  common  fpeaches  argue  the 
comn)on  breach  of  this  commaundcment.  But  know:  i.  How 
farrc  arc  we  degenerate  from  bur  forefathers:  they  lined  (imply 
by  their  hands  according  to  Gods  ordinance  :  but  now  many  Hue 
by  their  wits;  whence  it  is  that  trades  are  called  craftes  and  myftc- 
ries,  becaufe  morcliueby  craft  and  the  finnc  of  their  trade  then 
the  trade  it  felfc.  2.  The  Lord  is  the  aucnger  of  all  fuch  wrong 
'by  fecrrt  coufnagc  and  lying  :  f©r  he  lee  s  that  thou  deceiucft  him 
fhattrufteth  thee  ;  and  becaufe  it  is  hidden  from  men  ,  hisownc 
band  muft  reucngeit.  5,  What  afhamc  is  itand  flanderto  Chri- 
Oinn  profeffion  ,  that  men  profcfTinc;  faUiation  by  Chrift  ,  (liould 

to 


of  Cbkists  TcmftMtsons. 


Macth.4,8. 


3^5 


Co  carry  their  trades  ai  a  man  thac  comes  to  dcalc  with  them,  muf^ 
come  To  iufpitioufly  as  \i  he  were  to  fall  into  the  handi  ot  To  mairy 
thceuc5;antl  hauinc;  dealt  with  them  hach  iuii  caufe  to  lay  ,  that  he 
might  t^['\i\  more  iuti  dealirg  with  Tuikes  and  inhdclls?  Whereas 
if  this  vice  were  put  ojf\  a  chiU  might  trafnquc  in  the  darke  wichouc 
dclufion. 

The  fame  of  boafters,  who  brag  of  things  they  hauc  nor.  A« 
/i?^  fpcakcs  of  the  Lcuiatha-i  of  the  fea,  fomay  weof  the  hellrlh 
Lcuiachan,  He  isihc  King  of  all  tl»c  Tonnes  ot  pride.  As,  i.  Many 
beare  themfcluesoiit  in  fine  apparrell  and  brauery  ,  whenindeedc 
nothing  is  their  owne,  if  their  debts  were  paid.  And  if  eucry  bird 
had  hisowncfeathcr, they  might  well  gocnakcd.  2.  Others,  to 
raifc  thcmfclucs,  make  no  bones  to  lie  and  magnifie  their  e(iate,as 
the  often  experience  of  the  world  fhewes,  that  widowes  and  wi- 
dowers promile  great  things  of  themfclues,  and  much  wealth, 
whereas  the  greateft  wealth  prooucdebts.  5.  But  if  you  will  fee 
the  very  naturall  proirayture  of  tWe  father  thedeuill,  ifyewill 
hearc  his  very  voice,  lookc  vpon  the  BiQiop  and  Pope  of  Rome. 
For, 

1.  He  hath  engroffed  all  the  kingdomes  of  the  earth  into  his 
ownc  hands,  faying.  All t hefe  are  mtrje ,y ex.  not  dired^ly,  but  inor- 
dtnc  ad  'DcPim.  2,  I  gitic  them  to  whom  I  will:  I  can  fet  vp  and  thruf^ 
downe,  I  can  bindc  and  loofc  fubie6ls  from  their  obedience  at  my 
pleafure.^.l  wil  giue  thee  a]l  ihcic, tf  thoff  w:lt fall dow^e  a^d  JworPj/p 
me-y  ifthou  wilt  be  my  vairali,  and  a  found  Catholikc,  let  my  laws 
binde  thy  confcicnce,  and  pcriccute  with  fire  and  fword  thefe  he- 
rctikes,  thus  thou  fhalt  hold  thy  kingdome,  eli'enor*  4.  But  this 
isafmall  thing  to  challenge  the  kingdomes  of  the  world  ,  and 
therefore  he  challengeth  to  be  Lord  of  heauen,hcll,  and  purgato- 
rie,to  open  and  fhut  at  his  pleafurc,  as  bis  three  crownes  imply. 
Here  is  a  bragge  thac  puts  downc  thedeuill  quite:  neuer  was  the 
deuill  ouermatched  in  boaftingand  Jyiog  but  by  thePope  his  el- 
deft  fonne,  that  in  him  we  might  hauc  a  phine  dcmonftration  of 
Antichrift,  whom  the  Papilis  themfclucs  fay  muft  be  begotten 
by  thedeuill. 


i     lfthotiwiltfalldownt4ndrvorfhipmee.^ 

NOW  fellows  the  condition  of  Satans  large  and  prodigall 
profer,which  is  the  third  thing  confidcrable  in  ihc  dart.   In 
it  ate  two  things  ;  i .  the  matter  h^:  rcq»iires  ,7ygr/?;//>     7.  the  inan- 

ner, 


316 


T^oElr.l. 


Matcii.4.9. 


C/in  Eypofition 


v\cryfa/ldowMertf7dworJhipfVfe.  The  thing  be  dcfircth  r>  wdrJJ:fpjfe  \ 
and  honour  due  to  God:  for  fo  our  Sauiours  anfwcr  implicth,  t 
chachc  muflw^  »"//;//>  GodoH^fy.And  for  the  manner  of  this  worfhip,  [ 
he  ninrt  outwardly  bow  andberid  vntohim,  orprol^ratchii  body  ii 
rn  way  of  homage  vnco  him.  Wherein  wc  fee  mariicllous  cunnin«y  ' 
and  malice  combined,  ; 

I.  His  cunning,  in  makhigic  appcarcfo  fmall  a  mote  :  for  bee- 
ing  a  worfhip  proper  to  God,  as  we  fee  by  comparing  our  Saui- 
ours anfwer  with  ic  ,i,Hcc  would  make  it  in  {\\o\y  andappc3» 
ranee  ,  but  a  bowingot  the  body,  21  i'rnall  thing,  a  gcflure  which- '1 
God  greatly  regards  not ;  as  if  bee  had  faid  ,  as  Bathp:>ebA  to  hef  j 
iQm\c,  I  ,K'\n^,2.ic.  I h/iue  a  OnAUffiit  v»to  thffe,deme  me  »ot:  which'  , 
fmall  fuit  \{ Salomon  ho-d  hcarkncd  vnto^i^  had  coft  him  thcloffeot  j 
hi»kingdome.  And  the  fame  did  our  Salomon  by  his  wifedome  : 
difcerne  in  this  place,  a. In  making  ic  lo  ncceifary  a  thing  to  wor-  ■ 
fliip  him:  wf<r,  with  cmphafis ;  wf^r ,  of  whom  thou  muft  haue  the  \ 
world  if  thou  haft  ic:  fwfr,whd  am  lo  able  and  willing  to  reward 
(o  fmall  a  feruice  towards  mec  :  God  doth  not  fo  reward  his  wor- 
(Viippers. 

a^.  His  cxtreamc  malice:  in  that,  i.hc  would  rob  and  depriuc 
God  of  his  honour,  which  is  due  to  him  alone,  and  co  no  creature  1 
clfc,  2.  he  would  haue  it  conferred  vpan  himfelfe,  Gods  grea-  j 
teft  enemy-  g.  he  would  haue  none  doe  it  him  but /^/w  O^yffl  the  i 
Sonne  ofGods  louc ,  thus  to  wrong  his  Father  the  more:  whereas 
God  expccSts  no  other  of  his  enemies, xj  trv  TiKyov.-^.hc  implies  how 
little  God  regards  or  rewards  his  woi ihippers,  j 

The  connexion  of  this  condition  with  the  premiffcs  flicweth; 
That, 

Satans  profers  are  neucr  free,  but  vpon  fome  wicked  condition 
or  other.  He  faid  he  v<jou\i\^ihe  ail  the  world  and  the  glory  there- 
of to  Chrift,  but  now  he  addcs  a  condition ,  which  makes  it  2 
dcarebargaine.  He  offers  freely,  he  will  ^r«^r  ail  the  world,  and 
the  glory  of  it ,  but  the  condition  is  dangerous ;  if  Chrift  will/x// 
downe andrvor/hip  htm.  The  dcvxiW  o&tcd  \o  ^m  cwr  firll  parents  in 
poflcirionolturther  knowledge,  and  no  IcfTe  a  gift  then  dcityrhe 
makes  as  though  he  would  outline  God,but  all  vpon  this  dange- 
rous conditionjif  they  would  cate  the  apple  which  God  hid  com- j 
maunded  rhem  not  to  touch.  He  would  help  Cain  to  the  f^uour 
ofGod,  and  all  the  lowc  of  his  parents  :  bur  vpon  condition,  he 
would  kill  his  brother -'^/'^/.- for  when  there  was  none  elfcto  be 

loued 


ofQ  n  R 1  s  r  s   Temptations. 


Matcli.if.^. 


317 


loucdjOr  todo  faciificc  ^  he  (liould  obcainc  all.  IhiU^  comes  to 
the  high  Pricft^,  and  {■i\\\\,V/hA(yvtlly€c gmeme  !  Match, 2 6.1  5. and 
they  appoinied  him  thirtic  pcices  ot  filucnbuc  vpon  liis  own  con- 
diiion,  r<?^rrr.iy  hn  Lord4fd(J\Cifhy  :  an  heauiccondinoii  for  io 
lighL  a  liniic.  "Pottphcrs  wife  protcrcd  lofefl)  great  honour  and  re- 
wards, but  vpon  a  t'owlc condition,  of  comnutting  wl^orcdomc 
with  her. 

J.  A$  Si^!om9H  faith  ofthc  harlot,  She hnntethfor  thevrccioH^  lifi 
of  A  fw><«,  fo  doth  Satan  inccn'antly,and  therefore  can  giuc  nochinj^ 
freely:  for  a  free  gift  is  a  pledge  ot  loue  bet  wccne  panics:  but  hec 
carries  a  morr.ilihatrc.l  cowards  mankind,  fccking  by  a'dnicnnes 
todiuourevs^  T.  Pet.  5.  v. 8.  Seeing  therefore  his  loue  is  like  that, 
of  a-  ra-.icning  lyon  to  a  lambe,  no  marucli  though  he  beftow  no- 
thing freely. 

2.  Thccndeand  fcopcoF  allSathans  gjfcsisdifcoucrcd  in  our 
text,  viz^.  to  pUickc  men  from  God,  and  fo  bring  them  to  damna- 
tion; and  iadced  they  arc  not  gifts,  but  wages  paied  for  doi-ng 
fomc  workc,  2.  Pet,  2. 1.5.  Balaam  loncdthew/ifT^es  ofv'rirtghteouf' 
nejfe.  Now,  ifwc  lookc  into  the  hirtorie,  Niim.22.1  y.thefe  were 
great  gifts  and  honours  promifed,vpon  condition  ofcurfing  ths 
people  of  God.  So  as  by  the  iudgemencof  the  holy  GholT,  all 
fuch  gifts  taken  vpon  fuch  dangerous  conditions,  are  vPitges  of  vh- 
rightioufnes.  And  as  aCencrall  ncuer  giues  pay  but  to  Inch  as 
fight  vnder  his  colours,  fo  Satan  neucr  giues  pay  of  worldly  pre- 
ferment, but  to  fuch  as  Hghc  his  battels. 

3.  Neuer  man  gets  any  thing  from  Satan  ,  bntby  way  of  con- 
tra(ft,  or  bargaine,  where  the  conclafion  (ball  be  for  himfclfe:  and 
bceing  thcarch-euemieofall  charitie,  he  willneuer  makcan  ex- 
change but  for  thcbcrter.  He  giues  ^^^iw  an  apple,  but  it  was 
deare  bought  with  the  loffc  of  Gods  image,  and  all  his  happincs. 
He  offers  the  fecondv^^/*w  the  whole  carfh,  but  with  fuch  a  con- 
dition, as  he  muft  for  it  forfakehcaucn.  Q^iefi.  But  is  there  any 
man  fo  extreame  wicked, that  will  contract  with  the  dcuill,  or  re- 
ceiuc  any  thing  vpon  any  condition  art  his  hands  ?  Aftfiv,  The  de- 
uill  will  doenothingforany  man  but  by  vercue  of  a  compadl,  and 
why  fhQiild  liC  be  at  a<ny  maas  commaund  ,  but  in  hope  of  his  re- 
ward, no  iruiic  then  any  man  would  be  at  his,bu£  in  the  fame  hope? 
Butthis  compad\  is  either,  1.  more  open  :   2.niorc  fccrcc. 

A  moreexprelTc  and  folemoecontra(ft  is  that  of  witches,  con- 
iurers,  and  forcercrs, wherein  there  is  a  mutuall  promife  of  feruice 


llraibns.1. 


1^ 


3i8 


An  Exvofftion 


Match.4.9  • 

bccwccn  chcdcuilland  chcwicch.  And  thispromifc  isnotoncly 
made  by  folcnric  words,  but  by  dccdcs  and  I'ealcs;  as  Tonic  diabo- 
lical! fignc*,  fit^iircs  ,  or  ceremonies ,  for  the  ratification  of  this 
league  and  compafV.  And  this  is  euidcnc  by  the  confcfllon  of  all 
witches  at  this  day,  and  by  the  Scripture.  Of  this  kind  was  this 
in  our  text ;  Satan  otrers  to  compaA  with  our  Sauiour  Chri(i,and 
there  wanted  nothing  but  the  free  confcnt  of  our  Sauiour  to  the 
condition. 

But  the  more  fecrec  compa6V  is  the  more  gcnerall ,  and  no  leflc 
Janc^erous,  though  Satan  be  Icffc  fecne  in  ir.  And  of  this  kind  the 
dcuili  makes  many  coucnants  in  the  world,  and  innumerable  pcr- 
Icns  contract  with  him  vnderhand,  perhaps  not  thinking  they  do 
io.  And  chis  two  waves ,  1 .  By  zfccrttfuith  m  the  dsutil,  2.  By  a 
Jscret  ccmfrnt  vyito  the  dstttll. 

Secret  faith  in  the  dctfill  is,  when  3  man  vfeth  any  fuperrtirious  or 
diabolicall  meancs  for  the  cft'c(fting  of  his  dcfuc,  which  he  know* 
ncichcrinthemfclucs^  nor  from  Gods  inftitution,  hauc  any  fuch 
power  to  eftcdl  things, but  from  the  power  of  the  dcuilhas  the  vfc 
ofcharracs  or  fpells,  figures,  chara^lers,  amulets,  fcratching  of  a 
Witch,  or  the  like:  which  hauing  no  power  in  themfclues,  nor  by 
Godsordinance,  candocno  goodbutby  a  fccrct  faith  in  the  de- 
uill,  who  by  Gods  pcrmifiion  puts  power  in  them  to  hcalcmen 
for  their  dclufion. 

Secret  confentvnto  the  deuill^  is  yet  more  commoa  then  the  for- 
mer, though  the  former  be  the  common  cure  of  common  people: 
namely,  when  Satan  fecretly  fuggclieth  and  offcreth  to  make  a  co- 
uenant  and  bargaine  with  a  man,  without  any  e^^prcfrc  forme  of 
contract,  but  by  inward  temptation  puttcththc  motion  into  the 
heart  fasof/W^J  that  if  he  will  vfe  fuch  an  vnlaw  full  meancs,  or 
vpon  fuch  a  condition,  he  will  ctVc6t  hispurpofe,  which  hecar- 
neftly  dcfireth  to  attnine:now  the  party  blinding  his  owne  indgc- 
menr  by  the  cagcrncflc  of  his  affc6^!on,L;iucs  his  confcnt  to  Satan, 
and  accepts  the  condition  :  which  mutuall  and  lilcnt  confcnt  of 
partie  with  particjis  a  reall  bargaine  and  coucnani. Satan  folicitcs 
the  heart, and  the  heart  confents  to  Satan-herc  is  a  fccrct  compa(f>, 
by  which  numbers  of  men  are  in  Ic^^guc  with  the  dcuil,that  would 
k^Q  loath  to  be  thought  fo  to  be.  Yea ,  numbers  there  arc  that  rc- 
"ccitc  the  grcatci^part  of  their  earthly  portion  ac  the  hands  o\  the 
deuilljby  vertuc  of  this  compacl,fecretIy  bclceuing  or  confcnting 
vnto  him. 


^/  C  H  R  I  s  T  s  Tempt ::tiom. 


Matrl]..|.p 


This  fcrncT  tolcc  vs  ffc  chc  difference  bct^tccn  Gods  gifts  and 
the  dciiills,  in  fowrc  things:  I.  Cods  gjfrs  come  lH  from  cracc. 
and  louc,hc  freely  bellowcs  lus  blcffings :  for  his  lou?is  eurrU- 
fting  before  our  owncbseing,and  our  mhcritduce  is  fr^z-^^.'/aboJc 
our  merit,  andx;j  thshc^ncns  abouc  our  reach.  Biu  Sicans^ifis 
proceed  out  of  his  cndlcs  lu:rcd  ,  and  arc  wages  of  vnrig'ucoul- 
ncffe.  2.  Gods  gifcs  arc  dcriucd  to  vs  by  good  and  warraniablc 
mcaneSjdiligeMCCjlabour,  prayers:  Sarins  ,  tor  the  molt  pare,  by 
wicked  mcanes.  Gods  conditions  arc  profitable  and  fafc  :  Sitans 
hurtfall  and  dangerous, by  the  breach  of  lonnccomniandcment, by 
impicticor  iniufHce.  5.  Gods  gifts  arcfirrt  bellowed  vpon  vs,and 
then  obedience  is  required  as  a  tcQification  of  ihankefuUic{fc,not 
as  merit  :  Sacans  arc  afcer  our  vvorkc  as  a  merit  and  wages  of  fin; 
titi\  fji'l dowrjc andvoorfhip mf,  and  then  !wi'.lgtfigth:e allth^fe  thiti^^s, 
4.  Gods  gifcs  are  in  mcrcie,  for  our  faluacion  and  comfort, and  en- 
couragement in  his  feruicc:  Satans,  todrawvs  from  hisfcruicc, 
and  to  draggc  vs  to  dc(hu£lion. 

Let  this  doclrine  make  vs  afraid  to  rcceiuc  any  thing  frrjm  the 
handof  the  dcuill,  and  accept  of  nothing  but  God  offers.  For,  i. 
God  is  more  able  and  willing  rodocvs"ood  then  the  dcuill  is, 
vnlcffe  wcthinkc  with  thofe  wicked  ones,fhat  it  is  i»V4iyset(f  [erne 
the  Lord,  2.  An  enemy  isncuer  fo  dangerous  as  when  he  flitte- 
rethand  fawnethihcncucr  kifleth  but  kiilcth  3  with /<7w^  3  or  bc- 
trayeth  with  Ind^s  .  his  gifts  arc  dcare  bought,his  conditions  are 
intollerabic  :  he  will  haue  a  better  thi  ig  for  it,  eucn  our  precious 
foules.  5.  A  little  from  Gods  hands  is  tar  better  then  if  we  could 
TCcciiica!/thfvror/d^A»dthgff/oryofit^2.t  the  deuills:  for  thiscomci 
withblefUng,  withpromifc  ,  with  contcnrmenc,  with  good  con- 
fciencc;  fo  doth  not  the  other.  Therefore  be  the  iuft  mans  por- 
tion fmall  or  great,  it  is  cuer  precious  :  it  hath  »oforroiP  added  to 
1/ ,  as  vS^/i^/wtff?  fpcakcth.  j^ff^^T?.  How  may  I  know  I  recciuc  any 
thing  from  the  deuill  ?  ^»fw.  When  any  thing  is  gotten  by  the 
breach  of  any  commandenient  of  God,  as  by  iwcarmg,  ly  ing, de- 
ceit, opprcffion,and  the  like,  this  is  a  gift  of  the  dcuill,  and  the 
wages  of  vnrightcoufncs. 

Note  here  how  like  the  vfureristo  the  deuill :  tht  dcuill  faith, 
he  will  (^;«^,  fo  the  vfurcr  faith  he  will  lend,  whjch  lliouldbcfrce 
as  gilt  :  but  then  comes  a  condition  eftcn  in  t^jchundrcth, which 
israorethcn  the  lending  is  worth.  Satan  is  an  enemy  to  all  chari- 
ty  ,  and  fo  ishee.  Thclike  may  bcfaid  of  co'ie  tou    men,  who 

""will 


Vfe.j. 


rfe.z. 


Vfi.  3. 


520 


I  Matth.4.p. 


Vfi.^^ 


t^»  Expofrtion 


will  doc  no  good  but  where  they  looke  for  rcturnc  of  the  like  or  ' 
more,  as  like  the  deuill  as  may  be,  and  altogether  vnlikc  to  God  ' 
who  doth  good  where  he  can  recciuewone,  I'owcs  where  he  reaps  | 


nor. 


Scechemifery  ofmenjwhc  accept  ofSarans prefers.  i.Suchas  ' 
arc  in  open  league  with  him  ,  as  wiz/.ards  who  bindethcmfclues  I 
to  renounce  God,  and  their  baptifme^  and  redemption  by  Chrift,  \ 
and  tobeleeue  in  thedeuill ,  to  expedlaidc  from  him,  and  giue  ! 
him  body  and  fouic  for  that  help  ;  which  is  the  fubf^ancc  of  the  i 
folcmne  leagues,  madeby  luch  limmes  ofSitan  ;  he  is  of  the  fare  | 
lidc  with  them,  they  can  gainc  nothing  by  him  ,  vnlcffe  he  gainc  i 
themfelues  firfl.  And  fuch  by  Gods  law  ought  not  toliue.  2>  | 
Worldly-mindedmen,  with  whom  he  dcales  as  v^ith  EfAu  ^  hec 
giues  them  a  mcfle  of  portage,  but  on  condition  to  fell  their 
birthright )  a  filly  match  is  made  prcfcntly ,  an  exchange  of  earth  • 
forheauen.   3.  Men  impatient  in  lofics  or  fickncffc  ,  who  runne 
to  the  witch  ,33  not  knowing  what  to  doe  with  ihcmfeluej.  But  * 
Satan  ncucrcafeth  the  body  of  temporall  paine$,but  ro  caf^  the  ■ 
foulc  into  eternall.  4.  Ambitious  and  difccntentcd  perfons ,  that ! 
take  preferments  of  Satan  vpon  bafe  conditions:  AhfoUm^^W  \ 
haucakingdomc,  on  condition  he  will  rebel!  againrt  his  ovvnc  j 
father.  Z/wr/acaptainevnder5^#«5^;4,i.Kin.i6.TO.iliallha!je  the  \ 
kingdomcof/y94tf/,ifhe  willrebell  andflay  his  Matter.  Difcon-  i 
tented  Papiflsfhalldiuide  the  land  among  themfelues,  if  they  will , 
blow  vp  the  Parliament  houfe. 

Now  ifwe  would  auoid  the  dangerous  compa6ls  with  Satan, 
let  vs  obfcruc  thcfc  rules,   i.  Beware  of  profancncflc,  which  is  a 
flnnc,  where  men  carclcdy  loofcheaucn  and  the  ioyc?  thereof 
for  thefe  lower  and  earthly  things  ,as  Efauto  fatisfic  hislu(h<^f- 
fptfidthc^leJJJ-'^g  jHcb.i  2.1(5.  Let  there  be  none  fuch  amougflvs,  i 
1,  Beleeuc  the  truth  of  Gods  profers  and  promifes,  to  relie  on  j 
them,  and  thou  dial  c  be  fenced  from 'Satnns  lies,  2.Thefl.2. 10.  j 
g.  Confidcrhow  cafiiy  men  powic  out  themfelues  for  T^/tUiir^f  ■ 
wages:  couetoufnes  carries  away  their  whole  heart,  and  yet  in  the 
end  they  arc  dccciucd  a),  he  was;  in  Head  of  his  reward  he  was 
flainc  in  his  returne  homeward,  Num.;  1.8,  4.  Confidcr  how  lit- 
tle ioy  there  is  in  that  which  is  rcCtriued  at  th?  dcuills  hand:  nei- 
ther Ah4^  nor  his  pottcrity  cnioyed  T^hfhs  vineyard     Iu^m 
brought backe  his  3o,pceccs,  and  hanged  himfdfe.  According  to 
thst  o^ Salomon  ,  The  wicked  rofleth  }iot  that  whkh  he  tnkeih  tn  hun- 

tirg* 


<?/Christs  Tempt  At  ions. 


Match^.p. 


rijjr^.  J.  Moderate  thy  affcclions  not  to  dcfire  the  kingdomcs  of 
this  v\orld  and  the  glory  of  tlicm  ,  but  a  fjrre  more  glorious 
kingdome  in  the  world  ro  comc^  and  all  ihcfc  tranfuory  matters 
oncly  to  help  thee  forward  to  that. 

The  condition  of  Sacar.s  prefer  teachcth  vs  fuitlicr;  that, 
All  his  drift  in  his  temptations,  is  to  draw  men  from  Gods  fcr- 
uicc  to  his  owne.  An  example  whereof  we  haiic  in  Sivd^  vvhom  he 
drew  from  his  hope  and  trull  in  God  ,  to  fecke  and  fuc  to  himfelfc 
for  hclpc.Hec  cntrcd  alfo  into  lHdd4  to  draw  him  from  his  Maflers 
fide  and  fcruiccco  his  owne,  to  make  him  a  leader  and  captaine  a- 
gflinll  Chri(^,  Luk.22.5.  Neither  faileth  he  of  his  purpofe  and 
Icopc  ,but  etfcfluajiy  prcuailethin  the  world,  and  in  the  children 
cfiiifohdteficejEphcC,2,2.¥oT  ifweJook  to  that  part  of  the  world, 
which  is  wdccdchetvoy/dj  not  vifited  by  thelight  of  grace, and  the 
Goipelljthcy  in  gencrallarc  vafTalls  to  Satan  ^  and  profcife  ho- 
mage and  feruicc  to  him  in  ceremonies  and  rites ,  as  Gods  people 
to  God  hmfcife.  i , Cor.l  0.20,  Thofe  thh:^s  which  ths  GerttilesfAcr't^ 
ficfy  thejffacrifice  vnto  deutlls  ,  and  not  v»tc  God :  Which  i$  fpokcn 
not  in  refpedl  of  the  intention  of  the  worOiippers ,  but  of  the  my- 
(ierie  in  that  idol!  worrhipped,  which  indeed  tended  to  the  wor- 
fhip  of  the  deiiill  the  deuifcr  and  fetter  forward  of  the  fame.  And 
at  this  day  in  thofcnewfoundcountrics,  experience  fliewes,  how 
ihofe  heathnifh  and  barbarous  peoplc^not  hauing  the  true  know- 
ledge of  the  true  God,  doc  therefore  eRecme  the  deuill  as  God, 
Sind  the  deuill  appearing  ro  them  in  vifible  (liapes  they  fall  down 
and  worfliip  him,  and  offer  many  feruices  and  facrifices  vnto 
him;  vpon  this  ground,  becaufc  God  is  mercifull  and  amiable, 
and  will  not  hurt  them,  and  therefore  tliey  ncedc  not  bee  fo 
obfequious  to  him,  but  the  deuill  is  terrible,  and  fcarefull, 
and  churlifh ,  and  therefore  mu(t  bee  pleafed  and  \Yorfliipped,7S!> 
neceMt, 

Nay,  Gods  owne  people  and  children  are  ofcendrawnc  from 
the  worfhip  ot  their  God  ,  to  the  worfliip  of  the  deuill  ,  in  the 
moftbafc  and  fubmifle  kind  of  worfliip.  The  lewcs  themfclues 
offred  vntodeuilU  ,and  noc  vnto  God  ,  Dcur.  52. 17.  and  whst 
did  they  offer  but  their  dcarert  things  ?  aspfal.  106,  37,  they  ofr 
fred  their  forir.cs  and  d^tightcrs  vnto  deuilU  :  A  marucllous  high 
wickedncs,  wherein  the  Ifraelites  themfclues  imitated  the  barba- 
rous hetrhcns ,  among  whom  Satan  had  brought  in  this  vnnatu- 
rallcrucltir  ,  to  kill  their  little  children,  ond  oft^^cr  them  to  Afthch 


321 


De^r. 


2t 


nv.uTADttu.Cc* 


\ 


322 


HcaroQt.i, 


Match.4.p 


L^4n  Expo/hi$H 


inthcvally  of///«>j(?w»,  v.;8.Thusthey  fhcd  innocent  blood  by  a 
diabolicall  turic,  and  polluicd  their  hnd  at  the  diucils  infiicrati- 
on.  Thus  it  was  in  the  time  of  ^^^i:c,  and  o{ CManalfch  -,  againii 
yih\c\\\.\\t Lord fhswed great  ridignationayidvehemence^ltT^-j,  and 
\g.  and,Ezck.i5.  And  the  rather  ,  bccaufeic  was  againft  a  Ipeci-' 
all  law  enafled  for  this  purpofcl^  which  vvc  would  thinkc  Gods 
owne  people  (liould  not  need  )  Leu';t»  1 7.  j.  They  fhall  no  ?»ore  of- 
fer to  dd  fit  lis  ,  afcervphomthey  h/me  gene  a  whoring  ;  and  the  fan^lion 
(oWowcs yTh  14  fh 4 II c?e  A fi  ordtuH^cefor  ener.  Yet  Gods  people  for- 
oate  Gods  inftitution, and  natures  inlUnd  ,  and  lo  put  offal!  reli- 
gion and  naturall  affe6lion. 

And  this  comes  to  paffe  :  i.BecaufcofSatans  pride  and  ambi- 
tion ,  who  will  not  content  himrelfc  with  any  thing,  but  that  ho- 
nour  tha:  13  due  toGod,  Hebeeing;/?^  ^riucc  of  theworld ^  and 
the  gsd  there  of  ^\o\\,  J4. 5 1.  2. Cor. 4.4,  will  be  worrhipped  by  the 
world  as  a  God  ,  and  takes  vpon  him  as  if  he  were  fo  indeed: 
whereas  he  isfoonelyby  his  owne  vlurpation  and  affeilation, 
and  the  wickcdsdelufion  and  acceptation.  2,  Bccauleol  his  ma- 
lice  to  God,  to  whom  he  is  mol^  contrarie.  God  hath  by  the  lawc 
ofcreation,  of  nature,  the  morall  law,  yea  by  the  law  of  faith,  and 
all  other  bonds,  tied  man  to  his  owne  feruice:  now  Satan  feekes 
conirarily  to  depriuc  God  of  his  due  homage  ,  and  drawcs  men 
from  the  knowlcdg  &  prad^ifc  of  Gods  vvil,  that  he  may  rule  them 
after  his  owne  will, :. Tim. 2. 26.  :?.Becaurc  ofhis  hatred  to  man- 
kind, to  drawe  men  into  the  grearel^  offence  and  difplcaiurc  of 
God,  it  U  An  etiill  thtug  And  hitter  ^to  depart  from  ^oda^d  hid /<.  mice: 
but  to  giue  thisto  Gods  deadly  enemie,  is  a  finne  moft  hatcfall  & 
dangerous.  4.  It  is  all  thebufineffe  that  Satan  hath  in  the  world, 
for  which  hclcauesnoftoncvnturncd,nomcanes  vnattempicd,to 
fetvp  his  owne  kingdomeaboue  and  againl^  Gods  kingdome^  a 
compendious  way  v\  herof  is  to  hinder, coirupr, or  dcftroy  the  true 
worHiip  o\  God, l,T\^Ci{,2.JS,  Satan  hindered  me:  namcly,the  true 
woifliip  which  P^W  fought  to  eQablilli.  He  corrupted  the  wor- 
fhip  of  God  among  the  fonncs  of  God  by  the  daughters  ofmen, 
Gcn.^.  And  he  fought  to  dcftroy  all  Gods  vvorihip  inihepofteri- 
ty,  by  dcflroying  ^bel, 

rf  Qnejl,  But  is  it  poffible  that  Saihan  can  fo  preuailc  to  drawc 
men  to  worfhip  himfclfe  in  (icadofGod  ?  And  what  mcancs  v- 
feth  he  to  cffedt  it  ?  ty^nfvp^  Yea  it  is  plaine  and  vfuall,  as  we  (liall 
cafily^fec, ifwcconfidcr,  i,  the  wayes  that  amao  worlTiippctluhc 

dcuilh 


tf/  C  H  R I  s  T  s  TemfftAtufts. 


M;itth^p. 


323 


dcuill :  a.  themcanc^  how  he  briniicth  men  thereunto. 
L  The  wayesarc  hid  dovvnc  in  thefe  fovvre  condufions  : 
CoKcluf,  I.  Whofoeucr  woriliippcrh  tor  God  that  which  is  not 
God,  he  worfliippeth  the  deuill  forGod.  Dent.;  2.  I'j.Thcy  affe- 
redvfUoJfHfUs,  ihnt  is^  to  gods  v%hc  m  they  knew  ret, In  all  diuinc 
worfhip,  whatloeiicr  IS  riOt  performed  to  God  ,  is  performed  to  } 
the  deuill,  there  bcelng  no  rncane  between  them  in  worfliip.   Biic  } 
how  hath  the  deuill  drawnc  Pagans  and  heathens  rolctvpand  | 
worfhip  falfc  god<,dcuills  indeed,  (JMars,  Infter,^:c,  yes  and 
!  Gods  owr.c  people  to  worHup  Dngoyi,  and  Baal^  anJ  AfaUcb  ?  At 
I  this  day  all  the  Eat^ernc  people  of  Turkes  and  Saracens  worfliippe 
I  i^f^hfmct,  a  god  of  their  ovvnc  making.   And  thcpapirts  all  giue 
I  diiii.ic  worll\  p  to  ftocks  and  ftones,  the  worke  ot  mens  hands,  to 
I  ragges  and  rclliques,co  their  breadcn  and  baked  God  intheSa-i 
crament;  as  bafc  an  idolitry  as  can  be  found  among  the  heathens:  j 
in  all  which  they  hauc  fallen  downc  to  the  deuill,  and  vvorfli'-ppcd 
him. 

Corclfif.i,  Whofocuer  worfhippcrhGod  in  any  othcrmeancj 
then  hm^^cl[e  hath  appointed,  he  worfl^iippcth  the  deuill,  and  not 
God,  If  the  manner  of  Gods  worfhip  prelcribcd  byhimfelfc  in 
the  Scripture  be  relufcd,  that  cawnotbcGods  worfhip  ,  bccaufc  j 
the  manner  is  deuifcd  by  the  deuill.  Thus  doc  they  whoproiefTej 
the  true  God  dii-lmdl  in  three  perl<jn5,but  vvorfliip  him  accorcbh^  | 
to  their  ownc  deuiles  and  humane  traditions ;  as  thepapirts  that! 
worfhip  God  in  im.iges,  pilgrimages, 5:  athoufand  deuifcsmecrc  ' 


flranger?  to  tl'i«  Spirit  ot  God  in  Scripture,  thrult  in  by  Satan  for 
his  owne  feruicc, 

Cwcluf.-}^,  Nnmhcrs  will  notbe  pcrfwadcd  theywordiip  the 
deuill,  when  indeed  they  doe.  For  a&  then  wc  worHiip  CioA  a(flu-  | 
ally,  when  wc  ferue  and  obey  him,  fo  then  men  worQup  the  denil,  • 
when  they  doe  the  vvorkcs  of  the  deuill,  loh.  8.  He  that  is  a  flaue,  | 
a  vaffall  to  the  deuill,  is  an  apparant  woiHiipper  of  him.  Yea  ,  fo  } 
nearca  feruice  is  between  them,  that  the  dtuill  is  faid  to  beget 
miny  fonnes  in  the  world, loh. 8. ^t. now  euery  fonnehonours  his 
father.  Thus  doc  all  they  that  are  fubtilcio  peruerc  theHiairht  i 
waye>  of  God,  as  Elymu,  therefore  called  by  T*i*f/  the  chtldof  the 
dcutli,  A6^.  1 :5.io.  becaiife  he  fought  to  hiniicr  the  woid  and  vvo.k 
of  God,  Thus  doe  all  thofe  tares,  the  children  of  thar  w/cksd 
»w^,  Matth,  I  3.  58.  which  g'-owvp  in  Gods  field  to  the  mo'.ei'img 
and  annoyance  of  tUc  Lords  whcatc.  Thus  doc  all  they  who  when 
'       ;  X  z  they ' 


r 


f;      324      lMaun.q.';>. 


An  Expofit'ton 


chcy  fhovild  fpcnd  the  Lords  Sabbaths  in  his  vvordiip,  they  wor- 
(liip  and  fcrue  the  world  in  buying  and  felling  ,or  thcdcuillin 
play  and  gaming  in  their  ovvnc  houies/alling  downe  tothe  wor- 
[hip  of  thedeaill,  v\hen  true  worfhippersarc  in  Gods  houfc,  pcr- 
fonning  their  honnagc  and  feruicetohim, 

ConclH\^,^,  Satan  preuailcs  agairfl  numbers, by  drawing  the af- 
re({'^ion5  of  their  hearts  froiiube  true  God,  to  lomcthing  befides 
him,  to  loue,  trii(t,and  follow  it  more  then  God  :  as  the  voluptu- 
ous perfon,  that  makes  his  bellie  his  God,  and  To  is  a  loucrof 
pleafure  more  then  of  God  :  and  the  couetous  perfon  making  his 
wealth  hisGodj  whom  Pnul  therefore  calls  au/^<?/rf/fr.  Allthcfe 
and  many  moe  arc  woifhippers  of  the  dcuill,  and  fallen  downe  10 
him,  and  cannot  poOlbly  worfnip  the  true  God. 

IL  How  and  by  what  meanes  Satan  doth  thus  preuaile.  And 
thcmeanes  arcthefe  :   i.  Hehathoften  the  fecular  armc.atidhu- 
maneau:horitic:  2.Chron.  11.  15,  /!^/;£?^(?^w  ordained  Pricfts  for 
'  the  high  places, for  the  dcuils,and  for  the  calues  thachc  had  made. 
Thus  Antichrift,  thebeaft  ofPvorae,Rcu,  15,16.  by  power  made 
all  both  finall  and  great,  rich  and  poore, bond  and  free  ,  toreceiuc 
his  marke  in  their  hands  and  foreheads.  So  he  did  in  our  country 
by  fire  andfagoc  in  Queen  Maries  dayes.  2.  Sometimes  he  drawcs 
mentohis  owne  worfhipby  polliciejforhecan  transforme  him- 
felfeinto^n  Angel  of  lighr,  he  can  preach  Chrift  for  a  need  ,  too- 
ucrthrow  theprcachingofChrift,  Mark.i.:^4.  he  can  be  a  lying 
fpirit  in  the  mouthes  of  fowre  hundred  falfc  prophets, 1  .King. 2 1 . 
atoncc:aiid  can  put  on  the  Oiape  o^  SAmusl^\>tz\\\<^  flill  aSathan. 
5.  Sometimes  by  faire  promiies,  as  in  our  text,  he  will  giuea 
whole  world  to  bring  Chrirt  to  one  Iinne  :  Thou  fhalt  hauceafe, 
pleafiire,  wealth, credice;  in  a  word,  thy  hearts  dc fire,  j'/^^c;^  rfilt 
fall  define  and  fvorjhip  r/jee.  4»By  pcrfwafion,that  it  is  a  vsine  thing 
to  fcrueGod,Malach,  5.  14.  noioyfor  the  prcfent ,  no  rccom- 
pencc  hereafter :  thus  he  carries  with  him  innumerable  compa- 
nies with  things  prcfcnt,  not  confidcring  the  time  to  come.   5.  By 
threatning  of  erodes,  Ioires,di$fauour,  as  ^4/44^  faid  loBaUam, 
Thy  Cjod  hath  k^pt  thee  from  preferment.  By  violent  pcrfecutions, 
Rcuel,i2.  ig.ij.  the  reddf  dragon  pcrfccuied  the  woman  which 
had  brought  forth  the  manchild;  the  fcrpcnt  cafl  cut  of  his  mouth 
waters  like  a  flood,  to  caufe  the  woman  to  be  carried  away,  ^.By 
effe6luall  deiufion,  by  meancs  of  (ignes,  wonders,  falfe  miracles, 
and  flcights,  which  Sathaa  putteth  forth  to  giuc  crcdite  to  falfc 


v\or- 


^/  C  H  a  I  s  T  8  Tempt  At  ions. 


Matth.4.p. 


wor/hippc,  as  it  is  fpokcnof  rhc  preac  Antichrift,2.Thc(r.2.9,io. 
chat  heejhullcomi  by  therporkjn^  0f  SatJjMn^  wuh  jfow^r,  Cxgties^  und  ly- 
ing wonders ^  und  in  nil decetueA^Unflfc  of  vnrtghtcotifKejfe  among  them 
tloAt  pertfh:  and  thus  fliall  ihc  bca(^  dccciuc  a!I  thole,  whole  names 
arc  not  written  in  the  boolic  ot  lire,  'I'huJ  many  arc  ciecciued  in 
Popcricby  the  iugling  and  crattic  conucyanccs  ofthc  Prie(i>,ind 
often  by  magicke,  making  their  images  appearc  to  Iwcate,  to 
nodde,  to  roll  their  eyes,  topafTc  voices  through  chtfm,  and  make 
blood  appcarc  in  the  hoal^  ;  which  they  would  hauc  their  people 
bclccuc:  and  thus  Satan  mightily  drawcs  chem  to  the  worfl-iip  of 
him  kite. 

Here  let  vs  learnc  to  bcwailc  the  miferitf  of  men  fediiccd  by  the 
deuilJ,  and  thruft  from  thcirGod,whcthermorc  openly,  or  more 
fccretly:  as,  i.  Such  as  ioync  to  Poperic, renouncing  the  wordiip 
of  the  true  God, and  fall  downe  tothcdcuill  to  worfhiphim.Reu, 
1^,4.  and  they  y^'  ox9ri\^^td  the  dragon  And  the  If  e^Jl  :v\Qi\n'y^l\\zx.i[\z 
worfhip  ol"  the  bcafl  3  is  the  worfhip  of  the  dragon.  Now  they 
worfhip  thcbeall  that  giue  him  power  ouer  the  ScripiurCj  oucr 
the  confciences  of  men,  tomakclawes  to  bind  them,  to  pardon 
finneSjto  open  hcaucn,hcil,  purgatorie,  and  recciuc  his  bulls  and 
canons  before  the  Canonical  Scripture,  A  lamentable  thing,  that 
Satan  gets  fuch  great  ones  daily  to  fall  downe,  and  worHiip  him. 

2.  Suchns  gctliuings  by  bribery,  fymony,chopping  and  chan- 
ging, and  fuch  indircdlcourfes  :  here  the  Chaplein  hath  fallen 
downe  to  the  deuill ,  and  worQiipped  him,  and  he  h'ath  bellowed 
the  benefice, 

5.  Such  as  feckc  to  witches  forhel;),  or  cunning  men  and  wo- 
men: a  plainc  and  open  fcruiceof  the  deuill,  by  vertue  of  ale»€;ue 
and  conipad):  ,  at  lea{^  fccret.  Should  not  a  feoflefeekc  t9  thetr 
God?  or  can  all  the  dcuills  in  hell  rcmooue  the  hand  ofGod  ? 

4.  Such  as  by  flatterie,  dificaibling,  iniufticc,  lying,  fwetring, 
or  breaking  the  Sjbbath  jobtainc  wealth  ,  or  profit.  All  this  the 
deuill  hath  giuen  ihcc ,  becaufe  thou  haQ  fallen  downe  and  wor* 
fhippcdhim,  Whatfoeucraman  doth  againi^hc  word,  againft 
bisoath,  orconfciencejis  a  falling  down  to  the  dcjill^and  a  wor- 
fliippingot  him. 

Take  heed  of  ccramingvnder  the  power  and  fcruicc  of  the  de- 
uill: and  to  that  cnde  obfcrue  thelc  rules  :  i.Hold  thee  to  Gods 
word  and  will  in  all  duties  of  pietic  andiuitice,  both  for  niatcer 
and  manner.  For  we  muft  not  onely  doe  o jr  Madcrs  will, but  alfo 


3*5 


Vfe.i. 


yf'.  2. 


X 


accor- 


j25 


Macch.4-io 


(^^  Exfojitton 


according  to  his  will.  2.  Hcarc  and  fuller  chc  motions  of  Gods 
Spirit,  which  are  cucr  according  to  the  word.  It  is  a  note  of  a  raan 
giaen  vp  to  Sathan,  to  hauc  continuall  difobcdjcncc  breathing  in 
him,Eph.2.2.  Thefowlcfpirit  fauours  nochiDgbuc  the  flerh,  3, 
Renounce  the  world  daily ,  be  not  afcruanc  to  any  lul^,  neither 
take  plcafure  in  ir.  For  when  Sathan  findes  a  oian  fcruingplea- 
furcs,  he  hakcrs  biai  with  them, and  does  him  with  cares  of  riches 
and  voluptuous  liuing,  Lnk. 8. 14.  4.  Walkc  inthe  light,  louc  it 
andfuchas  walkcin  it.  It  is  a  fignc  of  a  maninSathans  fnarc  ,  to 
dcfpii'c  the  that  are  good,  2. Tim. 3, 9.  tomakea  (licw  of  godlines, 
denyinj:;thcpower  ihcrcof,  V.  5.  Satan  himfelfe  prcrcnds  light, 
but  waikcs  in  darkcneflc,  and  leads  fuch  as  he  rules  in  the  fame 
path,  j.Contcnd  for  ihetaithjiud.  3.  and  Gods  pure  worfhip, 
ftand  for  God,  be  at  warrc  with  thy  (inne  ,  kecpe  an  inward  con- 
flidland  combate;  for,  not  to  be  tempted  of  Satan,  is  to  be  poflef- 
fcd  by  him  :  Luk.  1 1.21.  Wheti  the  firing  man  keeps  tht  ho/d,  aUu  at 
pence. 


Vers.  10.  But  lefta  apifuperedafidfiid^  Aueide  Satan:  for  it 
isrpyitten^  Thotipoalt  worjJyip  the  Lord  thj  Gpd^andhim 
onelj/fhalt  thoufcrta, 

NOW  vvc  come  by  Gods  cfTiflance,  to  theanfwer  ofour  Lord 
to  the  deuills  third  dare.  In  which  confider  three  things :  i, 
the  deniall  and  refinance.  But  lefn^aytfwered,  andfaid:  2.  the  mzn- 
ncTo^'iZtAfiotde  Satan:  3.  thereafon,  For  itu  wntten  ^  Thou  Jhalt 
vr or/hip  the  Lord  thy  God^  &c. 

Fitft,  our  Sauiour  would  nor  yeeld  to  Sathans  temptations :  2. 
nay  he  repels  it  with  great  vehemence,  3.  he  hath  iuft  rcai'on  fo  to 
doe. 

I.  Chrift  would  not  yccld  to  the  rcmptarion,no  not  for  a  world. 
2^^y?.  Why?  what  hurt  had  been  in  it?  jir^fw,  i.  He  had  taken  the 
honourof  God  ,  and  giuen  itto  Sathan  :  >A'hercasthc Lord  hach 
hxd^IwillgiHcminehonour to yjone other.  2»Hehad  confcnted  to  a 
lic,*://^,  that  the  world  was  Sathans  in  poffcffion  anddifpofition. 
3.  He  had  partaked  and  abetted  all  that  iniuftice  and  wrong 
which  Satan  would  offer  to  all  the  inhabitantsof  thceartb  ,  ifhec 
had  ycclded,  or  accepted  any  thing  from  him.  4.  He  had  impea- 
ched his  owne  right,  and  prefent  pofleflTion  of  all  things,  whereof 
—  he/ 


^/  C  H  R I  s  T  5  TcmftiUtenu 


Mactb^^io 


327 


he  was  right  heirc,  already  inucHcd  by  his  Father.  ^.AUhoueh 
the  worfnip  rcquirrd  wss  cxtcrnall,  yctic  vvasdiuinc;  and  fo  in 
giuing  it  to  Satan/.t  had  bin  idolarrous,  which  had  inran^^lcd  the 
Sonne  of  God  fn  finnc  ,  and  vnfiticd  him  to  the  redemption  of 
mankind.  So  as  in  rcfpcclot  God,  ofChril^,  ofvs,  and  the  whole  ( 
Church,  i:  had  been  cucry  way  yvofull  and  dangerous,  ssSatan,  | 
yea  our  Lord  well  knew,  I 

Heucc  we  Iearnc,fVom  the  example  of  our  Sauiour  Chrift,  to  e-    Docfr» 
flccmeand  preterre  Gods  glory  abouc  all  the  world.  Chrift  could  > 
Boc  be  corrupted  with  gold, nor  lilucr,  nor  kingdomes,  nor  glory, 
hue  IS  agood  Phylnian  fees  all  dileales  and  eyc-forci ,  without 
contratfling  hurt  to  himfelfc  :  the  glory  of  his  Father  in  his  eie,  is  ; 
an  antidote  toprcferue  him  without  inteclion.  And  no  marucll,  I 
j  feeing  he  had  formerly  preferred  the  glorie  of  his  Fathers  niercie  i 
in  mans  faluatio,  abone  the  glorie  of  hcaucn  it  fclfe, which  he  left, 
and  became  a  man  of  forrowes,and  was  numbred  among  the  wic- 
ked to  that  purpofe.  Here  is  an  example  tor  vs,  which  we  cannot 
attaine,  but  murt  leokc  on  a  farre  off  for  our  imitation,  to  come  as 
ncarc  ic  as  infirmity  of  fiefh  will  afFoard  vs, 

Moffs^thnt  m^nofGod^  fo  preferred  the  glorie  of  Cod  before 
the  world,  that  he  made  a  Grange  choife,  vtz.»  to  fuffer  rvith  Gods 
fco^U ^rather  then  t9  cnioy  the  tre/^ fares  a»d  honour j  ofEnpf,  Heb.l  I . 
24,25.  Nay,  he  was  fo  fct  (orGods  glorie,  as  he  preferred  iibc-i 
fore  h\iow»e piirt  w  thebool^ofltfe,^y<o6,7^  2.5  2.  Rather  then  thou 
fhouldeft  not  gloritic  thy  mercy  in  thy  people,  and  rather  then 
thou  fnalt  giuethc  cnenjie  caufeto  blaipheme  ,  rather  blot  my 
name  out  ofthy  bookc,  lecme  haue  no  part  in  hcauen.    The  Apo- 
ftles  alio  following  the  (leps  ofour  Lord, for  Gods  glorie, and  the  I 
Gofpcls  caufc,  did  glorie  in  the  worlds  contempt,and  rchycedthat 
they  were  coH}itcd  \9§rthy  tofttjferforChrtJ},  K&.  5.  41.  Paul  bare  f 
in  his  body  the  w4ri^/6>/ C/>r//?,  Gal. 5.  vcr.  ij.^ndwod  afrifoner, 
Eph.^.T. 

I.  God^glory  is  the  chelfegoorl, and  the  vtmoft  extent  of  all  P.cafons.!. 
his  owne  counfells ,  and  a6lion<,  wherein  he  manifefteth  hi*  mcr- 
cicor  iuftice  ,Rom.9.i2,23.  and  fo  it  ought  to  be  of  ours;  i.Cor, 
lo.'^o.  whatfoetier ye eate ^  or  dnnke^or  whatfoetieryedoCjdoAlltgthe  1 
glory  of  God.  An  earthly  child  honours  his  tathcr,  when  he  imitats 
him  in  good:  lo  doe  wehonour  our  heauenly  Father  in  this  imi- 
tation. The  firft  thing  in  Gods  intention,  mult  bee  the  firfl  in 
ours. 


X  4 


2.  The 


328      IMauh, 


4«lo, 


An  ExfofiUon 


2.  ThcpracSlifcofthisdutieis  a  fruit  oFfaith,anda  fupport  of 
faith.  Wzh.w.i^,^)  faith  LMo[ts  Ytfvifedtohee  caHcd  thefonmof 
Pharaohs  djinghter.  The  confidcration  of  Gods  faithfulnclfe  in 
proraifing  and  performing  better  things,  makes  thefe  infcrlour 
things  fmallin  our  eye:  as  LMofes  therefore  preferred  the  re- 
bukes of  Chrift  before  the  trcafurcs  of  Egypt,  bccaufe  bee  \qq- 
kzd  ^zt he recompenfeef  reward.  And  that  the  (ight  of  Gods  glo- 
ry ,  worthy  to  be  izt  aboue  all  things ,  takes  the  pare  of  faith  to 
foile  temptations,  is  apparant  in  our  text,  by  the  pradifc  of  our 
holy  Sauiour. 

5.  In  the  Lords  prayer  the  firft  petition  i$ ,  that  Gods  name 
may  i^ee  hallovced ,  fct  before  the  de(ire  of  daily  bread  ,  yea  before 
remiifionof  (innes,becaufeall  thcfearebut  mcanes  tending  and 
fcruingto  themaincend  of  all,  which  "is  Gods  glory.  All  our 
good,  fpirituall  and  temporall,  are  or  ought  10  be  means  tending 
to  that  end, 

4.  Gods  glory  is  the  dcarel^  of  all  things  to  himfelfe,of  which 
he  is  moft  iealom,  and  fo  ought  to  be  to  all  his  children, as  we  pro- 
fcffeour  felues  tobe.  Andwhat  can  more  reioycc  the  heart  of  a 
gracious  and  ingenuons  child,  then  the  honour  and  high  refpc6l 
of  his  parent  ? 

5 .  According  to  our  eftimation  of  God  himfclfe  isour  rcfpe6l 
of  his  glory ,  and  fo  much  as  wceflecmehis  glory,  fomuch  wee- 
fteemehimfelfe.  It  is  true  that  Gods  glory  is  eternali ,  andfo  a- 
bidesin  it  fclfenot  capable  of  our  addition  or  detra6lion,  and 
God  will  be  eucr  moft  glorious ,  though  we  neuer  had  been:  nei- 
ther need  he  our  help  to  make  him  glorious.  The  funne  would 
(hineinhiiibrightnefleand  glory,  if  all  creatures  were  blind  and 
nocycfawit.  But  yet  he  will  trie  how  much  glory  wee  will  a- 
fcribe  vnto  him,  andhow  we  prize  it,  and  how  induftriouswe 
arc  tomagnifieand  cxaltit:  not  that  he  can  get  any  good  by  it, 
but  wc  our  felues  reapc  the  fruit:  eucn  as  the  fire  is  not  hotcr,  bc- 
caufe we  ftand  by  it ,  but  we  are  hoter ;  fo  while  we  glorifie  God, 
not  God  but  our  felues  arc  become  better  &  more  <^lorious,  God 
loueth  his  glory  asheloucthhirafclfc;and  we,as  wclouc  himfclfe, 
fo  we  louc  his  glory, 

6.  This  is  the  pcrfeftion  ofChriftianity  and  grace  here,and  of 
our  glory  and  immortality  hereafter,  to  prcferre  his  glory  aboue 
all  the  world.  The  5/)^^/ir(^  Cant.  2,18.)  r^//^/^  Chrifl  her  bejihe- 
/(7»tf^,  which  he  could  not  be,  if  fhe  loued  anything  betrer  then 

him. 


o/C  H  R I  s  T  s  Temput/o»f»  Match. 4. 1 o. 

him.  Andour  Sauiourcafhicrcth  him  as  vnworthytobc  his  fol- 
lower ,that  doth  not  at  Icaii  in  atfcdliou  and  full  purpoic,  forfakc 
father, and  mocher,  and  wife,  and  children,  and  goods,  and 
lands  for  his  lake.  'Ihivpcrfcd^icn  of  crace  thcholy  Martyrs  at- 
tcined,  who  raiher  then  they  v.'culd  Jillionour  God  in  ycclding 
the  Icaft  (liovv  ofidolatry  ,  rcfuicd  the  whole  world,  yea  their 
Hues.  And  the  pertcclion  ot  glory  in  the  life  to  come  is ,  that  no- 
thing elleoccupie  or  difiracl  vs  irom  becing  wholly  taken  vp 
in  the  immcdiat  glorify  ingot  God  ,  without  cither  faciccy  or  cca- 

Let  vslearneto  bcofthc  famemindc  with  our  Lord  lefus,  in 
whome  we  hauc  a  worthy  pattcrne  of con^aocie  and  hcaucnly  rc- 
folution,in  that  all  the  world  andthc  glory  of  it  could  not  moouc 
him,no  not  by  a  geflure  toimpairc  his  Fathers  glory.  The  hea- 
then man  could  lay  ,if  he  would  forfweare  himfclf;  for  any  thing, 
it  rhould  be  for  a  kmgdome.  tyfofolom  for  a  kingdome  would  kill 
hii  ownc  father. /f^/i<  for  a  kingdomc  makes  no  Qwd  of  murthcrs: 
One  {2'iib  o^h'nn,  f^hat  w/vs  a  ki6ketfH!l  of  heads  to  a  kjngdomc  ?  2. 
King,  iQ.^^Hcrod  for  akingdome  kills  all  the  male  children. Nay 
it  were  tobe  wiflicd,that  onely  kingdoracs  could  draw  men  to 
mifchcife  :for  thenfhould  not  ^httb  m\ix\.\\ti  Naboth  for  a  Held, 
nor  htd.u  betray  his  Mafler  for  thirtie  pence ,  nor  ChrifHans  and 
Protettantslieand  fwearc,and  forfweare,  and  tranfgreffefor  a 
piece  of  bread.  How  many  executions  hauc  wc  for  30,  pence,  or 
13.  pence?  Which  (lie  ws  how  degenerate  men  are  from  ChriR, 
whom  all  the  kmgdomes  in  the  world,  nor  the  greatcft  things  in 
them  could  mooue  in  the  leaft  manner,  andasic  were  indirc(5^1y, 
to  difhonour  his  Father.  Nay, what  fhall  wc  fay  of  them,th3t  pro- 
fcffe,  they  ncrnomanelfe  can  trade,  and  buy,  and  fell,  to  Hue 
without  fome  lies,  and  diflembling  fometimcs  ?  Thefe  may  carrie 
the  name  of  Chrifi,  but  the  minde  of  Chrift  is  farre  from  them,  O- 
thers  thinke,  and  fay.  What  need  men  be  fo  nice  to  ftand  vpon  fo 
fmall  fcruples,  as  not  accept  fo  goodoficrs  and  promotions  iu  the 
world,  which  haue  fome  condition  or  other  annexed,  which  their 
confcicncccannot  without  offence  fwaliow?  What,  may  noL  he 
call  a  little  euill  go0d;aDd  a  little  good,  euill;  that  lohemayraifc 
hiaownc  cftatc  ,  and  doehimleifc  ,  and  others  much  good  ?  And 
thushcis  euery  whercaccufcd  ofindifcretion.  But  tothefc  wee 
obie(Sl  Chrifts  example ,  who  would  not  be  mooucd  with  all  the 
j  world  to  doc  that  he  was  not  warranted  for  in  the  Scripture.  And 

for 


3^9 


r;?.r 


230 


r/^.3< 


/ 


Matth.4,io. 


An  Exfofition 


for  the  imputation  of  indifcrction,  wc  allcdgc  LMofes  example 
who  wheti  he  woi  at  age  (  faith  the  text  )  refufedto  he  called  the  fonne 
of  Pharaohs  daughter  ,  andchofe  rather  toftiffer  with  the  people  of  Cod, 
And  coall  fuch  alledgers  wc  fay  inonc  word  ,  Either  was  Chiiil 
farre  wide  in  refuting  fo  great  an  offer,or  elfc  arc  they. 

A3  we  mufl:  prcferrc  the  glory  of  God  aboue  the  world  ,  To  we 
muft  promote  it  by  our  bcft  meancs :  The  Magiftratc  by  pro- 
curing and  ftablifhing  that  whereby  God  may  be  moft  glorified, 
not  adminiftring  iuftice  by  affcdlion  or  reward  ,  or  fparing  offen- 
ders by  a  crucll  mercy,  who  fliould  be  made  examples  to  ochers, 
ornot encouraging  the  godly  :  All  this  difhonours  God  highly. 
Theminifter  muft  vfe  his  gifts  ,  not  for  any  priuacc  end,  but  for 
Gods  glory,  as  a  good  feruanc  that  gaines  all  for  his  Maf^er.  And 
cuery  priuatc  roan  muft  fo  carric  his  courfe  of  life,  his  trade, 
his  fpeaches ,  as  God  may  bee  honoured  in  all  things:  his 
light  in  all  things  murt  (hine,  that  our  heauenly  Father  may  bee 
glorified  :  therefore  in  cuery  thing  whether  it  will  carric  the 
commendation  not  only  of cruth  and  honcfty,  but  of  Chriftianity 
and  religion. 

To  ftirrc  vs  vp  to  this  duty,  fee  fome  motiucs : 

1,  All  creatures  in  their  kind  doc  glorifie  God,  and  keep  their 
ftanding,  the  funne,  the  ftarres ,  the  heauens  declare  the  glory  of  God, 
Pfal.  1 9.1 .  the  oxe  kno-weth  his  owner  ^and  the  ajfe  the  mafier  of  his  crib^ 
Ifi.l, '^.fhe  crane,  frvallow^andturtle  know  their  timeSylcr,^.l,Whzt 
a  fhame  for  Ifrael  then  not  to  acknowledge  their  bcncfa6lor,  but 
come  fo  farre  bchindc  the  vnreafonable  creatures  ?  What  a  fliame 
for  Chriftians  to  come  behinde  the  Ifraclitcs  ,  who  partake  in  far 
greater  metcies  and  meancs  then  they  did  ? 

2.  Hereby  we  manjfeft  our  fcluci  to  be  the  feruants  of  Ged,in 
refilling  thcdifliononrofGod  , and  flanding  out  for  our  Lord, 
againft  Satan  ,  wicked  men,  hypocrites,  whofc  whole  defire  is  to 
obfcurc  and  darken  the  glory  ofGod ,  and  as  far  as  they  can  with 
violence  to  tread  it  vnder  foote  :  Efpccially  hauing  vowed  in  our 
baotifmc  fotodoc.  He  is  a  coward  that  fceingthc  rcadincs  and 
alacritieoftheencmiCjisnotbyit  prouoked  to  Hour  rcfifiancc, 
efpccially  landing  in  a  good  caufe,  and  furc  of  vi6lory.  Can  a 
child  indurc  his  father  to  be  difhonoured  and  wronged  by  word 
or  deed  ,  and  put  it  vp  ?  Can  Gods  child,  feeing  afonne  hofsonrs  his 
father  ? 

5.  Our  time  is  but  fliort,  we  are  in  our  hft  conflif^,  the  time  of 

cur 


^/  C  H  R  I  s  T  s  T<mptAtiorJS. 


Matth.^.io. 


33 


our  full  dcliucrance  and  iiurodu6\ion  inco  hcaucnly  ^lory  is  at 
hand,  the  crowne  is  in  ourcyc  ,  almoft  vpon  our  heads  already: 
and  therefore  let  vs  encourage  our  fclucs  a  while  CO  b;in(Unc  for 
the  glory  of  God,  which  is  ourlai'l  Icopeand  chcite  expcvflation: 
cuen  as  a  traucller  chat  fees  the  cucmng  c^nic  vpon  hini,  ii  lo 
n)uch  the  quicker  till  he  ac:ainechc  pUcc  he  delircs;  (a  we  ha- 
uing  the  eucning  ofour  life  approach  ,  and  our  lal  n  jure  ,  fh oul  J 
fee  our  fclucs  forward  with  more  Ipced  and  alacrity  towards  our 
home,  holding  on  oar  righc  way  ,  which  is  the  glorifying  of  God 
in  til  things. 

4.  We  hauc  a  cloud  ofcxa  nplcs  before  vs :  i .  of  half  msn^  who 
hauccndured  Martyrdome  ,  andreioyccd  in  the  ila:n?s,chac  tlicy 
were  worthy  by  their  focxquilue  torincBts  to  glorific  God,  as 
Chrift  told  Peter  chat  hj  [uch  a  death  hejhonldglorifie  Gsd,  z. of  holy 
zyf'igells^  who  fpcnd  all  eternity  in  :-nagni(ying  G^^ds  holines  and 
glory  ;  I(a. 5.^.  one  cries  to  another , //w//,//^^  ,  holj  U  the  Lord: 
ch^  whole  world  is  full  of  his  glory:  and,  Luk.2,  14.  GUry  hee  to 
(jod  tn  the  btgh:]}  hsdHeris.  And  flull  not  we  approach  to  che  An- 
gehcall  life,  which  is  the  happicii  of  all  crcaturci  ?  -^^  of  the  bleffed 
So»»e  of  God  on:  hc^d,  whofc  whole  life  was  noihingclfc  but  a 
feekingof  the  glory  of  his  Father:  And  l^hould  not  the  mem- 
bers imitate  the  head  ?  Hauewefo  many  faithfull  guides  in  fo 
dangerous  a  way,  and  (hould  we  be  fo  cold  and  flow  m  the  imita- 
tion of  them? 

5.  Our  glorification  i«  indiuiduaily  knit  to  our  glorifying  of 
God:  ^i  i  iStvii.z.'^o  »HimthAt  hontweth  mee  yWiH  I  honoHr,  Yea 
Clirift  claimcs  his  glory  on  no  other  condition  but  this,  but  that 
he  hiig/orsfied  hi6  Father  on  exrth^  loh,  1 7.4.  As  among  men, great 
bcncfadlors  arc  well  pleafed  with  Imall  ccitimoues  of  thankeful- 
neffe,  where  ability  wants  to  pcrformemuch:  lo  the  Lord  accepts 
our  fmall  obedience  and  ftudic  of  glorify  inghnw  ,  that  he  plenti- 
fully remunerates  it. 

Meancs  to  come  to  glorifie  God  in  fome  good  mcafurc. 

1.  Pray  for  wifdome,  and  a  found  iudgcmenc.  Phil.i.io.r^^r 
yemaydifcerne  things  that  differ^  beeing  filled  with  the  fruits  of 
righceoufneffe,  to  i\\r glorie  Ayidprstfe  of  God.  For  eucry  thing  will 
notplcafcand  glorific  God.  2.  Renounce  thy  owne  gloric  in  do- 
ing things,  loh. 8. 49,50.  How  can  yetvhtch  receme  honostr  one  of  an 
otheryfeeke  the  honour  that  commeth  of  God^  Ccrtenly  Chn(\  fought 
not  hit  own  prAife^hut  the  pr4$fe  of  htm  that  fent  hint. -^.O'^^crDc  Gods 

wife- 


l5h.n. 


^?^ 


Matth.4.io« 


^^n  Expojhion 


V 

vvifcdomc  in  his  word  and  vverkcs ;  his  power ,  iuftice  ^  and  mer- 
cy; his  benefits  and  corre(5lions  on  thy  fclfe  and  other?;  in  ail 
things  praifc  him  :  He  thacpraifcihrnc^  glorifieth  mec.  Pfal.co.  ! 
25. 4.  Honour  God  in  an  honcR  and  Chriliian  conucrfationiPra-  \ 
cious  rpeachc5,and  an  vnfpottcdlifcjhononr  the Gofpell:  hereby 
l^op  thewickcdsmouthcs,  and  gIorificGod,i.Pet.2.i  2. 

II.  The  manner  of  this  anfwer  of  Chri  ft  ;^;<<7jW6'<<r4;t]  which 
diffcreth  fomevvhac  from  Chrifts  other  anfwers,  bceing  more 
plaine  and  fliarpe  then  they ,  as  appeareth  ,  i.  in  the  tide  he  giucs 
him  ,6'4M«;  2.!n  the  commaundcment ,  Aftoid,  Firft,  hec  calls 
him  SatAfjy  which  is  the  third  name  giuen  him  in  this  hiftory  :  for 
hchad  before  been  called  a  detfill^thzz  is  a  falfe  accufer,  and  a  temp-  ' 
ftfr,  and  now  he  is  called  a  5<ir<i«,  fignifying  an  aducrfaryor  cne.  I 
mie  :  i,  to  God  directly:  2.  toman  ,bothin  hisperfon  ,  whomc 
he  often  pofl'cncth  and  vexeth  ,Matth.4.  24.  andaifo  in  his  c- 
ftate ,  which  he  doth  often  cndammage  and  impoucri{}i,as  we  fee 
in  fok 

•  And  Chrift  doth  now  fo  tearmchim,  r.Tofliew  him  that  he 
takes  better  notice  of  him  then  before:  for  hce  called  him  by 
no  name  before,  though  he  wns  called  by  the  two  former  tearms  ! 
by  theEuangelilh  2.Tha:  wcfnouldfee  further  into  his  nature,  j 
the  more  to  beware  of,  anddetefthim.  3,  To  flievv  vs  how  we' 
may  derc(5l  an  aduerfaric  ,  and  fmell  a  deuili ;  namely  ,  when  he  | 
fees  againrt  and  oppofcth  the  grounds  of  religion.  4.  To  teach  vs  I 
thar  he  is  no  friend  ,  that  ofFring  v$  wealth  and  honour,  would  • 
draw  vs  from  God  and  religion.  The  greateft  kindnes  here  is  the  i 
grcatcft  cruelty, 

zA»oid\  I.  This  is  a  word  ofindignation,as  we  fay  to  a  dogge, 
auant:for  Chrift  was  much  offended  and  angry  againft  this  temp- 
tation ,  when  he  faw  and  heard  Sstanfo  impudent  and  blafphe- 
mous.  So  Chrift  giues  this  as  areafon  of  the  fame  fpcach  toT^r^r, 
AuoidSatntft ;  for  thou  art  an  offence  vntomee,  Chrift  fticwes  in- 
dignation ,  bccaufc  Satan  fhewes  his  blackneftc.  2.  It  is  a  word 
of  rebuke  and  ciftigation  of  Satans  importunity  and  impudency, 
who  would  not  be  latisficd  atthcfirft  and  fecond  aflault,  bur  ftill 
rcncwcs  more  heilifli  and  horrible  temptations.  Thus  Lftkf  cx- 
prci^cih  \t  ^  Hffjcc l^ehi^de  mce,2s  onenot  worthy  any  longer  to 
behold  his  face.  5.  It  is  a  word  ofdifmiffion  ,or  fcndirghim  pac- 
king, and  carries  in  it  the  force  ofacemmaundement.  /^^heyetike 
(  faith  the  Apoflle  )  after  once  or  trvice  4idmoiiitto}t  auotd^  Tit.  ^.  10, 

Thus 


o/CuKisr  s  Tempt.ittoHS.  ivt.-cth.^.io. 


333 


Thus  dcalcs  our  Sauiour  wich  Satan  here,  who  is  h.treticorHm  here- 
ttci(fi*nii4^  an  arcli-horctikc  :  as  a  {^rcnt  man  talking  with  a  wrang- 
ling tcllow, whom  no  rcafon  willpcrfwaclc^comminds  ijim  away, 
he  Will  hcarc  him  no  longer. 

Qnefi,  Why  was  our  Sauiour  foanpry  at  this  temptation  aboue 
the  tormcr,  wherein  he  cxcrcilcd  mceknciTc  and  patience?  ji>ifw. 
I.  His  wilcdomc  kncvvc  howfarrchc  was  to  be*rc  Satan  at  this 
time,  and  how  much  to  fuff er  trom  him,  and  then  how  his  raouth 
muft  be  rtoppcd  ,  which  mccknclTe  and  Icnitie  would  nciier  doc  : 
there  is  no  hope  to  winnc  or  ouercomc  a  deuill  with  kindnes,  nor 
to  (liake  him  off  chat  way;  nay  rather  this  will  more  innitc  on  his 
malice,  he  will  goe  fo  farrc  as  he  is  lutFercd.   2.  Chri(i  thirtied  af- 
ter mans  faluation;  and  his  loue  to  vs  and  our  redeniption,  iiK^dc 
him  fo  angry  with  the  deuill,  who  fought  by  all  mcancs  to  hinder 
it:  for  had  he  been  defiled  with  finnc,the  work  of  redemption  had 
auailed  vs  nothing,  5.  To  note  the  hatefulnedeand  detclUtionof 
that  Gnne  ofidolacrie,  whether  it  be  couercor  open,  that  if  our 
dearcR  friends  Should  iolicitc  vnto  it,  eucn  the  wife  of  the  bofoni, 
we  (liouldpuriuc  them  to  death  ,  andfo  iliewour  deadly  hatred 
againR  ir,  Deur.i  5.1.6.  4.  The  two  former  more  conccriKd  him- 
felfc,  but  this  concerned  his  Fathers  glorie  direc^ly:he  hearcs  him 
claiming  all  to  be  his,  quartering  the  armes  and  royalties  of  God, 
making  hinDfelfc  a  God, and  challenging  worOiip  due  to  God:this 
he  could  not  bearerhis  tenderneife  and  zealc  to  his  Fathers  glory, 
would  not  endure  io  vile  a  creature  to  carric  away^no  nor  to  chal- 
lenge any  part  ofhis  worlhip. 

Gods  C2ufcjmurt  euermorc  nflFe6^  vs,  then  our  ownc.How  full 
of  lowlinefTe  and  meekneffc  was  our  Lord  and  Sauiour  in  all  his 
owne  caufcs  ?  He  did  not  ftriue  nor  cry,  neither  was  his  voice 
heard  in  the  'iixtzx.c%\heyi'oH!dnot  breah^ dbrHifed  rced^  rjor  (jHcnch a 
fmoaki»gjlaxe^  I  fa  .4  2 , 3 .  M  at  th .  i  2 . 2  o .  IVhen  hee  tv.vs  reuiUd^  he  re- 
tfUed  not  agahie.  When  he  was  called  ghittOrt^drtink^Ardy  ^frioidof 
T^ubltcAns  APidfinners, yi^ti\),ii  .^9.i^.\u  Head  of  returning  rough 
language,  he  calleth,  faying,  C'^mg  vnto  mc  aHjcc  that  xrc  weitrjf  n>id 
heany  Uden^nnd  I  veill  eafe yoft^Hz  waslead  as  a  fhccp  to  the  flaugh- 
ter,  and  opened  not  his  mouth  :  when  thy  accufcd  him  ot  capitall 
things,  knowing  that  his  anfwers  would  not  be  taken,  he  anfwe- 
fcd  not  a  word.  Now  he  was  in  his  owne  caufe.  But  when  he 
lakes  his  Fathers  caufe  in  hand,  !iow  doth  he  cloach  himfclle  with 
icalcj  which  euen  confuraes  him  ?  Ioh.2>i5.  in  purging  his  Fa- 
thers 


DoVru 


334 


Rcafons.!, 


Match.^.To* 


An  ExpofaioH 


thcrs  houfc,  he  Uyes  about  hiiia,  and  whips  out  the  abufcrs  of  that 
holyplace.  c^f<?/>/ in  his  owne  priuatccaufc  was  ihc  merhfi  m^fi 
vpon  the iarth.bcc^n^,  concumeliouriy  worded  by  MtrtAm  and  Ati- 
r(?>^^  he  prcfently  pardons  it,  and  praycnh  lor  CMtrtam,  and  gets 
her  cured  ofhcr  leprofic.  InExod.52.  that  froward  people  was 
readic  to  ilonc  himryct  when  God  begins  to  bcangry  widi  them, 
he  forgets  ail,  and  prayes  God  rather  to  put  hn  ftameout  of  hi6  bool^c^ 
then  not  top^rdon  their Ji»nf,  But,  feeing  the  calfc  ,  hiscalme  fpiric 
is  vanifhed,  and  he  brcakesthe  tables  of  flonc  that  were  in  his 
hand.  Tiic  Apoftle  ^aulcuciy  where  prouokes  ChrHilans  to 
mcekeneSj  patience,  and  laying  afidc  of  reuenge,and  iiirringncflc 
offpirit  inpriuate  caufes  :yct  (A6t,ij.i6,)  wlienhefaw  ihcido- 
latrie  of  the  ny^thenianSj  hid  Spirit  wa^fiirredvp  in  him, 

1.  Thereligion.vvhich  we  profefle  ,  fhould  bind  vs  rntoGod 
moft  rtraitly  :  therefore-/^A;^^//>yfnoteth  the  word  eichcr  a  reft- 
gando  yOt  arelinquendo  ,  tliat  where  religion  is,  it  will  leaue  aii  for 
God.  And  hence  is  fclfe-dcniall  enioyned ,  as  a  nccefl'ary  prepa- 
ration to  him  that  will  profciTc  religion. 

2.  Gods  glory  is  preferred  by  himfcHc  abouc  all  his  creatures, 
asbecing  the  end  of  them  all;  and  therefore  muft  fobs  of  vs,eucn 
aboue  our  felucs :  far  of  him  y  and  through  him,  And  for  him  are  all 
things.  Wee  fee  in  the  common-wealth  how  the  inrtrumencs  of 
publike  iuftice ,  if  any  fcruicc  be  commanded  from  the  King,muft 
lay  afidc  their  ownc  bufinefle  and  cafe,  and  execute  the  Kings, 
pleafurc  before  their  owne.  Such  a  good  feruant  for  his  Lord 
was  Paul^  faying,  UHj  Ufeu  not  deare  vnto  mee ,  fo  I  may  finip}  my 
coHrft -with  toy , 

3.  Our  Lord  Icfus  hath  more  cffc^^cd  o'lr  caiifc  then  his  ownc: 
what  an  infinite  louefhewed  he  in  iiefcending  from  his  glory,  to 
worke  the  great  and  painefull  vvorkeotour  redemption? what  in- 
finite miferie  did  he  fuliaine  to  help  vs  out  of  ic  ?  what  an  happi- 
nesforfookhctorccoucrvsto  that  which  we  had  forfaken?wnata 
dearc  price  did  he  pay  for  our  ranfom,when  wc  were  loli?  Is  it  not 
fit  now,  that  wc  fhould  becaineli  in  the  caufe  of  fuch  a  friend? 
May  not  he  well  difdaine  ,  that  any  thing  in  the  world  (^neuer  fo 
much  concerning  vsj  fbould  bepicfcrrcd  bcfoic  him,  yea  or  e- 
qualled  with, or  loucd  without  him? 

4.  Doe  wcknowihat  God  himfelfe  is  tbeciicifc  good,  and 
{liould  not  we  caft  our  eyes  beyond  our  fclues,  finncfull  lumps  and 
hcapvsofdull,chat  allthc  fpringsofour  aff?cl:io.is  miphrrun  into 

lias 


<>/  C  H  R  I  s  T  s  Temptations, 


Matth.4,io.|       335 


this  raainc  ?  Shall  wc  bcftow  the  picch  ot'our  afrcclions  vpon  lo w- 
I  ex  thin^s(as  carthly-minilcd  men  docj  wlicn  wc  may  Tatiaic  :licm 
with  God  himiclfcjand  ihcchings  of  his  i^lory  ? 

5.  There  is  no  lollc  in  neglecting  our  Iclucti  for  God,but  c;rca: 
aduincagc:foc  hi»  eye  is  vpon  Y5  to  be  a  Jpeedic,taitntijll,ainJ  roy- 
all  rcwarder  of  vs.Tlie  prcFerring  ot  our  Lords  caulc  abouc  our 
feUies,  ii  the  preferment  ot  our  lelucs  in  the  end.  He  thut  loofcth 
hh  hfcfor  myf^ks  (  f^i^h  Chril^  jp^llfindc  tt.  And  therefore  as  Cc- 
firs  eye  made  his  (buldicrs  prodigall  oftluir  blood  ;  fo  Gods  eye 
vpon  Ys  fhould  make  our  Iclucs  fmall  in  our  ownc  eyes ,  that  his 
I  glory  maybe  maintained  and  rcfcrucd  wholly  to  himfclfe,  Aiofes 
preferred  Gods  honour  before  his  owne'.for  he  looked  for  the  re- 
compencc  of  reward. 

The  vfc  hereof  belongs  to  fuch  as  are  fpecially  fee  forth  to  fct 
vp  Gods  caufes.  Themagi(katc  is  not  now  a  priuate  man  ,  to 
feckehimfelfc  jOr  CO  fet  forward  his  ownc  dehgncs ,  ortofhcw 
his  heat  in  his  owne  priuate  caufes ,  but  to  prcferrc  Gods  caulcs 
before  all  mens,  his  owne  or  others.  Dauid^  King,  how  calnie 
was  he  in  his  own  cale,whcn  Shimsi  trayterouily  railed  vpon  him, 
?.nd  v^^//77*?i  vvould  hauc  fetched  his  head,  0^;7o(^  Jaith  hee)  God 
hath  hid himraile  ,  &c.  But  when  Cods  caule  was  in  hand,  Ohthea, 
aw  Ay  from  meejce  wicked:  ^ndylwill  haue  mo  vnckjdferfon  in  my  hoftf, 
rvtll  timely  d^flrey  the  wicked  from  the  houfe  of  God,  Good  Nehemi- 
4^  neglcaeth  his  owne  allowance  5  and  departed  from  his  owne 
right  for  the  peoples  fake,  c.«j.  but  c.  i^.  how  zealous  ishecfor 
God  }  hee  will  not  let  God  loofe  his  riphc :  not  one  whit  of  the 
Sabbaih  muft  be  allowed  to  any  vfe  but  Sabbath-duties.  Such  a 
couraee  for  God  ancj  the  truth,  ouaht  the  Magiikatc  tohaue,  as 
neither  for  feare  of  olen,  nor  any  mans  fauour  or  affcdrionjhc  ncg- 
ie6l  any  thing  which  God  would  haue  him  doc^  efpccially  for  the 
houfe  ofGod, and  the  offices  of  ir.  Alaifej  how  many  Magii^rats 
arc  o^Gailios  minde,  to  thinke  religion  but  a  nutter  of  words, as  if 
God  made  them  gouernours  ofmcn  onely^but  not  of  Chrilbans; 
keepers  ot  the  fecond  table  to  prcleruc  peace  and  iurticc  ,  and  not 
of  the  flrfi  topreleruepiety  andrciigio:i  ?  andif  they  be  fo,  why 
arc  not  blafphcmies,  and  horrible  oaths  ,  and  innumerable  profa- 
nations of  the  Sabbath  ieucrdy  puniflicdPwhy  are  not  Popifh  and 
profane  pcrfons  compelled  to  come  into  the  hnufe  of  God  ?  Shall 
apilterer  of  a  trifle  ot' a  mans  goods  know,  that  the  Magif^ratc 
bearcs  not  the  fword  in  vainc  ,  and  fliall  not  he-  thsr  robs  God  of 

his 


5 


Vfe.i. 


?3^ 


yfe.2. 


Vfe.l 


Matth.4.io< 


^^n  Expo/hion 


his  glory jbycurfing,  ("wearing,  contcmptuousbrcakingofthc 
Sabbath  know  the  contrary  ? 

The  calling  of  a  Miniftcr  is  more  fpccially  to  promote  tlic  cau- 
rcsofGod,  which  therefore  muftaflfccSt  him  abouc  all  his  ownc  i 
refpe(5ls.  How  carnert  was  Chrift  in  his  Fathers  vvorke,  when  His  ' 
parents  came  to  feekc  him  at  tweluc  yeares  old  ?  he  rebuked  them 
for  inrerruptinghim;whcrcas  in  all  priuate  conuerfe  he  gaue  them 
reucrence,Luk.2,  When  his  difciplcs  brought  him  meat,  he  ncg- 
ledled  thatalfo,  faying,  Ithmymeat^anddrinke^  to  dosthevpilUf 
my  Father.  And  if  preferring  Gods  caufcs  will  not  fuffer  vs  to  rc- 
fpc(Si:  our  felues ,  much  leffe  will  we  be  hindred  by  oihcrs:we  can- 
not tunc  our  fongs  tomensearcs,  but  muft  dcale  faithfully  and 
plainely,  though  we  difpleafc  men.  How  zealous  was  Chrift  a- 
gainft  the  hypocrific  of  the  Scribes  and  Pharifej,  Match.  2;, 
though  it  created  him  much  enuic  and  malice?  Whenhcfaw  the 
inuinciblchardnesofhcart  in  his  hearers ,  how  didhcmournciii 
his  fpirit  J  and  looked  angerly  abouc  him?  Mar.  5.5:,  Surely  if  wc 
goc  about  to plcafemen ,  or  fet  vp  our  felucs  in  the  world  ,  Gods 
caufcs  will  afFe6lvs  flenderly:  Therefore  it  fhall  be  our  happic 
porcioii  to  fet  the  top  of  our  ambition  the  glory  of  God,  and  in 
our  iudgements  and  pra6lifc,  prefcrrc  the  winning  of  foulcs  be- 
fore the  winning  of  the  world. 

Let  euery  man  Icarne  to  confider  what  bufineflc  God  hath  put 
in  his  hand  to  doc,  and  not  be  hindred  in  that ;  for  that  is  Gods 
worke,Gods  caufc,  vpon  which  depends  fomc  part  of  Gods 
glory.  And  whatfocuer  he  may  glorific  God  in, for  which  he  can 
warrant  bis  calling,  let  him  fet  that  forward  ,  and  let  ho  refpecfb 
hindcrbim:  lethimnot  fufferGod  to  be  difhonoured  inhis  fa- 
cr.ilie,  nor  v;here  hec  can  hinder  it :  Ice  the  fpiric  of  patience 
fwallow  a  number  of  priuate  andpcrfonall  wrong?;  but,  when 
God  comes  to  be  wronged,lcc  him  ftirrc  vp  the  fpirit  of  zcalc  and 


courage. 


Heremany  arc rcprooucd,  who faileagainft  this  doflrine  :  as, 
I  .Men  that  follow  nature  abandoning  religion  ,  bote  and  fiery  in 
their  owne  quarrells,  not  a  word  can  be  fooncr  vttcrcd  againft 
them,  but  they  arc  ready  to  draw,  and  to  (hbbe:  Their  owne 
names  may  not  be  mentioned  without  all  due  rcfpedl :  But  for  [• 
Gods  caufcs  and  quarrells ,  ictothers  lookc  to  that.  How  bote 
was  Cain  in  his  owne  caufc?but  fo  much  the  cooler  in  Gods  caufes 
andferuicc.  Human  ^  how  buGein  his  ownc  priuate  quarrcU  to 


ofQ  H  R  I  s  T  8  TcfTtpiAiiom.  Macth,4W  o  J       357 


bring  Modecdt  to  death, yea  co  dcflroy  the  whole  C.hurch,had  not 
hisgallowes  cau^lit  himiclfc?  Oh  beware  bythcfc  CK?inples  of 
more  zealc  in  thine  ovvnc  caufc,  then  in  Gods;  in  thy  ovvne  name, 
then  in  Gods.  3. Such  Oilriches  as  can  digcft  any  high  contempt 
ofGod,  vvithoL't  indignation  or  reproofc,  and  con  fiifFcr  men  to 
In'carc  and  curfc  by  God  and  Chrili,  his  blood, uonnds, and  tcare 
him  to  fmall  peiccs.  It  would  be  thought  dilloyalric  to  hearc  the 
Kings  Maieities  name  or  title  concumeliouHy  Ipokenof,  and  not 
bring  the  partie  tocondigne  punidiment.  It  wasan  ohlclaw  a- 
niong  the  Romanes, that  ii'any  man  did  fvvcare  by  their  God  /a»tu 
it  fhould  be  death, vnles  the  Senate  approout^d  ir^  or  ic  were  made 
before  a  Pricth  why?  that  it  might  be  either  punifhed  or  reproo- 
ued.  It  vvere  well  ifvvchad  fuchalaw  amcngfl  vs.  ^.VVhencare 
of  our  ownchoufes  care  vp  the  care  of  Gods  houfe  :  things  fhall 
be  neat  and  conucnicnt  atiiome  ,  no  care  how  Gods  hcufclies. 
When  bale  trifles  are  preferred  before  Gods  word  ,  and  the  good 
feeling  of  it;  as  flage-playes  and  encerludcs.  When  Gods  Sab- 
j'baths  andrimcmuft  giucplace  to  our  callings,  or  recreations, or 
are  palTcd  away  in  Gods  worfhip  ,  more  hcauily  then  holy-daics 
or  workC'daies.  Here  is  a  man  afFc6ied  more  with  his  owne  linn^ 
then  the  highcft  caufes  of  Gods  gloric. 

HI.  The  rcafon  of  our  Sauiours  deniall:  For  it  is  vfirittetj^ 
Thoti  Jhji/t  rvorfhfpfe  the  Lord  thy  God  ^  ar;d  htm  omly  jhalt  thopt 
'fcrue. 

Our  Sauiourhad  fiiarply  reprooucd  Satans  impudence  in  his 

bold  onfet  this  third  time  ;  but  yet  becnnfeit  is  not  fufficientto 

thrurt  off  an  aducrlaric  with  heat  of  words  and  Hiarpe  reproaches, 

jVnleffe  there  be  added  alfo  a  dire61:anfwcrand  fatisfadlion  to  the 

[matter  in  hand:  he  therefore  moli  fully  anfwcreth  by  the  Scrip- 

IcureSjeucn  the  denillhirafclfe ,  no:  contenting  himielfc  by  his 

ipowcr  to  rcpell  him,  which  Satan  now  beginnech  tofeele ,  vnlcs 

alio  by  the  power  ot  the  word  he  conuincc  him  j  and  thereby  a- 

ward  the  dart,  and  breake  the  tempration  into  pekes. 

Which  muH  be  our  rule  in  dealing  with  vainc  and  iangling  a<l- 
uerfaries;  not  to  anfwcr  them  according  to  their  fooliQi  difpoh- 
tion  or  prouocation,norto  belikethemin  frowardnes  or  ftifnes, 
:  in  hear  and  petucrfnes^but  to  anfwer  them  with  words  of  wifdom, 
'  with  found  matter  and  moderation  ,  both ro  conuincc  then),and- 
beat  downc  fejfe-conceit  in  them  ;  which  is  the  meaning  ot  thofe 
two  precepts, Prou. 2^.4.^.  which  feeme  contrarie  ;  but  arc  eafily 
•"-*'•  ^  Y   I  recon- 


V 


I     ^«    »■!         *      I        «I^<^|, 


33^ 


Mactli.4«^o, 


L>4n  ExfQfiti^n 


reconciled  by  the  due  refpci^  of  pcrlbns,  places,  cimes,  and  other 
circumlianccs,  Euer  remember  one  rule,  that  no  aducrrarie(rup- 
pofc  the  dcuill  bimfelfe^  is  to  be  anfwcred  by  affcdion  or  paflion, 
but  by  iudgemcnt  and  found  reafon  :  Yea,  if  we  bauc  no  hope  to 
winnc  our  aduerfarie,  or  doc  him  much  good,  as  Chrift  had  none 
of  the  dcuill, yet  we  mult  tcftifie  to  God  and  hit  truth  for  the  con- 
firmation of  our  fciucs  and  others, 

ThetefliiTiGnie  allcadgcd  is  out  o(  Dcui,io,io,ThottJlpa/t  feare 
the  Lord thj  God:thoHfhalt  ferue  him:  and,Deu.6.  i  j.  An  vniucrfall 
and  affirmatiuc  precept,  by  which  cucry  creature  is  bound  to  his 
Creator,  and  him  alone,  topcrforme  diuinc  worfhip  vntohim. 
And  it  is  aptly  applyed  by  Chri(t  to  this  dart  of  Sathan  :  For  it 
iinplyeth,  i.  That  he  himfelfe^as  nowlhnding  in  this  confli(5b 
vvithSaihan,  is  a  creature  of  God  as  he  is  man,  tiiough  othervvife 
as  God  he  be  equal!  to  his  Father.  As  man  he  isfubieft  to  the  law, 
and  tothis  precept  among  thercrt.  2. That  Satan  isnot  God,  as 
he  pretcndcth  by  his  vniufi  claimes  ,  nor  any  way  equal]  to  God. 
3.  That  therefore  neither  mufthebceing  a  creature,  giuc  the  leaft 
diuine  worfliip  fromGod^  nor  he  that  thus  claimes  it,  can  by  any 
meanes  be  capable  of  it.  4.  That  the  Scriptures  of  God  referue 
vnto  God  liis  due  worfhip,  and  foibid  that  any  creature  fliall 
fliare  withhiin.  Chri(^  ftands  not  t©  difpute  whether  the  fight 
prcfcntcd  were  a  fhadow  or  fab(^ance,nor  whether  he  would  giue 
it  himornOjbut  holdshim  to  the  Scripture,  which  vpholds  his 
Fathers  ri^,ht* 

Q^ffi^  But  why  doih  our  Sauiour  change ,  and  adde  to  the  text 
o( Serif  tptre^^%  not  regarding  that  terrible  woe  denounced  againfi 
fuchas  adde  or  takeaway  from  the  word,  and  contrary  to  that,  in 
Dcur.i 2. ?z.  Here  our  Sauiour,  i.changeth:  c^<?/^/ faith  ,  Tho$i 
fhAltfeare:  Chrilt  (a\th,Thof4jha/f  rvor/hip:  2.addetlj:for  Afofcs  hath 
not  the  word  <?»<?//,  which  is  of  Chrifis  putting  to  that  text. 

u^nfw,  T,  Here  is  fome  difference  indeed  in  words ,  but  not  in 
fenfc,  and  therefore  it  is  no  corruption  of  the  text,  nor  letting 
out  the  life  of  it,  which  flanda  not  in  the  words,  but  in  the  true 
fenfe. 

2.  Our  Lord  both  in  great  wifedoine  changeth  the  wordyr4rr 
unoworPjipj  and  iu(icaufe;  for,  T.  ^(^/tf/vfethyif^rr, which  is  a  gc- 
nerall  word,  in  which  is  contained  all  fuch  diuine  duties  as  godly 
men  ought  to  performc  vnto  Godtand  our  Sauiourmentions  one 
fpeciali,  which  is  included  in  that  gencrall ;  which  thing  Aiofes 

fpcakcs 


of  Q,  H  A I  s  T  5  Temi>titi$n$, 


Match. 4.10. 


fpcakct  as  well  as  hcc,  in  the  ^encrall ;  as  he  thac  commawnds  x 
whole,  comnuntls  cucryparc,  inward  and  outward.    2.  Hereby 
ourSauiour  aptly  meeics  with  Satans  temptation,  Ifthouwtlt  yv^r- 
/7^//>  wr;  he  vfcth  the  Tanicword,  not  tying  himlclfc  ro /l/o*/^/  his 
words,  but  keeping  the  ienfc,  but  to  Satans  word:  and,  :>.  Fie  no- 
te th  the  nearer cflc  and  vndiuidcdnesof  Gods  fcarc  and  his  wor-  ' 
Oiip;  as  where  the  caufc  is, there  will  be  the  cflcdljo  true  fcarc  and 
worflTip  goc  toocclicr;  where  one  is,  there  will  be  the  other  :  and 
for  chii  caufe  one  isput  for  the  other  ,  not  herconcly,   batcife-; 
where,  as  Efa.  29.  1  ^.  their  feare  toward  mcf  was  taught  by  th^p^f^  ' 
cept  of  meti :  Chrifl  aJlcadging  it,  Matth,  J  5.9.  laith  ,  You  wcrfi/p 
mc  in  vaine.  i 

As  for  the  word  onc/v  added,  which  is  not  in  the  law,  it  no  way 
addcch  any  contrary  or  diuerfe  fenfc  to  A/#j^/,but  oncly  cxpoun-  I 
dcth  or  ^iucth  a  fit  commei)carie  to  the  text ,  and  fpeaketli  that  ] 
plainely  mone  word, which  OMofcs  doth  in  more  :  as  Deut.2.x^,  \ 
Thoti  fhiilt  fe4re  the  Lord  thy  God  ^  And  fcrut  him  ^  and  vfalke  after  ' 
no  other  gods:  which  is  all  one  with  our  Sauigurs  ,  Thof4  fhaU 
fcrHehimonely,  As  he  that  faith  ,  The  Kin^  is  the  fuprcamegoucr- 
nour ,  and  none  but  hcc ;  faith  in  effect.  The  King  if  the  oncly  fu- 
prcamegouernour, 

g.Chrill  and  his  Apoftlcshad  a  priuiledgein  allcadging  Scrip-  , 
tures  without  errour,  and  were  infallible  expounders  as  well  as 
alleadgers.  j 

4.  This  alteration  of  words  is  madeby  Chrif^,  to  warrant  v$, 
thac  Scriptures  allcadgcd  by  teachers  according  to  their  right 
Icnlc  (^ahhough  with  alterations  end  additions)  are  to  be  taken  as 
true  expoficions  and  allegations, wc  ipceing  not  tycd  fo  fhi6)ly  to 
words  as  to  fenfe  tFor  otherwifc,allour  fcrmons  and  expofnions, 
which  fcrue  to  beat  out  the  true  fenfe  of  Scriptures,  and  apply  it 
to  fcuerall  vfcs,mi<.''ht  be  condcn^riedas  idle  additions  to  Scrip- 
ture; which  is  blafphemouj. 

5.  To  warrant  vs ,  that  principles  cf  religion  rxpounded  by 
warrant  of  Scripture  are  trucly  interpreted,  though  the  Scriptures 
in  fo  many  formall  words  expreflc  them  not.  As  for  example  :  In 
the  do6lrineof  iuftification  by  faith,  we  fay  wc  are  iul-lifiedby 
faith  onely  before  Gcdihere  the  Papilb  exclaimc  on  vs  as  accuricd 
hcretikeSjbecaufc  wcread  not  the  \soxi\o}iely^  in  all  the  Scripture. 
But  we  read  it  in  etFr6l,and  in  truefenfc,Rom,3,i8.and,Rp'o.2.8. 
bjffai.hrvithoutworksj',  which  cxclufiue  is  all  one  as  to  fay  ,  ow^r/; 


335 


340 


MactlM'^o. 


AnExfofit'tcn 


I. 


^7/^^/r^,asourSauiour  interprets  thccxclufionof  other  gods  by 

the  word  or.dy^K^  if  I  Giould  fay,  I  did  iuch  a  thing  without  help) 
is  it  not  all  one  to  Tay,  I  onely  did  it  ?  If  Chrifts  interpretation  be 
true  and  warrantable,  To  muft  ours  in  the  point  of  iulhfication. 
And  ifthcdcnill  himfelfehad  notyeelded  toChrith  allcgation,hc 
might  haue  laid.  Thou  thtuRcIt  in  the  word  cneJy^  and  addeft  to 
Gods  word,  and  therefore  art  not  the  Sonne  of  God.  But  the  Pa- 
pifts  deale  more  impudently  with  v$,  then  the  deuill  did  with 
ChriH,  vvhofaid  no  fuch  thing, but  yeelded  tocuidenccof  truth, 
which  they  ^' ill  nor. 

In  the  precept  it  {k^X^q  arc  three  things:  i.  ttjc  perfon:  2. the  mat- 
ter: 3.theobie6V.  i.  The  perfon,  f^i7«j  the  whole  man  and  per- 
fon, which  confirteth  of  a  body  andfoule:  thou^  any  rcafonable 
creature  that  challenged  God  to  be  thy  God.  2.  The  matter^y^^/r 
rvorfhip  andferne^  WorHiip  Is  twofold,  Ciuill,or  Diuinc. 

Ciuill,  is  a  proftrating  or  bowinj^  of  the  body,  or  any  outward 
lelVification  of  an  high  and  reucrent  refpedl  of  man.    And  this  is 
due  to  men  two  wayes.  i ,  Ofdutie^whci^  men  are  to  be  reucrcnt- 
ly  acknowledged  for  Ibmthing  wherein  God  hath  preferred  them 
before  vs^asforyeares,  gifts,  graces,  authoritic:  or  fuch  as  arc  fet 
oiicr  vs  ,  as  parents  and  father?  of  bodies  and  foulcs,.  of  Church, 
&nd  country.   And  this  is  required  by  the  5.  commandcmcntj  and 
Rom.r  ^.T,7.neithcr  doth  the  Gofpel  and  Chri^ianitie  take  away, 
bur  teach  ciuility.  And  performed  by  the  godly,  both  in  fpesch, 
as  Dmnicl faid,  O Ktng\  and  ^/tul to Ffflus,  O  tishUFefnn:  and  alfo 
inoutwardbehauiourand  gerture,  zsla^cob  bowed  fcauen  times 
to  £j^«;  and /^/'?p/;  taking  his  Tonnes  from  the  knees  of  his  fafher 
//i^r^^hauiugblclicd  them, did  reuerence  to  his  father  downe  to 
the  ground  ,Gcn.  48.  1 2.  Dauid  inclined  his  face  to  the  earth,  and 
bowed  himfclfe  to 54«/,  who purlued  his  life,  i. Sam,  24.9.  The 
i  Wi^zo^ Ruth  10 Bo az^ychz^^^, ^ndo^ ui hi ^ailio*Datud y  i.Sam.  2^, 
2^.  fne  fell  onber  face, and  bowed  her  lelfeto  the  ground, and  fell 
at  his  ^ctt,  2,  Gfcurtej1e,\\\\\c\\  is  a  fruit  of  humility,,  when  a  man 
to  his  cqi>alls  and  infcriours  fncweth  reuerence  and  rcfpc<ft;  as  A- 
i^rahnm  to  Lot,  Gcn.i  i^.S.p.and  to  theHittitesh'ts  inferJours,cap. 
23.12.  he  bowed  himiclfe  before  the  people  of  the  land:  Farre  vn- 
likc  the  fiulinefle  and  ftiffenefic  of  proud  and  conceited  pcrfans, 
who  becing  void  of  all  good  nature,  nurture,  and  religion, know 
not  to  bow  to  any,  neither  their  betters  in  the  way  of  duty,  nor  e- 
€jualls  in  way  of  curtdie. 

Diuinc 


y  C  H  R  T  s  T  s  Tempt  At  ions,  Matrh.4,  i  o  |       34 1 


IL 


Diiiinc  worrhtp  isrwofold,  l.iriward  jihcfumnicof  thcfirrt 
cominandcnncnr,  (landing  in  fcarc,  louc,  and  the  like  :  2.  outward 
bowing  or  rcucrencc,  the  fumiViC  of  the  fccond  commaundcmcnr. 
The  former  bindes  the  foulc,  and  the  will,  and  affections,  and  the 
whoir  inner  man:  the  latter  the  outward  man,  to  glue  God  his 
worfhip  and  fcruice,  and  to  giucno  part  ofthat  to  any  other:  For 
t!ic  word  9ndj^  onely  mentioned  in  the  latter  branch,  mull  be  ex- 
tended and  referred  to  the  former  too.  The  latter  of  thcfc  is  here 
meant:  for  the  word  properly  (ignificth  tokiflc  or  adore,  by  fomc  '  "^^oyKvyH^cii 
outward  gellurcto  nuniicft  a  veneration.  1,  Bccaufe  this  was  ic 
which  Satan  required  of  Chrift,itamcly,tof3li  downc  orbowvn- 
tohimibucChrift  aptly  rcfufethit.  2.This  worfhip  procecdsfrom 
an  inward  feare  and  apprchcnfioa  of  a  diuinc  excellency  &  power, 
not  communicable  ro  any  creature,  which  Satan  well  knewe  :  for 
eucn  by  this  bowing  hcc  would  hauc  Chrirtco  acknowledge  in 
him  a  pow^rco  difpofc  of  all  earthly  things,  which  is  proper  to 
God. 

jirjdhtm9xieljfp74lt  thou  feme, ^  By/fr«/>r  is  not  meant  the  in- 
ward fcruicc  of  the  heart:  for  the  words  in  Deur.6,  15,  TijQHpj^lt 
\ftarethe  Lord,  And  feruf  him,  vj'iW  not  bcareit:  the  firft  thereof  be- 
tokening the  inward  feruice,  the  fecond  the  outward ,  following 
the  former  as  the  cffe<5l  thccaufe.  Neither  would  our  Sauiourin- 
ucrc  the  order,  in  fectin<»  the  Ilreamc  before  the  fountaine. There- 
fore  this  wordpruf,  fcrueth  to  expound  the  former ,  as  an  additi- 
on, fignifying  nothing  els  but  the  oucwar4l  feruice  ofGod;fo  that 
Chriil  here  fhewcs,  that  it  is  not  enough  to  giue  Cod  outvvard  rc- 
ucfcnce,  butthat  wemutl  (asferuantsj  pcrforme  duties  accor- 
ding to  his  will  :  fo  the  word  (ignifies, being  taken  fromfcruancs,  '■  '^ct'pi-Vwf 
who  pcrforme  feruice  to  bodily  Matters  in  bodily  adlions.  | 

3.  Theperfon  to  bcwoilliippcd  and  Icrucd  is  God  only.  Him 
o«f/y]  whom  wc  call  the  Lord  our  God,  according  to  the  fpeath 
oiSiifKuel,  I'To*  Direll ^our  heAtts  Vfito  the  Lord^nndferuc  him  OU' 
Ijifor  hiiglorie  -wilihe giue  to  no  sther,  Quefl.  Muft  we  giue  outwai  d 
woriliip  to  none  but  God?  Mnd  we  not  bowour  knec,and  vnco- 
ucrourheads,  toour  King  and  Rulers?  Mull  we  not  rife  vp  to  the 
hoare-hcad  ?  Leuit.i  9.3  2.  Muft  we  not  fcruc  one  another  in  louc? 
How  then  tnuft  we  outwardly  worHiip  andfcrueGod  onely  f  Arf, 
Wee  muf^  not  dcnieany  ciuill  wordippc  to  any  m:\n,to  whoaic 
Godl^athmadcitdue  :  but  externall  religious  wo/diip  rt:u(l  not 
be  giuen  to  any  creature,  man  or  Angel!. 


I 


i 


Qirlf. 


34* 


tylacch.4*io. 


od>?  Exfofithfi 


'  '■  ■    — ▼— — —  — - 

QHefi,  How  may  wc  know  one  from  the  other  ?  tyfnfp.  They 
differ  greatly:  i.  In  the  kind,  one  is  fcruill,  the  other  fociall;  the 
former  due  to  anabfolutc  Lord  and  commander,  the  latter  due 
from  oncfcllow-fcruant  to  another.  This  diftin^Vioii  is  grounded 
in  Rcu.  1^.10.  where  the  Angell  rcfufed  the  vvorflVip  done  him  by 
John^  vpon  thi3  grouadjbccaufe  he  vj2S  a fcHoTV'ferffntjr^  and-oncof 
thehrethroj:  (oi  Iohrthcz\ri^outxcorv\Q  with  the greatnefTc  of  the 
Angels  glorie  and  fplcndor^  out  of  humane  infirmity  afcribed  to 
him  more  then  ciuili  honour,  and  mixed  fome  religious  worHiip 
vvi:h  it,  which  onely  was  due  to  God,. 

2.  Another  difference  is  in  the  intention  of  thc.mind  in  woi-fhip- 
ping.  Rehgioua  bowip.w  is,vvhcn  a  man  inwardly  apprehends  a 
diuinepower  proper  :o  God  ,and  incommunicable  to  the  crea- 
ture; or,  when  god-head  or  diiri'ic  properties  arc  concciucd  in 
the  thing  bowed  vnro.  As  for  example  :  in  falling  dov;ne  to  an  i- 
mnge  jVncouering  the  heit"),  praying  ,  €<:c.  the  mindc  now  con- 
ceiues  adiuincpowcr  in  the  image  of  krowing  ones  thoughts, 
.hearing,  helping, and  the  like  ;  at  IcaR  that  God  bach  tied  his  pre- 
fe'.KC  and  grace  to  fuch  a  place  where  iuch  an  image  is  fet  vp.  But 
j  the  ciuili  bowing  to  the  King ,  o;  fupcriour,  or  to  the  chairc  of  c- 
j  f^ate ,  is  a  mecre  token  of  ciuili  fubie£iicn ,  without  any  conceit 
of  deity  in  the  miiidci  onely  bccaufc  we  fee  in  them  ex^ccllcnt  gifts 
of  God  ,  or  in  place  aboue  in  the  Church  ,  common^  wealth,  or 
fa^nilie.  For  the  fame  ge(^nrc  may  be  ciuili  and  fpirituall  accor- 
ding to  the  intention  of  the  mindc  of  the  worfhipper. 

^.  The  end  difiinguiOicth  them  :  the  one  is  to  cxcrcife  godli- 
nes ,  the  oiher  to  exprcffc  c iuility  :  the  one  -srpcj  it/jt./$f/c«',  the  other 
cTf^f  ivTd.^\dir-  one  done  as  a  man  is  a  member  of  Gods  kingdomc, 
^  the  other  as  he  is  in  the  ranke  of  an  eartlily  kingdomc.  As  for  ex- 
!  ample  '.KifTing  of  the  Popes  feet  isawo:{hip  done  to  a  man  ,  and 
j  fo  lecmcs  cuillibut  ,bceing  tendrcd  to  him  as  to  the  Vicar  of 
Chrift ,  as  one  that  can  pardon  {innes ,  and  cannot  errc ,  this  reli- 
gious end  makes  it  a  religious  worfhip,  and  therefore  none  of 
his,  beeing  not  oiFrcd  co  any  other  Prince  or  Empcrour  vpon  the 
earth. 

4.  Somedjffcrencemay  betaken  from  the  common  eftimatioD 

of  the  thing  worfhippcd^as  if  it  be  generally  eflccmed  or  repu- 

I  fed  diuine,  and  deity  afcribcd  to  that  which  in  it  felfc  hath  it  not: 

Thehoft  (  ascKey  callic)  is  generally  hell  to  .be  Chrifts  very 

fclfctnow  fora  man(ruppofcaProteftantthat  knowcs  it  to  re. 

n)ainc 


^/Christs  Tc?Kititt9?i5.  Mjtth.4.:o.l       3^3 


mainc  vrry  bir.^d,  a:id  that  no  fiicli  cirity  or  change  i>  m  ir)to 
bow  dovvnc  bcr^rc  it,  co  vncoucr  his  \\tx<\ ,  or  v(c  ocHiirc  '  ot"  a- 
(Joratio:i  co  it  ,  is  an  rxrcrnall  :cli|;jicnT  [;ellurc  ,  ami  is  vnUvvriill, 
ahhoui;!^  his  inceniioti  br  not  to  worfliip  ic,  b'.i  bccncfc  in  con- 
mon  cfiimaiicn  he  alcribcy  a  kind  ofCjodlicaJ  to  tic  cr-artirc 
as  others  t^oc.  Ani!  \shcif3s  ndcranon  ii  a  (igr.c  of  f(jbic6\ion  to 
the  ihiui;  adored  ,  and  a  jiote  ofinfcrioriiy  in  dccu  ,  or  iti  wil!;  by 
this  geliurc  this  prrloi^  makes  hinifclfc  infcriour  tojcreAiwrc, 
and  pivieth  worfhipaiid  prehcnuncnce  to  that  which  in  hi^  know- 
Icdpchathiiciihcrlitencr  ferric  ^  which  h  Icnlledc  ,ai»ii  agsinrt 
coir  mo  n  re  a  Ton.  | 

J.   A  plainc  difference  bctwcencdnill  woriliip  and  diuirc  ,is,  | 
that  all  (iiuine  v\orfhJp  is  abfohjtc  and  in"!ir:cdia:e;vvhich  is  plaifc  ; 
in  this  in(Uncc:  God  in  ail  his  coirmaundcinenis  mull  be  ab(b*  ; 
lute'y  and  limply  obeyed,  with  full  obedience  ,  nencr  callmg  any  ; 
ot  them  into  qiicHion  ,  nencrcxporttilating  or-rcaronini(t!:cmac- 
ter  wit'n  God,  lecmethcy  to  vs  neuer  fo  vnrcafonablc.   As  Abrx-  j 
/»4W  againtHhe  law  mora!) ,  and  euen  ^gaini'l  the  law  of  namre,  j 
without  ;ill  rcaloning,  rifcihvp  early  10  kill  his  owne  fonne^ ; 
when  God  bids  hin  ,  who  will  bee  limply  obeyed  fcr  himfelfe,  \ 
But  all  obedience  tbiTK^n  isrcfpetlioe  ,  to  God  ,  in  God  ,and  for  ' 
God,  and  as  f^rre  asGoLl  hath  appointed  them  to  be  obeyed  ,  and 
no  further.  God  tntid  be  obeyed  againll  the  Magilhate  ,  the  Ma- 
girtratenoc  againl^God,  but  lo  fnrrc  as  his  commatiidements 
arc  agreeable  toCjod^.  Man  as  man  V*  not  tobe  obeyed,  but  be-  )■ 
cnulcGod  haih  ice  him  ouer  vs  in  the  Chuich  ,  Common- vvcalth, 
orfamiiie.  j* 

Whence  we  fee  ,t1iar  cinill  wordiip  hath  his  rife  and  ground  ill 
the  worfl-iip  ofGod;  ':l\-\<\  wh?.t  is  the  C3ufe,thar  fo  little  reiicrence  , 
is  "iucn  to  fupcriours ,  whether  M3^i(U?.fs  or  MinKlers ,  Mailers  ' 
or  Parents  ,iiuhcfc  dilfolutcand  vnmannerly  dayes  ,  butbecaulc  |, 
Gods  wornVipdccayc5,aiulisiioc  laid  in  the  hearts  of  inferiourv,  j 
the  force  of  whofc  commanndcmeiu  would  force  reference  to  lu~  I 
periours  r  What  other canfc  is  there  ,  that  inferior  impudent  per-  1 
Ions  ot  both  Icxes  take  fuch  liberty  (  without  allrc(peiH)t  con-  » 
Iciencc,  truth,  or  manncrs;to  chatter  againfl  Gods^liuillcrs  and 
theKings,  towards  both  v;hom  God  hath  coni'iiaunded  more 
then  ordinary  rcfpec^^ryea  with  all  bitiernes  to  fcoffc,rai!e,  curie,  ' 
threaten,  with  horrible,  damnable ,  and  incciVant  oarhcs,more  | 
iikc  furies  then  men,  cucn  CO  their  faces  ?  but  that  Ciodsfearcis  'j 
^  ^  ^-_  vucr-'' 


344      I  MattlH.io. 


An  Expojition 


DoUr. 


aeaibiis.i« 


vttcrly  fliaken  out  of  their  hearts :  and  where  Godf  feare  if  ab- 
fcnt  ,howcanwcexpc6lany  fcareofmeii?  The  heathen  Pricfts 
were  honoured  jbccaufc  heathen  gods  were  feared  :  which  fliall 
condemne  Chriflians,  among  whomc  neither  Gods  Priefts 
and  Miniftcrs,  oor  the  Minilkrsof  thcKmg  Gods  vicegerent 
and  confcquently  ,  not  God  himfclfc  is  feared  and  honoured. 

All  religious  worfhip  ,  whether  outward  or  inward  ,  is  due  co 
God  onely.  For  inward  wordVip  ,  itismoft  cxprcdcjloh.^.i^. 
God  hee'mg  a  Spirit ,  hce  mafl  be  r^orp^ippcd  infpirit  and  trnth  .And  it 
might  be  prooued  in  all  the  pares  of  inward  worfliip  ;  as  i.  Louc: 
Thot4fl}alt  lofie  the  Lord  thy  Godrvith  aH  thy  heart ,  andsllthj  foule.  2. 
Feare:  I  fa.S .  i  5 .  Let  him  be  thy  fe,ire  and  dread :  Feare  him  that  is  a- 
ble  to  cafl body  and  fonU into  helL  ^.Truftand  confidence  :  Prou.^. 
5 .  Trufi  m  God  with  all  thy  heart.  4.  Faithfull  prayer :  Pfal.  50.15, 
Call  vpon  mee  f!^  the  time  of  trouble:  2i)dy  How  cart  they  callow  him  in 
whome they hatde not beleened ?  But  of  this  thcreis  little quetiion. 
As  for  outward  wor{hip  ,  if  religious  J  all  of  it  is  his  due  onely, 
Pfai.95.  6.  Come  Jet  vs  kneele  before  him ,  and  bow  downe  to  God  our 
makp-  .'V/ hence  it  ismanifcft,thatall  the  gefturcs  and  fignes  of 
religious  worfbippe,  as  bowing  of  the  body,  of  knees,  lifting 
vp  of  eyes ,  or  hands,  and  vncoucring  the  head  with  religious  in- 
tention, is  not  to  be  yceldcd  to  any  but  the  true  God. 

1.  Areafon  hereof  is  in  the  tcya  ^bcczixCc  be  one/y  is  the  Lord  optr 
God'  our  Lord,  of abfolute  commaund ,  and  we  his  fcruant5,whofe 
our  foulcs  are ,  and  our  bodies  alio ,  to  be  at  his  bccke  in  religi- 
ous vfc,  and  none  clfe  :  and  ^«r6"c?i:^,  by  the  law  of  creation  and 
daily  preferuarion  ,  as  alfo  by  the  couenant  of  grace  and  redemp- 
tion: he  hath  not  onely  created  ,  but  preferueth,  yea  rcdeemcth 
our  foulcs  and  bodies  alfo,  and  no  creature  hath  any  right  tnto 
ts  (  as  Dauid  faith.)  Chrift  rcfufeth  here  to  bow  to  the  dcuill,  not 
onely  becaufe  heis  a  dcuill,  but  becaufe  he  is  a  creature. 

2.  In  our  text  we  fce,that  Satan  will  yccld  God  is  to  be  fcrucd, 
but  not  onely  ,  he  would  haue  a  little  feruice  too.  ISljbuchadnez,- 
^-w^r  would  be  contented  God  Qioald  be  ferucd ,  but  he  would  be 
ferued  too:if  they  would  but  fall  dowuc  and  bow  to  his  Jmage,hc 
dcfires  no  mo^e.  Let  Chrift  be  as  deaout  tosvards  his  Father  as  he 
can  inwardly,  Satan  dciircs  no  more  but  a  little  outward  reue- 
rcnce.But  the  three  fcllowcs  o( Dartiel  tell  the 'K.ino^  they  wiUwor^ 

fhip  their  Cod  ottely  .-and  Chrift  tells  Satan  the  cheife  idolater  of 
all, that  he  mw^fernt  Godunely  eucn  with  cxternall  and  bodily  fer- 


uice. 


ofd  H  R I  s  T  s  TimvtiXtions. 


Macth.4.10. 


UlCC. 


g.  Ifoucward  rclloious  worfliip  were  due  to  any  creature, then 
to  the  Atigells  the mol^  •glorious  ot'all  :  but  they  hauc  rctulcd  it 
anddcuolucd  it  oncly  co  God  as  his  prerogitiue.  Iudg.n.i6. 
A/^;?^^/!^  bee  in  g  about  to  worfhip  the  Angcll  chac  appeared  to 
him,  the  Anf^eil  hindred  him,  faying,  If  thou  wtlf  offer  anjr  ftcrtjicc, 
ojferit  to  Ofd,  And  P»j///condemneth  an  outward  humility  in  wor- 
(hippingof  Angclls  ,Col.2,i8  lieu. 19.  io.  the  Angcll  refufcd 
Ioh»s  worrhip:  and  chap. 22. 8.  when  he  fell  dovvnc  at  his  fcetc  to 
vvorDnippc  hull,  bceing  amafcd  ,  and  perhaps  not  knowing  whe- 
ther he  might  not  be  the  lanibehimfelfe  ,  of  whofe  marriage  hee 
wasfpcaking:  and  the  rcafon  in  both  places  ,  why  herefuied  c- 
uen  that  outward  reucrence ,  was,  1 .  taken  from  the  Angclls  con- 
dition ,  hcewas  but  a  fe/hrv-ferna^tt :  j.bccaufe  it  was  proper 
to  GoAjiVorfht^fc  God :  vvho  is  there  oppofcd  to  all  Angells  good 
and  bad. 

4.  Idolatry  oiay  be  committed  onely  in  the  gefture,  neither 
can  we  fct  our  bodies  (^  which  ought  to  bee  prefented  as  lining 
and  rcafonablcfacrificcs  to  God  j  before  idoll-worQiip  without 
the  crime  of  idolatric:  no  externall  difl'emblcd  honour  can  be 
giacntoan  image  with  fafc  confcience  :  for  which  caufe  Ori' 
gen  was  excommunicated  by  the  Church  ,  for  offering  a  little  m- 
cenfc  to  an  idoiljthough  he  were  forced  thereunto  by  a  fyddainc 
fcarc. 

^ .  Some  things  rauft  be  had  alone  ,  and  admit  not  of  a  fecond. 
No  man  can  fcruc  two  MaRcrs.One  woman  cannot  haue  two  hus- 
bands atonce:her  husband  is  iealous  of  any  partner  or  corriuall. 
Now  God  alone  is  our  Mafter  and  Husband ,  and  therefore  he  a- 
lone  muft  haue  religious  honour. 

This  fcrucs  to  confute  the  Popifh  do(^rine  and  praclife  of  their 
image  and  Saint-worfhippc  3  and  of  gluing  (^many  other  wayei) 
Gods  peculiar  worlhippc  cleanc  away  to  the  creatures ,  not  onc- 
ly bowing  to  images  of  wood  ,  and  ftonc  ,  and  mcttall,  but  inuo- 
cating  tlicm,  vowing  rnto  them  ,offring  gifts  vnto  them,  ligh- 
ting candles  before  thein,ofifring  mcenfc,  dedicating  dayes, farts, 
fearts  vnto  Saints  departed,  &c.  Wherein  they  commit  mo^  hor- 
rible idolatry,  againft  this  exprcflc  coramandcment ,  which  com- 
raandcth  the  feruice  of  the  tiue  God  onely.  As  we  fliall  fee  iur- 
iher  in  thcfe  grounds: 

I.  No  image  raaybcmadeofGcKl :  Than  jl)Alt  >tot  mak^c  to  thy 


245 


5 


Groiuis  :gainit 
im?gc-wornup, 


34<^ 


2 


4 

5 

6 


i  ObicwXr, 


Anfv/.i, 


Mattli.4.''o* 


^«  Expojffjcn 


felf:  Afij gYAUcn  mmge  cf  any  thing  tn  her.f^cK  or  ec.rth  :  for.  Thou  [aw- 
ejt  ^io  image  yOf  ely  tkou  hedrdcj}  a  voice  ^  Den.  4.12.  ^^nd  what  md 
y<!eltk^enn)eet9,p'tthths  Lord  ?  Yet  chis  was  a  rude  people, and  nec- 
cicd  oil  ihcbookcs  that  might  bcc.  Confccujcinly  ,  God  is  not  to 
be  vvorftiippcd  in  any  image.  2, He  is  ddlionourcd  when  any 
corrufitthle  thing  is  concciucd  to  bc///^/'//w,  Roin.1.2  ^.  ^.Godis 
vncircumkripriblc  and  infinite  :  thereForcan  imsgcof  hiinis  a 
lie.  ^.  God  is  cucry  where  prcfcnt.vhercforecuery  iii^aoe  is  vainc. 
<,  Gods  ciirfc  is  on  him  that  makes  a  cavued  tmage  y  and  puts  tt  i«  a 
ficret place,  Dcuc.  27.15',  6. God  will  not  be  vvorfnipped  in  any  i- 
mage,but  othis  Sonne;  loh.  J.25.  AHmcfimufi  hoysoHrthcSonyrc^ 
M^  they  honour  the  FAther,  Let  ini3gc-miingers  n^evvvs  what  ima- 
ges God  will  be  woriliippcd  in  bclides  lefm  Chrr/l ,  thf  cn^raucn 
Forme  oFbis  pcrFon,  and  we  will  vvorlnip  as  many  linages  as  they 
can,  7.  It  is  vainc  and  very  inconfidcratc  :o  make  an  ini2ge,  and 
worfiiip  it;  the  makers  tlureoFwant  common  Icnle,  aiKi  arc  bloc- 
kifli  as  the  ivT^agcs  chcmfclucj,  as  appeared  by  ihcProphcts  Iro- 
nicall  narration,  ir3.42.i5?.  and  4-}.  19,  No  man  faith  i'lhis  hearty 
H^lfc  hauc  I  burnt  y  or  eaten,  er  w^rmcdYhy  felfe  -wtthall^An^pjall  I  wor» 
[hip  the  other  half e  us  a  god?  Arc  not  as  gocdblockcs  as  i  his  euerie 
where?  and  as^^ood  (iones  in  thcpauemcnt  ?  Is  not  one  as  worthy 
to  be  vvoiFliippcd  asthc  other?  How  hath  one  defcrtied  to  be 
burnt,  and  the  other  to  be  rcferucd  for  adoration  ?  The  lame  Fol- 
ly ir,  in  the  ChnrchoFRomc:  one  peiccof  thehoart  they  C9ie,an- 
othcrthcy  Fct  vp  to  be  worfhippcd,  and  wane  confidcration  to 
Fay,VVasnot  thepcice  that  iscacen,as  worthy  to  be  vvorFliippcd 
as  this  ?  Is  this  better  then  that  ?  So  that  tliac  oFthc  Prophet  is  ve-« 
ritied  oFthelc  idolaters, T/?*?/  that m^tke  them  are  Itkevnto  thew,cocw 
as  blockifli  as  the  very  blocks,  which  it  thev  could  reafon, would 
furely  Fay,  Am  not  I  sa  worthy  to  be  voriliipped  as  my  Fellow  ? 
am  I  baFcr  then  my  cquall  ?  ' 

Bur  they  hauc  gotten  a  latcdilVmclion,  by  which  rhey  put  on  a 
cloake  to  hide  the  filihincirc  cFtheir  idolatric.\Vorniip(Fay  thcy^ 
is  cither  that  high  and  great  worlTiip  proper  to  God, which  is  cal- 
led At^^i^i^'ct,  or  lellc  and  inFerioiir  vvorfliip  called  c/1»a«jc  ,  or  Feruice: 
the  Former  thcv  cannot  without  idolatric  i7iue  to  Aofzells  and 
Saints,thclaticr  thcyniiy. 

But, I. God  cannot  be  deluded  by  a  diftin(f^ion  oFwords/eein!; 
the  thing  it  FcIfe  is  idolatric:  let  them  call  it  what  they  will, to  dc- 
hide  the  world  and  rhemfclues  withall,  the  thing  is  ns  groFFe  ido- 


iairy 


^/  C  M  R I  s  T  s  Tcmptatic»s. 


Match.4.io. 


Jatry  as  cucr  wis  among  the  hcithcni,Ict  thcmlcfl'ciiit  as  they 
can,andcallitalciTeworrhip,conrifting  in  cxtcrnall  rruercncc, 
and  infcriourto  that  which  is  giucn  tothc  famplar.  For  io  long  as 
chcy  bowc  to  Saints  f  which  they  cannot  for  (liamc  fay  is  forciuil 
rcuerdncc,  vnicdc  they  had  eyes  to  Tec  them: j  they  goc  dircs5>ly  a- 
gainft  the  commaundcnicnt,  which  faith,  Thof4fl?Al:  not  bojv  doyfne 
19  them.  And  the  Lord  hereby  diflin'.',uin^cch  his  true  worOiipper* 
from  idolaters,  IhAiu  refcrkedfenen  thoufund  whtch  neucr  hoived  the 
k»ce  t9  B^al.  And  fo  long  ai  they  inuccate  them,  vow  vnto  them, 
fwearcby  them,  knocke  their  breafts  before  them,  creepcynto 
I  them  ,  &c.  Aoc  they  ihinkc  they  hauc  earcs  and  hcarc  not  }  nay, 
do  they  nor  afcribc  the  feeing  of  their  hearts  and  wants,  omnipo- 
tence, and  powerto  helpc  them  ?  Arc  t'ncy  not  in  the  midH  of  that 
woe  ofthcm  that  fay  to  the  wood,  yfA'//?i  and  to  the  dumb  ftonc, 
ComcAndhelpevi^  And  fo  long  as  they  imitate  the  heathen  in  crc- 
Oling  temples,  alrars^ftatucs;  in  appointing  them  religious  daies, 
feafts,fa(h,fcucrall  worfhips,5cc.  can  they  by  an  id;e*word  pu: 
out  all  mens  eics,  fo  as  vvccaniec  nothing  beyond  ciuill  worship 
in  all  this,  bccaufe  rhey  call  it  doftlei.if  VV'.iat  is  there  now  in  all 
Gods  worfhip  ,  which  they  cannot  doc  to  •:hem?  They  fay,  wc 
may  not  facrificc  to  them,  that  is  due  to  God  oncly,  but  inuocatc 
them  wc  may,  ^^7/3?.  i.  A  lilly  Oiift,  as  though  all  Gods  proper 
worfhip  wercin  facrifices.  2.  What  arc  prayers  but  facrificcs  of 
the  new  Tcftament  ?  ^.  What  is  it  but  to  offer  facrificc  to  them, 
to  offer  them  candles,  inccnfc,  and  the  like? 

2.  Tlie  new-found  diftin^^ion  argueth  their  groffc  ignorance, 
both  in  the  Scriptures, and  in  other  fecular  learningjif  not  wilful! 
blindncffc,  the  words  both  of  ihcm  inbothbccing  vfcd  for  the 
lame,  and  promifcuoudy  afcribcdboth  to  God  and  mm.  l.For 
t'ac  Scriptures,  Tbcy  may  (they  fay)  giue  don/eta  to  men  and  An- 
gels: but  then  may  wc  giue  all  thcfcrnicc  due  to  the  Lord  jefus 
to  thcm,for  vnder  this  word  is  it  all  comprehended:  Rom.  1  6.  1 8. 
\  they  ferug n«t  tht  Lord hfw ^Hi^uX,iv^7il^)iv^\b>'h\'\d  the  Apoftlccon- 
Idemnes  the  gluing  of don/etato  thiiigswhich  by  n^^turc  are  no 
^ods^G2},^.S.U'v\iijjct7i  TCK  (Un  ^vffH%(tt  Ofo7<*  Afi.  io*.  I  8.  feruwg 
the  Lordvptth  Mllmedejiy  tindmMij  tearts,  <^>ja«i,'«k  nfi"  ku^'ko  \\\ttt  n 
</d«/^>4  proper  to  God,  which  their  diliin6tion  m^kcs  peculiar  to 
man.  i  .The  ff,i  .<},  having  turned  from  tdolls^  fi\M\ivHV  7(^  ^ic^  {avn 
K^AKn^ivu,  to  ferne  the liHttfgayjdtrPte  God.  Cololi.  9.  2ij..  t^~  y6  kv{iu 
Xfi^^t^  J^^MviTi-jfor yee  ferue  the  Lord  Chrtfl,   And  might  they  not  in 

the 


347 


I 


.f 


?48 


Obica.f. 


Matth.4.10. 


i^n  Expofition 


• 


the  Scripture  obleruc  how  the  Angel  rcfHled  donleia^  Rcucl.22.7. 
hcAufeheTv^ffCvJ'iiKQ'jafeflorv-feruAnt?  Ycc  they  fay  ic  is  due  to  j 
Angels  and  Saints.  And  that /^fr^ri^  is  not  oncly  taken  in  Scrip- 
ture for  worfliip  due  to  God, but  for  workes  belonging  to  men   1 
is  plaineby  Lcu\i,i^,'j,i^yoyT}\etTpiylhyify.n'v<ii{i<reiifTh9t<JhAlt  da 
Hoferuilcworkf,  I  1*Vqx (ccuhr \caxmt\g: Ludouicif^  XJtues  alear-| 
ncd  man  of  their  religion,  in  his  commentaries  vpon  AugnJliKcde  \ 
ciHttat,  Dei,  hath  prooucd  out  of  SmddAyXenofhortj  and  ValU,  that  j 
thcfc  two  words  arc  vfually  taken  one  for  another.  And  yet  vpon 
thisconfufcd  diftinftion,  ftands  all  the  frame  of  their  confufed  i- 
dolatry  atthisday.  •• 

5.  This  dift in6\ion fighccth  not  onely  againft  anciquiry^but  a- 
gainrt  thcmfelucs.  lerome  againd  ^^^gtUmtPU  faith  ,  ISfos  hom  An^ 
gelos ,  ftan  ArchAngclos^  non  Cherhhim,  non  Seraphim  c^limtu  ^  ada* 
ramiu.huA  AugulUne  cpift.44.  Sci(U  a  Cbriftianif  Catho//c:s  nnU  ' 
iHmcolimortMorHm  y  No  ChnlHan  Caiholikc  worfhippethany  of! 
the  dead. /Tnd  fomc  of  themfelues,  z%Holcot  indT) nraftd^  vfntc  \ 
that  no  worfhip  at  all  is  to  be  giucn  to  an  image ,  neither  is  it  law-  | 
full  to  worfliip  it.  And  yet  t/V^.*</>/4<;  and  others  fay  plaincly, chat  i 
the  Crucifix  and  ima£c  of  Chnftmurt  be  adored  with  the  fame! 
honour  as  himfelfc  is;  yea  that  honour,  ftayech  in  the  ver)^  image; ! 
which  I  hope  is  more  then  ^fi'/i/^Vi  that  is  giuea  to  the  image  of 
Chrift. 

But  enough  of  this  idle  diftin6lion.  They  muft,asthec^/<if>i- 
Nires,  nghr  againft  themfelues  and  one  another,  that  fight  againft 
God  and  his  glory.  And  wee  muft  fight  againft  them,  and  take 
par:  with  our  God  for  his  right, and  affooneioineourf  clues  with 
Pagans  and  Infidclls  as  with  Papilh  ,  one  of  their  worfliippcs 
becingeuery  way  as  idolatrous,  a?  the  other.  I  know  there  i$  |: 
ditfcienceintheperfons  whomthcy  reprcfent  in  the  image,  be-  | 
twecnc  Peter  and  T/fw/ ,  and  betwccnc  Itifitcr  and  Aiercury :  But  | ' 
in  the  thing  there  is  no  difference,  diuinc  wordiippe  giuen  to  an  [ 
I  image  ofthe  one  becing  as  hatcfull  to  God  as  that  which  is  giuen  I 
to  the  other.  | 

We  worfiiipnot  the  image,  but  God  in  the  image,  nor  the 
Saints  themfelues  ,buc  God  in  the  Saints  ;  honour  done  coGods 
friends  is  done  to  God  himfelfc,  Sothellhcraiils  fay;  As  the  wor- 
lliip  ofthc  imageofAinichrirtisthe  wordiip  of  Anticbrift  him- 
felfc, fo  the  worlhippc  of  the  image  of  Chrift  is  the  worfiiippeof 
Chrill himfelfc, In  Apoc. 1 2.  §.6. 

Ian- 


ofQ,  H  R I  s  T  s  Temp*xtions» 


Macrh,4.jo. 


34^ 


lanfwcr:  i.  Atrcr  the  laaic  manner 'the  Gcnciles- maintained 
their  idolarry,  who  iaftiriited  i^oWs^vi  adrf>t9*tfMf)f4r  dmiti^.  rjxturdt^ 
to  put  them  in  mindc  of  God,  2.1c  is  falfe  which  they  lay:  for 
they  worfliip  the  images  and  Saiius  thcmfetues ,  as  nnpcareth  cui- 
dentlyin  their  toreuamed  Icruicci.  3.Godv\i!I  bchonouredin 
fuch  fic;ncs  and  meanes  as  hirulelfehath  appointed  ,  f^^^6  not  con- 
demned; neither  hath  he  more  condem'.^cd  imnge-worfliip  ,  then 
his  worfliip  in  an  irnaoe.  Bcfides,  whatfocucr  the  Rhemifts  fay, 
God  hath  oppoinrcd  what  honour  to  giiic  to  his  friends,  and  hath 
denied  to  giuc  this  honour  to  any  oF  thtm ,  ira.ij.2. 8.  All  vviU- 
worfhip  is  condemned  ,  Col. 2.2  ^.'NowrtrA^ip  plenfcth  him  that 
is  not  commaunded  in  his  word,Matth.T5,9.  4. Thus  might  they 
defend  the  moft  grolTe  idolatry  as  cucr  was :  as  for  example  :  lehu 
worfhipped  God  ,  and  was  r.ealous  for  the  Lord  oi  hofts ,  2. Kin. 
10.16.  but  he  vvorrtiipped  God  in  the  two  calues  at  DfM  and 
"Bethel  \  for  it  is  (aid,  verf.  3  i.  he  departed  not'from  the  finnes 
o^  Urohoam,  He  might  with  Papifts  hauc  faid  ,  Why,  I  wor- 
fhippc  no  calues  ,  but  God  in  the  calues.  Ycthce  vvas  an  ido- 
later. 

The  Samaritans  and  Affyrians  In  Sumnria  feared  God, and  fcrued 
their  images  ,  2. King.  ly.  28.  ;^:5.4i.  that  is,  ferucuGod  inim:\- 
ges :  But  they  were  not  thereby  freed  from  horrible  idolatry,  for 
which  God  ca(^  them  out,  ludg.  17,  C^ficha  worfliipped  the 
true  God  in  anidoll,  and  could  fny  as  much  as  :hePopi;h'  ,1  vvor- 
fhip  not  the  image,. but  God  in  the  imags  -.for  v. 5.  the  filuer  was 
dedicated  to  the  Lord  to  make  an  imager  and  v.i  ;.  now  the  Lord 
Will  bemercifull  vnfome,  feeing  I  haue  got  a  Leuitein  my  houjc. 
And  yet  he  was  a  grofTs  idolater.  Exod.gT.thcIfraeiiies  wor- 
fhipped not  the  calfe,  but  God  in  the  calfe:for  i.ti^cy  proclai- 
med holy-day  to /<?^i?«/*,  nor  to  the  calfc^  v.  ^.  2.  thething  they 
dented  was  onely  fomc  vifiblc  prefence  of  God  to  goc  before 
thcmnow  inthcabfcnce  of  cJlfi'T^/ 5  r.i  5,  they  couid  nor  be  fo 
fcnficde  as  to  thinkethat  an  idoU  ,  which  had  eyes  and  did  not 
fee  ,  and  fcetc  but  could  not  walke  ,  could  ooe  before  them  ,  but 
that  God  rcprefentcd  thereby  and  reconciled  vnto  them  lliould 
goc  before  then),  .4.  when  they  faid,  Thefe  be  thy  Gods  ,  O/;  Jf- 
rxr/jVvh-ichbroagh;  thcc  out  of  Egypt,  could  ttiey  be  fo  blockifh 
as  to  thinke  a  dead  idoll,  made  but  the  day  before,  could  be  that 
God  which  brought  theiti  many  wcekcs  before  out  of  Egypr, 
when  it  had  no  being  ?  Therefore  by  a  hgure  of  the  fignc  put  for 

the 


Aif'rt'.l. 


4 


r 


I 


I 


250 


Exim  ConcJI. 
Trjtl.part.j. 


Mattll.4.10. 


An  Exf$fuion 


the  ching  fignificd  It  is  thus  meant,  This  is  ill  honour  of  the  God 
that  brought  thee  outofEgypc. 

Ohieti,  They  forgatcGod,Pral.io5.  20.  (t/^'z/Jr.  It  caunot  be 
meant  of  all  memory  of  God  ;  but  .that  vhey  forgatc  their  dutic 
and  obedience  to  God  ,  together  with  Gods  exprcffe  conimaun- 
dement  to  the  contrary.  Yet  was  this  condemned  by  God,and  rc- 
ucnged  by  Mofes  as  an  high  idolatry- 

5.  It  isfalfe  whichthe  Papifts  fay,  that  they  worfliip  not  the 
image  ,biJt  God  in  the  image  ',  their  common  pradlife  istoinuo- 
catc  images ,  to  trull  for  good  from  them ,  to  vow,  offer,  and  goe 
in  pilgrimage  to  them,  and  make  furc  of  protection  from  them. 
This  is  the  honour  of  images  to  the  great  and  high  difliooour  of 
God,  6,  The  Papifts  themielucs  after  all  theW  flauri(lies,are  "lad 
to  Icaue  this  pradbifc,  as  which  they  had  rather  hold  by  way  of 
difpure  to  toile  the  Proteftants,  then  in  found  iudgcment  to  help 
thcmfclues,  ChemyjittM  writes  o{<^eorge  C<«/74«^tfr,that  after] on c^ 
difputc  and  ftrife  to  varnifh  oner  inuocacion  of  Saints ,  he  conclu- 
ded thus  5  Ego  in  meis^recibtis  nonfolet  Sah^os  huocare^fcdwHocati' 
onem  dirigo  ad  Deum  ipfum  ,  id^^  in  nomine  Chrifti:  hoc  enim  tuttiM  effe 
exifttmo  :  I  for  ray  part  vfe  not  to  call  vpon  the  Saints,  but  dirccf^ 
my  prayers  to  God  himfelfe  ,  and  that  in  the  name  of  Chrill :  for  I 
takethistobcthcfafcrcourfe.  And//(7//w///?^ra  great  Papifb,  af- 
ter he  had  heaped  vp  many  opinions  about  inuocation  of  Saints, 
concludes  in  the  words  o(u4ugufiinc,(if  that  booke  De  viJitAtiQ- 
ne ivfirmartimy^zsWis  )THttHso^  incundtHs  loqnor  Admeum  lefum^ 
qnam  Ad  nUcjUem [Anchor nm  fpir it uum  Dei ,  I  fpcake  more  fafely  and 
with  more  comfort  to  my  Icfus,  thentoanyof  thofe  blcflcdfpi- 
rits  that  arc  with  God.  And  to  thofe  that  doc  not  thus  ^  may  be 
applied  that  in  Ier.2.1  ^, This  people  hath  fommitted  trvo  great  eutllSy 
t  hejhaue  left  the  for/ntaine  of  If  tiwg  waters  ^  And  digged  to  themfelues 
ivelli  that  rvillholdno  rfater, 

I  will  conclude  with  the  conccffion  o^Eccitu  in  his  Enchiridion^  < 
wherein  he  fhewes  that  inuocacion  ofSaints  wasnot  deliueredby 
the  Spirit  ofGod  in  the  old  Tcftament ,  neither  in  dodlrinc,  nor 
commaundcment ,  nor  promife,  nor  example, for  two  reafons:  i. 
Becaufc  that  people  was  fo  prone  toj  idolatry.  2.  Becaufc  the  Fa- 
thers were  »« /iw^^  before  Chrifls  palTion  ,  neither  had  the  blcf- 
fcd  Tifion  of  God.  Neither  was  it  deliuercd  inihcncwTcftamenc 
for  two  reafons  moreri.Becaufe  the  Gentiles  were  very  prone  to 
returnc  to  their  old  idoiatry.2.  Leaft  the  Apoftlcs  fliould  feeme 


to 


■^W«i*«^  JW^M 


</C  H  R I  $  T  s  Timftations. 


Matth,4,io. 


to  ceach  their  ownc  honour  afccr  their  dcich. 

Lctvstakcthis  Dod^or  athis  word,  and  hisrcafons  as  they  arc 
(^thou<;h  bcttcrraight  bcgiacn  :^and  oncly  hence  infcrrc  thuj 
much  ;  If  the  dodlrine  ofinuocation  orSaiius,bc  toiind  neither  in 
the  old  nor  new  Tcflamf  nt,  with  what  conlcictice  doe  they  vrgc 
it  on  the  (implcjvndcr  pretence  of  Scripture  ?  Ifitbefaid,  This 
perhaps  is  but  one  Do6lors  opinion  ,  to  him  conlents  ^Afotus  a 
great  and  learned  Icfnite  ,  who  tells  ys  phM^y^'^ndaceriififcrip' 
tHri4^fcdiyifntiariS4nliorHmi»H9cat$0nem ^  that  ihc  inuocation  of 
Saints  is  oncly  insinuated  in  the  Scripture. 

Marke  the  force  of  cruth  in  thefe  two  great  points ,  of  iuftifica- 
tion  granted  by  BelUrmi?ic,2ind  of  inuocation  of  Saints  granted  by 
all  thefe  great  Papifts. 

Our  do6^rine  condcmnes  the  prcfenting  of  ones  body  at  the 

Icxternall  diuinc  worfhip  ofany  thing  which  is  not  God:  and  con- 
fcquently  ,aman  may  notbcprefcnt  at  falfc  vvorlliip  ro  giuc  it 
thcleal^  allowance  ,  no  not  in  gcliure.  Whence  they  arc  conui- 
6led  of  dealing  falfe  with  God,  who  prefent  their  body  at  the 
Maffe,  with  a  conceit  that  they  can  keep  their  hcartsto  God  well 
enough.  For,  i.  Might  not  our  Lord  for  a  whole  world  hauc 
found  by  all  his  wifcdom  fuch  a  prelent  help  for  him, and  by  fuch  a 
pollicie  haue  ouerrcachcd  the  dcuiil  iiimfelfc/vho  required  oncly 
external!  bowing, keeping  his  heart  (^ill  vnto  God?  No:  our  Lord 
I  knew  well ,  i.  that  body  and  foulcmakc  but  one  man  ,  whomuft 
hauc  but  one  God,  one  Lord, one  faith,  one  worfl^ip,  2.  that  our 
bodies  are  the  Lords  as  well  as  our  foules,  i.  Cor.  6.20.  created 
for  hii  feruiccas  wclasthcy,redccmedby  ChriRs  blood  as  well  as 
chey.  3.  that  he  that  rcquireth  the  whole  heart,  rcquireth  a!fo  the 
whole  lUcngth  vvliich  is  of  the  body.  4.  that  the  foule  cannot  be 
inheauen^  if  the  body  be  in  hell;  neither  canhebow  the  knee  of 
his  heart  to  God,  that  bowcs  the  knee  of  his  body  to  Sata'n.   5. 
that  there  can  be  no  agreement  betweene  ligiit  and  d3rknes,God 
and  "Belial:  the  Arkcand  Dagon  cannot  rtand  in  the  fame  Temple, 
and  the  iieart  cannot  at  the  fame  lime  be  the  Temple  of  God  and 
ofidoHs, 

2.  This  it  the  difference  betweene  the  Church  ofGod,  and  the 
Synagogue  of  Satnii,  that  the  one  is  achafic  wife  and  fpoufe  of 
Chrilt  ,and  keeps  her  to  her  husband  alone  ,and  doth  not  admit 
others  to  the  vfe  of  her  faithrthc  other  playes  the  harlot  with  ma- 
ny  louers ,  and  keeps  not  her  faith  and  confidence  to  God  alone, 

but 


35X 


n'-  2. 


I  _i^--_ 


j  Matth.4.10, 


•i.  .'^ 


i^pi  Exfofition 


\ 


bur  permits  others  co  be  fcllowes  with  him  at  the  fame  cimc.Now 
no  man  cantakeherfora  cha(^e  and  vndeftlcd  ipoure,  that  will 
giuc  the  vfc  other  body  to  a  (Uangcr,  though  flic  plead  neucr  fo 
confidently  tiiac  flic  i^ceps  her  heart  co  her  husband.  The  cafe  here  [ 
is  the  very  fame,   •  • 

9.  Here  is  a  number  of  (l-mes  infolded  in  this  one  a6\ion:r. here 
h  a  manifclt  appearance  of  cuiil ,  which  wc  fliould  flie,  i .  Tnefl',7.  , 
22.  2.  an  occalion  of  offence  to  others  ,  to  draw  theminbyour} 
example  j.and  ,  fo  farrc  as  vvcnny  ,a  dcflroyingofhim  for  whom  : 
Chriithath  died,RoiTi.i4. 1  ^,  g.a  fightagainfl  faith,  andan  al-  \ 
k)wanccof  chat  which  anian  condemncch.Ron1.14.22.  BUjfed  t^  [ 
he  trjAt  co-ademneth  f9ot  himfelfe  in  that  he  allovreth.  His  body  allowcs  i 
that  which  his  heart  condcmncs.  4,  here  is  a  denyaliof  Chrilt,  [ 
whole  faith  hec  ought  to  confcffcand  profcile  with  his  mouth;  r 
which  he  vvoulddoe,  ific  were  in  foundncs  hid  in  the  heart.  5. here  [ 
is  a  dat^ardlyioyning  with  his  Lords  encmie:tor/;^r/;^r/^  ziotwith  , 
him  t^  Again]}: him,  6.  here  is  not  onely  an  approbation,  but  a  com-  '• 
tniinication  in  idolatry;  a  touching  ofpitch,6c  a  defiling  of  a  mans  • 
feifcjaraoft  prefentdangerofinfe6tion,and  defedlion  from  God. 
7.  here  is  an  hypocr'-ticail  fl^ow  of  thac  which  the  heart  abhorres;a 
diuidcdman,anddiuided  manner  of  worfhip,  which  God  hateth 
who  requircch  the  whole  man.  8.  experience  fliewcs,  chat  fuch  as  j 
giue  vp  their  bodies  to  idols,  God  in  iuflice  for  the  moft  part 
giucsvp  the  heart  tohorrible  deluflons. 

-  '4.  l(  vj  cinx.]^  amid  an  herctiksy  then  much  more  an  idolater,  Wc 
mul^  not  onely  hatcthe do^rifie vfthc Ntcolaitdns,  but  anotdit.  Ma- 
ny fay  they  hate  the  Maffe;  but  i  fay,  then  they  would  auoid  it  :for 
we  fcparaie  cur  bodies,  not  onely  our  hearts  from  the  things  wcc 
hate.  And  thccommaundementis,  r^^^rc;^/ o/^^^^^w.  Wc  read 
in  thcEcclcfiaihcall  hiftorie^how  S.Iohyi  fled  itcmCeri;jthus  th* 
hcretirkc,  and  Tolycarpe  frona  Afarciofi:  And,  thofe  whom  we  may 
not  bid  God'fpecdyOv  whom  we  may  not  Inuite  to  our  ownc  tables, 
may  wcioyne  with  them  in  polluting  the  Lords  table? 

J.  Such  perfonskeep  not  their  hearts  co  God,  thac  prcfent 
their  bodies  at  idolatrie,  neither  prcfent  they  their  bodies  onely: 
for  the  foulc  gouernes  the  bodie,  the  will  leads  the  ac^ionjihe  vn- 
derf^anchng  the  will,  and  iheaffc6lions  attend  the  vndcrflanding. 
Now  where  tiicrcisvnderflandingjiudgemcnt,  will,  and  affcdli- 
on?,giucn  to  the  idoIU  worfliip,is  not  more  then  the  bodic  giucn, 
cucn  the  chcife  and  highefl  faculties  of  the  foulc  >  Of  which  wc 

can 


o/C  HKisr  %  TcTnftAtions^ 


Match.4«io. 


353 


can  reckon  no  bccter  then  plowing  with  on  oxc  and  an  afTc,  or 
fowing  the  fame  field  with  diucrfc  Iccds ,  which  the  Lord  in  the 
I  law  forbiddcih,  and  therein  rcfurcth  the  mixture  of  warrantable 
a^d  vnwarrantablc  rites  in  his  worfhip.  God  is  a  fpirit  and  truth, 
and  will  not  be  worfliippcd  in  Ipirit  and  faifchood.  A  diffembled 
worfliip  is  amarkc  ofatrucncutrall,  of  a  plainc  Laodicean, nei- 
ther hot  Ror  cold,  a  cake  halfc  baked  on  the  hearth. 

Quell,  But  ii  it  not  lawful!  on  Vome  occafionto  bceprcfeiuat 

CM^ilff. 

j4n[vf.  In  fomecafcs  amanmay  bcprcfent,  and  not  finne  :  as, 
I.  When  he  is  there  by  violent  compulfi0n,bccing  bound  andcafl 
in  as  into  a  prifon,  fo  as  he  cannot  refif^  :  this  is  not  his  finne,  but 
theirs ;  and  it  may  be  faid  as  o^ Lucretia ^\so  in  the  finne, but  one 
adulterer;  (\\t  refificd  and  was  forced,  (o  was  he.  2.  If  in  trauell  a 
man  be  in  a  fit  place  to  fee  and  obfcrue  their  folly,  fo  as  he  flicwc 
no  rcuerencc  at  all, or  approbation  by  bending  his  knee,  vncoue- 
ring  bis  head, or  othcrwife.  Thus  the  Apoftle  *Taul  went  into  the 
idol-temple  at  c^r^^^j,  ashepaffedby,  not  toapprcoue,  but  to 
take  occafion  to  confute  their  idolatrie,A6l.t  7.23.  :?.  A  man  may 
bcamongft  idolaters  toreprooucandreprehcnd  them,  as  i.King. 
1 3.1.  a  Prophet  came  to  the  altar  where  lerohoamv^z^^  to  cry  out 
againl^it.  And  £/Mjrtood  by  ^44// Priefts  mocking  them,  while 
they  dauRced  and  launccdthemfelues,  i,King,i8.  And  tlic  three 
fellowcs  of  Daniel  i}ood  by  rJei'fichad»cz.z,ars  image,  to  proteft 
that  they  would  ncucr  worfhip  it,  Dan. 3.1,  4.  Some  hold  that  in 
politike  imployment,  a  mans  calling  neceflarily  requiring  ir,  he 
may  prefenthis  bodie  at  idoll- worfhip:  asaProteftant  may  carry 
a  fword  before  a  Prince  into  the  tenoplc  of  an  idoll ,  with  two  ca- 
ucats;  I.  that  neither  by  word  nor  geHurehc  giue  any  approbati- 
on of  thcidolatric:  2.that  publik^f  proteftationbe  made  by  word, 
or  writing,  thathe  prcfcnts  not  himfelfe  for  religions  fake,  but 
ciuill  obedience.  I  will  fay  nothing  againft  this  la(t  cafe  :  for  my 
part,  I  like  a  great  deale  better  that  pradhfe  of  the  Proteftant 
Princes  at  ^^f^ufia,  vjho  brought  Charles  the  fifth  their  Emperour 
alont:  as  he  was  coing  to  the  Mailc  ,  but  Ictt  him  at  the  Church- 
doorc,andcucry  man  by  his  departure  (hewed  what  he  thought  of 
thatfcruicc.  Alfo  when /^<{/tf«r/w/4«  brought  lultanio  the  temple 
of  his  idolls,  he  that  kept  the  doore,  fprinkled  his  gowne  with  the 
idoU  water,  as  the  heathens  vied:  whereat  ValenttHian  crane  him  a 
boxc  on  the  tare.  If  we  fhould  thus  prcfent  our  felucs,  what  tu- 


Z   I 


mults 


Marcvr. 


354 


Macth.4*io 


od&j  Exfofttion 


mules  and  ftracagcms  (hould  wc  rnakc?0/;;^^.Thac  was  hcathcnifli 
fcruice ;  but  the  MafTc  is  more  Chriftian,  and  hath  good  things  in 
ir.  A*iff^*  I.  Thacwa^thcMartcfrom  which  the Protcftant  Prin- 
ces departed,  2,  ThcMifTcis  asgrofTc  idolatry  as  cuer  any  was 
among  the  Gentiles,  being  made  vp  ofludaiime,  GentiUfmCjand 
fliredsof  Chrif^ianiiy.  5.  Let  them  tell  vs  a  difference  betwccne 
the  bodily  adulterie  of  heathens  and  Chriftians  ,  and  we  will  ob- 1 
fcrue  the  fame  in  the  fpirituall  whoredomc  which  is  idolatrie. 

Ohiell.  I.  But  what  fay  you  ofTvf/i/w^^w  the  Syrian,  whoreque- 
fted  Icaue  to  goe  into  the  houfe  of  Rimmoyt  with  the  King  his  M2- 
ftcr,  and  the  Prophet  bade  hirnj-^?^  h peace  ?  i.King.j.i  8.  ^nfvp. 
i.Somcthinke  hcfpakc  only  of  ciuill  andpolitikc  prefence,  that 
his  Matter  the  King  might  Icane  vpon  him  before  his  idoll;hee  in 
the  meanetimc  protefting  that  he  would  reuer  worfhip  other 
god  but  the  true  God :  to  which  the  Prophet  condefceiidcrh. 
Which  is  the  anfwer  of  M,  Pnkjns  vpon  the  fccond  commaunde- 
mcnt;and  cJlf.Z^«r/;/;«  on  Eph.5.  But,howfocucr  thcgcflure  it 
felfe  is  indifferent,  to  ftandwhen  the  King  ftands,and  bowe  when 
the  King  bovvcthj&c.yct  this  gcrturc  beeingcloathed  withfuch 
circumfTances,  feemeth  to  tr4e  not  approoued  by  the  Prophet,  to 
doethis,  ijn  the  Church:  2. beforcanidoll:  ^.inihetime  ofpub- 
likc  fcruicc:  4.  by  one  profefling  the  true  God  :  this  feemcs  not  fo 
warrantable.  And  indeed  boihthofe  famous  Diuines  departed 
from  this  anfwer,  and  ^auc  a  founderintl^cir  latter  works,  as  ap- 
peares  both  in  M/Terki»s^  his  Cafes  ofC§»fc$cnce^  and  M,  Zanchitu 
Wiibookc  Deredempttofte^ 

2.  Somethinkehcfpeakesin  the  timepatt;  asif  he  fhould  fay. 
Herein /W  Ihaue  borved^&c^  the  Lordhe7nerctfpillt§me :  to  which 
the  Prophet  faid,  (j<>^m^^/w^.  But  there  ii  no  need  thustowreft 
either  the  tongucor  the  text. 

3.  Thcbeft  anfwer  iSjthat^^w^^wprofeffcih  ita  finneto  goe 
in  to  bow  with  hisMaftcr  in  the  houfe  of  ^iwiwow,  and  therefore 
prayeth  twic€  for  mercic  for  it,profefling  he  will  neuer  now  wor- 
fhip  any  but  the  true  God:  neither  doth  he  onely  pray  again  fl  finn 
paft,  norforleauefor  (innetocomc;bucin  fenfe  of  his  own  wcak- 
ncs  and  infirmity  defircth  mercie,that  he  may  not  be  drawne  from 
his  purpofe^and  wiihall  ttirreth  vp  the  Prophet  to  pray  for  him  for 
grace  &  Ikengtb,  and  for  pardon  if  at  any  time  he  fhould  againft 
his  purpofe  be  drawne  into  his  former  finnc:  and  in  this  fence  the 
Prophet  \yii\%\i\m  goe  in  peace :  as  if  he  fhould  fay,  I  will  pray  that 
God  would  keep  thee  in  thy  godly  rcfolution,and  for  ftrength 


and 


^/  C  H  R 1 5  T  s  TemftAtUm* 


Matth.4.10. 


355 


and  mercy  ifthou  fliouldcft  be  drawnc  afidc,and  fo  farwcll. 

Now  out  ofthis  example,  how  can  they  defend  that  not  to  be  a 
(innc,  NNhich  himfclfc  contcffcch  a  finnc  ,  and  Jefircth  grace  and 
mcrcic  for,  and  ftren^th  aj^ainlt  ?  Beildcs,  N^nmanxw'x^x-w  fecmc 
to  plead  l)i»  calling  for  his  \varraniize,if  it  were  not:  but  what  cal- 
ling can  they  plead,  but  oncly  ncvvfanglcdncs ,  and  ralli  running  | 
out  of  their  way  2nd  calling  ? 

Ohscl^,  2.  Bu:  'DA>v.il  worrtiippcd  the  image  which  T^ehucht^.d- 
w^:?.:^4r  fct  vpielfe  he  fhouldhaue  been  puniflicd  as  his  three  id- 
lowcs  were.  Anf,  A  filly  argument  of  dcfperate men,  blafphe- 
niing  th.c  holy  Prophet  who  bcforchad  been  caft  into  the dennc 
oflyons,  for  (iicking  vntoGod.  But  if  they  fall  to  conic(5)ures, 
vvc  may  eafily  rcfell  them  in  their  ownc  kind,  thus:  i.  Perhaps  the 
image  was  not  nearc  DanteL  2.  If  it  were,  he  might  not  be  obfer- 
ued.  5,  If  he  were,  it  may  be  the  CV;/?/ir-f  durll  not  accufe  himfor 
bis  great  grace  and  place  with  the  King,  ^.Or  if  they  did,  it  may 
be  the  King  would  not  hcare  ihcm,nor  draw  him  to  death  for  the 
great  loue  he  bare  him, or  the  great  fcruicc  he  did  in  his  kingdom. 

Oh  therefore  let  not  vs  that  are  lewcs,  that  is,  ihe  /fraeUf  Cad,  \  ioW^,p, 
meddle  with  thefc  RomiOi  Samaritans  5  let  vs  not  enter  into  their 
cities,  norturnc  into  the  way  of  the  Gentiles:  let  ihcm  be  vnto  vi 
as  Publicans  and  heathens. Oh  that  our  young  Gentlemen  would 
not  goe  into  this  way,  co  pcrforme  euen  the  baieft  feruices  of  ihc 
Ma{Te,but  hcarethe  voice  ofChriftjMatth.io.j. 

In  all  our  feruice  of  Gcd  this  precept  rcquircth  that  wc  glue  '  ZJfff^  5^ 
him  religious  reuerencc,  and  exprcllcic  in  reuerent  and  fecmely  ! 
gcQuteSjCfpecialJy  in  prayer  andpraife  to  bow  our  bodies,  and  1 
compofc  theparts  thereof  to  fcemely  bchauiours.  True  it  iSjthat  | 
religion  ftands  not  in  geQures, neither  doth  ihe  Scripture  exprefly 
tic  vs  to  this  or  that  in  particuUr,buL  onely  in  gcnerall  to  luch  as 
bcfceme  holinefTc  and  humilitic 

Sec  it  in  the  example  of  the  Saints.  i.King.8.54.when  SA/omon  1 
had  made  an  end  of  all  hie  prayer,  harofefrom  icneelstjg  §n  hi6  k/iees, 
dfidftretchifig hU  bdptds  torf,irds  he.tt*e>t.  Good  Ltncob  beeing not  a- 
blc  to  bend  and  turnehi-..  bodicfor  Ggc,yet  in  vvordiipping  God, 
he  wo^ild Uane o>i  the cnde  of  h'^  Jl Affe^hcz'w^^  in  his  bed,  an.dbow  as 
well  ashe  could, Hcb.i  1.21.  He  migin  haue  thought  the  age  o^ 
his  body  and  weakencflc,  mii^ht  exempt  him  fiom  outward  ado- 
ration, yet  he  makes  afuuplyof  his  weakcncffe  by  thehclpe  of 
a  ftaffe.  i.  Chron.  29.  20.  the  whole  Congregation  of  Ifrael,  in 

I  bief. 


35(5      jManh.4.10. 


An  Expo/it  ton 


I 


DoUr. 


blcfTing  the  Lord,  bowed dovp}ie  their  heads,  aKdworfhipped  the  Ltrd, 
And  our  Lord  lefus  hinifclfe  before  his  p^i^'ion^fdl on hu  face ^4»d 
pr^^f^j  Match. 26.59.  All  to  teach  vs,  how  reuerenily  to  dcmcanc 
our  Telucs  in  our  Lords  fcruicc;  yea  if  wc  can  conueniently,  with 
£^r^i,Cchap.9.v.5.)  to  frill  on  »fir  k^^ees  ^  a^d  fp  read  0  fir  hands  to  the 
Lord,  I,  To  tcl^ific  our  humihtic,  and  that  our  foules  arc  cart 
downc  with  our  bodies.  2.  This  is  a  profefiion  of  the  high  Maic- 
iVic  of  God  before  whom  we  are:  ihe  greater  the  perfon  is  amono 
men,thcmorcrcuerence  is  to  be  vfcd  in  fpeaking  to  him,  or  in 
being  fpoken  vntoby  him:  but  God  is  the  greatcfl  o{ aW,  the  Lord 
our m^ker ^therefore let vs k^eele hefore him jV^:^\,'^ ^ .6 yj ,  3,  Our  rc- 
uerent  and  hurablc  gcftures  greatly  heipe  vs  againrtour  ownc 
weakncfl'es:  the  lifting  vp  of  our  eyes  and  hands,  heipe  vs  to  get 
our  hearts  lifted  vp  to  God.  4.  It  manifeftcth  our  care,  to  g;lorifie 
God  ill  our  foules  and  bodies, as  wcarc  commanded,  i. Cor. 6. 20. 
and  that  wc  acknowledge  them  both  to  be  his ,  and  boch  to  de- 
pend vpon  hino.  5.  That  we  fet  not  light  by  his  ordinances,  in 
which  he  giucthvs  leaue  to  approach  vntohis  throne  of  grace; 
before  whome  the  very  Angells  arc  faid  to  couer  tbeir  faces,  6. 
Hereby  we  giuc  good  example  to  others,  andprouoke  them  aifo 
toreucrence. 

All  which  much  condemneth  the  profancncffe  of  many,whomc 
when  Satan  cannot  hinder  from  Church,he  prcuailes  againlt  them 
there;  and  in  hearing  the  word  .  recciuing  the  Sacranjcnts,  and 
prayer,  they  manifci^  their  contempt  of  ihoi'e  holy  ordinanceSjCa- 
rting  and  rolling  their  eies  here  and  there, gazing  idlcly,  or  laying 
themfclucstofieepc  and  take  a  nappe  lomepart  of  the  Sermon, or 
fittitjg  vnmannerly  m  prayer-time  without  all  reucrcnce  ,  that 
ftiould  they  come  fo  and  behaue  themfelucs  towards  their  Prince, 
they  (liould  be  taught  a  leffon  for  their  rudcneffc.  Is  this  to  con- 
feffeamans  ownebafenefle  ,  and  the  humble  conceit  hcehathof 
himfelfc?  Is  this  the  fruit  of  acknowledging  Gods  infinite  maic- 
ftic?  Surely  that  foule  which  feelingly  fees  itfdfc  to  dcalc  with 
God,  will  make  the  body  either  kneelc  as  a  petitioner,  or  ftantj  as 
a  feruant  readic  tohearc,  and  knowc,  and  doc  the  will  of  his 
Lord, 

j4nd  him  enelyjhAlt  thotiferne,'] 
Qo6\w\^^\\ox,onz\y  he  worjhipped,  but  2](o  ferued.  Thcdiftin- 
(flionis  caftly  obferued.  For  a  man  may  in  heart  and  geflure  ho- 
nour another,  to  whom  he  owes  but  little  fcruicc.  And  this  word 


m 


^/  C  H  R I  s  T  s  Tempt i%tions* 


Matth.4.10. 


in  the  Hebrew,  is  takc:^  frotn  fcruants,  whobefiHes  inward  rciic- 
rciKe,  and  outward  vvorflilp,  owe  to  their  MafUrs  their  (Uen^th, 
labour,  aiuiferuice,  yea  trankc  and  chcarclul!  obedience.  And 
riippofe  any  man  hauc  a  fcruanr,  who  will  be  very  complcmental, 
andgiue  hismnlkr  cappc  and  knee,  and  very  ^,ood  words,  ycc 
when  his  M.i(lcr comniands  hiin  any  :hing,b.c  will  not  doe  ir,herc 
is  honour,  but  no  rcri]icc;and  denying  feruicc,  he  plaincly  flicw- 
eth  thathii  honour  isbucdiirembicd  and  liypocriticall.  So  as  this 
feruicc  to  God  (as  to  earthly  Ma(ler<^  (iands,  i.in  feare,  and  iC- 
uerent  inward  att'c<5lion:  2. in  dutituU  and  readic  obedience, in  all 
holy  and  ciuill  a61ions.   For, 

r.  Tl>cle  twoGod  in  the  Scriptures  hath  enery  where  ioyned 
together,  and  therefore  no  nT'.n  may  feparate  them.  Dcur.  5.29. 
Oh' that  there  were  in  them  fuch  an  heart  lofciremzt^  and  to  hep 
wy  comf?7andements,  Iolli.24.I4,i  5.  Now  iViQrci^oi'cfiare  the  Lord, 
3nd/^r.v^//;>?iin  vprigiitnclTc  ;  elfc  chufe  you  :  for  I  and  myhonfe 
will  ieruc  the  Lord.  Ecclcs.i  2.z//t,  Let  vsheare  the  end  of  all, 
ff^re  God^ and k^epf  his  contm.i}idenjeiits:\\\\\Q)i\  is  all  one  with  Fe^re 
Cjody  Afidfcruc  him, 

1,  Thisfernice  is  a  fruire  of  feare,  and  a  true  tcrtimonieof  it: 
for  feare  of  God  isexprcffed  infcruirc  :  and  if  a  man  would  make 
true  criall  of  his  feare,  he  may  doe  it  by  his  fcruice,  It  is  a  note  and 
branch  alfoof  cur  loue  vntoGod:  all  which  the  holy  Prophet 
C^ff?j?/dcclareth,  Dcuc.io.l  2.  when  he  cxprelTcth,  that  walking 
in  all  Gods  waies,  is  a  confequenc  of  feare,  and  the  feruice  of  the 
Lord  a  fruite  of  loue  :  tAnd  >tow  ffrael  ^  what  doth  the  Lord  thy 
God  require  of  thee  ^  but  to  feare  the  Lord  thy  God,  And  to  Tva/kj  t^ 
his  wayes,  and  to  loue  him,  and  tofertte  the  Lord  thy  ^od, 

3.  He  iuf^Iycalicth  for  our  fcruice  ,  in  regard  of  the  relation 
that  is  bctwcene  him  and  v>,  as  he  is  the  Lord  our  God  and  Ma- 
fter,  and  hath  authoritie  ouer  vs,to  whomwc  owe  fimple  obe- 
dience,and  we  arc  his  fcruants  ,  towhome  wcowc  of  right  our 
whole  rirengthand  fcruice.  Now  hcbecom(rsourLord,anQ  vvc 
his  fcruants,  not  oncly  by  right  of  creation  and  prcfcruation  ,  but 
by  cxpreffe  couenant,  thai  as  the  lewcsferuaius  wcrefaidtobc 
their  maf^ers  money,  fo  we  are  not  ourowne,  but  bought  with  a 
price,  I. Cor. 6.20.  Our  wages  are  fet,  and  our  promUc  pafted, 
our  earnci^-pcnny  rccciued,  and  no  other  Lord  can  by  claime 
vntovs. 


357 


o 
) 


4.  There 


Rca<bns,r, 


Lyin  ExpolittoH 


Mitth.4.10. 

4.  There  is  no  creature  exempted  from  the  fcruice  of  God  :  all 
creatures  in  their  kind  feme  him,  and  much  more  ought  man  ,  to 
whom  he  hath  appointed.all  creatures  to  fcrue  him,  and  hath  ex- 
empted him  from  the  fcruice  of  them  all  toferuehimfclfc  alone. 
All  the  Saints  eucr  gloried  that  they  were  the  feruants  of  God.Thc 
honourable  mention  of  cJTffl;/^/ is  5  that  he  was  faithful!  in  all  the 
houfcof  Codas  afcruant.  And  D4«/<^ faith  often, Lor^, /^tji  thy 
fcrhant ,  k^t^e  thy  ferHant ,  &:c.  Paul^  Peter,  ludc  ,  the  feruants  of 
God.  The  Angels profeflc  thcmfelues  our  fellow- feruants,  and 
are  called  mwiflring  fpirits  fent  forth  for  theheires  of  faluation. 
^y^d4m\\^  innocencie  was  not  exempted  from  this  fcruice^  but 
murt  fcrue  God  in  dreffing  the  garden,  as  a  fcruant  his  Lord  and 
Ma(^er.  Nay,  Chrift  himfclfcthc  Iccond  ty^dam,  wasnotonc- 
ly  flyled  the  beloaed  S$nne  ^  but  ihc  righteom  feru^wt  oi  God,Ifa. 
53.11. 

5,  Our  talents,  our  gifts ,  our  ftrength  ,  our  worlce  ,  our  wa- 
ges, all  are  his ,  receiucd  from  him,  and  for  him,  and  thereferc 
muft  be  returned  againc  vnto  him  in  his  fcruice, 

Qj^efl,  What  is  this  fcruice,  which  God  requires  at  our  bands? 

^»[w.  The  fcruice  of  God  is  cither  Legal] ,  or  Euangclicall, 
The  former  l^ands  in  a  pcrfe6b  conformity  with  the  whole  law  ©f 
God,  when  the  creature  can  prefcnt  vnto  God  a  pcrfonall  and  to- 
tall  righceoufucflc.  Of  this  kind  is  the  fcruice  of  the  blclTcdAn- 
gclls,  Ofthcfamekinde  was  e^<fl/4;«j  in  innocency.  Of  the  fame 
was  Chrifts  fcruice,  when  he  was  made  obedient  to  the  death, 
that  hy  the  obedience  of  one ,  many  m'tght  bee  mude  righteom.  This  is 
chat  by  which  wc  {Jiall  fcrue  God  in  heaucn  ,  when  wee  fliall 
once  againc  recoucrpcrfedl  fan6lification  ,  and  the  whole  image 
of  God,  which  we  hauc  now  loft.  This  now  we  cannot  attainc 
vnto;  yet  wee  muli  eucr  carric  it  in  our  eye  as  our  fcope  and 
ayme. 

Euangelicall  fcruice  is,  when  the  heart  bceing  regenerate  by, 
Gods  Spirit,and  purified  by  faith,  hath  Chrifts  obedience  impu- 
ted vnto  it,  which  is  accepted  as  it  owne  pcrfcdl  obedience ,  and 
nowcndeauourstoobcy  Godfinccrly  in  all  things.  In  a  word, 
that  is  euangelicall  feruice,which  is  pcrfc6l  in  Chrift ,  begun  and 
inchoate  in  vs  ;  in  him  complete,  in  vs  fincere,and  vprigbt,  which 
is  Chriftian  perfc£lion. 

And  to  know  this  fcruice  the  bettcr,wc  will  let  down  the  con- 
ditions of  it. 


I 


of  C  HRisTS  TemftdtieKi.  Matth4,T0,i       559 


i.Tfm.t  J, 


1.  It  muft  be  willing;  and  free  ,  a  tree-will  oftring:  for  hereby  it 
is  dininp^iiiflied  Irom  the  leruice  of  deuills ,  and  wicked  men, who 
arc  all  lubicdl  vnto  the  power  of  God  ,  and  doe  him  leruice  in  ex- 
ecuting his  will  whether  they  will  or  no  :  but  one  thing  it  is  to  be 
(ubieclcd  ,  another  to  fubicct  one  fclfc  :  ihc  one  is  trom  an  in- | 
w.ird  principle  ,  eiicn  the  Spirit  ofGod^  which  rencweth  the  will,  t 
and  mikes  it  ofvnwilling  willing  and  pliable:  the  other  is  only  by  I 
fome  outward  force. Tlie  feruicc  ofthc  godly  rcfcmblcs  the  An*; 
gclls  in  heaucn  ,  who  arc  faid  to  haue  wings ,  by  which  rheir  wilj 
and  readines  is  figured  in  doing  the  hcaffs  of  God,  Z)^»/^had 
not  fuch  wings  to  flic  fwifdy  ,  ycthcwould  rnnne  in  the  yvAj  of 
(^ods  commnHndementi  fo  jaft  as  rhc  burden  or  f^efh  would  fuffcr 
him.  This  condition  our  Lord  and  Sauiour  commends  vnto  vs  in 
his  owne  example, when  he  profcflctb  it  u  hit  me^te  arjd  drtyil^^to 
dee  the  will  of  hf^  Father, 

2.  It  mu(i  be  hearty  and  (inccre.ROiTi.  1.9.  w^<??»  I  ferue  in  my 
f{)trtt :  not  in  body  and  ortcntation  ,but  in  fouleaad  finccrityi  not 

in  hypocrifieand  coldncs ,  but  in  foundncs  and  fcruencicjuot  co- 
a6\cd  or  compelled  ,but  chearefully  and  without  difputc.  The  A- 
po(Ue  requires  hu:  out  of  a  pure  he  Art ,  and  a  good  confctence  ,  And 
faith  vnfetgned.twM^  when  rhc  Lord  bids  D/^/Wfecke  his  face/Z)4- 
utds  heart  anfwcre.h  ,  Iwtll  feekj  thy  fuce^Vhl*  27.  S.Thofe  that 
lerue  bodily  M^Rcrs ,  mud  not  feruc  with  cye-feruicc  ,  but  a*  the 
ftrfidyits  ofChnj}.  Eph.^.d.how  ?  doing  the  will  of  God  from  the 
heart:  and  w.%,hctrz\oTnli  i'^; M.ct^i'U;  ^in  frnflictty  of  he^rt.  What 
man  can  abide  a  feriianc  that  dealcs  deceitfully  with  him,  if  he 
know  that  he  outwardly  pretends  fcruicc  ,  but  his  heart  is  not 
with  hina, but  he  difTemblcs  loue,  truth,  faith,  and  rcuercncc  ?  No 
more  can  God.  Men  cannot  fee  into  the  hearts  of  their  feruants, 
but  the  Lord  doth  ,  andcanuot  be  deceiurd.  The  fountaine  of/ 
all  onr  obediencf  muft  be  a  pure  and  finccrc  heart,  or  ellc,  it 
the  well-head  bee  corrupt ,  fo  are  all  the  waters  that  iflue  thence. 
5.  It  muQ  be  ruled  and  fquared  by  God  hinifelfcifor  God  nwi'ik 
be  fcrued  ashe  will  be  fcrued,  and  not  as  we  ihinke  good:  for 
God  knowes  what  is  bert,  and  what  plcaC  ih  him  bert.  Allobedi-  \  ^^'^'»^<^rt*h 
cnce  is  to  goe  by  rule  ,  not  our  ownc,cr  ^  t^crs,but  Gods,  As  the 
eyes  of  the  handrndtdis  vpon  the  hund  yfher  Af/firejjc  ,  fo  in  our  fcr- 
uice  mufl  our  eyes  be  vponGods  dirc6iion,  Pi^l.i  2?.  2.  which  is 
implied  in  that  phrafe  Luk.i  .75-,  that  vpefljould  fertte  him  in  nghtc. 
eufnejfe  and  holineffe  heforc  htm  2II  the  dayes  efonrltfe.  An  earth- 


6:^       1  Matth.4.10. 


An  ExfcfiiiGn 


ly  fcruanc  muft  not  take  vp  his  owne  vvorke,  nor  doe  other 
mens  bufincflc ,  but  depend  vpon  his  owne  Matters  mouch  and  dU 
re6lion. 

Now  Godrulethhis  whole  feruice  in  rerpe6lorthc  i. matter: 
2.  manner:  g.cnd. 

I.  For  the  matter.  Whatfoeuer  I  commaund,  that  doc  onely, : 
faith  the  Lord.  Thou  Hnlt  not  doe  that  which  is  good  in  thine 
owneeyeSjbut  what  I  commaundthec.  And  fo  we  are  taught  to 
^I'^y , Thy  wtH  h  done, 

I I.  For  the  manner, It  muft  be  r.  Abfolute:  2.TotalI. 
I.  Abfolute,  without  all  condition  on  our  part;  whereas  all 

fcruice  to  men  muft  be  condicionaii.  The  reafon  hereof is^becaufe 
God  beeing  holines  it  fcife,  can  commaund  nothing  but  what  is 
mofi  iurt  and  holy,  but  men  may. 

I  T.  Totall,  both  gbicriine  ii'idffsififllifie,  I.  It  muft  be  totall  in 
refpec^of  theobie6l;  rfi/Gods  commaundcments,  all  which  call 
for  our  obedience.  Partiall  and  delicate  fcruice  ,  when  we  lift,  or 
at  leafure,  as  the  retainers  of  great  men  on  feafts  dayes ,  is  not 
that  which  liketh  him  ,but  a  conftant  diligence  \na/lh\s  commsn- 
demcnts,  and  a  confcionable  endeauour  in  alL  Generall  feruice 
was  holy  'Dautds  aime,  Pfal.i  19.  6.  Thrrjjhall  I  hoc  be  confouyidedy 
when  I  hane  refpectto  all  thy  commamidemefits ,  Not  that  we  can  per- 
fe(?lly  feme  him,  vnlelTe  we  were  perfe6lly  fan^lified  ,  but,  that 
we  muft  make  confcience  of  all  Gods  commaundcments,euen  the 
leafl.  2.  It  muft  bee  totall  inrefpeft  of  our  fclues  :  wc  muft  be 
wholly  employed  in  his  feruice,  in  all  our  parts  and  powers,  the 
whole  heart  and  all  the  ftrength  is  here  challenged. Wherein  there 
is  a  notable  difference  betweenethe  feruice  wc  owe  to  God  ,and 
that  to  men  :  We  are  to  be  feruiccabletomen  onely  in  part,  not 
wholly;  for  the  foule  and  confcience  arc  not  iubicdl  to  men, 
which  God  efpecially  taketh  vp  andlookcs  for  :Gods  priniledge 
\i\%,\.ohz  the  father  of  fpirits  :  for  although  we  take  our  bodies 
from  our  parents,  yet  our  foules  are  immediately  from  God  :Mcn 
therefore  hauenopower  and  authority  ouer  our  foules,  but  God 
hath  power  both  oue|^^le  and  body,  and  is  the  Lord  of  our 
confcience  and  fpiritrLuJfi^hcrcfore  o^  due  muft  we  fubie6l  our 
felucs  wholly  in  his  fcruice. 

1 1  I.God  rulcth  his  feruice  in  refpe6t  of  the  cnde,  which  is 
twofold  ,intentfoni5&  termifti.  i.  The  proper  aime  and  end  of 
©ur  feruice  muft  be,  I.Gods  glory  dirc(511y.  if  all  our  feruice  of 

men 


ofQ,  H  R I  s  T  s   Temptations. 


Macch.4.10. 1      3(5X 


men  muft  bcfor  God  (  as  wc  favv  it  muft  )  mucR  more  muft  Gods 
immcdiitc  fcruicc.  2.TI1C  good  of  our  brethren  and  of  Gods 
Chinch,  which  wc  miiH  not  Ic-^iidaliz-c  ,  but  build  vp  :  for  God 
will  be  ferucd  in  our  feruice  ofmcn.  2.  Wc  niuft  f^i^nie  our  God 
without  end  ;  he  requires  fuch  an  heart  in  his  people  ,  as  to  fcare 
him4/;;'^;f/,Dcur.5.2  9.and  6.1  i.Thou p?Alt  ferhe  the  Lord ^  and 
r/^^.'/r  z';;fo /;/;»,  We  allow  notour  fcruaius  to  cali  vp  our  workc, 
and  make  bolyday  at 'heir  plcafure:  much  IclTe  mu(t  Gods  fcr- 
uancs  th:nke  i:  lawful)  at  any  time  to  giuc  any  feruice  to  Satan, 
hnne,  lufls,  the  world  ,  or  any  creature  againil  the  will  of  the 
Lord. 

Ti  is  fliould  prouokevs  to  tender  vnto  God  this  fcruicc  with 
heart  and  good  will,  thus  fquarcd  by  God  for  the  matter ,manncr, 
and  ends  of  it.  The  Apoftie  (  Eph.(5.5,(5,7,  8.)  pcrfwadech  fer- 
uants  CO  obey  their  Mailers  according  to  the  flcfh,  by  three  argu- 
ments,  all  which  arc  much  more  ftrongto  perfwade  our  feruice 
to  our  Ma{!cr  inhcauen  ;Fir(l  (faith  hce)  itu  thewillofGodjGods 
inftitution  J  and  the  ordinance  of  Chrilt.  Ic  is  enough  for  a  fer- 
uanttoknow  that  fuch  a  tnin^  is  the  ordinate  will  of  his  owne 
Mafier.  The  fccond  reafon  of  the  Apoflle ,  is  taken  from  the  ho- 
nour  of  their  feruice  ,  that  in  feruiug  men  ihcy  ferued  the  Lord 
Chrijt ,  which  was  an  honourable  thmg.  Now  we  fcruc  a  great 
LordjSc  as  good  as  grcat.Ifaferuan:  were  bound  to  a  wicked  and 
froward  Mafter ,  he  muftobcy  him  in  all  lawfull  things:  How 
muchmorearc  wc  toyceld  feruice  to  fo  good  a  Lord,  who  can 
commaund  nothing  but  that  which  is  naoli  iufl ,  holy  ,  and  ho- 
nourable? He  fetsvs  not  about  any  bafcor  ignoble  feri)ice  ,  to 
workc  in  brickc  or  clay  ,  ai  Tharaoh  commaunded  the  Ifraelites, 
butourworkcis  the  prac^life  of  piety  andrighteoufnefl'c,  of  pray- 
er and  praifc.  And  bcfideSjit  is  mol^  bcneficiall  to  our  felues:for^ 
what  gaineth  he  by  our  feruice  ?  enrgoodyies  rcAcheth  not  to  him^io 
addca  grainc  to  hisperfc(i;lion.Pfal.50.9.io, /w///  tah^  aobfilloc'^e 
out  of  thy  honfi :  for  all  the  heafls  oftkeforrejh  Are  mine  ,  And  thcjhsep 
on  A  thou-faKd  mount  nines  :  If/ivere  hungry  ^  l)¥ju!d  not  tell  thee.  But 
it  is  cur  honour  5c  profit;as  when  a  noble  man  takes  apcorc  fnake 
neerehim  to  feruc  him,  fuch  a  nieane  man  is  more  honoured  and 
picafured,  then  the  noble  man  to  whom  he  retaines.  The  third  rea- 
fon of  the  ApolHc  ,  is  drawne  from  the  cxpe(ftation  of  reward  or 
wages  ,  which  ,  if  their  Mailers  fhould  failc,  God  wouM  not  failc 
to  rcpcnd  vnco  i\\c;ks^o)ving,thatwhatficfiergoodthing  ii>iy  niAndothy 

that 


rfi. 


2(52 


Matth.4.io. 


An  ExpoJitfQft 


thdt  fame  IgeepyallrgcetHe  of  the  Lord,  Now  if  die  Lord  To  liberally 
reward  faithfull  feruicc  done  to  meanc  ,  and  cucn  wicked  men 
how  rich  and  royall  a  reward  giues  he  to  the  fairhfuH  fcruice  of 
himfelfc  ?  If  gifts  then  may  moouc  vs  to  fcrue  God, the  Lord  tru- 
ly (z\t\\,Allthefe  dde  I giue  thee^znd  more  alfOjOiy  Chri{l,iDy  Spirit, 
iny  felfe,  ind  lifectcrnall.  No  man  giues  fuch  vvagcs^no  fcruant 
cucr  had  fuchapay-maftcr. 

To  thcfc  might  be  added  lundry  other  motives :  as,  i.To  feruc 
God,  is  to  raigne,  and  to  be  a  king  oucr  the  world  jflcHilylulU, 
&:c.  and  to  fuite  with  Saints  and  Angcls.2.  God  hereby  becomes 
ourprotc<5lGr,  maintainer,  anc  rcucnger,  as  Dauid  often  prayeth, 
Lfird,f4Ue  thjfferuanty  teach  thyferuant^  reue^ge  the  catife  ofthjfer^ 
UA»tj  crc.  3,  Seruants  of  YnrightcoufnerTc  meet  with  the  wages  of 
vnrighteourneHc.  4.  AH  our  comfort  in  crolTcs  and  afflidions 
ftands  in  our  feruicc  of  God,  and  a  good  confcicncc,  or  clfc  wee 
haucnone.  5.  To  fcare  and  kcepc  his  commaundements,  is  the 
whole  dmie  of  a  man ^  and  that  which  makes  him  fully  happy. 
Notes  ofa  good  fcruant  of  God. 

T .  Labour  to  know  the  will  of  the  Lord,  which  he  hath  reuea- 
Icdinhis  word,  as  D4«/^ prayed, Pfal.i  19,125.  For  inrheScrip- 
turche  hath  laid  out  our  workefor  vs :  ind  Ice  vscxpe6l  our  cal- 
ling to  cuerybufincfle  there: Ictvsbc  ready  to  heare  ,  not  lightly 
abfent,  nor  prefentforcuftome,  but  confcicncc.  2.Lctvs  fcrue 
him  in  affcdiion,  and  be  glad  to  doc  any  thing  to  pleale  him,  and 
gricue  when  wefailecitherin  doing  that  we  fhould  not^  or  in  not 
doing  that  we  ought,  or  not  in  that  manner  that  may  plcafe  the 
Lord.  \,  Be  cucr  imployed  in  hjij  workc:How  know  I  a  mans  fcr- 
uant, but  by  his  labouring  in  his  mailers  bufineflc?  Teedrehu  fer- 
Hants  ^towbomye  obey  yV^o\T\,6,\6,  and  loh.i  ^  ,Tee  arc  nty  dtfctpies, 
ffjee  deeyvhatftfcuer  I commandyou.  If  I  fee  a  mnn  fpcnd  his  time  in 
thcfcruiceof  finne,  of  Iufts,ofgamcs,  plcafurc,  the  world,  6ic.  I 
know  whofe  fcruant  he  is;  certcniy  he  is  not  in  the  feruicc  ci  God, 
he  is  not  in  Gods  workc,  4,  Intend  thy  Lords  profit  and  gloric. 
A  good  feruantknowcs  his  time  and  flrcngth  is  his  Maftcrs ,  and 
he  muft  bcproficabletohim,  and  fccke  his  credit.  It  will  be  with 
eucry  fcruantof  Chrift  as  withOw^r/Fw^/, Philcm.  i  i.becing  con- 
ucrtcd:howfocuer  before  grace  he  were  fo  vnprofitablc  and  pilfe- 
ring, as  he  was  vnfit  for  :\ny  honcft  mans  houfe,  andmuch  more 
the  houfe  ofGod,yct  now  heprofits  the  Lord,  and  crcditcs  him, 
and  takes  not  i)is  meat,  and  drinke,  and  wages  frr  nothing.   5".  A 

~~~~  good 


tf/  C  H  R I  s  T  s  TemptAtions. 


Mattb,4.ir. 


good  fcruant  fees  forward  his  malicrs  work  in  others, he  will  pro- 
uokchis  fcllow-fcruaius  ,  and  not  fmitc  and  hinder  ihcm  as  the 
^«////^r/<4v;  did;  he  will  defend  his  Lord  ,  hec  will  venture  ins  Iitc 
tor  hiin,  he  will  ftand  alio  for  hii  fcllow-feruants  while  they  arc 
in  their  Maftcrs  bufincsjhe  will  be  alaw  to  himlclfe,  if  there  were 
no  law,  no  difciplinc;he  will  not  idle  out  his  time  ;  his  eye  is  tp- 
on  the  eye  of  [lis  MaQer ,  his  mioJc  vpon  his  account ,  his  cndca- 
uour  to  pleafc  him  in  all  things. 


Vers,    i  I  .   Then  the  detitllleft  him^  Andlrehold^  the  twin- 
ge lis  cAine  andmiHtjlred  vnto  him, 

HAuing  by  the  afTiHancc  of  God  now  finiflied  the  two  former 
gcncrall  parts  ot  this  whole  hiftorie,  which  (iood  in  the  i. 
preparation,  and  2.  the  combate  it  felfe  :  we  proceede  to  the  third 
and  laft,  which  is  the  iiTue  and  cuent  of  all, which  affordcth  vs  the 
fweetc  fruite  and  comfort  of  all  ourSauiours  former  fuffcr in g$ 
fromSathan,  and  of  our  labours  and  endcauours  in  opening  the 
fame. 

In  this  iffuc  two  parts  are  to  be  confidercd;  i.  Chrifts  viiloric: 
2.  His  triumph. 

His  vlolorie  and  coriqueft,  in  that  the  denillleft  him. 

His  triumph,  in  that  i\\t  j4ngeh  came  Andmmiflredvnto  him. 

In  both  which  fhine  out  notably  tbcmarkes  of  his  diuine  pow- 
er, which  cucn  in  all  his  loweQ  abafcments  did  difcouer  it  felfe  to 
fuch  eies  as  cculd  fee  ir,  and  gaue  (hew  of  a  perfon  farre  aboue  all  | 
that  his  outward  prcfcnce  feemed  to  promifeias  forexample:His 
conception  was  by  the  holy  GhoR:  His  birth  asmeane  and  bafe  as 
might  be,buc  graced  with  a  ftarre,  and  the  teftimony  of  Angclls: 
and  his  circumcifion  Wnh  Simeons.  His  baptiftpc  performed  by 
/oh»\n  Iordan,but  traced  by  his  Fathers  tclVimony,  and  the. Spi- 
rits dclccnt  in  a  vifible  (hape  of  a  doue.  H.s  ciuill  obedience  cau- 
feth  him  to  pay  tribute  ,  but  he  fends  for  it  to  a  fifh.  His  perfoo 
was  called  Beelz^e^nlf^  but  Beelz^ehnlr  confeffcth  him  to  be  the  Son 
ofGod,  At  his  pafTion,  what  greater  infamic  then  to  be  htfnged 
bctwccnc  twothceucs?  what  greater  gloric  then  to conucrt  and 
faueoneofthcm  ?  At  bis  apprchenfion,  they  that  tooke  him  fell 
backward  to  the  ground,  loh.i  8.6.In  death  he  trodc  vpon  deaths 
neckc:  and  being;  Oiut  vp  in  the  graue,he  opened  ir.  So  here  he  is 

cat- 1 


<53 


i 


^^4 


DoUr. 


Rca^oni.  i. 


Matth.4.11 


t^n  Expojrtion 


1 


carried  and  rcc'arricd  in  the  bands  of  the  dcuil,but  as  one  weary  of 
his  burden,  lie  is  forced  to  Icauc  him  on  the  plaine  bold  ,  and  to 
giuc  vp  the  bucklers ,  bccaufe  a  (kongcr  then  he  is  come.  This  is 
the  q^rcM  myfterie  of  God  m^nifejl  in  thejiejh  ,  i  .Tim.g .  1 6, 

In  the  \i(5lory  of  Chiift,  confide:  three  things.  i.The  time- 
v\hcn  :he  diuell  left  him  ^  then,  2.  The  manner,  hcc  dcpiirtt^d  fiom 
him.   ?.How  long  he  left  him,  and  that  is  m  Luke  ^  for  aft  afan. 

Then  ]  this  particle  may  hauc  reference  to  tlucc  thingsj  j ,  lyhot 
the !6mptati9nf  were er7dcdy(diiih  Luke ,  namely  all  thofc  which  his 
Father  bad  appointed  him  to  endure  at  this  time  in  the  wildcrnes. 
For  as  the  Son  of  God  knew  how  mucb  tofuficr ,  To  Satan  would 
not  giue  oucrtillhchad  fpentall  his  powder,  and  had  cxcrcifcd 
all  his  malice  in  thefcmol^  bcllifli  temptations ,  wherein  he  vfed 
all  his  skill,  (Irength,  and  malice, if  he  might  polfibly  in  this  feed 
of  the  woman  oucrthrow  all  the  fonncs  of  men  ,  and  in  the  head 
kill  all  the  members. Whence  we  may 

Oblerue  the  obedience  of  the  Sonne  ofGod,who  flood  out  rc- 
folutely  ,  and  departed  not  the  field  at  all ,  nor  expc(f;l:cd  any  reft, 
till  all  the  temptations  for  this  time  were  endcd^ChriLl  could  haue 
confounded  Satan  in  the  beginning  of  the  temptations,  andfo 
hauc  freed  himfelfc  from  further  molcftation:  but  he  continues, 
and  abides  all  the  triall  to  the  end. And  why  ? 

I.  His  louccohis  Father  made  him  fubmit  bimfelfe  to  thclovv- 
ert  abafcmcnc  ,cuen  to  thcdeath  of  tbccroffe,  and  rcfufc  no  dif- 
ficult fcruice  i'or  which  his  Father  fenr  him  into  the  wc;ld,  of 
wbich  this  wasaprincipall,  Thefpccch  of  D^xW  was  moftpro- 
pcr  to  this  (onwQ  o^D^iHtd  ^  Behold  Jjere  ami ,  let  the  Lord  deewtih 
mee  eueniii  hetviiL  In  his  grcatcff  a  clonic  he  faid,  'Islot  n^yrvtll  ^  hut 
thy  vfillbedoncY'OX^  be  that  loucth  God,h''.scommaundcments  arc 
not  grieuous  tohim.  2.Hisloucio  lu5  Church  made  himfcand 
out  the  vttcrmoft  pcrill  in  this  dangerous  combutc.  Eph.5,a5. 
Chriftloued  his  Church,  ^  ta^iS^wkiv  Ictur^rvirif  ^W*?  ,and  cypo- 
Icd  himfelfc  for  it ,  and  made  hiii^f:ifc  liable  tc  all  wrongs  and 
dangers  for  11,38  a  iouing  husband  ficps  bcrweene  his  wife  and 
danger.  3,  Hee  pcrliflcd  in  the  combate  to  teach  vs  to  hold 
out  atrerhis  example  in  temptation  ,  and  to  expert  freed omc  from 
temptation  wlicn  we  hauc  endured  all,but  not  before. It  is  abfurd 
to  expe(5l  the  vidory  before  t'nc  field  be  wor.ne.  4.  To  comtorc 
vs  his  members  ,  in  chat  he  hath  broken  aftinder  all  Sntans  forces, 
and  blunted  for  vs  the  cd^c  and  points  of  his  \wo{\  fierce  tcmpca- 

tions: 


ofQ  H  R 1  s  T  s  Temptations, 


Matth.4.11. 


3^5 


tions:  For  if  this  fcrpcnthad  had  more  poifon  and  vcnomein 
him  ,  if  he  had  had  a  (harper  and  more  deadly  fling  ,  no  doubt  our 
Lord  fhbuldhaucbcene  affaylcd  therewith  ,  and  out  of  doubt  he 
^  fee  all  his  feuen  heads  on  work  how  to  caft  him  down;  But  Chrift 
out-rtand$  all,  and  the  Prince  of  the  world  found  nothing  in 
him. 

Lrarne  from  Chrifls  example  willingly  and  chcarcfully  to  o- 
bey  God  in  the  grcatel^  temptations  and  trialls ,  cuen  to  the  end© 
of  them.  For,  i.  Weprofcile  we  arc  followers  of  Chril^, and  here- 
in he  hath  gone  before  vs  in  example,  which  is  of  more  force  then 
many  precepts.  2.  Wee  pray  that  there  may  be  but  one  will  bc- 
tvveencGod  and  vs  ,  Thy  w  til  be  done,  Thefe  tryalls  fhall  not  be 
alwayes  :  yet  a  Itttle  whfU^  4nd  hee  that  /IpaII  come  will  eome :  they 
bee  not  fo  long  as  the  deuiil  will ,  but  as  God  hath  appointed.'^. 
The  temptations  of  the  godly  arc  beft  at  the  end  :  We  haue  heard 
of  the  patience  of /^^(^  faith  the  ApoRIcJ  and  what  endGod  gaue 
liim.  Blejfedis  the  man  that  endpireth  temptation ^l2LmA»i  2. 

This  alfo  rcprooues  fuch  as  make  more  hall  for  their  peace  i 
then  good  fpeed.They  would  haue  Cauaan  before  the  Canaanites 
be  fubducd,  nay  before  they  Rep  into  the  wiIderoelTe:  whereas 
the  crowne  i?  not  giuen  before  the  flrife ,  but  to  thole  that  i-^nue 
lawfully.  Whobcthey  to  whom  Chrift  promifeth  a  Kingdome, 
tocateanddrinkeac  his  table,  and  lit  on  feates  whhhim,  but  to 
thofethat  continue  with  him  in  temptation  ?  Luk.  22.28.  and, 
Reu.2.all  is  promifed  to  htm  that  optercommeth:  2.v\<}i^  T^eefatthffill 
VHto  the  death.  And  I  vfillgtue  thee  4  crowne  eflife. 

We  are  in  the  Church  militant,  befct  with  our  enemies  fo  long 
as  we  line,  and  can  we  expe6l  Yi61orie  without  blower?  or  thinke 
we  our  felues  fafe  and  free,  when  we  haue  ftood  out  one  skirmifh, 
or  two>feeing  our  enemies  are  aliue,  &  euer  renewing  the  alTault? 
No:  let  vsrefolucto  the  contrary  vvi:h  the  Apo(}ie,and  fay,//;^//^ 
fought  4  i^ood  fight,  /haf4efini/hed  my  cot*rfe,  I  hane  kept  t  he  fast  h,  from 
he*;ce forth  ts  laid  vffor  me  H  croi^Hc  ofglorie,rvhtch  the  nghteotu  tudge 
fhiiUgiHemeat  that  day.  Wages  are  giucii  at  the  end  of  a  work^and 
an  earneft  onely  in  the  beginning. 

Let  vs  hence  comfort  our  felues:  for  fofooneas  the  temptation 
isended,  we  (hall be  deliucred.  W.^en  Ahritham  hadabioodic 
knife  in  his  hand,  and  was  (^retching  ic  out  to  kill  his  fonne,Gcn. 
23.1  O.God  bids  him  rtay,hchadbcen  tempted  enough, now  his 
comfprtreturncSjhis //^#if,  his  ioy  isprcferued.  There  is  but  an 

hourc 


Vfe,l. 


Vfe.2. 


Vfe.^. 


766 


r/e.j^, 


De^r. 


Rctfooi.i, 


Match^.u 


jift  Expefnion 


) 


hourc  for  the  power  ofdarkcncfTc,  and  after  that  comes  light.  Be 
content  when  God  ecdipfeth  thy  light ,  and  thou  fecrt  ihy  fclfc 
befcc  with  darkencffc,  waite  a  while,  make  notbaflc,  though  the 
Lord  tarrie,hehachnot  forgotten  thcc^nor  hispromifc  :the  pa- 
tient abiding  of  the  luft,fhall  notalwaiesbe  forgotten.  Matth.8. 
26.  when  the  dilciplcs  had  been  long  tolTcd  with  waues,  and  the 
fhippc  was  full  of  water,  and  they  expelled  prcfent  death,  then 
Chrtjl  awAkfs  ,  And  relfukes  the  fttrmc^  and  there  was  agrcAt  calme: 
but  he  had  no  fooner  rebuked  the  winds,but  he  rebuked  their  dif- 
fidence. 

Laftly,  as  Chrifts  temptation  iTicwcs  what  condition  we  are 
rubic6lto,  fohis  vi6lorie  aflures  vsof  ours,and  fiicwcs  what  (lull 
be  the  end  of  our  temptations.  In  mens  battels  the  vicStoric  is 
doubtful!, here  it  is  certaine;  in  them  the  Wronger  for  the  mo(i  part 
ouercomcSjherc  the  weaker, becaufe  they  are  armed  with  the  fame 
power  as  Chrift  was.  Here  is  a  difference  between  the  godly  and 
the  v\icktfds  tcmptations:God  leads  thewicked  into  temptations, 
and  then  Icaucs  them;  he  leads  the  godly  in,  but  he  leads  them  out 
alio, 

II.  Then  the  deuili /eft  him  y"]  namely,  when  hehad  been  cueric 
way  refilled, v\hen  lie  could  fallen  nothing  vponthc  Son  of  God, 
when  neitherpenuricand  want,  nor  temptation  to  vajne-gloric, 
nor  to  couetoufnes  could  moouchitu,then  hcgiues  ouer.  Whence 
obferue,  that 

The  way  to  make  Satan  flie.is  ftrongly  and  ftoutly  to  refirt  him. 
lam. 4. 7.  Rejifi  the  deu/U,  and  he  willfliefromyon :  i .  Pet. 5 .8.9.  Tour 
dduerfarie  the  dentil  goeth  ^hout  m  a  roAring  Ij/on^feckfrtgwhom  he  may 
deu9ure^  whom  repfiftedfaft  in  thefatth:  Eph.4.  i  j,Giue  nopLtce  to  the 
deuilt, 

I.  That  which  hath  been  in  the  head  perfectly  fulfilled,  n:jall  be 
alfo  fulfilled  in  the  members,  feeing  the  rcfidaucc  of  Chrirt  was 
not  onely  for  himfelfe,  but  for  his  members.  Let  no  man  fay.  It  is 
true,  the  deuill  is  that  ftrongman,  but  Chrift  is  ftrongrr  thenhce, 
that  bindcs  him  and  makes  him  flic;  bur  alas  1  what  is  that  to  me  a 
weakling,  who  dare  not  lookc  my  enemy  in  the  face?  For  as  our 
Sauiour  comforted  his  difciplcs  againft  the  malice  of  the  world, 
foalfo  mav  we  be  comforted  anninft  the  malice  of  the  deuill;  loh. 
l6,vh.Be  of  ^ood comfort ,  1  haue ^uercome the  world\\\\\\c\\  had  been 
bur  a  cold  comfort  to  them  ,  had  not  they  fljaied  with  him  in  his 
r>^^•r^  vi6lori( .  Which  it  alfo  infir.itc  in  power,  and  in  time. 


2.  The 


i/C  H  R I  s  T  5  TtmpAtions. 


Matih»4.ii. 


2.  The  promifc  of  God  is,that  if  wc  refill  Satan,hc'rhill  flic;by 
I  venue  of  which  promifc  the  deuili  isouercomc  and  put  to  flight, 
by  the  v\cakeft  member  of  Chrirt,  manfully  rcfifling  him  :  for  it  is 
not  the  ftrcngth  or  worthines  ofour  refi(iancc  that  can  daunt  the 
dcuill,but  becaufcGod  hathproraifed  to  tread  downc  Satan  vn- 
der  our  feet,  Rom. 16.19.  therefore  by  refifting  we  muft  tread  vp- 
on  him,  not  that  our  reliftmce  is  a  caufe,  but  oncly  a  meancs,  in 
which  God  giues  viifloric.  God  promifcd  Ilrael  the  land  of  Ca- 
naan, and  power  to  fubdue  all  ihofe  nations  then  poiTclTors  of  it*, 
by  vertuc  of  which  promifc,  if  fiuc  Kings  at  once  rile  vpagainft 
h(hu,i^  he  mud  tread  vpon  all  their  neckes:  it  was  not  their  power 
that  did  this, though  they  muft  yfc  means, and  raife  ail  iheirpow- 
cr  againf}  them,  but  Gods  promifcrSay  not  in  thine  heart,  'By  my 
ownchMnd^or ftrength  ^orwifdomCy  h,%{ie  I tAl^en  this g^odUnd: no^  tt 
WM  bccaufe  Godlouedthcc:  It  woi  the  land  of  fro»»iff.  So  here. 

5.  Satan  cannot  but  flie  if  he  be  refifted,  becaufe  he  is  a  con- 
quered cnemie,  fpoylcd  of  his  weapons  which  were  moft  mortall: 
and  not  encly  conquered  in  Chrili  our  head,  but  in  vs  his  mem- 
bers: for  to  whom  was  that  promife  rwade,  but  to  the  Church,  that 
thcfeideoftkevpoinanflyoHldhrHifethefer^CTitshcnd^  fo  as  his  head  is 
broken  to  myliicall  Chrili ,  whole  Chrirt  both  the  head  and  the 
members;  let  him  now  nibble  at  the  heele,  and  hifTcjand  gape, and 
flie  vpon  them,  he  cannot  hurt  them,  becaufe  his  Ring  ii  taken  a- 
way.  Now  what  can  conquered  enemies  doe  if  ihcy  be  Ihllrcli. 
fted,but  flie. 

4.  The  battell  which  we  fight  is  the  Lords,  wherein  he  will  not 
bee  oucrcomc  :  the  ftrengih  ib  the  Lords  ,  who  is  mighty  in  bat- 
tel!. What  wasthe  Lirengthof  Dauid  to  CjoltAhf  but  when  hee 
comes  againfl  him  in  the  N^me  cftbe  Lord ,  a  fmall  and  weake  re- 
finance  cuerihrowes  him.  Our  armour  is  the  Lords:  Pttt  en  thi 
Armour  of  God,  And  it  is  armour  of  proofc  :  It  were  a  difgrace  to 
his  workemanfKip  if  it  (hould  eucr  be  found  flight  or  infufficient. 
Our  caufe  is  the  Lords, a  contcntion/?r;/jtf//i///; ;  Fig^ht  the godd 
/^/?rc/jC//r/;,  which  fliallpreuaileagai.id  all  the  gates  of  hell.  Our 
captaine  was  neuerouercome,  nor  can  b?,  nor  any  one  of  his  fcl- 
lowes  ;  for  ftiey  arc  all  members  of  that  body  ,  whereof  he  is  the 
head ;  and  can  a  head  able  to  faue  the  body  ,  fuffer  it  felfe  to  be 
difmembredofanyone  member?  Our  aidars  and  afTiflants  that 
come  into  help  vs  while  we  rcflfl,  are  the  Angells  who  hauc  a 
charge  to  keep  vs  in  our  wayes,  and  giue  V5  flrcnoth  and  vi(5^ory: 

__^____  ^^^y 


3«7 


; 


5^8 


'^ eft.  0  flic  HiH 

vmcere  noluiU 
Era(mus. 


Matth^.ii. 


u^?f  Exp9jhidf$ 


they  bee  too  flrong  for  Satan  and  all  bis  powcrs,ancl  they  be  more 
that  be  with  vs  then  they  againft  vs. 

Obet^.  But  are  not  many  of  Gods  children  not  oncly  fore 
thrullat,  but  ciien  oucrcomc  in  temptation?  N^y,  and  doth! 
not  experience  Ihew  J  that  the  more  the  child  of  God  rcfiftcth, 
the  more  Satan  afiaulteth  him  ?  And  doth  not  another  experience 
teach  vs,  that  the  lelTc  he  is  refifkd  ,  the  foone:  he  flies,and  is  leffe 
troublefome? 

(tAyifiv.  God  in  great  wifcdome  fuffers  Satan  to  moleft  his 
dcare  children, and  infeft  them  with  long  and  ftrong  temptations, 
and  many  times  to  foilc  them ,  and  to  renew  his  temptations ,  and 
the  battcil  day  by  day  :  i. For  their  humbling  and  cxercife;  the 
Lord  deftroyed  not  all  the  Canaanites  before  Ifracl,  but  left  fomc , 
people  to  hold  them  batiell,/^^7?r^tfry?^*«/<^^r6w/^rf/;v,  ludg.  3. 
I.  and  to  teach  thembattell :  And  P^«/muft  be  buffeted  by  Satan, 
leafl  hcfhiuld  he  exalted  by  the  mult tt tide  of  reueUtisris .  2.  To  make  j 
them  more  watchfull  of  their  graces ,  and  keep  clofe  their  faith, 
hope,loue,patiencc,&c.as  when  robbers  and  pilferers  are  abroad, 
mcnfliutvp  and  locke  thcirgoods  within  ;  foherc,  3.T0  magni- 
fic  his  owne  glory ,  who  manifefts  fuch  power  in  fuch  weaknefTe, 
and  feafonably  fcts  in  for  their  fafety  and  Yi6lory  ,  when  in  their 
fcnfe  they  arc  vttcrly  loft. 

But,  I.Satan  neucrouercomeshina  tharrcfirieth  ;hc may  folic 
him  and  bcaic  his  weapon  to  his  head ,  yea  he  may  fend  him  hal- 
ting away  with  laacob  fo  long  as  he  liucs;  yet  at  length  he  fliall  o- 
uercome  ,  if  heboid  on  his  refinance. 

2.  Satan  indeed  often  afiaulteth  where  he  is  much  refifled  :  for 
he  will  ftill  renew  the  battcil:  Sometimes:^  (irong  Chriftians,. 
whonj  the  Lord  prcfieth  forth  as  the  leaders  in  his  battcil,  for, 
ftrerjgthisforthervarre,hbxt{\{\zci ,  but  was  ft  ill  affaultedjbccaufc 
his  mealurc  of  ftrcngth  was  fuch  as  was  to  be  a  patternc  to  all  or- 
dinary men.  Our  Lord  had  refifted  Satan  once  and  againc,but  till 
now  he  Hies  not,  becaufe  he  was  to  be  the  Gencrall  of  the  ficld,on 
whom  all  muft  lookc  as  an  example ,  and  for  diredlion.  But  the  if- 
fueis,  that  Satan  fhall  flie  at  length  ,  and  the  longer  and  ftrongei 
his  temptations  arCjthc  more  God  glorifiethhimfeltc  bothinihc 
vi6lory  of  his  fcruants,  and  confuftonof  thcdcuill,  as  wcfce  in 
both  the  former  examples.  i 

Sometimes  he  fiercely  affaylcth  weaker  Chriftian$,who  aro  eafi-; 
lier  pulled  from  their  holds  for  want  of  knowledge,  iudgcmcntj 


o/C  HSiisr%  Temps Atioftj. 


Match.4«ii. 


3^^ 


orrcfoliition  :  thcfc  he  tliinkcs  will  bciyrcd  out  with  importu- 
nity ,  and  he  hopes  to  force  them  to  yceld  tc  length.  And  furely 
many  weaker  ones  inuitc  Satans  temptations  vnawarcs ,  which 
toilc  them  worfc  then  death  ,  becaufc  they  are  lo  fleiibic  ;  Satan 
fotrjctinics  hearejthemfpeake  in  hisownc  language,  Thou  art  an 
hypocrite  ,  i  great  finnef  abouc  all  men  ;  fomctimcf  he  fcei  ihcin 
vfc  his  weapons  againft  tlicmfeliies ,  and  (o  giuc  way  to  the  ad- 
uerfary  in  (iead  of  rcfif^ing  ,  whereas  (lout  and  manfull  rehtlancc 
would  fpeedilv  procure  their  peace:  lometimes  for  want  of  lodge- 
ment they  are  not  able  to  dirtipguidi  ofSatans  finnes  from  their 
o wnc  ,  but  carric  tbemlclucs  as  ihcy  would  take  vpon  themfclucJ 
thcdcuills  reckoning.  AlafTc!  all  this  inuitcs  him,  and  makes 
himwellcome.  But  here  Ice  the  weakeft  bclccucr  know,  that  if 
hcrcfiinawrully  ,  hcfhali  cacry  away  the  vi6lory  ,  Ic:  his  refi- 
nance be  neucr  To  wcake  ,  and  this  fliallmakc  for  Gods  greater 
glery,  and  Satans  greater confuhon  , that  he  i^notableto  ftaiid 
out  the  field  againrt  the  weakcft  of  them,  whom  he  mayfccmc  to 
icornc.  It  was  a  great  confufion/hat  Satan  was  not  able  to  lUnd 
againft  Chrift  himfelfe  :  but  that  he  fhall  not  be  able  to  ftand  a- 
gainfl  afinncr,  a  worme,  which  lurnes  againc  in  the  narac  of 
Chrifijiscrcaterconfufion  then  theforpjer. 

^,  Whereas  Satan  ieemes  quiet  where  he  is  leafl  refifled  ,  ic  is 

nomaruelljhiskingdomeis  not  diuidcd  atjainll  himfelfc.  What 

needacaptainebcnd  his  forces  againft  a  townc,  which  hath  deli* 

uered  vpit  felfeintohis  hand:W^hat  need  he  fet  bulwarkcs  and 

cannon-iliot  again  11  ihofc  walls  and  gates  which  arc  willingly  fet 

[Open?  H'henthel^rofig  wAnk^epcs  the  hold  ^  all  thwgs  nn at  fcAce. 

'But  a  mifcrable  peace  it  is ,  to  runne from  vnder  the  colour  of  the 

jPrincc  of  peace,  to  gocfo  peaceably  and  gently  to  the  dungeon 

of  ctcrnall  darkcneiVc. 

This  may  comfort  the  child  of  God  ,  that  he  ll-ialloutftandall  !  t^/^.i.' 
his  temptations :  it  is  not  onely  polTiblc  for  him  to  oucrconic  the 
dcuill,  and  put  him  to  flight  ,  but  alio  ccrtainc.  For  ,thc  iftjl  m^in 
faUethfcHfrt  tsmts  aday  , hnt  rifcth  AgMne^  Prou.24.1  6,  And  why?  i . 
Becaufc  Ciods  election  is  eternall ,  and  vnchaiigcablc,  and  his 
foundation  fure.   2.  Bec^.ufc  ofChrilU  Y>^2iycx ^that  our f,iith mtght  j 
notfdilc,   :?.  Becaufc  the  godly  man  hath  built  his /?i>Afy>  on  arocke^\ 
againft  which  the  windes  may  blowc,  and  the  floods  beat,  but 
it  riiall  (^and'.andheis  fet  into  that  hcad,who  oucrcamc  the  temp- 
ter that  he  mi^htoucrcomc  him  alfo.  4.  Becaufc  of  the  promife, 

A  a    I  that! 


370 


2.Tim,t.i5. 


! 


^^.2, 


Match. 4. 1 1 


orf«  Exfofition 


that  God  will  not  forfake  his  child  oucrlong,  but  fupply  (Ircn^th 
for  the  combate  ,  and  giuc  a  gracious  ilTue.  And  temptation  prc- 
uailcsonely  when  God  addcs  not  a iccond  grace,  but  ftandctha 
farre  off. 

Ohiall,  Bit  was  not  JD^w/^^^oucrcoinc  with  temptation? 

.^^fr.  Yes  iurtly  when  he  rennittcd  of  his  watch  and  refi- 
nance; but  this  was  neither  totally  nor  finally.  Thcreafon  is^bc- 
caufc  God  puis  a  man  into  the  hands  oFthe  deuill  two  waycs  :  1, 
abfo'lutcly:  2. with  linoitation.  Abfolutelj^^^  when  his  iullice  giucs 
vp  a  wicked  m-  m  to  be  wholly  r^/Zf^rtr^i^^r/Z/jandcaried  headlong 
to  dc(^ru£tiori.  With  ItmitAttow  ^  when  a  man  is  put  into  his  hand  to 
preuailc  oucr  him  to  a  certaine  mcafure  ,  as /fi'^  3  and  our  Saulour 
tobcinihcfe  temptations  carried  and  molefted ,  to  a  certainc 
meafurcof  timcand  vexation.  Tiius  the  Lord  fomctimcs  for  a 
time  leaueth  his  owne  children  into  the  hand  of  Satan  ,  To  as  he 
may  tempt  them  ,  and  prcuailc  oner  them  to  the  committing  of 
fearefull  fmnes  ,as  we  lee  in  D^nid  2nd  Pftn- ,  which  iinnes  often 
blinde  and  harden  them,  and  damp  their  conlcicncc  ,  that  for  a 
time  they  fee  no  difpleafurc  of  God, but  lie  fccurc  and  jmpeniccnt, 
as  D^«/^  well  nigh  a  ycare. 

But  all  this  dcfcrtion  of  God  was  to  a  certainc  mcafurc  :  at 
length  the  cloud  was  gone  ,thcmift  difpcrfcd,thc  light  returnd, 
Satan  refifted, and  forced  to  flic  away.  And  this  is  the  ground  of 
that  prayer  of  D^/W^and  the  Saints,  Lord^  forfake  me  not  ouerlong: 
not  tearing  that  the  Lord  would  quite  take  away  his  grace  from 
him  fas  i\\^v\o\zwiLHtherAns  tcachjbut  that  he  fliould  not  with- 
draw his  fecond grace  ouer  farre, or  oucrmuch  :  Which  prayer  is 
grounded  on  a  promifc  of  God^  by  vertue  whereof  we  may  con. 
elude,  that  the  battel  of  belecucrs  is  not  for  the  ouerihrow  ,  but 
the  cxcrcifc  of  their  faith. 

This  fhould  flirrc  vp  the  Chriftian  to  chearefull  refiflance, 
which  is  the  condition  of  Saians  flight.  0^/<r^,  A I  afTe,  he  is  a  fpi- 
rit,  I  am  flcHi;  which  is  great  aduantage.  He  is  a  legion  ,  I  am  but 
one  man,  he  can  opprefTe  me  with  number.  He  is  a  principality, 
•s^^ftrong  as  k.  roaring  lyonj  am  a  wcake  wormc.  He  is  fubtilc  as  a 
fcrpent,  I  am  fooliOi  and  vnwiic.  He  is  crucll  and  fierce,  how  can 
I  haue  any  heart  to  refift  him  ? 

ty^nfw,  i.Thcre  is  in  cuery  Chriftian  a  Spirit  ftronger  then  he, 
Ioh.4.4.'  » 

2,  There  be  more  with  vs  then  with  him,  2.Chron,5  2. 7.  fcarc 

him 


S.t:t}«f4ttMrt 


^/  C  H  R I  s  T  s  TetMptAtiapfs,  Macch.ij^i  i . ,       571 

him  not. 

5 .  Hcc  is  mighry ,  but  vvbac  can  a  ftrong  man  bccirag  difarmcd 
tio€  ? 

4.  He  is  fiibtile^but  in  our  Lord  arc  trcafurcs  ofwilcdoiiic^^^    c^idu ferpen^ 
he  u  wade  wtfcdtwe  to  vs of^od^  i .  Cor.  I .  ^  o.  .  ^fuf^t^-rla!' 

5.  Hcis  crucli,bucwhachurt  can  alyonciocbceingin  chainct,  j 
or  a  grace  ?  j 

Secondly,  in  thy  refinance  rtriuc  lawfully:  How  ?  Two  waycs.  ; 
i.By  good  mcancs.  2.  In  a  good  raamier, 

Firli,chenicancs  of  rciil^ing  ihcdcuiUnnift  not  be  fuch  a?  arc 
ofrhe  deiiilIsowncdcui(ing,  ascrolfcs,  rchqwcs, holy-water  ,  ex-  , 
orcifmes,  nor  fecking  to  witches  and  forccrers  ,  which  is  to  call 
outthcdcuill  by  'Bset^Zjebab :  but  by  mcancs  appointed  by  our  : 
captaine  who  was  belt  acquainted  with  this  warrc;  as,  j 

1.  The  word  of  God,  the  holy  Scripture  J,  by  which  Chrift  i 
made  thedcuill  flie,  and  fo  muft  wc;i.Ioh,2.i4.  I  write  vKto  ym 
J9ung  men  ,  becunfe  ye  4refiro>ig  ,  cv^d  the  word  of  Godahideth  i«  JfOtt^ 
4ndye baue  oHercame  the  dentil :  which  plainely  fhewcth,  that  not 
by  {pcllsand  charmcs  of  Scriptures ,  but  by  the  abiding  of  it  in 
the  heart ,  to  rule  and  order  the  life ,  Satan  is  oucrcome.  Satan  is 
fubtile,  but  the  word  giueth  wifcdomc  to  the  (imple,  wwidi  oucr- 
comes  his  lubtilty. 

2.  Faith  in  Gods  promifes  ,  i.Pct.  j.P-— -whom  rcfifty^^^^^y?  j 
in  the  faith;  Cluift  here  fcts  hiiBi'clfe  ftcdfartly  in  the  word  of  his 
Father  ,  and  to  conquers  the  deuill,  Theviclory  th.it  onercomes  the 
world  ^  16  by  faith  t»  leaneon  the  ^rontife^  of  God,  Faith  keeps  in  (:ghc 
Christ  our  vi^orious  captaine,  and  lets  the  ciowne  of  life  in  our 
eye  ,  which  is  laid  vp  for  thetn  that  are  faithfull  to  the  death. 

;.  Prayer  ioyncd  wiih  Fafting  and  watching.  Chrili  cutting 
this  combate  arincd  himfelfc  with  farting  ,  watching,  and  prayer; 
for  many  dayes  together.  'DAHid  when  Goltah  drew  ncere ,  tookc 
a  (tone  out  of  his  fcrip  ,  and  fmote  him  in  the  forehead  that  he  fell 
downc  :  This^one  that  ouerchrowes  the  belli fli  G'^/ajA,  is  prayer. 
While  cJIYi?/^/ hands  are  lifted  vp  ,  all  the  armies  o^  tlie  ^maic" 
kjtes  flic  before  Ifrael,  And  S.  lames  in  his  HpilUc  tcUs  Ys  ,  that  if  k 
we  would  refill  the  deuill  ,wemuft  drawnccreOod,  r.^.v.S.and 
neucr  do  we  draw  nearer  God,  then  in  etlccluilland  tecuent  prai- 
er.  Let  the  difciples  vfeanv  meanej  without  this ,  die  dciiill  wjlh 
not  Rici  whereof  it  chey  askc  the  reaioii,  Chrifi  tclU  thccvchc  <^r- 
uiii  if  not  cafi  out  hut  bj  fnjitng  0»d prayer. 


Aa   2 


..  tt;^ 


37 


72 


Mattti.4«ix 


An  Exfofttion 


\ 


\ 


4.  Thcpra6lifcoftrucgodlincs,  and  rcfolucionagalnft  all  vn- 
rightcoufncriV.  RighccoulnciTc  is  called  a  hreflpUtc  ,  Eph.6. 14. 
which  is  not  oncly  that  imputed  rightcoufncffc  of  Chri(i,but  that 
inherent  rightcoufncftc  of  OUT  i'elucs,  which  is  the  ftudieanden-j 
dcauourina  godly  life  randthc  Apo(He/^w^j  among  other  dire- 
v^lions  in  refilling  the  deuill,  C.4.V.8.  giucth  this  for  one  ,  CU4>ife 
yonr  htAYtsycefmners^  and  purge  your  he^rtsyce  WAUsriyig  miyided:  and 
tl  c  reafon  is  good,  feeing  by  encry  tinne  and  luft  being  nourifhcd 
Satan  is  let  inland  the  yeclding  to  any  corruption  ii  to  giuehioi 
fo  much  ground,  in  ftead  of  beating  him  out  of  our  boulers.  He 
that  is  in  a  fight,  abftaiucrh  from  whatfoeucr  would  hinder  hina, 
I,  Cor.  9.  and  therefore  from  hnnc,  which  prcHeth  downc  ,  and 
hangeth  fafton.  Let  vs  meditate  on  that  law  »Dcur.  2^*9. /^;f« 
thoHgoe/i  out  again fl  thine  fnemies  to  fght^abflaine  fromeuery  euill 
thirg.  For  this  weakens  vs^and  turnc5  God  againll  vs,and  driues 
his  good  Angels  from  vf. 

J,  Gods  Spirit :  Bee  ftrong  in  the  Lord ,  and  in  the  foiver  of  his 
might:  our  ownc  ftrcngth  will  cafily  be  turned  againl^  vs,our  own 
counfells  cannot  but  cart  vs  downc.  God  refirteth  the  proud, and 
afliftcth  the  humble.  As  therefore  Mofes  faid  to  IfraeJ  at  the  rcdde 
fca,  bccing  naked  and  wcake,  not  knowing  what  ro  doe,  fomay 
I  we  in  this  cafe,  Stand  fitll,  fearenotyhcholdthe  faluation  of  the  Lord^ 
Grciue  not  the  Spirit,  nor  quench  his  motions  ,  who  is  the  fpirit 
ofpower,  of  wifedome,  ©^fortitude  and  counfell,  of  flrength  and 
direction:  and  goc  forth  intheboldncffcof  that  Spirit,  as  Icr.  2c. 
11, The  Lordii rvithme iikf  afvightygyanty  therefore  mine  enemies 
fliall be  oucrthrowne,  and  (liall  not  preuaile,  but  flrall be  raiohti- 
ly  confounded* 

Secondly  y  the  good  manner  of  rcfifting  thcdcuill  that  he  may 
3ie,isthis: 

1.  Refirt  the  firft  temptation,  andbreakethc  ferpcnrs  head, 
dafh  the  heads  of  Babylons  brood  againft  the  fioncs.  Wife  men 
will  not  let  the  cncmicccnacnccre  the  walls,  or  the  gates,  much 
leffc  iato  the  market  place.  It  is  a  great  aduantage  to  glue  the 
foylc  atihc  firftonfet.  G\\^tnofUce  tothedcuill,  giue  (inne  no 
roome  in  thy  heart, or  ifSatan  inwardly  fuggcfl  any, there  clofe 
ilvp,Ict  it  die  and neuer  conic  out,  as  aman  that  hatha  ferpcnfin 
a  vcffell,  ftops  it  vp  and  there  it  dies. 

2.  H^lift  the  leafteuill  motion,  contemnc  notitic  leafl  temp- 
tation, foe   Sathan  can  tell  how  by  one  grainc  of  poyfon  to 

kiTl 


■^fi^^^^^*"^  ■  mw 


i -_ 

e?/C  H  R  I  s  T  $  Temptations. 


Matth,4.ii.        373 


kill  the  foulc,  ind  by  one  dead  flic  to  corrupt  a  whole  boxcof 
oyntment.  The  weakeft  man,  ycaor  woman  isftrong enough  to 
kill  a  flcepy  .^//?r>i.  The  weakcll:  temptation  is  too  ftrong  for  a 
carelefieand  fccurcaducrfarie.  £«.- fhould  haue  refiQed  Satan  in 
an  npple,  and  Lots  wife  in  alooke.  No  (innc  is  fo  light  and  venial, 
that  is  not  worth  rehftance.  For  Satan  can  vie  fmall  finncs  as  the 
fillicr  vfeth  fmall  haires  to  hold  the  fiOi  a<  fait ,  or  fafter  tlien 
^rearer  tackling,  and  fecret  finnes  to  doe  more  harnie  in  the  foulc 
then  open. 

:?.  Refill  (loutly  and  manfully:  if  he  pull  one  way, pull  thou  the 
othcr^  for  fo  doch  he  that  rcfifts.  If  he  tempt  thee  to  pride,  incline 
thou  (o  much  the  more  to  humilitic.  If  he  mooue  thee  to  reuenge, 
prouoke  thy  fclfe  to  meekneflfe  and  patience.  If  he  tempt  thee  to 
eattblineflV,  bend  thou  thy  fclfe  fomuch  rhcmorc  toheauenly- 
mindednefle  :  and  thus  thou  {hale  beat  him  v/ith  his  ownc  wea- 
pons, %v\(\  cake  ofr  Goiiahs  head  with  his  owne  fword  ,  and  all  his 
gaine  in  tempting  thee ,  ihall  be  to  fee  thee  father  and  nearer  vnto 
God. 

^,  Refif^conflantly  to  the  laft  :  though  thou  be  foreaflailedj 
and  ready  to  forfakc  the  field,  yet  refift  (Vil  though  neuer  fo  weak- 
ly, Confider  that  Chriftpromifeih  a  place  on  his  throne  onely  to 
him  that  ouerc^mmethjKcM^^.iJ.Scihiz  there  is  nofafcticin  flying, 
nopciceof  armourappointedfor  thebacke.  If  thoubccft  great- 
ly ftraightnedjfend  Satan  to  thccro(fe  of  Chrift,  there  he  iTiall  re- 
ceiuc  an  anfwcr  :but  rather  die  manfully  then  flic  cowardly.By  fly- 
ing thou  loofcft  the  victory,  by  dying  thou  canft  nor. 

5,  Reflft  after  vi6lorie,  when  Satan  fceemes  not  torcriA;hold 
on  thy  harneflejand  cxpedl  the  cnemie  when  he  feemes  abfent;per- 
hap$  he  faincs  himfelfe  foyled,  when  he  is  but  renewing  his  affair, 
or  as  apyratc  hangs  out  aflagoftrucc  to  board  vs ,  ordificmblcs 
a  flight  to  drawe  vs  out  of  our  holds ,  and  then  hath  an  ambufli- 
mcntagainft  vs ;  and  thisis  his  forcfl  fight  :  or  he  will  fcemcto 
yeeld  the  viftorie  to  them,  whom  he  knowcs  cannot  tell  how  to 
vfc  it,  but  either  they  will  growc  proud  of  it,  or  fccure  and  lay  oft 
their  watch,  and  then,  whom  he  could  not  in  warre  oucrcome 
while  he  wasrclifled,  in  their  peace  he  Ipoylcs  them,  when  they 
thinkehenecdsnorefiflance. 

This  reprooues  the  idle  conceit  o(^  men  ,  who  thinke  to  be  fafc 
from  the  dcuill  without  rcfiflancc;  as^i.Many  ignorant  men, who 
will  Ipit  at  the  mention  of  the  deuill ,  and  blefle  thcmfclucs  from 

Aa  9  the 


Vfi.l 


374 


Macth.4»ii 


L>4n  ExfofittoH 


the  lowlc  fiend,  and  yet  are  lure  enough  i;ihis  power:  chelencucr 
knew  whai  it  meant  to  reftft  the  dcuill ;  they  want  knowledge  in 
the  word,  tnd  arc  willingly  and  vvilfuUy  ignorant;  they  want 
faith,  and  ncuer  inquire  after  it^they  iiuc  according  to  nature,and 
the  falliion  and  culionic  of  the  times,  arc  ordinary  fvvcarcrs,  and 
Sabbath-breakers  ,  and  worldlings,  and  they  thinke  it  was  neuer 
wcl  fincc  there  was  io  much  preaching.  And  for  the  Spirit  of  God, 
if  he  were  not  prefcnt  to  reftraine  them  with  common  grace,  it 
were  noliuing  neare  them;  but  tor  the  renewing  of  the  Spirit  ,  to 
fet  them  out  of  Satans  power,  and  the  corruption  of  their  owne 
(innes,  he  is  fo  farre  from  them,  as  they  may  fay  truely  with  lohns 
difcioles,  A61. 1 9.  2.  ^(?  k^ow  not  vfhethtr  there  hee  An  holy  Ghefi  or 
no,  Alas,  how  pitifnllisthe  ftateof  thefemen,  who  thinke  Satan 
is  fled  from  them^vvhen  he  is  their  oncly  counfellour  and  familiar, 
ruling  them  at  his  plcafure? 

.  3.  Many  that  thinke  to  refift  the  dcuill ,  but  they  are  loath  yet 
to  difeafc  cither  him  or  themfelucs:yet  a  little  while  they  wilhold 
their  (inncs,they  would  faine  prouide  tor  their  wiucs  &:  children, 
and  rife  tofuch  an  cfUte,  before  they  giue  vp  their  couetoufncffe, 
vfurie,  dcceitfull  and  iniurioOs  courfcs :  they  will  leaue  their  vo- 
luptuous and  adulterous  courles,  when  they  are  old,  that  is,  when 
thcfe  finncsmult  needs  leaue  them;  they  will  repent  of  their  finnes 
when  they  die,  they  would  be  loath  to  carric  them  to  Gods  iudg- 
mcntwiththcmjbut  fo  long  as  they  line, their  (innc  fhailliue  with 
them.  Ficvpon  fuchmadncffe  :  Are  old  decrepit  men  fit  for  the 
field  ?  Is  1  man  vpon  his  death-bed  a  fit  man  to  mader  a  qyant  ? 
Shall  a  man  fo  be-foole  himfelfc,  as  to  thinke  that  then  he  can  ca- 
fle^^refift  the  deuill,  when  hii  power  is  leaft  ?  No,  no;  Satan  will 
now  triumph  and  trample  yponhis  fpoile;  hcc  knowes  well, that 
notoncof  ten  ihoufand  lets  his  (inne  Iiuc  fo  long  with  him,  but 
his  repentance  dies  with  him  alfo. 

g .  Others  dreamc  of  a  vicflorie  ouer  the  deuh],and  they  are  fafc, 
but  they  arc  not  fo  ftridk  as  not  to  yecld  fome  cquall  conditions  to 
their  aduerfary,thcy  care  not  to  giue  a  little  place  vnto  him.They 
are  no  great  fwcarers  by  great  oathes,but  now  and  then  they  may 
forget  themfelucs,  and  fay  hy  Cod^  or fatth^ov  troth,dic.  Nor  great 
gamcfters  that  line  by  gaming,but  now  and  then  fit  out  a  number 
of hourcs  together,  to  fpend  and  pafTcaway  their  times.  Nor  great 
drinkers,  but  oncly  giue  Satan  aduantages  by  running  intofuch 
companic  and  houfcs  as  they  be  prouoked  to  drinke  a  little  more 

then 

■  .  ■   ■ .      .  .  — ■  .     —  ■  I  '  ■■   ■  ■  -^.  I 


o/  C  HKisrs  T^mptxtiens,  Matth.4. U • ,        575 


thf  n  they  need.  Nor  open  conrcroncrs  of  the  word  and  praycr.to  i 
(pc:^Vt  ag3in(i  ic,  and  make  their  minds  knownc  ;  but  they  cannot  j 
abide  this  (irictncltc  at  home.  Is  not  the  Cinirch  the  houfc  ot  prai- 
er^  Nor  knowne  adulterers, they  are  honefl  of  ibeirbodics,  but 
their  cics  arc  full  ot  adultery,  and  their  inouthcs  ful  of  oblccnc  fil-  • 
{by  fp?cchcs,ycc  tbcy  fay  they  thinke  no  hurt.  This  is  to  daily  j 
with  the  deuill,  as  friends  at  foylcs,  that  bauc  capps  on  the  points  i 
of  rheir  rapiers,  for  fcarc  of  huriii)^  one  another.  Here  is  no  fpi- • 
fit  ruling,  but  he  that  rules  in  the  world.  The  deuill  flycs  not  tor  | 
fucb  arcfilUnce. 

/  /  /.   Then  the  dc»t(lUft  him,] 

Namely, when  Chrili  bade  him  be  gone. Whence  we  may  note; 
that, 

The  power  of  Cbrif^  is  fuch,  as  all  the  deui'ls  in  hell  arc  not  a- 
blc  to  relili.  If  Chrift  bid  the  deuill  auoide,  euen  then  at  his  vvord 
he  mul^  be  packing,  Mark,  p.  1,5.  he  chArged the  v»cie4»ffptrit  to 
CQMc  ofit^and  enter  no  more  into  the  m4n,fo  af  the  deuiU  cry  ed  for  grief e 
And  4nger:M2ik.i.^^,ATpho/e  Ugton  ofdiHellsfHbmiJfiuelj/  entrcAt  htm 
fiot  to  torment  them,  Aild  this  was  not  oncly  fo  in  it  fclfc^but  in  the 
knowledge  of  all  the  Icwes,  who  brought  all  that  were  poflcfled 
with  diuels,and  hehealcd  them  :  Matth.  i  5.  28.  the  Canaanitifh 
woman  fecking  to  Chrili  tor  her  daughter  that  was  pofl'eded,  ac- 
knowledged thereby  tha:  his  power  was  aboue  all  the  deuills:  and 
our  Lord  moH  notably  in  that  ftoric  manitcfleth  his  power  oucr 
them,  who  beeingablcnt  from  the  maid,  and  did  not  fo  much  as 
fpeiikc  to  the  deuills,  yet  they  obeyed  hii  will,  and  ccuki  as  little 
withrtand  his  power  being  abfent  as  prefent. 

Now  more  diHincily  to  know  this  power  of  Chrift,  wc  mufl 
vndcriisndihat  ic  is  either  twofold,  i.of  bis edence, called  ^flcr7o- 
xfctlcfU:  or  i.ofhij  office, called  iJ«^«at.Thc  former,  is  iheomnipo- 
tcncic  ofChriO,  as  he  is  God  cquail  with  the  Father,  and  the  holy 
Ghofl:fcr  as  hiscffence  (as  thcSonne^is  the  fan-.e,  fois  his  pow- 
er, an  abfolute,  creating,  fulUinmg,  and  comnundins»  povver, ru- 
ling'all  crcnturcs,  and  oucrruling  in  all  things.  The  latter,  is  ihe 
power  of  bis  office, as  he  is  Mcdiatour  and  King  of  his  Churchtard 
this  power  ditfcreth  from  the  former :  i.ln  that  it  is  a  power  re- 
cciucd.  Match.  28.  18.  All^ovfertsgiften  me  in  heanen  dnd  tn  e^rrh: 
Phil.  2.  9.  God  hath  (riuen  him  a  Nume  ai'oue  all  Nttmes  :  whereas 
Chrilh  power,  as  God, is  not  rccciucd,but  his  ownc  proper  pow- 
er becingCod. 


A  a  4 


2. That 


Donr. 


I      37(5      |Mattb*4,ri. 


An  Expojitton 


Rt:afo&5.i« 


2.  That  power  is  clTcnttall,  infinite,  and  incommunicable  to  a- 
ny  creature:  this  is  pcrfonall  5  communicated  by  difpcnfation  of 
grace,  after  a  fingular  manner  vnto  Chrift,  as  God-Man,  and  our 
Mcdiatour. 

5.  That  power  is  immutable,  vnchangeable,cucrlafting;  this 
power  fhall  after  a  fort  be  determined:  for  he  mnflgine  vp  his  king-  \ 
dome  to  bt4  Father y  i.Cor.  15.  24.  not  that  Chrift  fhall  cucrceafe 
to  be  a  powerful!  head  of  his  Church,  nor  that  he  fhall  ccafe  to 
raignc  with  his  Father  for  all  cteroitic:but  look  as  the  Father  now 
doth  not  rule  the  Church,  namely  as  Mcdiatour,buc  the  Sonnc^fo 
_  the  Sonne  fhall  not  then  rule  his  Church  in  the  manner,  as  he  now 
doth,  as  Mediator,  but  in  the  fame  manner  as  his  Father  (liall.Now 
he  rules  and  puts  forth  his  power  in  fighting  againil  his  enemies, 
but  then  all  his  enemies  fhall  be  troden  vnder  his  fcetc,  and  made 
bis  footRoole.  Now  he  manifc^eth  his  power  in  gathering  a 
Church  by  the  word  and  Sacraments  ,  but  then  all  the  clc(5l  fhall 
be  gathered.  Now  at  his  Fathers  right  hand  he  puts  forth  his 
power  in  making  intcrcelTion  for  vs,but  then  he  fhall  intercede  no 
more  for  vs.  At  the  endc  of  the  world,  he  fhall  declare  his  mighty 
power,  in  railing  all  the  dead,  and  fitting  on  iudgemenc  on  them; 
but  then  there  fhall  be  no  more  need  of  this  power,  when  death 
fliall  be  fwallowed  vp  into  vi(^orie,  and  a  finall  fentencc  is  giuen 
on  all  {lefn.So  as  Chrift  Ihall  not  raignc  as  now  he  doth,  but  as  bis 
Father, 

Whence  it  folIowctb,that  the  power  by  which  ChriQ  fubdueth 
the  deuills,  is  not  oncly  that  efi'cntialJ  power  of  his  diuinc  nature, 
but  thcpower  ofhis  office,  whereby  cuen  in  our  natureand  flefh, 
he  fubducth  tbcm.  And  this  power  may  be  dittinguifhed  accor- 
ding to  the  fubie(fts  into  two  kinds:  firft,  that  power  by  which  he 
fwcetly  ruleth  the  Church  as  the  head  the  member?,  or  a  King  his 
fubic6ls:  and  this  ii  either  dirc(fliue  or  coerciue.  Secondly,  that 
coercitiuc  and  iudiciaric  power  which  he  cxercifcth  againft  hisc- 
ncmics^  wicked  and  vngodly  men,  as  a  king  againft  rcbcUs  and 
foes  to  his  ftate  and  pcrfon.  And  this  power  is  properly  raifed  a- 
gainft  the  d^uiils  and  his  inflruments,  againft  which  they  cannot 
ftand. 

I .  Chrift  was  prophccied  to  be  the  feed  of  the  woman  that  muft 
brnife  the  ferp eats  head:  which  prophccie  plainly  /liewcs  ,  that 
Chrift  as  Mcdiatour  in  our  flcfli, muft  difperfc  all  Satans  forces 
planted  againft  vs*,  and  for  this  end  the  So»»e  of  Gcd Appeared jtde- 

ftroj 


ofQ H Ri s T  s  Temptations. 


Macch4.11. ,       377 


jfroyfheworl'^ejofthcdefitli.-2T)dt\\cviotVc  doth  properly  and  An- 
gularly belong  vnco  Chrift,  although  the  fruit  aud  benefit  of  it  by 
communication  of  grace  flowvnto  the  Church,  as  the  bodyot 
Chrift.  Obiei},  But  did  not  others  bciidc  Chrift  comnand  the  dc- 
uills?  Ad^.S.y,  when  P/7///p  preached  in  S'^fw/irM^vnclcanefpirits 
crying  came  out  ofmany.and  A^^.i^.i 8.*?^;// turned  about, and 
commanded  the  vncleancfpirit  to  come  out  of  the  maidc.  Ar,fw, 
I.  Chrift  did  it  by  his  ownc  power,  they  by  his,  2.  The  power  of 
Chrift  is  one  thing,  faith  in  his  power  is  another ;  they  did  it  not 
fo  much  by  powcr.as  by  faith  in  this  power:  whence  S.  *P/w/char- 
pcih  the  fowie  fpirir,  InthenA?ncofthe  Lord  Icfw  Chrtjf  to  come  tut* 
^.  Common  men  were  able  to  difcerne  a  difference  betwecnc 
Chrifts  power  and  others  in  cafting  out  deuills:Mark.  1  .and  Luk. 
4,55.  fearc  came  on  them,  and  they  faid  among  themfclues ,  iVtth 
AHthoritie  he  commauMcis fewlc [pints yatid they  come  <?«r;that  is,by  his 
power  and  diuinc  autboricic,and  not  as  other  Exorcifts  did.  4, He 
did  workc  his  as  aperfon  that  was  God,  other  his  difciples  aspcr- 
fons  with  whom  God  wa$,workingandr(?;3'j9r;w/>;^  thedo^r'mewtth 
fignes  A^dwortders  that  foHorted^  Mar,  1 6,vlt,  , 

2,  All  things  are  giucnhim,  andput  vndcrhisfcete.  Ioh.g.5  j. 
The  Father  loucth  the  So»fte,  and  hath  giucn  all  things  into  his 
hand.  Hcbr.  2.8.  Thou  \\z{\fttt  ullthhigs  in  fubiedlion  vnder  his 
fcctc.  And  as  if  tbnt  were  notplainc  enough  ,  hcfetteth  in  the 
next  words  alarge  comment  vpon  it.  And  in  that  he  hath  put  4^ 
things  in  fuaie(5tion  vnder  him,  he  left  nothing  that  ft-iould  not  be 
fubiedT,  onely  except  him  which  did  put  all  things  vnder  him,asic 
is,  1.C01M5.27.  Soasitisplain,thatexcepiingGodhimfcire,no-. 
thin^isnotfubiec^  toChriftas  Mcdiatour.  v:;;>^    ,  ;  / 

Now  this  may  be  enlarged  by  a  fpeciall  indu(5lion  of  all  things. 
Angels  arefubie6led  to  bis  word:  i.  Pet. 5.  22.  ^-towhom  jiugells^ 
A?7d  powers  J  /wdm'sght,  are  fuhieB:  with  a  reafon,  Tor  he  ts  the  Lord  of 
the  holy  Angells ^  And  fet [zrre abohe  aII prwcipAlfttes  andporvers,  Lph, 
1.21.  Vnrcafonable  creatures  hcare  his  word,  and  obey  himiLuk. 
8.25.  ivho  us  tht4  thAt  cofyjmArtds  the  winds  dnd  thefeAS  ,  And  they  obey 
hint?  Difeafes  obey  him:  totheleperhefaith^/K?///, ^^//^o^c/f^fw^f.- 
and  he  is  cieanc  immediately,  Matth.Svto  tlac  lame  man  he  faitby 
Takevpthy  bed,Ayjdwalke,^n6  he  dothf^jMarih.p.iS.  Bcmcctcs^ 
ablindtman,  loh.p.y.  and  bfdshira  goc  wafhin  SiloAin^^u^htt 
comes  againc  feeing.  Yea,  death  U  fclfe  hearcth,and  dcparieth  at 
his  word,  Ton. 1 1. 44. e^f  that  if99rdLAz^ar:is  came  forth  ^b^an^  hand 


aui 


378 


Match.4.ii< 


An  ExfsfittGn 


(i^Afoote:  a»dthe  time  commeth^xvhe»  they  tloAt  Are  in  t'oe graces ^pPAll 
he4re  the  voice  of  the  Sonfje  of  God^  and  come  forth.  In  one  word,  the 
Apol^lc  afcribcih  to  Chril^,  that  he  u  ahle  tofubdue  ^11  things  to  him- 
felfe,  Phil. ^.2 1. all  creatures,  all  enemies,  linnc,Sathan,thc  grauc, 
hcll,death,  damnation,  andwhatfoeucr  rcliikth  his  glory  in  him- 
fclfe  or  any  of  his  members.' 

3.  Chriftskingdomemu{\b«fct  vp  againft  jandibouc  all  the 
kingdomcs  of  the  world.  Dan.  2.45.  the  little  fi  one  cat  out  of  the 
mountainerfftthouthands^hrczkci'ivi^cices  the  clay, the  iron.braiTc, 
filuer,  and  gold:  that  is,the  kingdomc  of  Chrift  fhali  brcake  all 
thofc  great  kingdomes ;  and  the  God  of  heauen  raiiech  a  kingdom 
to  his  Sonne,  which  (hall  neuer be dcftroyed  :  And  therefore  for 
thcvpholdingofihis  kingdome,he  muft  beinueiUd  with  power, 
which  neither  the  tyrants  of  the  world  ,  nor  the  god  of  the  world 
can  euer  preuailc  againft.For  ncucr  were  all  the  kinc^domes  of  the 
world  fooppofedby  the  world  and  the  deuill  ,as  the  poore  king- 
domc of  iefus  Chril^ :  but  this  power  of  Cbnft  i$  as  an  hookcin 
7^eift4chadMez,z.arfllVis,2ndich2\[^cm  which  he  holdcth  Lettia- 
ri[>4v,limiting  him  howfarrche  fhall  cxercifc  malice  againft  the 
Church,  and  no  further. 

4.  Chrift  as  Mediator  was  to  performc  thofc  workcs,  which  no 
other  creature  could  euer  doe  ,  and  therefore  was  to  be  endued 
with  fuch  power  as  no  other  creature  could  be  capable  of.  Hence 
he  prooucth  hirafelfe  to  be  from  God  ,  loh.  15.  3^.  If  I  doe  not 
fuch  vvorkes  as  no  other  man  euer  did  jbelecue  meenot.  Where 
he  fpeskcs  of  his  miracles ,  which,  in  refped^of  the  manner  and 
multitude  neucr  man  did  the  like  in  his  ownc  name,  nor  fo  many. 

;To  which  adde  thofe  prcat  work<?K, of  railing  himfelfc  by  his  own  1 
power  from  the  dead  ,  Rom.  t.4.  Offatisfying  Gods  iufiice  for 
mans  (inne  ,  a  workc  aboue  the  reach  ofmen  and  AngcIU,  Ofmcr 
rifingctcrnalilife  for  all  the  elc6V,  which  muR  beanadion  of  him 
thatismorcthcn  acreatuic.  Ofapplyinghi*  merit,  to  which  end 
IhenTiiurt  rife  from  death,  afceod  and  Fnakcintcrccflion.  Of  fending  ; 
his  Spirit.  Of  begetting  faith,andprrf<!ruiiig  his  pcoplcin  grace 
•  receiued.  Of  leacjng  them  through  death  and  the  dull  into  his 
ownc  glory.  Tbcfc  arc  fiich  things  asall  power  of  mecre  crea- 
'turcs:i8  too  wrakc  for.  AHkhe  Angclh  in  hcaticn  cannot  doc  the 
lfa(t  ofihcm.  All  ihcdeuills  in  hell  caiinot  hinder  them.  And 
hence  Chrift  f s  Hiled  the  lion  efthe  trrh  offuddh^A^ichae/jthe  mighm 
ty  God  Kf*fg  tfiihryr^c. 

This 

■ »  —    ■     ■■-  — ■        — • * 


<?/C  H  R  I  s  T  s  Temptations. 


This  may  be  a  terror  to  ChriiUcnciDies:  forlucUis  hi$powcr  ds 
(hall  make  tbcm  all  his  foot-fioolc.  Doc  we  proaoke  hinj?  arc  wc 
I  ftrongcr  then  he?  i.Cor.i0.2i,  PTal.i.p.  iht>lc  rhac  will  not  be 
fiibieil  to  the  rod  of  his  mouth  ,  lliallbe  cruilicd  with  a  rod  of  i- 
ron. Therefore  take  heed  of  becii)g  an  cnemicto  ChriI^,or  his 
word, or  leruancsicire  thou  fliilt  be  rcucn^ed  euen  in  that  where- 
in thou  (inne(^ ;  with  the  breach  ofhis  hppes  he  (hall  fliy  the  wic» 
kcd;  one  word  ofChri!^,  one  iVflTialltiirnc  them  ail  iiuo  hell.  Is 
the  power  oflcfus  Chrili  fuch  in  his  bale  and  low  c(Ute,as  all  the 
deuilh  in  hell  are  not  abictoreHrt  ic ,  but  if  he  fpcake  the  word 
they  giue  place?  how  dcfpcrately  doc  wicked  men  goe  on  in  iinnc 
as  if  they  were  able  comakc  cheir  part  gQotlagain(-t  him  ?  loh.i  S. 
(5.  when  Chrift  buc  fiid  /^w.hc,  prefently  his  apprchenders  fell 
tothc  e,^o\.w\d,'KzuA^ *\j\*  they jhAll fight  againfl  the Utnbeyhut  the 
Umheflj4H9uercomc. 

This  is  comfort  alfo  to  the  godly,  in  that  Chrift  as  Mediator  in 
our  flefh  ij  armed  with  power  aboue  ail  our  enemies  »  (o  as  no- 
thing fbali  hinder  our  faluatiou  :  Not, Satan;  for  the  priiKC  ol' 
this  world  is  caft  out ;  he  may  haue  vs  in  the  mountalnc ,  or  on  the 
pinacle,  bu:  he  cannot  caft  vs  downe.  Not  (innc:  Chrift  haih 
powerfully  triMmphed  againft  it  on  the  croiTcjhath  fully  fatisfied 
for  ic,  and  perfectly  applied  that  Utisfa6tion  to  the  forgiuaiciTe 
otfinnes.  Not  death  :  Chtift  hath  powerfully  foyled  himm  iiis 
owncdcnne,and  trampled  on  him  ,  faying  ,  O  death  I  will  be  thy 
death*  Not  tcmptatien  :  Chrift  lits  in  heauen  as  amercifull  high 
Priefr,  tempted  once  as  we  are  ,  that  he  might  be  able  to  iuccour 
iherp  that  arc  tempted.  Noccorpor-all  enemies  :  He  by  his  pow- 
er rulcihii>the  midft  of  his  enemies.  Lahart  ftiall  not  ipcakc  a 
rough  word  ,nov  Efuu  hurt  Ia<tcob  ,  x\oxSatil  hit  D*^W^i  for  he  or- 
ders the  thing  otherwifc.  Not  the  groucifor  we  haue  the  allurance 
of  a  glorious  refurrcfVton  by  the  working  of  his  mighty  power, 
whereby  he  is  able  to  fubdue  all  things ,  Pnil.  ?.  7-i,  Not  hell  it 
lelfe:Reu.r,  18.  Ihaue  the  keyes  of  hcil  and  of  dcn:b.  In  one 
word ,  not  any  thing  prefent  nor  to  coir.e,  nothing  ftiall  feparatc 
between  Chrift  and  v^ :  nonefhall  pluckc  vs  out  ot  his  hands  :for 
hehathpurthafcdfor  vs,  andmaintainctha  mighty  faiiiacion  ,  i. 
Per. 1.5. 

'This  tcacheth  ts  to  fubmitour  felues  to  this  power  of  Chrift, 
orclfewc  arc  worfc  then  fenfteffc  creatures  who  all  obey  him, 
yeathcnthedcu'.lls  thcmfelues  who  did  obey  him.  And  then  is 

arrnn 


.'"a 


:>/ 


n^.  I. 


^e.l. 


Vfi.  3. 


jSo 


I  Matth.4.li( 


I 


^^H  Exfojkton 


a  man  fubraitccd  co  it,  when  his  eyes  arc  opened  to  fee  what  is  the 
exceeding  greacncs  ofhis  power  in  himfclfc^belccuingas  the  A* 
poftleprayeth,  Eph. I.  ip.  Therefore  labour  to  findc  Chrilhfa- 
uing  power  in  thy  foule.  Quffi,  Hovi  may  I  find  ic  in  my  fclfe? 
€^«/nf.  s.lfthoucanft  findechc  workeof  faith  intbee  ,  a  worke 
of  great  power ,  a  fupernaturall  worke,  beyond  ,  yea  againft  the 
(hength  of  daturc.  What  a  worke  of  omnipotence  is  it  to  raifc 
the  dead  ?  yet  a  greater  power  is;  here,  to  bring  in  this  life  of  God 
into  him  that  is  dead  in  trefpaffes  and  finnes,  refifting  his  owne 
raifing  :  forfo  the  Apoftleinaplycthin  that  pia€e,Col.2.i2.  2.1f 
thoucanft  findc  in  thee  the  worke  of  ran6tification ,  which  is  a 
worke ofgrcar power  :  2.  Pcr;i.5,  according  to  hi^sdiuine  power 
be  workech  grace  and  glory.  This  fccond  creation  of  a  man  goes 
farrc  beyond  his  firft  in  power:  there  was  nothing  to  beginne 
with^no  more  is  here;  no  life  of  God  till  God  caii  the  things  that 
are  not,  as  though  they  were:  but  there  v^as  a  bare  priuatioo,  here 
is  a  refinance  and  rebellion ,  flifFc  accke$,aiid  hearts  of  adamant. 
Hence  regeneration  is  called  a  creation,  and  chc  regenerate  new 
creatures;  But  a  difficult  worke,  which  God  workcs  not  alone, 
but  God  and  man  made  one  perfon ,  and  not  of  nothing  for  no- 
thing ,  as  the  former,  but  of  worfc  then  nothing,,  and  for  a  price, 
cuen  the  precious  blood  of  the  Sonne  of  God,  Labour  to  finde 
this  change  in  thy  felfe  by  faith  and  hoIinc$*Chrift  did  neuer  more 
manifcft  his  power,  then  by  raifing  himfclfc  from  the  dead  :  and 
chou  canft  not  haue  a  furcr  argument  of  Chrifts  power  prcuailing 
in  thy  foule,  then  by  gettingdaily  out  of  thcgraueoffinne,  and 
raoouing  according  to  the  life  of  God,  So  foonc  as  Chrift  had 
called  L4;c4K//i  out  of  his  graue,  he  bade  loofc  him  a4id  let  him 
goe;  and  ifthoufindeft  the  bands  of  death,  thine  owne  finnes 
loofedjforfaking  thy  owne  euill  vvayes,  it  is  a  fignc  that  Chrifl  by 
a  powerfull  word  hath  quickned  thee.  Therefore  put  on  S,Paft/s 
raindc,Phii.3.io.who  counted  all  things  dung  to  know  the  ver- 
tue  of  Chrift  his  death,  '-••- 

3.  A  mighty  worke  of  power  in  Chrift  is,to  gather  his  Church 
out  of  all  peoples  and  nations,  and  to  bring  them  within  one 
roofe ,  though  they  were  neucr  fo  difpcrfcd  and  alienated  one 
from  another,  and  to  knit  them  by  faith  to  himfclfc  the  head,  by 
loue  one  to  another,  and  by  his  own  difciplinc  to  conforme  them 
to  hisowne  goucrnment,  Itncucr  coi\  ail  the  Monarchsin  the 
world  fo  much  ftrcngth  and  power  to  fettle  their  kingdomes  and 

people 


\ 


^/Christs  Temptations.  Macth.4.ii,|      381 


people  in  peace  vndcr  them.  Docft  chou  then  fiudc  thy  fclfc 
brought  intothc  i>umbcr  of  Gods  people  ?  Docft  ihou  louc  them 
entirely  for  Gods  image  and  goodncs  ?  Art  ihou  fcruiccablc  to 
f  cueryrTJcmber,and  that  in  the  held  ?  Here  is  a  power  put  forth 
that  bath  reconciled  the  woolfc  and  thclambe  ,  tfic  child  and  the 
cockatrice.  But  if  thou  careft  not  tbrChrilis  ordinances  anddii- 
cipline,  his  lawes  arc  too  Hrifl,  thou  muQ  hsuc  more  liberty  then 
hcaftoards,  ifrhy  affc6\ionsbcrough  and  llirrinc;  againrtGod$ 
children,  thou  hail  not  yet  fubicdVed  thy  I'elfe  to  ChrilK 

4.  A  mighty  vvorkc  ofpowcrin  Chril^  was  ,  that  he  was  able 
cofoile  tcmptatio!is,and  (Undout  agaiuft  all  licllilli  powers, To 
tha.t  chc  deuill/^y^w^/w^^/^m^/V; /;iw  .'Now  (indel^  thou  the  power 
and  llrength  ofChrid  in  the  fpirituall  combate?  Doc(l  thou  chafe 
Satan  afore  thcc,  anil  the  whole  band  of  his  temptations  ?  WouU 
deft  thourcfufe  a  whole  world  rather  then  (innc  againft  God^  or 
griiifie  Satan  and  thy  felfc  with  the  Icaft  difpleafurc  of  him?  All 
the  power  of  Chrifl  was  fctagainft  finne,  and  Satans  kiogdomc; 
And  if  chou  haft  part  vn  this  power  of  Chrilt ,  it  aboliOicih  hnnc 
in  thee,  and  ftrcngthneth  thcc  with  full  rcfolution  againft  ail 
(inne, 

5«  Amightyworkc  ofCbrif^s  power  is,  to  enrich  his  children 
wiihaltneceflarie  graces  tending  to  faluation  ,  and  to  lead  them 
into  the  fruition  of  their  eternal!  inheritance.  It  coft  ItfJhua^ovnQ 
labour  before  he  could  bring  ffrat/  into  the  good  land  that  a- 
bounHcd  with  good  things:  it  coft  our  I O S  Hl^'A  more.  Find- 
cli  thou  this  fruire  of Chriih  power,  that  thy  face  is  fet  towards 
hcaAJcn  ?and  isit  with  thee  as  with  tbofe  thac  cntrcd  into  that 
good  landjwho  taftcd  of  the  fruits  aforchand  ?  haft  thou  rccciucd 
thcfirft  fruits  of  the  Spirit  ?  docfl  thou- grow  in  grace?  doeft  thou 
with  patience  expe(5^  the  promifes,  and  beginne  the  heauenly  hfe 
already  ?  haft  thou  hope,  ioy,  louc  of  God,  zealc  for  God,  con- 
ftancieiii  the  truth?  for  thclc  arc  purchafcd  by  this  power  o^ 
Chrift,  Then  here  is  a  creating  vertue  put  forth  ,  a  fruit  of  Chrifts 
mighty  power ,  magnific  this  grace  of  God,  and  hope  for  the  ac- 
compiifhnacnt  and  fiiiidiing  ot  the  fame  workc  by  the  fame  pow- 
cr^  tne  which  fhall  prcfcrue  thee  to  falwation* 

6.  A  mighty  worke  of  Chrifts  power  was, the  perfe^fnlfilling 
ofthclaw.  Whether  ddeft  ihou  psrcakein  this  power?  art  thou 
ferfeiih  therfAjf^Cmccicly  obeying  God  in  2,11  his  commaundc- 
mcnts  ?  doeft  thou  fiibic6t  thy  felfc  to  the  law  as  the  rule  of  thy 

t  -  -  r-y 


lCxi:.6.7, 


282 


An  Expofni&n 


Macch.4«ii* 

law  ?  docft  thou  aimc  at  the  perfection  thereof?  Chrili  loucd  hif 
Father  with  all  his  heart,  and  his  neighbour  as  himfelfe.yca  abouc 
himfclfc  :  and  if  this  power  of  Cbrili:  prcuailc  with  chcc,  this  will 
becthefcopeandairacofali  thya<5lions.  Forthouah  the  obedi- 
ence of  the  law  bcnotncccflary  to  iuilification  ,yecit  isrcquificc 
to  f4n6lification. 

7.  Another  workc  of  Chrifts  power  was ,  that  ic  fct  him  free 
from  all  corruption  and  iufirmities,  which  he  vndcrtookc  for  vs 
without  finnc.  Labour  to  finds  this  power  of  Cbrifl  in  thy  foule, 
daily  freeing  thee  from  the  corruption  of  thy  (innc,  and  daily  in- 
firraitics.  If  the  Sonne  fet  you  free,  ye  arc  free  indeed:  notonely 
the  raignc  of  finnc  is  thruH  downe,  but  the  corruption  of  finnc  is 
IcfTncd.D^Wdefircdthc  Lord  to  giuehimagainehis/rr^  Spirit^ 
Pral.51.  10,1  i.he  well  knew,  that  w^fr^  tht  Spirit  of  the  Lord  is^ 
//;ffrtf///;^^r///,  that  is,  notonely  a  redemption  from  damnation 
by  our  iuftification, but  from  corruption  and  vainc  conuerfation 
by  our  fandlification. 

8.  Chrifts  power  wfl«  mighty  in  ruling  and  ordering  hit  ownc 
powers  and  faculties;  his  vnderrtanding  was  able  to  fee  God  per- 
fectly,  his  will  onely  iuft,  right, and  wile,  ncuer  bowing  from  the 
willofhis  Father, i\(j?rw;  yvill,hHt  thy  wttl  he  doyte.  His  memory 
could  neuer  forget  any  goodthingjbutherctained  his  wholcdu- 
ty  cue:  before  him.  His  affe6\ions  were  ordered  according  to 
right  iudgcracnt.  His  appetite  neuer  exceeded  the  bounds  of  fo-  ^ 
bricty  and  moderation.  His  i"peach  was  gracious,  hisadlions  all; 
exemplary  ,  nofpotin  him  from  top  to  :oc^  And  this  fame  power, 
of  Chrift  is  in  fomc  meafure  tnanifel^  in  all  his  mrmbers:this  pow-  ! 
erenlightneth  themindcsofbeleeucrs ,  formerly  blin(le,to  fee 
God  in  parr,and  pcrfwadcth  the  will  jSrid  bowcth  it  to  obey  Geds 
will,  which  before  was  captiuatcd  to  the  will  of  the  deuill:  it  in- 
rpircth  godly  dcfircs  and  gracious  refolutions,  and  flrengthcns 
thememory  CO  rctainc  good  things,  bccing  before  as  rimy  as  a. 
fiuc :  ic  guideth  and  altrcth  the  atfc6lioni,  making  the  bclccucr  to 
loue  good  things ,  and  good  men ,  and  whatfoeuer  fcts  forward 
Gods  glory ,  and  to  hate  zealoufly  the  contrary,   Cbrii^s  power 
in  the  foulc ,  orders  tbft<^ppctite.;to  fobriccy  in  the  fcafon^lc  ;. 
and  thtrkefuilvfc  of  outward  metc^<$.,jmakc$  a  man  ipcak^.the 
languagcof  C/«w^4«,andhis  whpleiCPiJrff  fauourofChril^,  jj. 

Whcnccit  is plaincly  concluded,  that  ignorant  perfcns,  ma- 
licious pcrfons,  libertines,  intcniprtatcd run kards, gluttons, filthy 

talkers ^1 


^/  C  H  R I  s  T  s  Timft Attorn. 


Maccl).4,ii. 


caikcrs, fwcarcrsjloofe in  their bchauiour, open  enemies  co  this 
pow  zi  oUefpu  Cbrtjl  ^  not  fubmiccing  thcmiclucs  to  tlicrod  of  his 
moutb,  fliall  be  laid  vnder  his  rod  ot'iron. 

This  tcacheth  vs  to  goe  on  fcarcleily  in  good  duties,  feeing 
this  power  ofChril^is  with  vs,  and  for  v^,  Hcisofpower  topro- 
lc<5t  vs  agaioft  enemies  and  dangers.  Of  power  to  Ihengthcn  vs 
in  our  duties;  wi^cn  we  arc  weakc  nndfecbic  he  will  perlcc^iiis 
power  in  our  weakncd'e  ,  2. Cor.  1 2.8.  Of  power  to  make  vs  in- 
uincible  in  our  fuffrings^  Pnil.  4.  i :?  .IcAHdoeall  things  through  htm 
thAt  tHAblethmee.  Of  povver  to  reward  our  lca(i  labour  ot  louc  vn- 
dertaken  for  him.  Of  power  to  anfvverour  prayers ,  and  to  doc  a- 
boundantly  abouc  all  we  askc  or  chink.  Of  power  to  pcrformc  all 
his  gracious  promiles, which  O^al  be  made  good  to  vs  in  due  time. 
Ofpower  to  iupply  vs  with  all  good  mcancs  in  his  fcruice;  he  can 
giue  wealth,  and  make  the  iarcer  end^  bctcer,  as  he  did  to  loh  :  ths 
liittint  ^owir  gtHith  all  things  ^srtAWtng  to  life  cr  gedltnes ,  2  .Pet,  I . :? . 
Ofpower  in  death  it  fclfc  to  keep  that  which  wee  commie  vnto 
him  till  the  iaft  day.  Ofpower  to  rebuke  difcafes ,  and  command 
death,  and  after  death  toraifc  our  bodies  to  etcrnalllife  ,  becinjz 
cloathcd  with  corruption,  and  wrapped  with  deaths  garmcntsri, 
Cor.(^.t4,G©d  hath  raifed  vp  i\\z  Lord  lefiu ,2,nd  fhail mtfe  vs  tilfa 
by  hii  pevper* 

Laftly,  this  do(5trinc3(rurcth  vs  of  our  pcrfeaeroncc  in  grace 
begun,  Chrifl  by  his  power  layes  luchfai^  bold  on  vs  :no  feducer 
is  able  to  dccciuc  the  c\c£i ,  nor  pluckc  them  out  of  his  hands:  for 
the  vveakncfTe  of  God  is  Pirongcrthenmen,i.Cor.x.25.and  when 
wc  cannot  comprehend  bim  fo  fafl  as  we  would  ,  he  comprehends 
vSyZndpi:c(cTUSsvshyhupor9ertofiiuAtioytj  1.  Pet.  1.5,  Neither 
doth  this  do(5lrine  maintain  any  iecurity  but  the  fecurity  of  faith, 
which  is  eucr  attended  With  thefearcof  God,andfcarcto  (inne. 
The  Second  thing  in  the  victory  of  our  Sauiour  is  the 
manner  of Satanslcauing  h'ln-i:  J,:pU(rty dvl ay ,  faith  S.  LMatthfw; 
Saint  L^/^f" more plainely  jet'akn  ctV  ctuTw,  which  implyes  a  bo- 
dily departure  and  fcnfiblc,  as  wchaue  formerly  flicvved  his  p:c- 
fcncctobe. 

^<p/?.  Wlutkinde  of  departure  was  this?  it  fecmcs  to  bee  a 
willing  and  voluntary  fubie(5lion  to  Chrift  :  he  bids  hina  depart, 
and  he  is  goiw.  ^k[t¥.  Indeed  it  fcemcs  obedience  ,  but  it  is  no- 
thing Icile  then  true  obedience:  for, I.  He  cameof  hisownemoti- 
on,  but  wcQt  away  by  Chri(h,who  fpake  a  powerful!  word, which 

he 


383 


Vfc,  4. 


^^•5- 


IL 


/ 


38^ 


Match  .4- II* 


u/^;^  Exfofttion 


7)oEir. 


he  could  nor,  nor  durft  rcfiO.  i.He  goe$\^henhccan  flay  no  lon- 
ger,  h«comm\(fion  for  this  time  waj  now  expired,  his  liberty 
was  retrained  ,  the  temptations  were  ended,  God  permits  him 
now  no  Further,  and  now  he  Icaucs  the  Sonne  of  God  :  and  To  left 
he/i'^in  thcfamcrcafon,whenhc  had  vexed  hiiti  as  much  as  hcc 
could  obtaine  leauc  to  doe.  ^. Satan  could  not  change  his  wicked 
naturc,in  Icauing  Chrift  he  Icaucs  not  his  malice  againft  him  ,  on- 
ly he  JesDcth  the  cxcrcile  of  it  for  the  prefcnr.^i^Hc  rcturncs  againc 
aftcrvvard,aiid  fcts  vpon  our  Sauiour  with  new  aiTaults,  which  is 
I  a  plainc  argument  he  went  now  againft  his  w^ll. 

To  doe  that  which  God  commaundeth  ,  and  to  leauc  vndonc 
that  which  he  forbiddcth,  is  not  alwaics  a  fignc  oftrue  grace.The 
deuill  is  commaunded  to  giueouertemptingof  Chril^,  andhegi- 
ueth  ouer;  is  commaunded  to  be  gone,  and  he  goeth;  yet  this  is  no 
argument  oftrue  grace;  and  chat  which  is  incident  vnto  the  dcuil, 
cannot  be  a  figneof  gracein  any  man,  but  as  there  is  a  forced  and 
fained  obedience  in  Satan  himfclfcjfo  in  all  his  inftruments,which  | 
proceeds  not  from  any  true  grace,  let  them  flatter  thcmfclues  in  it 
neucr  fo  much,  (^aifi  offers  fa^rificc  as  well  as  t/{heUy  and  brings  a  j 
(how  of  obedience,  but  his  heart  bccing  filled  with  murderous 
thoughtSjWas  void  of  all  grace.  '3aU4m  was  commaunded  not  to 
curfe  the  people  of  God,  and  he  profeffed,  that  if  ^4/»/4c  would 
giuc  \\\%  houfe  full^iffluer  hewotild  not  doe  it;  at  if  he  had  msdc  great 
confcien^cotGodscommandemcnt,  bucit  was  much  againft  his 
will:  for  hauing  rccciucdan  anfwerfrom  God,  not  to  curfe  them, 
hcwouldnor  bcanfwercd,  but  went  againe  and  againc  to  know  | 
the  mindc  ofGod,  not  content  to  reft  in  that  anfwer,  with  which 
he  was  nor  plcafcd.   And  after  that,  he  giucth  BaU^c  ivickidcottn' 
fell jio  fend  his  people  loSttttmio  otYer  to  their  idoll$,vvhcrc  Ifra- 
el  was  likely  to  fall  in  leuc  with  women,  and  (o  commit  fornicati-  } 
on  with  them;  by  which  he  brought  the  curfe  of  God  amongfl 
them,  whereby  numbers  of  them  were  ddkoyed.  Here  was  a 
fecnnng  obedience,  without  any  grace  in  the  heart, 

Exod.S.Tp./^^vwrjand  lar/jhres  ^v\d  thcrcft  ofthc  enchanters  of 
Egypt,  rtood  out  in  refining  CMofes  and  ^Aron  fo  long  as  they 
could,  and  then  gaue  oucr;but  not  ofany  conlcieif cc,  but  becaufc 
in  the  plague  of  the  lice  they  faw  thefix^erofGed^  againf}  which 
they  could  not  prcuaile.  The  hkc  was  the  obedience  ofthc  Icwes, 
when  rhcy  dcfiltcd  from  perfccuting  the  Apoi^Ics,  A61, j.  5.  be- 
caufeC7^/w^//tf/ado6torof  the  Law  percciucd, that  they  did  fight 

^ againft  | 


<?/ C  H III s T s  TemftAtionu 


Macch^^ii.         385 


againft  God.  Addc  hcrcunro  the  example  of  /«^i<t^,  who  after  his 
(innect-bctraying  his  Lord,  msdca  tairc  (Tiew  of  repentance, con- 
faffed  his  linne,  rcliorcd  the  mony,bcwrylcd  and  iuf^iticd  his  Ma- 
ftcr;  but  all  this  wichou:  all  grace  in  his  heart ;  for  he  went  away 
and  hanged  himlclfc. 

1 ,  A  man  oncly  by  rcprcfllng  and  retraining  grace,  may  both  Reiroiw.!, 
doc  many  things  which  God  haih  commanded,  and  leauc  yndonc 
what  God  hath  forbidden  ;  as  HxmAn  refrained  himfelfc  from 
A{QrdecAi,E[\,^,\o,  chough  his  heart  was  full  ofvvrath,  chap. 3. 5. 
M-iny  other  things  might  hinder  him  from  the  prefcnt  execution 
of  his  rage  againft  (JMordgcat^^s  that  Mordccai  was  as  in  a  Sanclu- 
arie,  the  Kin^^s  gate, that  he  was  the  Kings  fcruanc^that  it  was  bet- 
ter to  rcfcruehim  to  a  (hamefuU  death  ,  and  effcclic  by  a  kind  of 
forme  of  law,  then  to  cmbrue  his  owne  hands  in  the  blood  of  the 
Kings  feruanr,  and  focndangcr  himfeife.  Butthccheifc  caufc  is 
Gods  rciiraint  of  wicked  mens  furic,  that  they  cannot  execute 
what  they  C3D  determine  againft  his  Church,  though  he  vfc  fun- 
^ric  meanes  to  rcl-lraine  them.  Nay  further,  a  wicked  man  may  be 
reftraincd  from  fomc  cuills,  which  the  child  of  God  may  fall  into: 
he  affe<5ls  an  ou:vvard  forme  and  credit,  and  gloric  of  an  outward 
profefTion  fomctimes,and  toattaine  thiscndein  which  he  nota- 
bly decclues  himfeife,  he  cannot  enioy  thcpleafurcsof  finne  with 
greedincife;  not  bccaufc  heconfcionabiy  hateththefefinnci,  but 
he  is  bridled  with  the  credit  of  his  prolclTion. 

2,  Obedience  proceeding  from  true  grace  is  fo qualified,  as 
neither  Satan  nor  any  wicked  man  iscapsbleof  it:  For,  r.  It  is  an 
cffe6l  of  the  ioue  of  God,  ?nd  of  goodncfl'c,  Deuc.  30.  20.  Choofe 
life  by  lotiing  the  Lord,*ir.doheyiyjg  hi6  voice  ^n>id  cioLHtng  vnto  /;/«?;  I  of. 
22*')-T^ke  heed  t9  the  commnndement  AndUiw^  which  UVfnfes  the  fer^ 
UAHt  of  the  Lai'dcom''/jaH»dedjof/f  that  is,  thatyee  lone  the  Lord  jcur 
Gody  andwdike  in  all  his  wayes  ,  4>id  k^cpe  hts  c or/twafirj dement s ^  and 
cleAuevntohim.  Loue  excludes  all  coadion  andconHraint.  Now 
wicked  men  rcfeniblingihcir  father  thcdeuill^cannoc  loucGod 
nor  goodncffcjbut  notwithftanding  all  their  preten  e$,  arc  haters 
of  God,  and  enemies  of  righteoufnes*  they  care  not  for  his  fauour 
abouehfc,  they  Ioue  not  his  prefcnce,  nor  to  be  with  him,  nor  his 
image  in  his  child,  nor  his  will  in  his  word,  nor  his  houfe,nor  his 
holincflc  to  rcfcmblc  him,  nor  his  glory,  but  arc  more  troubled  at 
the  lufle  of  a  graine  of  their  honour,  then  all  his. 

2.  Tl^is  obedience  is  a  daughter  of  faith  :  ^o:  without  faith  u  i^ 
B  b   I  tvspof. 


K  caron.2. 
Ccndic/on<  of 
found  obcili- 

I 


3 


85 


[ 


Re«fbfk)i 


MaCth.4.11 


odfej  Expofithn 


I 


imfoJfJfU  to  pUafe  Cod:  whereas  wicked  men  hauc  nothing  abouc 
corrupc  oacurc,  much  leffe  fuch  a  fupcrnacurall  endowment  as 
faith  is,  which  fo  vniccth  vnto  Chrift,  as  it  makes  him  more  preci- 
ous then  all  the  world. 

g.  It  proceedeth  from  a  man  wholly  renewed  and  changed: 
fuch  good  fruic  muft  come  from  a  good  tree;  which  is  the  work  of 
found  grace  oncly.  i.The  vnderftanding  is  enlightened  todif. 
cernebctweene  good  and  euill,  according  to  Gods  word.  2. The 
will  is  fan6lified  and  made  willing.  3.  The  heart  is  purified  by 
faith,  and  made  a  good  treafurie,  to  fend  out  good  fpeaches  and 
af^ions,  4.  The  confcience  is  purged,  and  beinji;  perfwaded  of  the 
loue  of  God  in  Chrift,  it  feekcs  to  prcferue  it  felfe  good  and  pure, 
and  in  all  his  waies  out  of  confciciK^hndcauouri  in  the  good  that 
Cod  requires,  and  auoides  the  cuill  which  he  forbids.  5.  The  af- 
fc(^ion$  arc  renewed,  and  are  fweetly  perfwaded  by  Gods  Spirit 
cohatealleuill,andcIeauetothat  which  is  good,  to  greiue  they 
can  do  no  more  glory  to  God,but  arc  *c  ihcir  bcft  very  vnprofita- 
ble.  But  wicked  men  are  neuer  a  whit  changed ,  but  are  all  im^ 
^\xxt^tH4H  their  minds  and  confcknceSy  and  out  of  the  abundance  of 
the  heart  the  tongue  fpeaketb^the  hand  workcth,ncither  can  a  bit- 
ter fountaine  fend  out  fvvect  waters. 

4.  Sound  grace  within  fendeth  forth  an  obedience  which  i$ 
chearefull ;  i .  in  the  vndertaking:  loue  makes  labours  light,  and 
nothing  is  hard  co  a  good  will.  2.  in  the  manner  of  doing^it  is  not 
forced  but  lead,ruled  by  the  word,rathcr  then  ouerruled  by  pow- 
cr;it  laycsby  all  dialogue,  difpute,  murmuring,  and  dcfireof  dif- 
penfation.  3.  in  themeafureofdoing,  itwillcndeauourin  all  the 
commandcments,and  all  duties:  no  man  fo  wicked,  but  htzzx^  dot 
ma»jf  thfngs,  2%  Htrod,  but  he  cannot  yeeld  to  all.  4.  incontioii- 
iDce  and  condufion  of  that  he  doth,  it  holdeth  on  in  doing  things 
purely  for  a  good  end,  for  Gods  glory,  and  not  by  fits  and'ftarts, 
butperfeucresto  thccndc,and  the  crownecf  the  worke.  In  all 
which  t  wicked  man  comes  (hort*,  for  whatfoeuer  is  forced  or  fai- 
ned  muRbehcauily  entredon,andmoreheauily  ended  :  befides, 
whatfoeuer  is  from  fuch  an  one,  isioyncd  with  raigning  finne, 
which  hales  and  tuggcs  him  backward^and  toyles  him  out  before 
he  be  halfc  way  in  any  good  workc. 

How  oftc  doth  the  Lord  reied^  the  facrifices  of  the  wicked,rheir 
oblations,  their  fa(h,  their  prayers,  their  temporary,  yea  miracu- 
lous faith,  their  almcs  and  charitic,yea  their  confcfifing  and  prca- 


«/  C  H  R 1 5  T  s  TtmftAtiens.  Matth.^i  i .        387 


chingofChriR,  as  in  thclafl  iudgcmetu  ?  all  which  had  they  bin 
fruites  of  found  grace,  they  had  been  acceptable.  Buc  God  lookcs  j 
not  fo  much  to  the  mattcrof  the  workcasthcpcrfon  working,thc 
manner  of  working,  and  the  end  of  the  a(^ion,  I 

Well,  a£  Sathan  goes  away  >vhen  he  can  ftay  no  longer,  and  {o    yr^ 
hif  obedience  is  forced,  fo  doth  finne  frommoft  men  when  they  ; 
can  kcepc  it  no  longer;  and  fo  that  which  fecmeth  obedience  in  t 
them,  is  no  better  then  the  deuills  obedience  in  this  place. i, Many  ' 
reff  aine  many  (innes  for  fcare  of  hell,  and  the  curfc  of  God,  they 
dare  not  hoKl  their  finne  any  longer,  whereas  they  arc  as  much  in 
louewithit  as  before:  zs  Afofrs  his  parents  kept  him  fo  long  as 
they  ^urft,  before  they  expofed  him  to  tlic  waters:  fo  dearcly  louc 
men  the  children  of  their  owne  corruption.  What  thanke  is  it  for 
a  robber  or  fellon,to  leauc  robbing  and  ftcaling  for  feare  of  hang- 
ing? if  there  were  no  law,  nor  Magiflrate,  he  would  to  his  owne 
calling  againe,bccaufc  he  is  no  changeling.  So  what  thanke  is  it 
for  a  man  to  auoid  (inne,  becaufc  of  damnation?  here  is  no  feare  of 
Cod,  but  feare  ofeuill;  no  louc  of  God,  but  felfc-Iouc.  And  yet 
this  is  the  rcftraint  of  moft  men ,  whom  confciencc  no  whit  brid- 
leth.  Why  do  men  abftainc  from  open  wronging  of  men, by  rob- 
bing,(Scaling,  murthering?thcy  will  fay,  for  confciencc.  But  then 
the  fame  confciencc  would  keep  them  fron«allfecretdeceit,Iying, 
and  coufenagc  rand  then  the  fame  confciencc  would  keep  them  j 
from  all  other  finncs  aifo,as  fwearing,  drinking, dicing,  carding, 
gaming,  pride,  wantonneffe,  andthcrelK  A  good  confciencc  in 
one  thing,  is  a  good  confciencc  in  all.  i.The  like  is  the  obedience 
of  many  (inners,  that  arc  ftill  in  league  with  their  fins.  Many  filthy 
vnclcane  whoremungcrs  and  harlots  hauc  left  their  (inne,  bu:  it  1% 
becaufc  it  hath  left  them,  they  hauc  broken  their  firength,and  ei- 
ther age  or  difeafes  in  their  bodies  hinder  themj  oh  now  they  will 
pretend  confciencc.  But  they  can  as  filthily  fpcake,  and  as  merri- 
ly remember  their  maddc  prankcs,  as  euer  they  adlcd  them  ;  they 
wantonely  abodie,nomind,  will,  oraftedtion,  tocowmitoucr 
the  fame  things  againc.  Many  prodigals  hauc  left  their  finne, be- 
caufc their  wealth  hath  left  them  ,  and  pouertic  feeds  vpon  them. 
Many  quarrcllers  &  fwaggcrers  hauc  left  off  fuch  furious  courfes: 
why  ?  perhaps  they  hauc  got  fomc  mairaCjOr  mifchcifc,or  perhaps 
they  feare  whether  they  doc  fo  againc  fafcly  or  no  :  and  this  is  all 
the  confciencc  that  hath  calmed  and  quieted  them  :  but  what  obc- 
dienccis  this?  Is  that  an  obedience  to  God, for  a  dicer  or  gamcftcr 

Bb  2  to 


388 


Mauh.4.11. 


Ah  Expojition 


I 


toforbcarcplay  for  rather,  a$itis,his:hccuing)  whcnhc  wants 
money  to  ftakc? 

5 .  In  Gods  rcrulcc,vvhat  makes  mcD  come  to  Church, to  he  are, 
and  pray  ?  Eucry  man  raich,Conrdcncc,  Yea,  but  good  confci- 
encc  vvorkes  powerfully  vpoii  the  will:  what  then  mcancs  the  vn- 
willingneffc  of  menjandhcauincflc,  who  arc  fofarrcfrom  appre- 
hending their  weeke-occafions,as  if  they  askc  their  ownc  hearts, 
they  muft  tellthcm,  that  on  the  Sabbaths  of  God,  were  it  not  for 
fcareoflaw  andfliamcofmc  i,(  both  which  are  oftsn  forgotten  J 
they  would  not  come  at  all.  Here  is  obedience  much  like  the  de- 
uillSjbecaufc  they  are  of  the  deuills  teaching.  The  like  of  many 
feruancjand  childrcns  obedience,  whcfecomming  to  Church  to 
hcare  their  dutic,  is  meercly  forced  by  the  compuUion  of  Maflers 
and  Parent?,and  hath  as  little  coHifort  in  i:  as  the  deuills  obedi- 
ence, 

4.  The  like  is  to  be  faid  of  late  repentance  at  the  time  of  death: 
when  the  (inner  hath  held  his  (inne  {o  longas  he  can,  then  he 
would  be  rid  of  it.  Indeed  his  fmnclcaues  him  ,  butnot  thecurfc 
of  it:  but  he  ii  fo  farre  from  leauing  ir,  as  were  he  to  Hue  ouer  his 
daies  againe, he  would  put  as  much  life  iiuo  his  finne  as  eucr  be- 
fore. Late  repentance  is  fieldcme  true,  eucrfufpicious.  Why  doe 
many  rich  men  neuer  doe  good  while  they  liue,  but  liue  us  vnpro- 
fitable  and  hurtful!,  bs  fwine  till  they  come  to  the  knife  ;  but  then 
when  death  is  binding  them,  they  will  ^iuefcmcwhat  to  good  v- 
fes,  tothcpoore  ,  forafermon,  tic.  Why,  wha:;  mooues  them? 
Confcienccjthey  fay.  But  it  is  an  accufing  confcicnce,  crying  out 
again^l  their  opprefTionjVfury,  wrong,  crucltie,  and  deceit  j  and 
now  this  wicked  confcicnce  would  ftopit  owne  mouth,  by  offe- 
ring to  God  fomc  trifle  of  that  heehath  robbed.  For  were  it  a 
good  confcicnce,  why  doth  he  not  Icauefomc  part  of  his  wealth 
for  God,  before  it  wholly  leauch.im?  Were  it  a  free-will-offe- 
ring, why  comes  it  folate  ?  why  doth  he  not  good,  Tv/Tz/^^ff  hnth 
f/wr, Galat.  6.  lof  Surely  Godlikesa  liuing  Chriftian  :  for  any 
man  will  bee  a  Chriftian  dying.  Neither  is  it  thankc-worthy  to 
giuc  that  which  a  man  cannot  kecpc.  And  commonly  (uch  gifts 
doe  more  good  to  others  then  the  giuer  himfelfe.  Which  is  not 
fpokcnto  hinder  men  from  doing  good  at  their  deaths ,  but  to 
prouoke  them  to  doe  good  before  that  time.  And  yet  better  late, 
then  neuer, 

Let  vs  examine  all  our  obedience  by  this  ground,  and  be  fure 

that 


(?/  C  H  R  I  s  T  $  Temptdtions. 


Match,4«ii. 


i>^9 


chat  it  differ  from  the  obedience  of  dcuills  and  wiclccdrncn.  And 
that  by  thcfe  rules:  i.  God  louts  truth  in  the  inwArdf  Arts  ,  and  rcfu- 
rcili  all  chat  obedience  which  follovves  not  fcndtification  of  the 
Spirit:  duties  without  rr;u(^  How  trom  graces  within.  Examine  j 
now  thy  inward  changcrvvc  arc  his  new  creatures, created  to  good  i 
workes:  ioync  that  in  thy  adlionj  which  the  dcuili  diuorccd  ,  the 
inncrnian  with  the  outward,  the  rubie(f\ion  ofthe  foule  v/ichthe 
obcdiericcofihcbodie.   2.  Examine  thy  loiic  in  thy  obedience, 
that  bccaufe  the  loue  of  God  conftraincs  thee,  thou  docft  what  he 
commands,  and  whether  tiiou  preferred  the  commandcment  of 
God,  wiiich  iscucr  ioyned  wit!i  his  glory,  abouc  all  the  world,  I 
and  thy  obedience  abouc  thy  proHr,  credit,  eai'e,  plcalure,  mens  j 
fauour  or  disfauour ,  whether  thou  cani^  obey  God  againrt  all  i 
thefe.  This  was  AbvAh^ims  loue  to  God  in  fo  difficult  a  connmatJii-  1 
dement,  as  the  killing  of  hisfonne.  But  Satan  here  went  away, 
not  for  loue  of  God,  but  tor  fcare,  and  bceing  forced,  3.  Examine 
thy  manner  ofobeying,  whether  it  be  a  willing  and  rcadie  obedi- 
ence, ///^^^//jr////^^//,  f  faith  the  Apofilc)  I haue  areivard:  and^ 
Rom.6.i  7.7>  hafif  ol-cjcdfrom  the  heart ^01  heartily.   And  fuch  obe- 
dience,!, repincth  not  as  giuingGod  any  thing  too  much, though 
the  deareft  things  of  all.  i.dcuifeth  noexcufcs,  as  54^/when  hce 
did  but  halfethc  commaandcmenr,  pretended  facriPice,  and  the 
peoples  inftancc,  ^,  fecketh  nodelaycs  :  /  rnAdehAjle^  and  delayed 
7J0t  toh^e^e  thy  righteous  indgcments^Vi^l, 1 1  p. 

4.  DoelHhoaobeyinallthy  commandcmcnts?  r,  the  com* 
maundement  of  faith  in  the  Gofpcll ,  alwcll  as  thea(5luall  obe- 
dience of  the  Law?  for  one  is  as  acceptable  as  the  other,  2,  obey- 
eft  thou  the  commaundement  afvvcU  ofdoinf!  oood,  as  ofabl^ai- 
ningfrom  cuill  ?  for, the  dcuili hereabHaines  from  thiseuill  of 
tcn^pting  Cbrifijbui  can  ncuer  doeany  good:he  ioynes  not  thcfc 
conimaundements  in  his  pra6tifc  ,  as  Gods  fpirit  doth  in  his  pre- 
cept, Ifa.i.  16. 17,  3.niakeftthou  confcicnce  of  the  leaft  com- 
maundenicnt  afwclla?  of  the  greatel^  ?  for ,  all  of  them  haue  a 
ftamp  of  God  vpon  them  imakcft  thou  confcicnce  of  fmall  oaths, 
vaine  words,  rouing  thoughts?  4.doefl  thou  obey  conllantly? 
[oVyioneis  fli'ong^  *u  deaths  andmtich  ^vater  cannot  quench  $r,  But 
alalfe  1  much  obedience  is  like  that  of  D.iMfds  falfc  friends,) 
Pfalm.  1  8. 4^.  45;.  fir  dingers  flj^llhe^  in  fuhtcltiomtor^c.hut  thejJhAH 

Forafeafon,^      Luk.4.13.  a*v 

TTb      r  The ! 


»' 


III. 


Mauh.4.ii. 


orf»  ExfofitioH 


The  Third  point  tolloweth  to  be  conlidcrcd,  namely,  how 
long  Satan  leU  our  Lord;  not  for  cucr  after  ,  but  for  2  while  ;  and 
furely  he  ftaycd  away  but  a  little  while.  For  if  we  looke  into  the 
holy  ftory ,  we  fhill  fee  the  whole  life  of  Chritt  almoft  to  be  a 
continDall  cerapracion,  and  how  Satan  from  time  to  time  partly 
byhiaifclfe,  and  partly  by  his  miniQers  aff.iyled  hiai.  This  we 
fliall  fee  how  fundry  waycs  Satan  molefted  him  and  tempted  him, 
I,  in  his  miniRery.  2.  his  life,  5.  his  death. 

1.  In  his  miniHcry, he  was  tempted  both  in  his  do6^rincand 
miracles.  For  hi«do6lrine  :  the  Scribes  and  Pharifes  often  fought 
to  catch  aduantages  againft  him  ,  as  in  the  cafe  of  the  bill  of  di- 
uorce,  Mat.ip.i.and  ofthc  woman  taken  in  adultery,  Ioh.8. 
which  by  >l/(7y?xhi$lawfhould  be  Ironed  ;but  LMafierwhat  ftyefl 
rW  ?  The  Sadduces  alfo  tempted  him  in  the  cafe  of  the  woman 
that  had  feucn  husbands, whofe  flic  fhould  be  in  the  refurrc(i;lion. 
Mat.  22.23.  And  the  Lawyer  concerning  the  great  commaundc- 
mcnt  of  the  lavv,verf.3^.  As  for  his  miracles  the  fealeof  that  do- 
(Slrine,  they  tell  him  to  his  face  that  hffcafi  oHt  deuills  by  'Bcelz^btti^^ 
Mat.9.54.and  ia.24. 

2.  In  his  life  and  ciuill  obedience.  The  Pharifes  take  counfcll 
together  how  they  might  entangle  him  in  his  talkc  about  paying 
tribute  toC4!/4r,Mattb.22.i5.  And  when  he  ate  meate  in  Map- 
r/^tfw/houfe^Mac.p.i  I.  they  asked  why  he  did  ca.te  meate  with 
Publicans  and  (inners  J  and  therefore  he  was  one  of  them.  Simon 
the  Pharife  feeing  Mary  Afagdalen  annoynting  Icfus  his  feet  with 
precious  ointment,  and  walling  them  with  teares,  and  wiping 
them  with  her  haires,  faidj^/^r^/;' if  r^;if  man  ypere  a  Trofhft  ^  hee 
would  kporv  that  thU  woman  is  afiriner^a^d  not  let  her  msddle  tvith  him. 
How  often  did  they  murmureat  him,  and  lie  in  waicetor  him, and 
take  vp  ftonestoftonehim,  andrailc  vp  ^n  him,  with  mo{\  de- 
fpightfuU  words, calhng  him  Btelz^ehuh  ,  a  Samaritan  ,  aglntton^  4 
loofe  compAtfion,  running  vp 4»ddfiivne  with nottdJinncrs:ln  all  which 
Satan  was  the  cheifc  agent. 

3.  But  abouc  all  other  temptations  thdfc  wercmoft  fierce  and 
furious,  with  which  he  was  affli(5^cd  ,  torne,.and  tormented  about 
the  timcof  hispairicn,nnd  on  the  croffe.  For  then,  as  himfclfe 
^\iV\^S^i\\,\.hcfrineeoftbeiPorldc4mevpon  him  vfith  4II  his  tr4inf, 
Ioh.14.30.  he  came  in  hinifclfc,and  whole  legions  of  wicked  An- 
gells  with  him  , as  the  Apolilc  plaincly  implyeth,Colo(r.i.i  5^^feif 

\ffoyltdprincif4l$ties ,  4nd  f9vfiers^4nd  triumphed  ctierthtm  in  the  croffc, 

1  Now 


i 


^/Chrhts  TewptsttsmSi 


Matth.4«il. 


391 


Now  or  ncucr  Satin  rouft  win  the  field  ,  this  is  the  laft  a(^  ,  Chrif^ 
was  neiicr  fo  bclet  with  niifcric  ,  Satan  ncuer  had  him  at  inch  an 
aduantagc  before  ;  now  Gods  whole  wrath  is  vponhim,  and 
now  thedcuill  and  his  Angclls  fet  vponhimfo  fore,  that  in  his  a- 
gonic  in  the  garden  he  Iweatcs  drops  of  water  and  blood  ,  and  | 
oa  the  crollc  he  cryes  out,  yV/y  God^  mj  God^  whj  hi'.flthoti  forjakeft  j 
mce  f  ! 

Thofcwere  more  fecret  temptations  of  Satan  snd  hisinf^ru-j 
menti:  but  let  vs  fee  with  what  heUiHi  darts  they  pierced  him  o- ) 
pcnly  vpon  the  cro(re,not  to  fpeakc  of  thofe  which  he  endured  all 
the  time  he  was  in  examination,  condemnation  ,  and  leading  to 
execution.  For, 

I.  They  hang  him  between  two  thceucs  as  an  arch-rebcll ,  and 
ofallfinners  thegreateft  ,  and  dart  againfi  him  the  fame  tempta- 
tion with  that  in  all  this  hiftory,thathe  was  not  the  Son  of  God, 
If  thou  be  the  Sonne  tfCjed^come  doyvnefrom  the  crojje,  certainly  God 
would  not  let  his  Sonne  hang  there ,  but  thou  art  a  dcluder ,  and 
arch-fcduccr  of  the  people. 

3.  They  tempted  him  with  fcarc  of  d^ath ,  Matth.  27.  42. 
bet  faued others  ,  htmfelfe  hi C4ftrj9t fane  ;  this  is  a  wife  Sauiour  in- 
deede  ,  hce  cannot  eicape  death  in  whofe  hands  he  is  fure  enough, 
and  cuen  ouercomcalrcadicofdcath.andyet  he  will  becaSaui- 
our. 

^.  They  tempted  him  with  vttcr  reie(ftion  from  God,  as  the 
moil  damned  reprobate  that  cucr  was  ,  lie  trufied  tn  God  ,  how  let 
ItimdettHerhtmtfhewiUhaHehtm:  but  he  can  neither  dcliuer  him- 
feUe^norGod  willhaue  noneofhim  ,  he  abhorres  him  ,  and  will 
cafl  him  prcfently  to  hell.  Thefe  and  a  number  of  the  like  was 
our  Sauiour  moletled  and  tempted  withall ,  fecrctly  and  openly, 
euen  then  when  the  wrath  of  his  Father  fcafed  vpon  him.  So  as 
truely  the  Euangelifl  might  lay  ,  that  Sacan  left  hmi  hwifor  4  fea^ 
fon, 

Chridiaa  life  is  but  an  cntercourfcof  quiet  and  trouble:  fome- 
time  Satan  leaucs  Chrifl,  but  he  comes  againe  and  renewes  his 
temptacion:  lo  it  is  with  the  members,  who  haiic  much  warre, 
but  fome  peace  ,  many  troubles ,  but  feme  breathing  time.  This 
truth  wc  will  a  while  difcouer  both  in  the  Hate  of  the  whole 
church  of  God  from  time  to  time, as  alio  in  foraeparticular  mem- 
bers thereof. 

What  a  night  fecmcd  to  oppreffe  the  Church  in  the  cradle, 

Bb  4  when 


DoUr. 


3^2      (Matth.4»ii. 


An  Expofithn 


I 


v?hcn  wicked  Cain  flew  righteous  Ahg!^  fo  as  all  religion  and  true 
worfhip  feemed  cobcdcf^roycdin  all  Adams  pofUrity  ,  hauing 
oncly  C4m  lefc?  But  fliortly  after  God  gauc  Ad^m  zSeth,  in 
whom  the  Church  was  reftorcd  and  prclcrued  ,  and  pure  rc'i^ion 
propagated.  In //^wc^rA/timehow  was  the  vvorfhipof  God  pro- 
faned, when  f/>r/^^«^x  of  (jod  married  the  dAf*ghtersof  jnen  ^  which 
wa?  the  caufcofthc  flood?  but  afterward  it  was  reflored  by  Nonh' 
and  Se/n,  and  by  him  continued  :o  (ty^hmh/im.  Now  the  Church, 
as  it  was  in  the  Arke,  To  was  it  like  the  Arke  oi  Noah ,  acjainft 
which  the  waters  had  a  time  to  incrcafc,and  a  time  alfo  of  decrea- 
(ing.  What  a  nightoftroublc  was  the  Church  in,  ail  the  while  it 
wasinE^ypta  (hanger  for  400.  ycares,  cfpccialiy  when  they 
were  opprcffcd  with  burdens, and  had  their  infants  drovvnd  in 
the  riuer  ?  but  a  change  came  ,  God  fen:  and  faued  a  ^fofcs ,  by 
whoiw  he  will  dcliuer  his  people, but  fo  as  they  mu(^  be  acquain- 
ted with  this  continual!  enrerchange  in  their  ctiate  :  they  rauft  be 
no  fooncr  deliucred  outofEgypt,  but  bee  chafed  into  thebot- 
torac  of  the  fea;  but  there  God  makes  them  a  way  :  and  no  fconer 
out  ofthe  fea,  but  into  the  wildernefle^and  from  thence  the  good 
land  takes  them:  and  in  that  good  land  they  neuerrefted  in  one 
eftace  ,  but  fometimes  had  the  better  of  their  enemies,  and  fome- 
timcfarfinne  their  enemies  had  the  better  of  them,  as  all  thehi- 
ftory  of  the  ludges  witncffech.  In  the  time  ofthe  King?5ho  w  was 
the  Church  troubled  and  wafted  in  the  time  ox  Ahah  and  lez^ahel, 
when  all  Gods  Prophets  were  flainc ,  and  true  religion  was  quite 
troden-downc?  But  what  a  fudden  change  was  there?  cuen  when 
things  were  at  the  worrtj  did  the  Lord  bring  a  ftrange  alteration 
by  £/^4/;j  who n^w  ail  the  Prophets  of'5Aj/,and  reftorcd  true" 
religion. How  great  mifcry  fufifred  the  Church  in  the  iime  ofyT/^r- 
fjajfah  and  >^777;wo;7f  but  how  happily  was  it  changed  by  the  piety 
of  good /^/<«^^  in  whom  God  made  his  people  more  happie  then 
formerly  raiferable?  But  who  would  hauc  thought  but  that  the 
Church  had  been  vttcrly  wafted  in  the  feuentic  yeares  captiuity^ 
wherein  it  fate  in  the  fhadow  of  death  ?  Yet  it  was  happily  reflo- 
red  by  ^^//^.  But  when  his  godly  decrees  concerning  the  buil- 
ding of  the  Temple  were  hiudred  by  Cnmbjf<s\\\s^om\t,QoA  ftir-  r 
red vpI>^n/«  who  tauoured  the  Church,  and  commaundcd  the 
continuance  and  perfe«5bion  of  the  worke  ;  but  r>ot  without  many 
viciiTitudcs  offtormes  and  calmes  ,euen  after  their  rcturne^ as  ap- 
praieth  in  the  bookes  o^Ezjta  and  N^hemiah^ 
—  —  What 


^/Chkists  Temptations.  Macch^..n.f      393 


VVhat  a  raging  ftoriucvvas  that,  wherein  our  Lord  and  Head 
ofchc  Church  was  put  to  death  ?  now  the  whole  Church  lay  blcc- 
ding  and  dead  vvi:h  him.  But  what  a  change  was  there  the  third 
day  by  his  glorious  rcfurrecfbion  ?  In  ihc  Apol^les  dayc$,how  \^s 
the  Church  wafted  when  SahI  had  letters  frono  the  high  Priefts  to 
Carrie  bound  to  Icrufalcm  ir/;^/c>r;^rrfw^f<Vo?7  phe  Lord?  but  when 
he  that  breathed  out  nothing  but  riniightcr  and  ihrcatning,  was 
once  conuertcd,  then  the  Church  h(idfor4\vhtUre/ta»dpeACfy  A(^. 
9.3  I.  After  the  Apoftles  ,what  a  continuall  (lormc  arofe  ngain(^ 
Chriftians ,  which  laftcd  300.  yrares  vndcr  the  ten  nionfters  of 
men,  thofc  bloody  men,  JVerOj  *DtjmJtia»  ,  Tratan,  <^nio*tifitis,Se- 
tteriu^  U\{AxtmiriM^  DecifU,  VAUrtAnus,  j^Hyilmnas ,  Dtcciefiayjui, 
whofcragc  was  fuch  as  a  man  could  not  fctbis  foot  in  Rome,  but 
tread  vpon  the  graues  of  Martyrs?  But  after  this  night  a  fairc 
funnerofcvp  in  the  Eaft,C^;7^/?/iw;/;ftf  the  Great,  who  chafed  be- 
fore him  that  horrible  darkneife  ,  and  brouizht  a  blefTed  calme. 
But  this  laftcd  not  lone,  but  his  fecond  foiinc  Co>il}tiKtim(  ^^:xc: 
fliort  of  his  Fathers  piety  j  with  all  his  ftrcngthfetvp  and  main- 
tained that  iyfrn4fj'herej7e,vjh\ch  his  good  father  had  condemned 
in  the  yV/r^w  Councell:  by  which  as  bloody  perfecution  fprung 
vp  inthc  Church  as  euer  was  before,which  laftcd  almoR  80. years, 
\nu\\  Cotfiance  the  youn2c({  {oimzo^  Ca}iJ}  Ant  trie  let  vp  aqainc 
the  Kl^cen  faith  in  the  Weftcrnc  part  of  the  world, as  Ita/ifyGreecc, 
u^fytcke,/lIiricHm  ^2ud  banifhed  the  former  poyfon.  After  this, 
what  a  blacke  darkencflc  of  Mahomctifmc  poffeffed  the  Eafterne 
part  ofthe  world,  vnder  which  it  liesfunck  at  this  day?  And  as 
pitchy  and  palpabledarkcncfleofAntichrift  and  Popcric  occupi- 
cth  the  Wertern-c  part  ofthe  world.  But  what  aiight  did  the  Lord 
raife  vp  in  themidft  of  Poperie,  his  zealous  feruancL«r/;^>',  fmce 
whon>c  the  light  hath  mightily  preuailed  to  the  blaftingof  Anti- 
chrift,and  the  confumingofhim  vpon  bis  neft?  Yet  not  this  with- 
out a  cloud:  for, 

To  fpcakeofour  ownc  Church:  After  the  long  darkeneffe,  like 
that  of  Egypt^  had  preuailed  and  couered  tor  many  hundred  years 
the  face  of  our  count'. ey  ,  itpleafcJGod  that  the  light  ofthcGo- 
fpell  fhould  peepe  into  our  land  in  the  d ayes  of  King //<r«ri^  the 
eight,  but  yet  much  clouded  ,  andoppofed  almoli  alibis  dayes. 
In  his  fonne  Ed)V4rJ  the  fixt,  Englands  Icftuh/iz  began  ta  fhins 
more  brightly,  and  a  more  thorough  reforiwation  was  vnder- 
taketuBut  this  funne-fi-vinc  lafted  noc  long ,  but  in    Qiicenc 


(J\f4ries 
«h      .,-■■■ 


2^4 


R<«lcnt2, 


Macch.4«ii 


An  Exf$fiU0n 


C>W-<r/(f/ daycs  the  troth  was  againccaft  into  the  fire  ,  and  the  bo- 
dies of  Gods  Saints  pitilcfly  dcftroycd.  God  in  mercy  f«rhi$  c- 
Ictfls  fake  fhortcncd  thofc  daycs,  and  raifcd  rp  our  Ucc  Qjecne  £- 
liZfAheth^  of  bieffcd  memoric  in  all  poftericics,  who  was  (emptrea- 
dem  in  thcmaintenacc  of  the  faith, &  left  Chrift  fitting  in  hi^  kino- 
dome,  and  the  truth  triumphing  oucrpoperie  and  Antichriftiau 
falfhood,  which  by  Gods  mercy  we  enioy  vnder  our  gracious 
Kins.  This  htth  been  the  changeable  eftatc  of  the  Church  frem 
the  beginning,  and,  ^/W^rtf^-yrr^f/*  tortus  acfartinmy  the  fame  truth 
difcouers  it  fclfe  in  the  particular  members, 

A«  for  example.  AbrAham  now  a  poorc  man  in  Egypt, prcfcnt- 
ly  enriched  and  made  heirc  of  the  land  of  promifc;  now  reioycing 
in  his //44c, and  a  while  after  ftretching  out  liis  hand  to  kill  his  on- 
ly fonne;  who  alfo  herein  was  a  notable  type  ofthe  Church  ,  now 
bound,  and  prefemly  loofcd  ,  and  raifed  vpafter  a  fort  from  the 
dead. /wf^^  was  BOW  afraid  of  £/^.«^,whcn  he  came  in  warlike  man- 
ner to  meet  him,  with  400.  men  at  his  hcelesjbut  in  a  little  fcafon 
God  lets  him  fee  a  fudden  change,  who  bad  enclined  his  brothers 
heart  to  doc  him  no  harmc,  againft  his  often  former  purpofcs  co 
flay  him.  lofeph  is  now  hated  of  his  brethren,  after  a  feafon  ho- 
noured of  them  :  now  fold  as  a  flauc  to  the  Ifmaelites,  afterward 
made  a  gouernourofP*rip/>4r  a  Princes  boufernow  acculed  by  his 
Miftrcffe,  and  caft  into  prifon ,  but  after  fetched  out  by  TharAoh^ 
and  made  ruler  oi  all  his  Princes ,  and  the  whole  land  of  Egypt, 
i)<?///Wfometimes  caft  downc,  and,  G  od  h  at  hf ergot  ten  him\2  while 
after  fo  cot)f\dcntinGodytb4thewili»otfgArfftowa/ksfnthivA/e  of 
thcjhadovf  of  death:  fometimcs  purfucd  by  SahI  as  a  tray  tor  and  re- 
bel!, fomeiimcs  by  54«/ acknowledged  his  good  fonne,  and  more 
righteous  then  himfelfcdiVn^  whcn54«/is  dead  and  ceafeth  his  perfc- 
curion,  hisowne  fonne^^/^^w  fhall  rife  againft  him  ,  to  depofe 
him  from  his  Kingdome.  And/(>^;mcnengersofcui!l  cydings  ftil 
ouertookc  one  another.  And  to  fpare  further  examples,  our  own 
experience  can  teach  vs,  that  for  the  moft  pait,  wx  hauenotridde 
our  felues  out  of  one  temptation, but  another  cQfucth;fuch  arc  our 
changes  in  this  prefentcftate.  And  why  ? 

I .  Satan  goeth  for  a  while  from  Chrift  himfclfe  ,  his  holy  flefti 
in  the  time  ofhis  infirmicy  needing  a  breathing  time,  &  a  rcfrefh- 
ing;  by  which  he  knowes  what  we  weaklings  hauenced  of,  and  is 
become  a  mercifull  high  Pricft  ,  to  giuc  vs  fomereft  in  the  midft 
o^^'our  conflii^s,  which  elle  would  bruife  and  brcake  vs. 

THc 


^/  C  H  R  I  s  T  s  TimptatsoHS. 


Macth.4«ii. 


2.  Vit  gocch  but  for  a  fcafon,  bccaufc  of  his  inuinclblc  malice, 
who  cannot  aftoard  vs  a  good  hourc*  reft,  ifhe  may  hauc  Icauc  co 
difturbc  vSjbccaufc  he  maliccih  our  Lord  and  Sauiour  with  an  in- 
ucicratc  and  deadly  malice,  To  thac  alc'.iough  lie  be  in  himlelfe  one 
of  his  reach,  yet  he  (hll  concinues  to  tempt  himf  beeing  in  hcauen^ 
in  his  members  vpo'i  ear:h.  This  deadly  malice  m  his  nature  our 
Sauiour  noteih,in  Mjtth.  12.44.  The vnclcAKt fpirit  v^hcn het u  caJ^ 
outffetkfs  to  re-entcVy  A>id  re:Hrnes  a^atne^^nd  rvherc  hc^findes  a  fit 
k9mfe,ite  lfr$n^s  tn  ftnen  deutUsy^orfethenhtmfeifc,  Hcisdiligenc  to 
watch  ourmiicheifc,  andif  he  cannot prcuaile  at  onetime,  he  vvil 
aday  another. 

3.  Cod  fees  it  good  to  ftirrc  vs  out  of  our  fecurity ,  who  arc 
rcadictoexpofcour  lelucs  to  temptation,  efpeciaily  after  wc  hauc 
out-ftood  a  temptation, 'and  ncuer  arc  we  ea(ier  made  a  prey  for 
Satan,  then  when  the  pride  of  heart  tickles  vs,  and  fo  we  growc 
fccurc,  becaufe  wchaueout-grownc  fome  temptation.  If  our  e- 
ftate  of  corruption  did  not  ncccfTarily  require  changes  and  armies 
of  forrowes,  we  fliould  find  the  Lord  not  delighted  in  affiitfling 
the  Tonnes  of  men  :  but  he  fees  how  prone  we  are  to  furfct  of  ful- 
neffe;  and  as  a  field  of  corne,  the  ranckcr  it  is,  the  eafier  it  is  laid 
dovvne  with  cuery  ftorme,aQd  violent  wind  of  temptation  :  and 
therfore  he  changeth  hurtfull  profpcritic  with  whoirome(though 
bitter)  potions  of  afflidlions,  and  like  a  good  Phyfitian  prefcribes 
vsathinnc  diet ,  and  ab(^incncc  after  our  furfct  and  exceffe.   a. 
God  fees  thcfr  changes  good  for  vs  ,  to  iealon  and  ftirrc  vp  our 
prayers:  In  AJfitElion  vfecanfeeke  the  Lord  diligently  :  I  fa.  26.  1 6.  Oh 
Lo^dy  in  trouble  they  k.^tie  vtfited  theejthey  powredo^t  upray&rvfhen  thy 
cbafienwg  was  vpon  them,  Heknowcshis  Church  is  nciierloficly 
difpofed  toferuencieand  cfficacie  in  prayer,  as  when  thccrollc  is 
on  her  (houldcrs;  whereas  in  her  peace  fhc  is  fleepie,  cold,  negli- 
gent, rouing  and  remiffc  in  her  feeking  after  Chrif^,  Plal.  55. 19, 
3.  God  fees  th'tfc  changes  good  tor  vs,  to  lift  vs  vp  from  this  euill 
worldifor  were  our  prolperity  not  interrupted  ,  we  would  doate 
toomuchvpon  the  world,  and  would  willi  no  other  heaucn  then 
this  vpon  carth:for,  if  we  be  fo  hardly  and  hcauily  gotienoutof 
fomiferablea  worId,as  is  full  of  forrowes  and  heart-;;ricfcs,how 
hardly  or  rather  impoffibly  (hould  we  get  outof  an  vnchangeablc 
earthly  happincflfs,  though  to  cnioy  our  heauenly  inlieriiancc?  4. 
Cofd  fees  it  good  for  vs  to  bring  thefe  change*  into  our  etiatc,  & 
t©cntcrmixc  with  afRi6lions,comfort<  ami  brrarhmos^  to  hclpc 

out 


^95 


I 


p6 


Vfe.l. 


Matth.4.ii« 


o^iv  Exppjrfion 


our  patience  &  pcrfeucrancc;  for  els  all  our  forrovvs  would  exceed 
our  ftrcngchjifihcy  were  without  interinifiion.Thc  Lord  wilnot 
haue  vs fw.^llovfed  vf  effirrow.Sc  cherforc  doth  To  temper  and  blend 
oureflatc,  as  we  be  not  quite  tyred  out  with  the  inftancc  of  our  i 
skirmirhcsand  confli6ls ,  butafccrourskirminneirecyrcs  vsfora  \ 
while,  where  we  may  breath  Screfrefhourfelues,  and  recou^crour 
("Ircngch  and  fitnes  for  further  fcruice,whenfoeucr  our  great  com- 
rnanderfhalimploy  vs. J.God  fees  thefc changes  good  for  vs, that 
by  them  we  might  prize  his  mercies ,  to  praife  thcgitier:  doth  no: 
the  night  make  the  day  more  delightfull  ?  would  we  fo  prize  and 
praifeGod  for  health, if  it  were  not  fwcctned  with  fickcnesPPlen- 
ty  is  endeared  by  want,  and  an  hony  combe  hach  no  fwecte- 
nefl'c  to  a  full  floraackc  ;  whereas  he  that  hath  beenc  pinched  with 
penurie  and  necd,knowcs  what  a  bencfitmbundancc  is, 

4.  God  for  his  ownc  great  glory  brings  thefc  changes  into  our 
el^atc,  thereby  mauifeHing,  i.his  wifcdome  in  ypholding  his 
Church  by  contraries ,  which  fight  one  againft  another ,  as  the 
frameof  the  world  ftajiding  on  fourc  contrary  elements.  2.  his 
power,  that  biingeth  to  the  gtauc,  and  backc  againe ,  i  .Sam, 2.6. 
xhat  fupportcth  his  children  to  ftand  vnder  fo  great  burdens 
without  fainting,  thereby  magnifying  his  omnipotent  power  in 
fuch  weaknefle,  ^.hisgoaanct  ,infuffringhi$  children  tobcaf- 
flidted  on  cuery  (idejbut  not  drowned  in  the  waues  of  them;to  be 
perfccutcd  ,butnotforfakcn  ;tobe  caftdownc,but  nottopenfla; 
yea  to  be  killed,  but  not  ouercomc,  2.Cor.  x  3.p.and34.7.Nay,his 
goodneii  is  fuchas  turncth  all  thcle  changes  to  good,  bringing 
good  out  ofeuill ,  fweet  out  of  foure  ,  life  out  of  death  ,  and  his 
owne  order  out  of  earthly  confufions.  4.  his  glory,  in  the  ftrangc 
and  miraculous  dcliucrance  of  hli  Church  in  itmoi^  defpcratc  c- 
fiatc,andin  the  powcrfulloucrthrow  of  his  enemies.  And  of  all 
theperfecutions  ofhis  Church  it  may  bee  faidasof  L^;?:,rfrwhis 
fickcncfie,//-;>«c//<7i^r4r^,but  that  God  may  be  glorified. 

Then  Ice  vsnotdrcameof  foftablea  peace  in  our  Church  and 
land,  as  mens  fecurity  eucry  where  hath  fcemed  tolay  holdof, 
looking  at  the  peaceable  dilpofition  of  our  gracious  King ,  at  his 
hopeful!  fucceflor,  at  our  vnion  among  our  felues ,  at  our  league 
with  oil  other  nations  ,at  the  continuance  and  vndiliurbed  cl^ate 
and  liberty  of  theGofpcll  for  thefc  do.  yearcs.  For,  i.  God  fccth 
not  good  to  giuc  any  Church  on  earth  an  vnchangcablcc(^are: 
that  is  the  Churches  expectation  in  heauen, 

•  2.  bur 


ofQ  H  R I  s  T  s  TemputioHS. 


Macch.4.11./      397 


-\ 


2.  Our  peace  hath  brought  in  agcnerall  fccuritic,  profanenes, 
I  intolerable  pridcof  all  fafhions  and  colours,  bcfi-ic  modcft  and 
white,  a  deluge  ofdrunkennes  daily  drowning  the  braincs  a!)d 
foulcs  ofthoiifaDdj  ,  a  wcarines  oithis  Al^myitth  ,  a  danf^erous  A- 
poftade  from  the  firlt  beginnings  oF  the  Golpell,  and  a  falling 
back  of  many  great  ones  into  the  profcfTed  idolatry  ofAniichrili, 
and  in  the  mo(i  a  contempt  of  religion  ,  yea  and  of  a  formall  fro^ 
fejfio::  that  denies  thffower  A>:dltfe  of godltnefje,  Addc  to  thcfc  exe- 
crable fwcaring  vnpuniflicd  ,  foule  aduiceries  vnreuenged,  or 
(lightly  puniHied,  the  Sabbaths  of  God  horribly  and  generally 
violated  and  profaned,  by  games  and  pradbifcs  vnlawfuU  vpon  a- 
ny  day.  And  now  will  God  continue  a  peace  to  (0  vnthankefull  a 
people, that  doe  put  it  to  no  other  vfc  then  to  arme  themfcluci  a- 
f'iiu[iGod,a!idfi<jlKa^i'3in(i  his  ^racc  and  jilory  ? 

^,  Confidcr  how  God  dealt  with  his  owne  people:  they  liad 
as  long  peace  vnder  DAutd  and  Salomon  as  we  ,  as  wile  and  excel- 
lent a  King  as  ener  was,bceing  an  eminent  type  of  Chrilt  5  yet  we 
fee  what  long  eafe  and  peace  brought  him  to  ,  which  was  theo. 
uerthroweofhiskingdome,and  the  renting  often  parts  oftwcluc 
from  himtohisferuant :  he  was  a  King  of  peace  as  his  name  im- 
ported, had  poflcrity,had  made  a  league  with  all  neighbour-nati- 
ons* yet  God  bceingproucked,brings  a  woeful!  change  on  him. 
and  his  land, So  may  it  be  to  vs. 

4,  Confider  how  God  hath  thrcatntd  vs  of  latcyears  co  bring 
in  wofull  changes,  to  remoouc  the  Gofpell ,  and  giue  away  our 
kingdomc ,  liberties, free-holds,  and  Hues  to  ftrangcrs.  Remem- 
ber that  admirable  ycare  ot  88. and  that  no  le{fe  admirable  tbreat- 
ning  and  deliuerance  in  1605. Forget  not  the  raging  and  deuou- 
rlng plague,  in  which  there  was  no  peace  or  fafety  to  him  that 
went  in  and  out.  Remember  the  furious  fire  in  many  great  places 
of  the  land  burning  vp  whole  townes  and  villages :  the  gencrail 
difcafes  and  diRempcrs  in  mens  bodies,  which  hauebccnc  as  vni- 
uerfall  as  our  prouocation  hath  beene:  the  change  of  our  fcalons, 
the  breaking  out  of  waters  drowning  the  earth  ,  theinfedlion  of 
the  aire  ,many  barbarous  conTpiraciesagaintl  the  life  of  fo  inno- 
cent and  mercifull  a  King ,  and  the  note  contentions  of  many  bre- 
thren in  01::  owne  Church.  AH  which  are  remarkeablc  fit:;p.es  of 
GodsdifpIeafure,ifnot  fsreruners  of  a  lamentable  chaogc.But  he 
that  conHdcrcth  how  all  thefe  things  are  torgottenSi  worneaway 
vnprofiiably  ,  without  all  wholcfome  vfe  or  reformation,  cannot 

but 


I      3^S 


yff.%. 


Match.4.11* 


An  Exfofftion 


but  thinke  that  the  Lord  (^  if  timely  repentance  hinder  not^will 
take  fomc  other  courfe,  and  fofpcakcashe  will  be  heard  :  for  the 
truth  ucucr  fayles ,  which  you  haue  heard  at  large  ;  One  iudgc- 
mcnt  ii  ciicr  a  forerunner  of  anocherjVnleffc  repentance  cuts  them 
off.  Oh  that  God  would  put  it  in  the  hearts  of  high  and  low  to 
fcckc  the  continuance  of  our  happic  peace,  inour(cafoaablefcC' 
king  of  God  by  repentance,  and  not  fccking  ftill  to  prouokc  him 
by  wilfull  impcnitencic, 

Lee  vt  not  cipc6t  an  end  of  temptation  and  triall ,  while  we  are 
here  below,  feeing  Satan  goes  away  fin  refpe6t  of  temptation  and 
moleftation^but/i>r4/c^y#;f.  If  Satan  be  gone,  he  vvilireturnc: 
yea  although  he  cannot  preuailc,hc  will  not  ceafe  to  be  an  enemy: 
and  the  longer  ourpeace  hath  beene,  let  Tsthinkeourchangerhe 
nearer.  None  of  Gods  children,  but  the  deuillis  fomerimcs  de- 
parted from  them  :but  the  experience  of  them  all  Qiewcs,  that  hcc 
neucr  ftaiedlong  away  from  any  of  them:and  therefore  let  vs bee 
wife,  although  Gods  goodneffe  haue  kept  him  a  great  while  from 
Y$,  not  thereby  to  grow  fecurc,but  as  forecafting  his  comming  a« 
gaine,  armc  our  felues  for  him.  i .  Not  miftak'mg  our  prefcnt  c- 
liate,  which  is  a  pilgrimage,  and  not  a  paradife  of  cafe  and  plea- 
furc,  i.Confidering,  thatcuills  forefccnc  loofc  a  great  part  of 
their  bitternes;  and  they  are  fo  much  theweakcragainft  vs,as  we 
arc  ftronger  by  our  prouidence  andforefight  of  them.  5.  Neither 
may  wc  thinke  much,  that  after  one,  or  two,or  three  afl'aults,  Sa- 
tan hath  not  done  with  ?s,  but  comes  againe,as  be  did  againR  our 
Lord;  for  wcferuants  are  not  better  then  our  Mafter,  nor  better 
then  our  fellow-feruants,  who  haue  been  often  aflaulted;  as  P4- 1 
«>^#</,  firft  to  adultcric,  and  after  that  to  murder,  and  after  that  to 
pride  in  numbring  the  people,  and  after  that  Satan  cameagaine 
andagaine.  And  P^;// was  often  buffeted  by  Satan,  yea  after  hec 
had  prayed  thrice,  he  got  no  rclcafe,butapromifcof  fufficient 
grace.  4. Neither  may  wc  concciucit  (Grange,  that  after  fome 
fleighter  temptations,  wc  fhould  be  vrged  with  fouler: for  Sathan 
commonly  keepcs  his  ftrongeft  till  the  la(},  as  he  did  to  our  Lord. 
Many  fay,ncuer  were  any  fo  fowly  tempted,  nor  fo  often  as  they: 
their  fledi  trembles,  and  their  hairc  (lands  an  ende,to  thinke  what 
foule  temptations  Satan  fuggcflcth  with  great  inftancc :  Bur,  can 
there  be  a  fowler  temptation  then  to  worfhip  the  dcuill  himfelfe? 
yet  the  Son  of  God  was  tcpted  to  it  .Thcrfore  refill  as  he  did,  and 
the  (inne  is  not  thine,  but  Sitans,  who  fhail  be  damned,  but  thou 


<>/  C  H  R  I  s  T  $  Tcmf^tAtions. 


Mactb.4«ii. 


(haicbciaucdin  chcday  of  the  Lord,  Satan  ftill  commcch  with 
more  malice, and  worii  at  lali^contrarievntoGad  whoisbcflat 
laft. 

In  that  ChritVianhfc  is  mixed  vNith  peace  and  trouble,  learne 
we  nocto  fixcbothourcies  vpon  anyprefent  profpcritie,  nor  vfe 
it  at  a  perpetuity,  but  hold  it  as  a  mooucable,  which  paffeth  and 
mooucth  from  one  to  another.  Wee  hauc  now  afweci  fcnfcof 
God,  but  this  may  be  ouercalh  be  may  hide  htmfclft  snd  we  he  tren- 
hled:  we  may  now  baue  the  icy  of  our  faith  ,  and  prcfenily  our 
foules  be  clouded  with  vnbeleefe,  diiirult,  and  dregs  of  infidelity. 
All  Gods  graces  are  fiill  in  fighr,oftenfoyled  by  their  contrariei. 
And  for  tcmporall  things,  our  health  \i  confli(^ed  with  lickencflc, 
our  good  name  wounded  with  difgraccs  iind  defamations,  our 
friends  mortall,  and  were  they  not  lo,  yet  mutable,  often  bccom- 
mingour  greaieft  enemies  •  our  wealth  winged,  and  leaues  ▼$ 
when  wehauemoft  need  of  comfort,  our  life  it  felfecommucablc 
with  death,which  is  the  turning  of  vs  out  of  all  that  wc  loucd  dca- 
rcft,cxccpting  God  himfelfc.  Let  vs  therefore  fixe  our  eyes  vpon 
thofc  eternall  good  thing?,and  that  eternall  peace, and  that  king. 
dome  which  cannot  be  fhaken;  For  the  things  which  arefeene ,  dre- 
tempcrsUj  knt  the  things  notfeene  Are  eterrjAlL  And  then,  whatfoeuer 
I  loofe,  it  is  but  a  mooueable,  my  inheritance  is  fafe  and  furc. 

Hence  wc  may  fee  how  like  wicked  men  are  vnto  their  father 
the  deuill  in  their  courfes  :  Satan  feemes  to  goc  from  them ,  but  it 
it  but  for  a  fcafon  ,  and  fo  doe  their  finncs ,  btu  for  a  feafon  ,  by 
a  counterfeit  repentance  :  As  we  may  fee  in  two  or  three  inftan- 
cc$. 

1.  Some  vpon  fome  good  motions  and  exhortations  by  Gods 
word  and  Spirit ,  arc  Rruckc  withfome  fenfc  of  their  eftatc  ,  the4r 
confciencc  is  checked,  and  they  refolueto  take  a  new  courfe,and 
perhaps  enter  vpon  it ,  as  the  deuill  were  quite  gone:  Buthee 
comes  a gainc, he  went  ^><f/#r  4  y>4y<>v,  and  fcts  them  as  deep  in 
their  vliirie, deceit,  gaming, and  wicked  fcllowfbip  as  euer  be- 
foTCithe  dogge  retHrnes  to  hn  vonut^And  the  fo^  to  her  wnllowing  in  the 
mire :  the  cuiU  fpirit  that  fccmed  to  be  gonCjis  returned ,  and  hath 
brought  with  him  y.worfedeuillsjbccaufc  he  found  his  houfc  fie 
for  him. 

2.  Some  about  the  time  of  receiuing  the  communion  are  very 
dcuouc  ,wil!  make  a  (hew  of  religion  ,  of  prayer,  of  repent  anccjof 
chaiity,and  loue;  they  wi!I  not  fweare  much  that  day^oerhaps  "^or 

>._  ___   p^^y^ 


%99 


Vfe.i 


Vfe./^ 


400      j  Mat:h.4.ii 


Uydff  Expojhfon 


Ffe.y 


play,buc  read, and  {^it  may  be )  l^ig  Pfalmci:  A  man  would  thinke 
(for  To  doc  theyy  tha:  the  deuillis  quucgcne.Bucisisbut/<;r  4 
fgafi^^ihc'n  righteoufnejfe  u  hut  a^s  a.  morniyig  ^^K^thcir  vnri^htcouf- 
neflc  rcLurncs,  and  they  become  as  difordercd  in  their  courfcSjas 
malicious  in  their  liucSjthc  next  day,aseucrchcy  were  before.  A 
fcarcfulicafe,that  with /W^  they  rccciuc  the  fop  and  the  dcuill 
vvithall. 

^.  Others  ia  the  time  offickncffc  arc  very  penitent ,  will  con- 
fcfl'e  all,  promife  amendement,  plead  for  pardon, craue  good  prai- 
ers,and  vow  to  God,  if  he  reftore  them ,  to  becom.e  new  men  and 
wonienjand  now  the  deui^llf  they  hope)  is  quite  gone.  But  no 
fooner  their  (ickncfl'ebreakes,  but  the  deuill  comes  againe  ,  and 
brings  all  their  former  finncs  backe  againe,  and  they  arc  well  con- 
tented againft  all  their  vowes,  promifes,  and  refolutions,  to 
admit  them  into  firmer  fauour  and  league  then  eucr  before: 
and,  beeing  of  neerc  kindred  with  Satan  ,  will  thcngoc  away 
when  they  can  ftay  no  longer.  The  moft  hard-hearted  Phdraoh 
can  doc  all  this,  to  get  out  of  Gods  handsjbut  he  muft  not  fo  car- 
rie  it  at  length. 

Laftly  ,  let  vs  comfort  our  fclues  in  our  trouble:  for  this  alfo  is 
changeabletour  Lord  knowes  we  haue  need  of  a  refrefliing,  and 
we  fbailbcrefrefhcd'.Thc  rod  of  the  wicked  (  yea  oi  thevficked 
^;/<r)  fl^allnot  alwaies  rcfton  thclot  ofthe  righteous,  leaft  they 
put  forth  their  hand  to  vanity.  And  although  it  may  fecmchard, 
that  Satin  goes  h\xt  for  4  frafon  ,  yet  is  not  this  without  much 
comfort:  For  although  it  were  a  grcarmercy  for  Satan  not  to 
come  vnto  vs^ycttocome  and  goeaway  ibylcd,  is  a  farrc  grea- 
ter, as  he  doth  from  all  the  members  otChrift,  who  in  expe filia- 
tion of  this  ioyfull  and  fcafonablc  cucnt,  may  encourage  ihcm- 
felues  to  hold  out  with  patience  vnto  the  end. 

u^'fidhholdjhe  ty^figclh c/inje/.nd7Kin'tfiredtohim,  ] 
In  thefe  words  is  laid  the  triumpli  of  our  Lord /^/^  (^hrt/f- zftcr 
his  viclory,  which  is  fetdovvnc  not  without  a  ftarre  or  note  of 
jpeciall  obferuation  ,  Behold^  beeing  held  oucr  this  point  follow- 
ing for  Ipcciallpurpofc.  For  tins  particle  notcth  ,  i.fometimes  a 
Ihange  thin?  ,  as  ,  'Behold.  avirghtp^All coucciue nt7dheAre afofi»e,z, 
a  long  dcdred  thing  and  much  icxpe61cd  ,  as  Beheld  oh  SioHy  thy 
KiKgcommeth ^(^ c, ^^Zi\  excellent  thing  now  fct  beforciheeye, 
ziidprcicui, zs  loh.i,ic). Bcholdthe /amheof  Gedthat  takfth  awajf 


of  (Z  HRisTs  Temft/itions. 


Macth.4.11. 


401 


(heff^^<:softhcr9orld:'\xA^o\i'\\  a  note  of  admiration.  4. 1  rru2 
3nd  ccrtzinc  thinij; :  io  it  is  let  before  many  promtlci  aiul  thrca:?, 
%,  it  is  ciJCT  a  note  of  a^tcnrioii,  and  argues  intention  and  wcis^'t 
ill  that  nutcrr  where  Gods  fpint  iiath  prefixed  it.  Ic  hath  all  thcTr  , 
vfcs  in  this  place,  noiinc,  a  iK"nni;c  triumph,  ibch  as  ncucrvjas 
ivict  withall  in  all  the  monunienu  in  all  rhc  world  bcfidcj.It  waj  ; 
but  n^adovvcd  in  that  lUange  triumph  h.mg  loV)  Atud^  I. Sam. 18. 
7.  when  Dwm^  had  returned  from  the  (Ijughtcr  of  the  Philiflim, 
the  women  came  out  and  fans  bv  courlc  ,  Saul h^th jlaine  hu  thon-  I 
fand^t'Ut  Duntdhis  totne  thoaf.tyjd.-vih^}  he  flew  but  one  man. True, 
but  in  that  o\-\^  cncnnc  he  did  as  much  as  if  he  had flainc  cen  thou- 
fsnd  others.  But  here  in  one  cnemic  ,  this  fo>ir?€  of  T>Auid ,  hath 
llainc  his  jer  ions  and  millions,  not  of  men  bjcofdeuills.iiot  Phi- 
liHims  burhcllii'hposvers,  which  had  defied  the  holt  of  Ifracl. 
Tins  note  alfo  cnlls  vs  to  behold  as  cxpctibic,  ccrraine  and  cxcci- 
lein  a  triumph,  as  a'lthc  norcs  of  atie.'Uion  ,  which  arc  in  the 
Scripturc,all  the  Selt^hs  in  the  world  are  too  little  to  gaine  fuffici- 
cnt  attention  ,  or  let  out  the  grejtnes  of  this  diuinc  mylicric.  It 
callcth  vs  as  the  parenihcfis  ofour  Sauiour ,  Match. 24,1  5.fpcak- 
ing  ot  the  ccrraine  Hranne  Hgncs  of  lerul'alenis  ouerthrow,  Lst 
him  that  rctid^th  cQ^fdcr  '^{o  ^  Let  him  that  reads  behold,  th^c  is, 
coniidcr,medir3rf,  remember  ,  pr^ze  this  great  and  inofl  glori- 
ous workc  ot  the  Sonne  of  God.   And  it  checketh  andrcbukcch 
ojr  hcauincSjdulneflejand  want  of  afFc6tion,in  the  beholding  and 
due  rci^ard  of  io  maccriall  and  comfortable  a  poin:  of  heaucnly 
do»flrineifo  neerlv  concerning  our  felues. 

But  v;har  murtwc  behold  ?  T'ao  things:!. the  comminci  of  the 
Angellt  vnto  ChriH: :  2. their  minillring  vnto hrni. 

In  t'lecoraminiz  of  the  An^clis  ,note,i.whcn  thcv  came.  2.  to 
vvhon\:?.'dic  manner  of  their  comming. 

T.  When,  in  thcfir^l  word  ,  namely ,  when  the  deuill  had  left 
him,  and  not  before, For,  7.  Thetrood  Antrells  haue  little  ioy  to 
be  where  wicked  Anp,cll$anddenills  jre  ,  rfpccially  whiles  their 
commidion  Hands  in  force  to  mc-lcli  ihe  children  of  God.  2.  They 
were  ready  enouoh  to  attend  vpon  their  Lord  ,  but  Chrift  permit- 
ted them  not  for  the  time  of  irmptation  ;  I.  Icnrt  their  piclence 
(lionld  haue  driucii  Satan  a  vvay  bt-torc  the  temptations  hatl  bccne 
ended:  a.  hehad  noafliflance  of  man  crAngell,  but  alone  in 
the  wildernes  lurtaincs  all  ihebfunt  of  the  temptation:  hecmiid 
trtdd  the wiKe-^reffe  Alone  ,  a*  none  muft  fliare  with  him  iohis  con- 

Cc    1  queft 


.-- 


402 


A 


y 


MrUth.4.11 


L>4n  Exfofition 


qucfl  and  vi6lory.  5.  Satans  mouth  mud  beftopt,  who  would 
hauc  faid  he  had  oucrcomc  by  their  aide  ,  iftlney  had  bec;-Je  prc- 
rcnr.4.theicxt  faith  noCjtheAngells  came  in  to  help  him  in  the 
time  of  temptation;  buty  when  the  dcat  II  h^td  left  hi/n  ^  they  came  to 
minil^er  to  him. 

I  I.Thcperien  to  whom  ;hcy  came^r^  him ,  nowplaincly  ma- 
nifcft  to  be  God  and  m3n;aian  tempted  by  the  dcuill //i(^  vhh  all 
things  except /i)i»e:  God  who  hid  oucrcomc  ihedcuill,  and  now 
riding  in  a  chariot  ofglorious  triumph  :  roan  in  the  hands  of  Sa- 
tan canicd  and  recarried  at  his  plcafure;  God  to  whom  the  An- 
gells  as  roinillcrs  and  the  fqiiircs  of  his  holy  body,  do  homage  and 
attendance, 

III.  The  manner oftheir comming^ vfe<Tn\Qoi/, they  no w came 
in  vntohim,  flandingbcforea  farrcoft',asin  warrc  when  the  c- 
ncmics  arc  fcattered,  the  friends  come  in  with  ioy  :  for  fo  it 
was  when  D^w/W  had  foyled  and  flaine  Goliah  ^thc  men  oi  Ifrael 
and  Itid^h  arofe,  and  lliouted,  and  applauded  that  noble  vi(5lory, 
jg«f/?.  But  how  did  they  come  in  ?  ^;i/»»,  i.  By  moouing  ihcm- 
Tclues  from  the  place  where  they  were,  to  that  place  where  Chri(i 
was,  and  they  were  no:  before:  for  the  fame  AngcU  cannot  be  in 
two  places  at  once^becaufe  i,  his  t^zxic^  is  finite,  and  therefore 
limited  :  2,  they  are  definiciucly  in  place, although  not  repleriue- 
ly :  for  the  Angcllisinaplacconely  by  applying  his  vertuetp  the 
place,  by  which  vcrtue  he  rather  containes  the  place,  then  the 
place  him,  as  it  doth  bodies.  Bat  when  zlegion  of  wicked  Angclls 
are  faid  to  be  in  one  man  ,  it  isneccfiary  that  fpirics  defined  to  be 
in  one  place  cannot  at  the  fame  time  be  without  that  place,  till 
they  be  mooucd  thence  into  another.  Good  Angclls  are  not  in 
hcauen  arid  earth  at  once_,  much  Icflc  euery  where. 

Now  whereas  they  arc  trucly  in  place,  and  truely  mooticd  \vs 
place,both  without  bodies  J  asalfo  in  atfamed  bodies,  it  would 
make  much  for  the  clearing  of  the  Angels  manner  of  comming  to 
Chriftjto  know  whether  they  came  in  abodily  (bapc^or  without 
bodies  at  this  time, 

/  artfwer :  I  doubt  nor  (  and  yet  I  will  not  contend  about  it Jbut 
that  they  came  in  bodily  Oa^^ts.QtieflWzut  Angels  bodily  Hiapcs 
toappcarcin  ?>4w/»v.  No,not  proper  to  their  nature,bceing  mcerc 
fpirituall  fublUnces,  without  corporal!  matter,  or  phy  ficall  com- 
pofition:  But  yet  they  haue  bodily  fhapes  ,  i.afciibed  to  them  by 
way  of  dcfcriptionjfor  our  capacity:  i.affumed  by  way  of  difpcn- 

fatioD, 


cf  C  HRisTS  Tcmptiteciis.  Macth.4.si.  j       403 


I 


fation,ror  our  confolation,  I 

I.  Forour  conjprchcnfton  ;  tlie  Anj^clls  with  t\>po  wtngs  coucr    Uti,u 
thetr fdce  and  fe^t: :h\s  hi' ni^cth  tine  their  nature  is  hid  and  rcmoo-  . 
ucd  from  I'lcknovvlcdtzeofinan.  Andwith  twAtne  fhfh-  hodtesare\ 
CQUeredy  Ezck.  i.i ! .  to  fignific  the  fame.  And  thrtrhaudr  x*-cvKcier  1 
/A«r  w/Wj  by  which  is  meriiu  that  ihcirpovvcrfull  and  fccrct  o-  ' 
peratioti  alio  cannot  be  difccriicd  with  bodily  eyes.  Therefore 
hath  the  Scripture  e^prefied  their  nature  viuler  diuerfe  Hiapes, " 
ond  aicribedviuo  them  many  parts  both  of  men  and  other  crea- 
tures,in  which  we  may  fee  and  vnderfland  their  worke  and  ofricc:  1 
;  as  Ezek.i.Angelh  arc  dcfcribed  by  tonrc  bca(h;notbcc?.iifc  they  1 
arc  no  more  in  number  f  for,  t  fscufand  t hor^finds  fit  at  hu  right  hand)  I 
but  becaufcthcy  doe  tliccommandementsofGod  in  allthcfourc  \ 
I  quarters  of  the  world.  Thefc  bearts  hauefourefeuerall  faccsii.r/j^  ' 
<fic^ofanja»,  to  noiethac  all  oftheni  arc  reaicnable  ard  vndcr- j 
landing  creatures,  as  man  is.  2.  The  face  of lyo^  ,  to  hgriifiethat  c-  f 
uery  Angcll  is  Rrong  ,  and  pos'jcrfull ,  and  couragicus ,  as  the  ly- 
on  among  the  bcafts.  Pfal.  10^,  zo, ^raife  the  Lordye  tAtfgcils 
ftrengin  ^ovper.  One  of  them  is  f^rongcr  then  a  number  of  men, yea 
then  a  number  cftleuills,   ^.ThefaceofAf^oxc ,  to  note  their  pati- 
ence, afiiduity,  and  ynwcariablcneffc  in  their  fcruice  and  miniftc- 
ry ,  as  the  oxe  is  a  bca(^  mo(^  patient ,  and  coufUnt ,  and  profita- 
ble in  his  paincs.  ^,1  he  face  of  ein  Eagle  ,10  note  their  fvviftncs 
and  alacrity  ,  icein^^  a  i^xic  off  many  hidden  things ,  as  the  eagle; 
flying  iirongly  and  fwiftly  ,  that  is  ,  Tnrefiflably  as  the  eagle; 
holding  out,  not  fainting, but  renewing  their  ftrengib  as  the  Ea- 

By  the  fame  Prophet  they  arc  defcribed  ,  chap.  to.  21.  by  the  j 
fhapc  ot  Cherubs ;  which  were  the  faces  of  little  fsire  boyes  witli 
wiuw>  ,notingvnto  V5  vnder  that  refetnblance  their  na:ure,  to  be  [i 
void  ot  deceit  as  a  child,  (imple,  innocent, not  proud,  or  arrogant,  |' 
not  cnuicus  or  malicious.   Hauing  wings  ,  to  no:c  their  rcadines  '. 
and  expedition  in  their  miniRcry:  tnd  th^fe  ^-^ings  in  their  foure 
fides,  ro  (hew  that  their  miiiiilcry  extended  CO  all  the  iour;!(idcs  ;: 
of  the  world.  r 

II.  By  way  cf  difpcnfation  ihry  haue  often  aflumed  bodies  • 
that  were  true,  imm.cdiatcly  created  of  God  ,  not  imaginary  or  i 
phant::fticall,as  Uiiar c to nihoii^hz^  whom  7Vr^v//;4wrefuted,nci-  ' 
thcr  generated  nor  borne  as  mans  body  i> ,  nor  hypolhrically  v-  j 
nitedio  the  Angclls  asconthtutiucparts ,  as  our  body  is.a  con- i 

Cc  2  Oitutinc  i 


404      [Marth^'ii 


An  Expojttim 


Do^r. 


iVitiiting  part  of  v?;biic  taken  vpon  tliem  for  the  time  of  feme  fpe- 
ciall  fcruicc  ,  and  laid  downe  againe,  «uen  as  wc  doe  our  apparcll, 
to  the  end  they  might  faiDiliarly  cotiferre  and  conuctfc  with  men 
till  that  fpcciall  feruicc  were  pcrtortticd. 

Thus  did  they  vifiblyappearc  vnro  ty^hrnh^m  ^  andL*^;  thus 
wasthe  Angell  ofGod  feene  like  a  fourth  man  in  the  furnace, 
which  the  three  children  were  call  i  i:o:and  in  this  humane  fhape, 
I  doubt  not  but  they  came  and  appeared  to  the  Sonne  of  God  in 
thisplace.  My  rcafonsare  thefe  :  r»irthe  Angells  came  often  in 
bodily  (hapc  to  the  fcruains  and  adopted  children  of  God,  why 
fhould  they  not  much  more  to  the  nacurall  fonnc  of  God,  bccing 
doathcd  with  the  fame  9it{h>  2.  Wc  haue  formerly  prooucd ,  that 
the  dcuill  came  in  affumed  bodily  fnapc  ,  the  more  to  nioleit  and 
terrific  the  Sonne  of  God, and  therefore  the  Angclls  caine  to  liim 
alfoin  bodily  rhape,the  more  te  comfort  nim.^.Theprefenteltate 
of  Chrift  required  it,  who  was  man, 6:  fabied^  to  many  infirmities 
and  therefore  th.e  AngcUs  came  corporally  to  comfort  liim.  4. 
The  phrafeofthe  text  implies  a  more  fcnfible  and  peculiar  mani- 
fcftation  cf  them  then  before:  as  in  his  agonic  an  Angell  ap- 
peared to  him,  c^^Sn dvTOi' oiyyi\Q- ^.T  ifctv^kyi^vciUfoLVTofi  Luk,2  2» 
Yerf.4'^. 

In  this  commingofthe  Angclls,  note  an  hippie  change  in  tie 
eftatc  of  our  Lord  and  Sauiour:  for  in  l^ead  of  the  d<:ujll  liis  dead- 
ly encmie,  come  the  Angels  his  friends  and  houfliold  lernants :  in 
ftead  of  one  dcuill  many  Angels  ;  for  all  are  his  tc  ariend  him  :  in 
f^ead  of  fliarpc  hunger  for  forty  dayes  together ,  now  he  haih  bo- 
dily food  ond  comfort  in  a  moment. 

God  may  hide  his  comforts  for  a  time,  bur  at  length  they  fnall 
fhinc  out  vpon  lus  feruants,  as  the  Sunne  from  vndcr  a  cloud.  All 
the  time  of  the  temptation  Chriil  was  without  food,  without  an- 
gels, nay  he  endured  iliarpcncfl'e  of  hunger  Kil»is  bodie, and  of 
Sataniccll  vexation  in  his  foule  :  now  the  Lord  comforts  him,  not 
onely  in  rcmoouing  cuill  from  him,but  relioring  to  him  his  whole 
former  peace, befides  the  glorieof  amoft  vidloriouj  conqueft. 
And  the  fame  is  his  dealing  with  his  feruants:  Pfalm.  73.  i,  Dauid 
bccing  plunged  exceedingly  with  a  greiuous  temptation  of  A- 
tiicifmc;  nor  whether  there  was  a  God  or  no,  but  whether  ihis 
God  were  iuft  and  mcrcifull,  feeing  things  fell  out  io  crofTc  to 
rood  men,  and  fo  profpcroufly  to  the  wicked;  at  laft  breakes  out 
into  a  fetlcd  rcfolucion,  Tet  ^odu good  to  Ifrael,  Hce   was  in  the 

. — — — — ■■-■■■'       y     ■  '■         ■  '■  '        ■        ^  «^ 


ofC  H  R I  s  T  s   Tempt  At  ions. 


Macth.4,11 


rcmpraiion  as  a  m'an  ca{l  into  tl.c  fca  ,  fouzcd  in  one  billow  after 
anocher,  at  length  he  dcfcrics  ailiorc,  and  with  extrcame  loylc 
and  pcrill  he  gets  thither,  and  crav\/ies  vp,  and  faitii,  Yet  1  hauc  c- 
I'caped  drowning.  Or  as  a  man  in  a  pitcJu  field,  that  in  the  thickc 
of  iii5  Ciiemies  had  cfcaped  many  blowes  and  deadly  thrufts, being 
ice  beyond  the  dinger  faith,  Yet  I  am  aliuc.  So  the  Lord,  though 
in  temptation  hcfecmc  to  '\^\7i\\(\  farrcoff,  yet  at  la(t  appeares  with 
rtrcngth  and  comfort.  The  lame  D.t></<^bceing  in  great  di(hcflc 
a  long  time,  hunted  at  a  partrich  by  SauI^  but  (hangely  dcliuered 
fro'.nhimand  e/^r/.*/^,  concludes  ,  Plaim.  ^4. 19.  th^t haw  great 
focHef  the  trohl'les  of  the  rightcotts  tco^yet  the  Lord  iviilat  Ic^ugth  de- 
liuer  them  e'tt  of  all.  To  this  purpofe  Salomo-^  faith,  th^t  tht^ugh  the 
ifijl  man  fall  fc4ue»  t  tribes  4  cUj,  namely,  into  ^i^\ti\ol^^Jci  hee  rifeth 
Agaifte, 

xAhr^ihum  in  his  great  trial!  faw  nothing  but  forrow  and  vexa- 
tion for  the  loffe  of  his  ifaac  :  yet  in  the  third  day,  when  the  cafe 
fcemcd  defperate,  GodwiU [eene  in  the  mount i>.lne\  as  if  he  had  not 
feenc  God  lil!  he  came  into  the  mountaine.  Whence  his  pcl^.eri- 
ty  \^z^  it  as  a  prouerbiall  fpeach,  In  the  mount  God  will  befcene  :  ai 
ihcfaithcllhe  will  be  fecn  there,  if  not  before.  lob  afTurcd  him- 
felfe,  that  after  d:it]\cnci[cheefl'>jf^/dfee  ltght\  and  according  to  his 
faith,  we  fee  howfocucr  Satan  fee  vpon  him,  with  all  his  might  to 
blafpheir.eGod,and  his  friends  would  needs  prooue  himanhy- 
pocrite;and  which  was  worlt  of  all,  God  not  onely  Rood  a  farrc 
off  from  him^  but  came  vpon  him  andagainft  him,  as  one  that 
rtroi:c  Ag.unfh  the  t/^lmightie^  and  one  that  rejtrooued  hts  L^iaker^ 
chap.  59.  verr.:?5.  Yet  at  length  he  fteppesout  for  him,  acquires 
him,  and  rebukes  his  friends,  and  accepts  his  fcruant,and  tnr- 
ncth  his  captiiiitic  ,  andgiues  him  twice  as  much  as  before  hee 
had,  chap. 42. 

J.  Herein  the  wiftlomc  of  God  ioyned  wirh  his  power  fhincth 
forth:  hereby  the  Lord  knowcshow  to  bring  light  in:o  darkened, 
Pfal.ti  1,^.1^0  the  r/ghteour  vjfeth  light  in  dArke»ejfe,  No  darken es 
or  mifcry  can  keep  God  and  the  comforts  and  Biength  of  his  fpi- 
rir  from  his  children.  Yea  hereby  the  Lord  knowcs  riow  to  bring 
light  out  ofdarkencflcjas  onccl.cdidin  the  creation.  Rom. 8. 28. 
JVe  hjow  that  all  thtfjgf  aretnrfiedto  (hebejl^  fothenfthai  loPte  OW.His 
wifedaoae  and  power  turnes  thingi,  not  onely  good  into  good, 
nor  onely  afHidions  and  crialls,  but  cuen  their  linnes  and  infir- 
mities, like  tgood  Phyluian  that  leiFipers  poyfonioareircdie, 

Cfi    2  and 

'J ■.-■ —  •' ■  ■ 


405 


llc^Tans.  li 


4©^ 


Matth.4»ir# 


An  Expefiiion 


and  o\  the  vipers  skinnc  makes  a  remedic  to  Bealc  the  vioen 


fting. 


2.  Tnis  is  the  godly  man>  priuiledge  aboiic  wicked  ones,  to 
find  God  fweccco  their  roiilcs,  cither  in  atfli6lions,or  in  the  en-l 
dingofchem:  i.  Becaulc  their  pcrfons  f  vvhacfoeuer  their  eftatcl 
isj  arc  accepted  with  God, whereas  the  other  arc  rci:<Si:cd,2.They  j 
arcfcalcd  with  the  carnePt  of  Gods  Spirit,  and  can  goe  vntoGod 
in  fcrucnt  prayer, whereas  thcother  want  the  Spirit,  and  cannot 
pray  tobcheard,Pfal.i8.4i.T/:;tf)'rr/W,^«r  r/7fr^  ^vxi  hokc  to  faue 
thcmyCue-atothe Lerdyhut  be arjfvreredthemnot,  3.  Treyhaue  the 
grace  of  repentance,  which  remooucth  (iiwi^  the  caufc  of  atflidli- 
on,  and  are  come  out  of  Babylon  though  they  lije  in  Babylon, 
beeing  as  io  many  Lots  in  Sodoms*  Whereas  the  other  are  impcni- 
tcnr,  and  ncucr  remoouing  the  caufe  ,  the  cffc6b!yes  cuer  vpon 
them,  and  growcs  cucry  day  heauier  then  other.  ^.  Theyhaue 
peace  of  confcicnce,  andcanfingthe  newfongto  God  and  the 
Lambc,  hauingafetof  fwcct  mufickc  in  their  foules ;  and  with 
peace  they  hauc  p  aticnce,  fupporting  them  vnto  Gods  feafonablc 
deliuerance.  Whereas  thcrvickcdar'e44  the ntaingfcAj^nd  hsizh  no 
peace  nor  patience,  but  afcnfleflevnfeelingnes  ofhiseftate;  their 
hearts  beeing  cither  ignorant,  afcribing  all  their  fmart  to  fortune, 
orcon{\elIations, orfatail  nccclTitic,  or  fecundariecaufcs,  beeing 
not  able  to  afcend  fohish  as  God  the  author,  or  dcfcend  folowe 
as  their  ownc  finncSj  the  iull  meritorious  caufcs  of  their  euills;or 
hardened  and  feared,  or  fcnflcffej  asiV/1^4//,  whofehcartrva^  as  a 
fione  dead  withm  him, 

3.  It  is  onecnde  ofGous  extrcame  humbling  and  affli(f^lng  bis 
children,  not  to  finke  or  forlakc  thcm,but  at  thelal^  thcpowerfull 
workeof  God  may  be  fhewcd  on  them  ,  both  for  his  giorie,and 
for  theirs.  Thepoorc  blind  man  (  loh.p. 3.)  carried  hismiferie  a 
great  while,  from  his  birth  to  hismanscRate,  andyct  ourSauiour 
wicncfTethjthat  it  was  neither  for  \\\%  finne^  nor  his  f,irentf  ^hut  that 
theworkeofCodmight  befl^ewed  vpoK  htm,  in  the  miraculous  cure  of 
him,  when  all  the  power  of  nature  and  art  could  do  him  no  good. 
Laz^arM  was  extrermcly  humbled, dcad,buricd,lying  in  the  graue 
(linking:  who  would  h??:e  thought  beyond  A^faricj  that  he  (hould 
cucr  hauc  been  railed  till  the  lalt  day  ?  and  yet  our  Sauiour  faith, 
that  cucn  that  death  of  his  war.  not  vnto  death,  but  {ov  ihc g/orie  ef 
Cod.  Yea,  the  Lord  neuer  biingcth  anyeuill  vponhis  children, 
wherein  he  intcnd.-th  not  in  the  cnJcrofhew  them  lome  great 


^/  C  H  R  I  s  T  s  Temptations. 


Matth,4.Ti, 


^.07 


good:  35,  Dcur.S.i6.  T/;rf  Lerdtryed^hnmbled^  And  ^rooHedhU^eo- 
pie  in  the  vfiliemejff^  th^t  he  mt^ht  doe  them  good  at  the  latter  e}jd:\o\>, 
2:5.10.  Heck>Jowcth  my  rtay ,  And tr ieth mee :  and  svh:ic  wasclic  ifluc  ? 
Ip^all  come  forth  lil^theg»!d.  And  the  Apoftlc  affirincthj  that  r/;^ 
tria/l  of  ofir  fat  h  yWiWich  m  much  more  precious  then  oo\(\^fl\iH  bee 
foH'id  to  ou^  p^^ifi  i  ^^^  honour  ,  a*id^Iorte  ,  4t  the  Apfsaritig  of  lefm 
Ckrtjly  I. Per. 1. 7. 

4.  God  hereby  manifef^s  his  care  and  raithfulncfTe  in  his  pro- 
miics :  tor  he  hatli  proiiiilcd  ,  how  eucr  he  rufpend  hii  comfort  for 
a  timr,co  rccurnc  in  due  fcafon:  neither  can  his  mercies  come  :o  an 
cndc  ,  nor  iiinalcltcjeaue  his  mannon  finally,  Ti'crcforc  it  is  that 
fonienmes  he  forcrcUs  his  children  of  cuills  to  come,  that  they 
Hiould  not  come  fuddcnly  on  ihcm  ,  neither  diHruft  his  care  in 
them,  nor  be  ignorant  of  a  good  ifluc  out  of  them.  Sometimes  he 
Qumbers  them  out,  and  tells  how  many,  and  how  lonj^  they  flull 
be  :  DiiVi.O.z^ *  There p^tl be  feauen  weeipes ,  that  is,  ^9,  yearcs:  and 
there/hail  be  62, weekef,  that  is,454,yeares,  and  then  the  C^icfflah 
fiallcome,  c^Cc  And  alwaies  he  that  fetceth  the  fetting  of  the  ftars, 
and  the  bounds  of  the  fea  ,  fetteth  much  more  the  period  of  our 
troubles, and  the  furtheft  limits  of  his  childrens  triills  :which  fup- 
pole  they  reach  euen  to  death  It  Iclfe,  they  can  follo-.v  them  no 
further,  but  then  is  4  r^^/?/ro;»r^^/r/<?^(?;^r,  a  reaping  of  the  fruits 
of  their  fuflfrings,  a  ioyfuli  haruefl  of  a  forrowfuU  feed-time, 
wherein  the  Lord  meets  them  with  a  full  and  finall  dcliuerance, 
and  puttcth  them  in  full  poflefnonof  all  his  mort  glorious  pro- 
mi  fes. 

Let  the  godly  conlider  of  their  priui!edgc,t0  proucke  their  pa- 
tience  and  conflancy  in  their  greatef^  irialls ,  which  cannot  make 
them  vnhappy.  For,  i.  the  godly  mans  prefenc  efface  is  thcbefi 
for  him,  belt  what  it  can  be:  the  furnace  is  theficrc(-i  place  for 
gold.  2.  His  triall  fhall  be  turned  to  good,  bccoufe  God  hatii  the 
diipofingjtemperiag,  and  moderaungof  ic.  ^.  His  triall  fhall  be 
!  but  light  and  momentanic,  not  in  rcfped^of  the  prefenc  {f:ni'c,  but 
'■  bccaufc  Lhctnnc  of  tempcntion  fhall  be  fwallowed  vp  by  the  time 
of  viifrorie.  4.  T!ie  ende  of  it  fhal!  be  hnppie  :  and  all  is  well  that 
ends  well :  here  fhall  be  a  mo(-l  blcffed  iffue.  And  ihcreforc  let 
drolTic  Chriflians  fearc  the  fire ,  who  are  furc  to  be  r.'arted  in  it, 
whilel^  the  godly  reioyce  in  tribulation,  and  with  "Z^.T^/iwalkc 
featelefly  m  the  valley  of  rhc  fhadow  of  death,  becouic  God  who 
lead  him  in,  was  with  him  to  lead  him  our. 


rje.i. 


\ 


Let 


•.»«•-.—»•• » 


4o8 


Matth^.ii. 


y 


/«■.  2. 


^^.^ 


t^/4»  Exfojitkn 


-A 


Let  the  godly  iudgc  of  ihcmfclucs ,  nor  olwaics  according  to 
chcir  prclcnc  cflaic  or  tceljng,\vhich  rtiay  occahon  ihcir  feet  Almojl: 
tofi/ppe^  but  lookc  to  the  happic  end  of  their  uiallf.  And  ti)ough 
chciiiian  continue  long  ,  yc:  Ictihcm  be  sfTured  that  the  Lord 
kfcpcs  all  their  bones,  fo  that  not  oncof  them  fliali  be  broken. 
Neither  letvs  be  weary  and  faint  in  our  mindcs :  fcr  althongh 
God  fccineth  not  to  hcare  vs,yec  he  heares  vs  well  enough.  And 
though  hcc  fccme  to  (tand  afarrcoffvs^ic  is  but  a  delay,  no  deni- 
al! of  our  rcqueft.  And  though  he  fecnie  to negle6lv5,  letvs  not 
neg!e6^him,but  hold  on  in  the  prayer  of  faith. 

Let  ihis  Icrue  as  a  ground  of  comfort  dc  cncoarajijcmcnt  to  v?, 
that  when  with  Ifrael  wcftand  as  it  were  on  the  fc3'brinke,bcrcc 
with  dangers,  then  we  may  be  flill,  and  cxpe6^  the  f:.lu?.tion  of  the 
Lord,  For  as  thcProphctfpeaketh/Hab.2.^.)  ThfVf/^o?7ujrt  for 
an  ^pfatnted  hme,  htif  at  the  lafi  it  p^aiifpeake,  afui  nst  Jte:  if  it  turrtey 
watte;  far  itp?Allfurely^ome^a>jdfhall)iotl}ay,  Let  vs  not  make  hat^, 
nor  limit  the  Lord  ni  prcfcribing  him  a  time  and  nicancs ,  but 
leauc  all  that  to  his  wiledomc,  leane  vpon  his  arme,  relie  vpon  his 
word,  he  hath  a  mind  to  doc  vsgood,  and  that  when  it  (liall  bee 
tnoft  for  his  glorieand  our  faluaiion.  Wc  arcnotyct  perhapsin 
tiie  dcepc,  noratthcmonntsine^norfo  deftitutebut  wefind  iome 
fupports.  But  were  the  cafe  with  vs  as  it  was  here  with  cur  Loid, 
if  we  werciu  the  world, as  in  awildeiDciTcjOur  lood  nothing  but 
floncs,  our  corepawic  wild  becfts  ready  to  deuoure  vs,  no  fnend 
ncare  vs,  but  the  deuill  tolTing  and  tumbling  vs  with  his  temptati- 
tionSjWc  fliould  adurcdly  fee  the  Lord  extraordinarily  pre  uidirg 
for  vs,  and  working  cut  (or  rs  vrc}:pe(51ed  comfort:  ourey.trcnii- 
ty  would  be  Gods  opportunity.  God  fcnt  not  Mofcs  lodcliuer 
//^v7^/from  vndcr*P/^*??'/?o/;,  till  theirburdcns  were  21  the  hraniefi, 
and  iheiropprcffions  intollcrable,Gfd  might  hauc  fcnt  h.is  Aa- 
gell  to  prclcfucthe  three  children  from  being  caftinto  the  fire, 
bu:  he  did  not  till  they  were  in  the  flames;  this  was  Gods  time, 
wherein  he  was  more  glorified ,  his  children  more  gloiioiifly  dc- 
huered,  and  his  enemies  more  mightily  confounded,  then  if  the 
Angel  had  come  before,  Eucn  fo,  when  this  land  was  like  that 
ficnc  furnace,  ir.adc  ieauen  times  hotter  then  cuer  before,  to  ccn- 
liimc  the  boiliei  ofGods  Saints  in  Q^ecnc  cJI'f./r/V/  daycs,  in  the 
niidd  ol  thole  flames  God  fcnt  that  happy  i^<rf«^  (nov\ca  blcfl'ed 
Saint)  to  quench  ihofe  fires,  and  dcliucr  our  who.'c  Church  trom 
that  tyrannicall  and  Papall  opprcilion.  Thus  the  Lord  hifu'elfe 

waitcs 


efC  H  R I  s  T  s  Temptations  i 


Marth4.ri. 


wajccs,and  ftaycs  for  thcfittcft  time  of  our  dcliucrancc;  and  fo 
murtvvc.  Ncucrfliall  the  i'aichfuil  foulc  t'ailcof  a  day  of  rcfrcfh- 

Wc  hauc  fpokcn  of  the  Angclls  comming  :  Now  the  laA  tiling 
confidcrablc  in  this  hiRory  ,  i?  their  miniftcry  vnto  Chrift  ;  whcr- 
in  arc  two  things :  i.  How  they  miuifter  to  hini ;  z.  Why  they 
miniOcr. 

1.  I.  They  mini(^rcd  in  adoring  the  Sonne  of  God,  the  oncly 
conquerour  of  the  deuill ,  and  honouring  him  a$  the  vi<5lorioui 
dcftroyer  of  ihc  Prince  ,  and  conimaunder  of  all  hcllidi  powers: 
Forthe  Angells  rcioyced  inChrifts  vidory  ,  in  the  deuills  oucr- 
throwc,and  the  faluation  of  the  Church  of  God,  The  goodnes  of 
their  nature  carries  them  wholly  to  the  glory  of  God^  in  all  their 
a^^ions  and  motions ,  and  the  good  of  the  Church  ;  as  at  the  birth 
of  Chrift  they  fung,  ^i^rjf  to  God  on  high  ,  en  earth  peace  ,  Mrtdgead 
w$lltomen.  And  there  is  no  doubt  but  now  vpon  this  vicftory, 
they  did  much  morehonourhio),  and  congratulate  his  glorious 
triumph. 

2.  They  miniftrcd  to  him  in  comforting  him,  beeing  in  his 
foulc  extrcaa^cly  affli6led  and  molcfted  with  Satans  temptations: 
for  how  could  the  Sonne  of  God  but  vtterly  abhorre,and  with  fi- 
ery zcalcdeteft  fuch  blafphcmous  temptations,  as  that  he  (liould 
notonely  diftru(t  his  Fathers  prouidencc,but  eucn  fall  downeand 
worfliip  the  deuill  himlelfe,  with  which  temptations  a  (inncfull 
man  yet  in  his  corrupt  nature  5  would  be  exceedingly  diftrai^cd 
and  difturbcd  ?  It  is  no  doubt  therefore,  but  as  in  his  agonie  be- 
fore his  palTion,  the  Angclls  came  to  comfort  him,  fo  likcwifc  in 
this  conflidl  and  perturbation  (o  foonc  as  they  might,  they  came 
in  to  the  fame  purpoie. 

g.  They  rainiftrcdto  him  in  rc^ecuing  his  body  ^  which  was 
now  broken  with  hunger,  and  waiphiogs ,  hauing  already  fafied 
^o.  daycs  and  40.  nights;  and  brought  biui  food  to  allay  his  hun- 
ger ,  fpreading  as  it  were  atable  for  him  in  the  wildcrnes.  For, if 
they  negle6led  not  thcferuafntofGod£//»w  in  ihewilderncs,bee- 
ing  ready  to  ftaruc  for  food, but  prouidedhimameale,innrcngtb 
whereof  he  went  40.  daycs  and  40.  nights,  i.  King.  19.  5.  much 
Icflcvvould  they  aeglCiSlahcSonneofCod,  who  was  now  in  the 
famcneccfncie.    ^  \^|j    J:^  ,,u   ^^^^,:,, ,     ,;  ^ 

4.  They  raiqilirep  to  him  itanding  3,pout  him  ,  and  giuing  at- 

"""  ~  '  "D  d  T    '"  ■  tendance, 


40P 


4io 


7)o^r. 


Macch^^ii 


o^  Exf^fitioH 


tendance,  wailing  is  it  were  at  his  table.and  ready  to  be  employ- 
ed in  any  further  feruicchchad  to  commaund  thcmrPfal. 103.10, 
Te  Atigellsrenditto  execme  hit  will.  Whence  inEzeck.  i.  xi.  the 
Angcllf  arc  dcfcribed  with  wings  ftretched  vp ward, noting  their 
propenfity  andrcadines  to  the  corhmandenaentsofChrift. 

II.  Why  the  AngcUsdoc  thusminiliertoChrift.  ^«/r».  Not 
for  any  neccflitic  of  his  (  for  i.  he  was  able  to  haue  fuftained  him- 
felfe,  and  held  out  for  cueragainrt  the  deuill ;  j.hcc  was  able  to 
htue  confounded  the  deuill :  3.  he  was  able  to  haue  created  food 
in  the  wildcrneffc  without  them,  which  they  could  not  doc  :  for, 
although  they  could  fetch  food  elfewherc  prouided  ,  yet  could 
they  not  create  any,  Jbut,  x.It  wat  their  dutie  to  attend  him  as 
ihc'it  Lord,  c^Wcd  the  Lerd of  the  fjoiy  ty^rjgellf.  2,  Chrift  would 
now  vfe  their  miniftery,  and  did  not  helpe  himfclfc  by  miracle,  as 
hemight  if  he  hadpleafcd.  But  wee  read  not  that  hee  vfcd  his 
power  for  himfelfc  or  bis  Difciples :  Himfelfc  bceing  hungry  and 
weary  at  IdAcobs  well ,  he  created  not  food,  but  fcnt  his  Difciples 
into  ihccitie  to  buy  bread  :  And  when  bis  Difciples  were  faint 
and  hungry ,  they  were  fainc  to  pluckc  earcs  of  corne ,  and  eate  it: 
But  ycc  he  vfed  not  his  miraculous  power.  For  miracles  were 
wrought  for  the  edification  of  others ,  and  commonly  done  in  the 
prefencc  of  many,whofe  faith  was  to  be  ftrengthned,a$  the  Difci- 
ples was  in  part  already.  3. This  was  fo  for  our  inflru(5^ion  and 
confolation,  that  we  alfo  in  our  want$,ftanding  in  the  Lords  bat- 
tells,  may  expe6\:  the  prefence  and  comfort  of  the  AngelU. 

The  priuiledge  of  Chrift, whereby  he  is  exalted  aboue  all  crea- 
tures, hence  appeareih,in  that  the  Angells  minifter  vnto  him.Heb. 
l.'d.thc  Apolile  prooucs  Chrifls  diuinity ,  and  eminency  aboue 
all  things,  out  of  that  tcftimony  of  the  '9(2Amc  ^And  let  all  the  uin- 
gells  of  Godvporp^if  him.  For,  he  muftneedei  be  greater  then  all, 
whonauft  bchonourcd  ofall.  loh.i.ji.  Chrift  himfclfc  prooues 
himfelfc  the  Sonne  of  God,  bccaufc,  notwithftanding  he  is  the 
fo»»e  of  m am:  vih'ich  plaindynoteshimtobc,  1.  a  true  man  ,  and 
2.  a  weake  man:  yet  they  fhould  fee  the  heauens  opened ,  and  the 
AngeRs  AfceyidiHv  and defcending  vpon  him  ,  as  was  figured  in  Idcolfr 
ladder, Gen.  20. 1 2. For Chrift  is  the  ladder  and  onely  way  by 
which  wc  afccnd  into  hcauen.  Jt  reAehedfromedrth  to  hednen,  fig- 
nifying  his  two  natures,  God  of  his  Father  in  hcauen ,  man  of /#i- 
ro^/loynet  inearth.  Angells  afcending and  defcending,  arc  the 
«i/«i/?r/;jr^ yjir/r/ attending  him  r  for  in  that  phrafe  is  meant  their 

fending 


Matrh. 


4.TI. 


and  commilTion  to  their  cflRcc ,  de 


"""^  ^/  C  H  R I  s  T  s  TemfftMtS0»s, 

fending  out,  their  ctniffion 

fcendtng  to  their  workc,  2Vi<^  ^fccndmg  to  giue  account  of  it.  Now 
according  to  this  ProphchcofChrili ,  two  of  his  Dilciplcs  fawc 
l\)C  hfauens  0pe»  Tport  htm  t»ht^  tr4»jfo^0r4tf9n^}A2i{h, 1^,1,  2.   In 
hif  rclurrc<flion,  thofc  keepers  of  the  lepulcher  faw  the  Angcll  of 
the  Lord  that  defcendedfrom  heAuen^  and  had  rolcd  away  the  floue 
fronuhcdoorc,and  fate  vpon  it,  fo  as  they  were  afraid,   and  as 
dead  menjMit.aS.^.Thc  wonnen  alfofavv  the  Angcll  and  talked 
withhim,  that  had  attended  himin  hii  rerurre6lion,ver.5.And  in 
his  afcenfion  illhisDilciples  faw  the  heauens  opened  vntohim, 
ind  two  Angells  rtandingby  them  ,  who  attended  him  ,  A<5V.  i,, 
I.  The  more  honourable  the  attendants  and  minifters,  the 
greater  is  the  perfonage  fo  attended.    But  our  Lord  hach  not  1 
guard  of  men  about  him,  as  the  great  Princes  of  thecarth  ;  but  a 
guard  of  Prioccs,  and  not  of  Princes  oncly,  but  of  principalities 
and  powers,  rules,  thrones,  and  dominations ;  and  chercforebec 
muftnccdesbc  amighiy  God,  aduancedabouc  all  creatures.  2. 
The  Angels  arc  in  Scripture  euery  where  fpoken  of,  as  the  cxcel- 
Icncic  of  the  creatures;  fo  as  when  the  highert  praife  of  any  thing 
i$  to  be  giucn,  it  is  taken  from  the  cxcellcncie  of  Anj^els.  i^tAnfi4 
if  called  t//»^r///<7^<^,  Pfal.78.1^.  that  is,  if  Angels  fliould  ncede 
foodCjthcy  could  not  wifli  more  excellent. 1. Cor. i  i,i,If  IJhould  j 
fpcAke  with  the  tongues  of  tyf»ge/r,drc,  ihM  is,  excellently.  Yea, the 
moft  happie  and  glorious  eftatc  that  our  felues  looke  for  after  the 
rcfurre6lion ,  is  hence  extolled,  that  wcfliallbe  ifa»ix«/ ,like 
Angel?.  Now  all  this  aduanceracnt  of  them,  is  not  fo  much  in  rc- 
fpe^  ofthemfclues,  with  whom  we  haue  no  commerce,  but  for 
theaduancemcnt  of  C^r//?,  the  L$rd  of  the  holy  A»gels',  and  that  in 
their  gloric  we  may  behold  the  gloric  of  Chri{l,to  whom  they  are 
feruants,   5.  The  truth  hereof  was  (hadowed  in  the  ceremonial! 
law, Exod.15.20.Thc  Cherubims  ( fignifying  the  Angels )  muft 
lift  their  wings  on  high,  as  attending  vpon  Cod  ,  and  their  faces 
rauftbc  to  thcmcrcie-featc,  which  liuely  rcfembled  Chrift  ,  on 
whom  their  eicsrauft  be  ftill  caft,  as  the  eic  of  the  hand-maid  to 
thchandofherMiftreffe.  AndjChap.ad.^i.the  vailc  of  iheTa- 
beroaclc  which couered  the rooft  holy, (expreffcly  fignifying  the 
flefiiof  Chrift,which  hiding  his  diuinity  made  way  for  vs  to  hca- 
ucn)  muft  be  made  of  broydercd  workc  with  Cherniimsynoi  whh- 
out  ChcrtUfims :  for  thefcnotcd  themulcitudcof  Angels  feruing 
Chrirt,  cucnasrrun:for  bccingin  his  lowert  crtate,  and  appre- 
hended to  the  death  ,  he  ^iucs  this  as  a  reafon  to  Tfter  to  put  vp 


411 


Rctfoiis.i. 


Dd 


his 


/ 


4ia 


V[t.\. 


hif  fwordjbecaiifc,  if  he  would,  he  might  ^r<»^/tfir^  Father,  and 
hane  t  welue  ItgtQns  of  AngelU  to  re  [cue  him, 

OhitB,  Buc  this  fccmcs  not  Chritls  priuilcdge  to  hauc  the  An- 
gclls  his  minittcrs,  feeing  all  the  godly  hauc  them  mintftringffi' 
rits  fcr their goadiHth^i  A ^,^s  Abrahsm ^Lot^  E/tai^Dnniel,  Anf* 
True,  they  had,  but  this  impcacheth  not  Chriih  honour ,  becauie  I 
they  feruc  not  vs  after  the  fame  manticr  they  fcrue  him  :  fori. 
Their  fcruicc  is  due  to  Chrift  as  their  creator  and  Lord;  of  dutie: 
tovs,  as  creatures,  of  charge.  2,  Their  fcruicc  to  him  is  immedi- 
ate  as  the  Head  of  thcChurch^to  vs  mediate  onely  as  members  of 
the  Head,  g.Thciiferuice  improper  to  him ,  andinuefledinhim, 
ashisownc  right;to  vs  giucnby  vertue  of  out  communion  with 
him.  4.  To  him  as  the  author  and  prcferuer  of  all  the  gifts  and 
graces  they  haue^  and  equall  it  is,  that  whatfocuer  is  excellent  in 
any  kinde,be  wholly  afcribed,tothcauthorandgiuerofir :  to  vs 
onely  fo  farrc  as  the  owner  hath  put  them  in  tru(i  to  employ  thofc 
gifts  for  our  good.  Faith  in  Chiirt  intcrci'is  vsin  this  minilkty 
of  the  Angclls ,  who  loue  the  members  becaufe  of  the  head.  They 
zxchU  y^w^tf///,  and  fo  called  by  fpeciall  propriety:  Matth.1d.27. 
when  the  Sonne  ofman  (ball  come  in  the  clouds,  and  all  his  holy 
A?fgells  with  him,  bcc2iufc  by  fpeciall  prerogatiuc  they  doc  him 
homage  and  fcruicc:  And  ourAngells  by  fpeciall  commifTion  and 
I  dircdlionfrom  him.  5.Theyneuermini(ked  toman,  but  for  the 
honour  of  Chrift.Rcu. 22.9. Wi??y^^^  God, 

Let  vs  imitate  the  Angclls.  Doe  they  honour  Chril^  by  their 
miniQeryjand  fiiall  wcrefufc  his  fcruicc?  efpeciaily  feeing  hcc 
tookeournature,and  bound  vsttraitcr  to  him  then  thcAngelli. 
They  are  moft  expedite  and  ready,hauing  wings  to  flic  withall: 
Let  their  wings  fpecd  vs  in  his  fcruicc.  They  are  vnwcariable  in 
performing  obedience,and /hall  wee  be  fohcauy  andfhrinking, 
as  to  account  cucry  thing  too  much  that  wee  doe  for  bjm? 
They  arc  in  all  things  ruled  andmoouedby  his  Spirit:  Ezek^.ao. 
yphither  the  Spirit  led  them  they  went :  Let  v$  alfo  giue  vp  our-iclues 
to  the  leading  of  his  Spirit,not  running  of  our  ownc  heads  in  a- 
ny  bufine«,  vnfent,without  our  warranr.They  reioycc  in  all  good 
things,andinChrifl8vi6lory,thc  benefit  of  which  redounds  to 
vs  more  then  to  them,aDd  that  men  by  the  fame  are  fet  out  of  the 
deuils  power:And  why  do  not  we  more  reioycc  in  this  vi^^oryof 
ChriflPwhy  do  wc  reioycc  in  euil,which  is  the  deuils  fin,in  ftnful 
courfcf  and  company?  why  doe  we  hate  and  fcornc  thofc,  who 
moft  partake  in  this  victory?  How  vnlikc  is  this,  to  the  Angclls  ? 


^Christ*  Tempt  At  ions.  Macth^.i  i. 


I 


Ifthc  Angellsbc  feruants  vnto  Chri(l,then  wcfcc  herein  both 
his  louc  to  vs,  and  our  ownc  honour,  who  hath  vouchfafcd  vs  his 
ownc  Ipcciall  fcruants  to  attend  v$  :  For  he  hath  not  oncly  char- 
ged them  with  the  fafcty  q^ A^rAham,  h.Acoh  ,  Let^  El'txi  ,  Ditntcl^ 
and  other  cxtraordinDry  holy  men,  but  their  commiffion  is  gcnc- 
rall-.Plal.pi.i  i.  they  (hailkeepe;/;^/  inail  thy  waves ,  that  is,  not 
onely  Chrift  himl*eife,but  euciy  member  ofChriih  \'oxthts  Lsnonr 
hAtit  adthe  SAifirs.\nd  what  a  comfort  is  it, that  we  fo  weake  crea- 
tures,and  lo  bcfcc  with  fpirituall  and  inuifiblc  cnetnies ,  hauc  ap- 
pointed to  Ys  by  the  Lord  fo  mony  fpirituall ,  inuifible,  and  more 
powerful!  aiders,  and  a(riftcr.>?  What  a  comfort  is  it,  that  no  cem- 
porall  cnemic  can  io  foonc  wrong  vsin  ourperlons,  eftatcs ,  or 
names, but  the  Angclls  of  God  are  ready  to  turnc  it  off,  and  keep 
off  the  pcrill,and  then  rccurnc  to  God  tocomplain  ofthe  wrong- 
doersrWhat  a  care  fhould  we  haue  not  to  forfeit  cur  priuilcdge, 
to  keep  YS  i»  our  ypaj'cs, 2nd  walke  warily  becaufeoftheyingells^viOi 
greening  them  by  finDe,nordriuing  them  from  about  vs,  whofe 
protCi^Vion  vnder  Gods  is  more  fafe  then  if  we  lay  VBder  Hiicid 
and  fpearCjPfal.pi.^.with  i  i.And  if  our  Lordhirofelfcrcceiued 
comfort  from  thcra,how  great  may  be  our  comfort  from  them? 

Hence  wc  arc  to  afcribc  the  glory  of  powcr,Maicfiy, and  king- 
dome  vnto  our  Lord  lefus,  who  if  he  be  ableto  command  all  the 
Angclls  in  hcauen,  much  more  all  the  deuills  in  hell, who  arc  farre 
weaker  then  they:  All  power  id  hU  in  hcAHen  And  tart  h.hv^d  now  wc 
arc  no  longer  to  eftecme  of  him  according  to  his  bafc  eftate,in  the 
wildcrnes, in  the  world,  but  according  to  his  furpafTmg  power 
mjnifcfted  through  all  this  hif^ory  in  vanquifhiog  the  dcuill,and 
in  receiuing  the  diuinc  honour  from  the  moft  groriouj  Angel!*, 
To  this  great  (Jlf/V/74<?/,  who  eucn  without  his  Angellshath  in 
pi'cht  baciellouercomerhcgreatrcd  dragon  andallhis  Angclls, 
be  'cribcd  all  power, might,  vi£lory  ,  and  triumph,  of  all  men, 
Sainis,3nd  Angcll$,in  earth,  and  in  thchighcftheaucns^for  allc- 

tcrnity.  Aracn.Amcn. 

■ 


413 

Vfe.  2. 


^T'.  ?. 


rHE    aiT  HA'BEJICALL 

Index  or  Table  ,  pointing  to  the 

frinci^Allfointi  in  this  Exfofjtion, 


IN  Chrifls  Uvfeft  ^l>.ifement  fparkjes 
cfDimnttyflte  0Ht:fHrjAry  tnfl prices, 

^tiionshrotight  f$rwArd  hjf  hudmcattes 

to  yefupclled.'fHttdry  irjfiAnces,  ^12 
Acchfcrs  moHthej  how  to  beftopped.fottre 

Yults,  ^o 

AgAtnftfAlfc  accufaiiort,  7,  rales,  26 
tAduerfaries  mufi  hct  ouereomc  VAthcr 

Tviih  patience  then  power,  1 1  2 

Adaption  CAlled  into  cju  eft  ion  by  Sathan 

forprefent  adMcrJitie,  y .  reafons .  8p 
jilUgorttj  mnft  not  heeftnek^  t  oof  aft  vm- 

to.  264 

Chrifts  Allegation  ofScrtpturewithfome 

addition  aud  change  of  words ^^,rea' 

fons,  338 

Angels  called  Gods  Angris,  ^ ,  reaf.  2^5 
Angells  tender  keepers  of  the  godly,  three 

reafons,  2^  J 

Concerning  Angels  j .  ohfernations  .2^9 
Angels  come  not  tn  vnto  Chrift ^before  the 

demll  u  gone  from  htm^  4 .  reaf,  401 
Angels  cannot  be  in  two  places  at  once^ 

yvhy,  402 

tAngels  haue  bodily  fhapes  by  way  of  i , 

defer iptton:  l.difffenfation,  j^o-^ 

Angels  mmiftev  vnto  Chrtft^cj;'  how,  4.09 


Chrift  WA6  more  A*)gry  in  the  Uflttrnpta" 
tion^then  tn  the  two  former  ^4^.  reajsns, 

^pochryphall  boek^s  not  aHthenticall,  4, 
re/ifons,  13:? 

fn  the  Arke  were  three  things  kept.     162 

Affembltes  tn  the  Church  of  England  ho' 
ly  meetings^  ^,reaf,      -  166 

AHotdyftgntficth  three  things^  j  3  a 

B 

BAd  catifes  are  thrttft  on  bj  bad  means 
^.reaf.  gif 

'Behold^fgnifieth  5.  things  in  Scripture, 

4C0 
"Blame  thy  felfe  finning  mere  then  the  de" 

ft  ill,  216 

'Bleffing  more  defirable  then  meanes.   138 
hUnd  and  bloody  battels  for  the  holy  la*idy 

more  for  the  *Topes  profit  then  Gods 

glorte,  1 77 

Boafters  refemble  the  deutlL  3  I  5 

To  get  "Bre.id  out  ofjlonesy  5  .waies,  1  oS 
Gods  way  to  get  'Bread  ^contrar^e  to  the 

dentils  in  three  thtngs,  X  09 


T 


O  lipte  out  of  a  lawfnl  calling  wicked  y 
3 .  reafons,  t  46 


The  Tabic. 


Cdlling  to  be  well  c^rrtcd^  two  rules ^  t  $  o 
SpccfAll  Calling/eqHtres  thepraclffe  of  4^. 

vertuss,  I  5  r 

Chrtfl  w^f  localiy  carried  to  the  pmrjaclfj 

^,reafons.         :  1 90 

hi  Chrifi^Sat^n  yvohll  hafte  caftdowne  all 

mafik^fid.  206 

Sat  aft  would  haue  vs  caJI  doven  our  fc  lues, 

whj.  2 1  5 

CtiHjes  of  God  mufi  affe^  vs  nhone  our 

ownet  5 .  reafons.  ^"^i 

(Changes  here  good  for  vs,  j  jenfons,  ^  9  j 
To  be  chearefHllin  triads,  4  motmes,  i  5 
Chair  e  of  Rome  afriuoloHt  pretence,  177 
Chrififubsetl  to  tempt AUons,notw ithfian- 

dtng  hts  per  fell  ion  of  i  .nature,  2  .grase , 

I,  former,  7 

(^hrtfi  chofe  to  be  tempted  i'a  the  wilder- 

nes,^»reafons,  1 9 

Chrifls  goijig  into  the  wilderftes, mo  ground 

for  Popfjh  Eremites,  4,  reaf,  2  2 

Chrifl  wotild  be  tempted,  ^.reaf,  ?  5 

(}yrifi  by  beeing  tempted fuccoureth  vs  4. 

rvai(s,  5  6 

Chrijl  fafer  amonir  vcilde  beafis  themvic- 

kjdmen,  44 

(^hrtjl  Tiotfo  rough  with  Sathan  ,  oi  r*tth 

fame  wicked  men^  no  orvpith  hi4  owne 

difctfles,  4.  reaf,  1 1  3 

Chrifl  r cue aleth  htm felfe  onelytofuch  as 

VftUr/fake  rtght  vfe  of  his  k^oivledgey^. 

reaf  1 1 6 

(^hrifl  as  able  to  defend  vs  as  himfelfe, 

from  wtlde  beafts  and  deuills,  4  5 

C^rijls  prisiiledge  a  bone  all  creatures  iff 

the  mnnflcrte  of  Angels,  3  ,reaf,    4 1  o 

Chn/h  combat e  exemi^lary  as  vtlior'toHS, 

Chrifitayjs  mufl'  be  reafonabU  euert  to  moft 
7'nrrafon/able  aducrfartes ^'^ .reaf,   1 1 0 


I 


t  — 


Church  no  competent  fudge  ofcontrouer. 

fcs  245 

church  hath  ns  AUthoritie  oner  Scripture, 

4-''^'*/-  247 

Church  of  England  not  to  bee  feparatcd 

from  for  fome  corruptions,  ij..'  conclufi- 

ons.  ,       ^        .^  ,^^j 

Comforts  for  weakeChriJlians  in  tempia^ 
tion,j^.  grounds,  y 

Circuit  of  Sathan  is  the  compare  of  the 
earth,  ^q 

Comforts  from  Chrijls  being  tempted,  4. 
grounds,  ^j 

Comfort  ofthe  creatures  A  greater  bleffwg 

then  the  creatures  themfelues .       1^9 
Comfort  in  thAt  Sathan  CAnnot  ouercome 

him,  who  is  not  willing  to  be  ouereome, 

216 
Comforts  from  the  cujlodie  of  Angels,  238 
Comforts  of  God  hid  for  a  time,  but  At 

length  fhineout  vpon  his  children,  4. 

reAfons,  ^04 

Bad  compAnie  tvorfe  then  folitarineffe,  2  2 
Comforts  when  temptations  csme  thtcke  on 

vs,  three,  jg^ 

C^m^acls  With  Satan,  \ ,  open  ,  2  ,f:crct. 

M.eanes  to  auoid  Satans  compact  s^  ^-520 

Confcroice  of  Scriptures  beateth  out  the 

trugfenfe  of  them: fee  in  fiances  At  Urge, 

CoUK  fells  no  competent  iudgcs  of  contro- 
uerfies,  ^,reaf,  2^9 

hi  the  inner  court  of  the  Temple  wert  4. 
things  of  note »  i^i 

D 

D^J/  offtckfneffe  and  death  mofl  vnfit 
to  refifl  Satans  temptations, three 
>'^af' 66 

DcAth 


f 


I 


Tlie  Tabic. 


De^ith  enters  thefinle  hy  the  y^'tndowes  of 

thefenjes,^.rf(if  291 

Detttll  IS  not  dritfcn  aw.ty  by  holy  water, 

relicfues,  fjcr  thf  namrg  cflcjm.ioil 
D  iff erece  between  the  Iviie  of  God  ^u  God, 

And  of  God  *u  a  father  92 

Dire^ionsfer  the  fortifying  nffAith^thrcf, 

86 
Diflinition  o^kclI^hbl  ^nd  j'^KuA  :  I  -ffHj/  ■' 

2.  tgnorAf^t:  •; .  noifcli,  7,  47 

^o[lors  an  i  f. it  hers  rw  competent  Indges 

0f  Scrip  t  Hre ,  5 .  reaf,  248 

Doing ef what  God  ccmmandcth^nct  at- 

ivaies  afigne  of  true  grace,  3  .reaf.  285 

Goddrdweth  neere  his  Saints  in  trouble, 

•3^ ,  rvAyes.  P4 


^,wiracf4lott^,  47 

fafttng  ofChrtfJ-  differeth  from  Topif}? '« 

8.    things.  49 

Chrijl-fa's ted hn p/?  for 4 .  cwfes .         5 O 

Faf}  of  Chrisf  no  hnaer  or  jhorter  then 

ffirty  daies,  5   re.ifons.  ^  I 

Fortte  nights  ofChrifhfiJf^  expref/ld,  trvo 

reafgns .  5  I 

F*tfli)-jg  .1  nccejfarie  (^hrifhan  d^ty^j.  rea- 

fons.  52 

AiotiMes  to  faflinq^,  II.  ^  ^ 

Faith  his  nil  tors  about  the  mcAnes  offtife- 

tie:  tfprefenty  ^.^6,(f  abfent,  ^.    ibid, 
Oucrthrorve  of  faith  the  atme  of  all  Sat  an  5 

temptations,  ^, reaf,  8j 

Faiih  mfij}  befo  m:4ch  the  flronglyerforti- 

fied^M  Satan  morefuriofifly  ajfayleth  it. 

Faith  his  excellency  in  4.  things,  86 

7  he  Leaf}  fatth  can  pray  for  more .  8  8 

Properties  cffait\in  want  of  means  ^^,  98 


EFfeUs  ofthefpirtts  affaredgouernayice 
in  troubles jthree,  I  j 

Eminent  per  fons  mufl  be  fo  much  the  more 

watchful!,  288    Faith  hoxvit  demenneth  it  felfe  toivards  the 

Ends  and  means  mftft  be  tied  together, 2  j  7         word  of  Gods  prouidence,  t^  .rules,    14^ 
Equtuocatioft  a  lefuittcall  trtcke  dtfccue^    Fatthfulneffe  tn  promifes  ^  enforced  by  fiue 

red,  ^.^5  ;       reafoyis,  305? 

Three  ef^ates  Sathan  efpecially  rvould  cafi  I 

men  from  :  i.of  innocencie:  2 .  regene-  \  G 

ration:  l,offce  in  Church  Qr  common-    f^Ommon  Gav^cslers  liue  by  noivordof 

T^ealth,  206     V^      God,  I50 

Euiilmen  cleane  one  to  another  ybecatdfe  all    GenerAllttte  of  obedience  in  4.  things,  5  89 

of  them  hate  Chrtfr,  1 60    Gffts  of  G^d  differ  from  the  dcutllinfcwre 

Excellency  cannot  exempt  a  man  from  Sn-  .       things .  ^79 

tans  temptations,  7,, reaf,  8  I  GlorieofGodmuft  be  preferred  aboue  all 

How  to  auctde  Satans  extremities ,  three         t  he  world,  6,  rcaf  :^  2  7 

rules,  200    LMotiues  to  promote  the  glorte  of  Godjf^, 

I       ?50. 
F    ■  Teglorifie  Godingoodmeafure^meAnes  ^. 

FAmily^  ifiorf\?ippe  of  (^odfiands  tnfine  t       331 
things,                                       172    Gedglorifiethhimfelfeinour  triallsfowre 
F^fl'tng  3  the  k^nds,  l  .ciuill:  2.  religion^:         ivates,        -^^gO 

E  0   I  Glo' 


The  Tabic. 


Glory  ofthr  n'orldf.tljly  claimed  by  S.itAn^ 

for  I  .pojfcjJioyj.'Zndtfpofttioni^.reaf,-^  lO 
Gjdfome  rvAjfcs  an  actor  irj  efitlU  no  i»,iyes 

an  author,  14 

Godtemptethmantrvo  Tvaies,  jjo 

G9d!)'rnenjl;tillrif(tnt  no  accufttioninthe 

Ti'ttrldj  why,  29 

The  more  God  graceth  a  man  ,  the  wore 

Sdta^feeketh  to  difgrtice  him,  3;  rcaf, 

Sixe graces  Sat. in  wopfidfaine  robbe  vs  of, 
283 

H 

POpip?  h Allow :>ig  of  wafer  wicked  ,fixe 
reafoijs.  1 1 

Headp^ip  of  the  Tope  fal fly  groHnded.  2  5  I 
Lit  tie  or  no  help  t^t  i)ni4fiice,  7. ,  reaf,  147 
Chriflfi4ll  of  the  holy  GhoFt^how,  5  9 

HoliMssfrvcetncih  onr  caihngs  three  wates. 

To  hold  out  in  triads  without  hafl-makina^ 
^.re^.  .  365 

Nofigne  of  Gods  hatred  to  be  vsxedwith 
the  detiill,  but  of  the  detiills:  ^.reaf.  193 

Chrifl ,  fible  to  fecde  others  miraculof^fly, 
jvas  hfingrie  himfelfe.  59 


I 


SAtan  c^r,  m^kegroffe  Idolatriefeemc  a 
fmall  moate.  3  1 6 

JeYufMem  ea lied  holy  City ,  5 .reaf.  160 
lerufalcmftill  of  corrupt  ions  yet  called  ho  ^ 

lyiwhy,  1^5 

Irnportunitie  of  Satan  againfl  Chrtft  and  \ 

hismeriibers  to  drawethemtofinne^/i^, 

reaf,  279 

Injirrriities  which  Chrifl  toohe  Z'pon  him: 

rphtch  in  three propofit ions,  59 

y/hy  Chrtfl tookj/ur tnfirmittes ^f^jreaf.  60 


Infirmities  of  Chrifl  differ  from  ours  in  6, 

thivgs,  61 

Indulhiento  prooueall  thin<Ts  fuhieEied  to 

Chriflsword,  377 

Infallible  ludge  of  corArouerfes  the  holy 

Scriptures,  ^.reaf,  244 

Incompetent  iucig^:s  ofcontrouerfies  obtru- 

ded  by  the  Church  of  Ror.ie^  4.        246 
Inflaiice  of  Satan  to  draw  vs  to  euill ,  mufi 

make  vs  more  inflant  in  goo  d.         28:^ 
Inflances  of  Sathansfalfe  conclufiuns  in 

matter  of  faith  ,  3.  ofpratl/fe.^,  102. 
Inf lances  in  4.  kjnds  of  temptations  how 

to  vfe  the  word  ai^ainfl  Satan,        i  26 
Inflances  of  many  men,  whofs  obedience  u 

no  better  then  that  ofdeutlls,  387 


TO  know  a  man  lead  by  the  If)irit.jhree 
rules,  I  b 

Chrtfl  commeth  leadofihefpirit^Sathan 
cotnmeth  ofhimfelfe,  7  5 

Liberties  of  religion  are  better  priz^ed  in 
their  ab fence  then  in  their  presence.  181 
The  more  light  of  grace  the  Lord  beflow- 
eth  on  his  children  ^  the  more  doth  the 
darkenes  of  the  world  fight  agatnfl  it. 

Life  of  a  Chriflian  a  continual  ent^rcomfe 

of  peace  and  trouble^  4.  reaf,  39c 

Loue  of  the  world  enfily  maketh  a  man  a 

prey  andfpoile  of  Sat  an  ^  5  ,Yeaf.       299 
To  pul  our  heart  sfi'or/}  the  loue  of  the  world 

fiuemeanes,  303 

Foure  other  confidcrations  to  the  fame  pur- 

pofe,  S  ° ' 

Ly  i?ig  is  the  deuills  mot  her-tengue,     I  o o 
Ji  lool^  ing  glaffe  fo  r  lyers,  3  1 4 

Lyt^g  a  hatefullfmne,  for  three  reafons. 

ibid, _^ 

<Jl{a. 


The  Tabic. 


M 


A^illr.ites^  (Tcucvfiours  not  of  men 
ontly^  but  ofChrtfitAKS.        :? ;?  5 


not  ul! effic^'.cv  from  the  S.'.cr.ime»t,j6'/ 

To  coKCctue  of  dumbs  {JMiniJlers  ^  fine 

arot^fidr.  168 


M 

(JM.vj  tcr,:ptcth  God  1.  yvAies^  ;r.  Af^^i  !  Modrftie  m  fps.-ihrg  of  eur  [eiues  com^ 
tempt ct h  m>in  ;.  w.jyfj,  ibiii.  kJHah  \       mc>:dcdm  Chn/fs example,  115 

temptethhtmfelfe  2.  'vj.ties.  ibid,  j  Motiucs  to  d'^oidjUti^idcrnJg,  5.  27 

AiAtiKerof  Chrifls  tempt^tton  externai/y  \Mottucs  to  o^tt-]iii?id  temptattotis ,  :^,  ^2 
^.  re,if  74  I  Motities  to  ffirrevp  one  .vwt  her  to  good. 


T^ot  ^0  bs  ptefent  at  Majfe,  with  pretoice 

ofkt;eptrig  the  he.^rt  to  Cod,^.reaf.  3  5  1 
{JMeane  efl-Ate  be}},  3 .  rettfons,  7 

Me, tries  off  rtifytrg  faith . 4 .  87 

tJMeA»(s  tocoyif.rmeto  a  mAr.s  felfe  his 

owne nd'<ptic>*! ^  ^«     .  ^^ 

7'o  vfe  vy:Unfu  11  meases  to  help  our  fe lues 

diabolically  5 .  r/w/,  9  5 

Mcitnes  to  fence  vs  agatnjl  Satur.s  wielded 

inferences,  :^.  1 04 

Aieayjes  not  fifjic tent  to  frtfiMne  the  life 

of  m^n.infxs  infiances  ^  and  5.  reaf. 


^^5 


Me  ens  not  to  befet  abotie  their  pLtce,  157 
Meanes  not  to  be  neglected  where  they  ure^ 

5 .  reaf  I :?  B 

Better  to  vcant  meanes  then  to  enioyfich 

a^s  proceed  not  oat  of  the  mottth  of  God, 

Mciins  to  raife  onr felaes  betngcafv dorfn^ 

favor  e.  2  T  2 

To  llnne  againfl  meanes  fear  ef nil  in  things 

I .  fpirttUAll:  2.  temporal/.  222 

Aieans  to  partake  of  the  Angeli  minijlery , 

three,  241 

MeJ*Jes  of  nottrtfi^ing  confidence  in  God, 

foure.  277 

Mcckencffe  ofChrifi  to  Satan  himfelfe,  5, 

renf.  1 1  1 

(^fini(?ers  mufl  be  verie  watchfull  ouer 

their  people^  becat*fe  of  the  tempter,  71 
fPickcdMtnifle'/'s  hi;fdcrfame  comfort  ^b  fit 


fo\vre,  7  2 

MonntAir.es  about  [erufilcm  ^j,  289 

Mountaine  chofen  for  the  third  tempfati^ 

on  J  ^,reaf.  285 

]Vo  moHntaines  to  be  n^ij^^ed  btit  Gods  holy 

monntofnc,  28p 

N 

Difference  cf  names  or  ntonbers  ,  mtiFh 
not  m>ih  vs  fnfpeEh  error  in  the 
Scripture,  but  ourowne  ignorance, 26^ 

O 

OBie^fons  for  Vftdry  anfwered,  1^^ 
ObieLl  ions  for  Siibath  breahjng,  1^9 
(fhetfe  Obieclions  ofthefeparation  anfwe- 

red,  167 

Obie^lions  to  prootfe  Chrif}  on  thepinas/e 

onely  in  vtjiOKy^.nfrvered,  189 

Obicitsoffenfes,  f^.vp  arrant  able,  294 
In  oppelttion  of  good  men  and  good  things  ^ 

co;ifider  5.  thr,:gs,  1^8 

Ordinances  cf  God  net  to  bee  medledrvith 

vrithcHt  due  refpclr  and  rcnerence-.as  i . 

word:  2 .  oath:  5 .  lots,  175 

Conditio'as  of  found  Obedience.  4.  585 
(fhcertfullObedicnce ,  Ajhmgs,  586 

Outward  things  make  neither  bappjf  nor 

vnhappiSj  4 .  reafonf,  9 1 


Pfnacle  of  the  Temple  chofenfor  thef^ 
cond temptation  b^'  fatan  ,4.  re: 


t. 


Ec 


funs 


^^> 


The  Table. 


fori  St  lOl 

NofUce  in  the  \vor!d free  frem  temptatU 

on,  20 

Place  f  of  Gods  worJJjtp  to  he  reuerently  e- 

ficemed  and  vfed,  1 74 

I\fj  pUce  loyjger   holy  then  Cod  and  his 

worflytp  are  prefent,  1 7  6 

Satan  vfualh  fitteth  his  temptation  to  the 

place  ^or  the  place  to  his  temptation,  :^, 

reafins,  1 8  2 

Places  of  probable  perrillayid  dangler  to  bee 

auoided efpccially,  of  ^\,  forts.  1 84 

A'fen  in  higheft  places  are  in greate/I  dan- 

ger  of  fallings  :^,reafons,  286 

The  higher  the  T^inaclea  manfiands  on, 

the  more  bhfefatan  is  to  caft  htm  dovpn, 

207 
Satan  helpeth  men  vp  to  the  l^macle  onely 

to  Ciift  them  downe  agatne.  2 1 0 

7  he  'Tope  puts  downe  the  dentil  in  boafting. 

Power  of  (l}rifi  vnrejifi able  by  blithe  de- 

uills  in  hellf^.reafons,  ^75 

power  of  Chrijl  is  of  his  Oijice  andE(fence, 

Thej;  differ  in  5 .  things .  ib i  d , 

'Popes  hone  erred  i?i  matters  of  faith,  2  5  T 
2,Afarkes9fthc  mighty  power  of  Chrifl 

in  vs,  3  80 

Power  of  Chrifif,  hJI  rat  eth  fat  an  s  great  eft 

ad'ta-:t/rges,  ipg 

Power  bf  fat  art   oner  the  bodies  of  men 

great  yCod  permit  ting  htm,  19^ 

Prayers  to  be  made  for  goner n ours  efpeci- 

allyywhy,  288 

Pre  fence  of  God  in  bis  word  andworfhippe 

maketh  places  holy^  5  ,reafons .         i  64 
Satan  ordinarily  tempteth  to  prefumptton, 

^.reafons,  2  00 

A^ofi  dangerous  prefumption  ts  infpiritu^ 


allthings yO^in  6.inftances,  20  J 

Prefumpttort  in  things  temp  or  all  to  bee  4- 
/4oided,in^,i^ftanccs,  205 

Priuiledge  of  Gods  children  becaufe  of  the 
Angells,  240 

A  ftngular  priuiledge  of  the  Church  to 
haue  fo  perfelh  a  dtre^ion  as  the  Scrip- 
ture, 154 

Priuiledge  ofthegodJy  to  find  Godfweet  to 

yourfoules  in  trialls ,  or  after  them,  4, 

reafons,  406 

Properties  of fuch  as  to  whom  Qh^tf^  will 
reueale him f elf e,  3 ,  up 

jiHpromifes  and  threats  in  Scripture  con- 
ditionally although  the  condition  bee  not 
euer  exprejfed,  262 

Allpromifes  offatan  are  miferable  ^foule^ 
and  deceitfully  5 .  reafons,  504 

Promifes  of  God  differ  from  the  deuill  ho  w, 

Proff^ers  of  Sat  an  allvpon  fortte  wicked  con» 

dttion or  other,  ^\6 

Miferable  men  that  accept  of  fat  ans  pro» 

fers,  4.  inflances,  g  20 

n?ublik^e  perfons  muft  efpec tally  watch  a- 

gainfh  2,thi>igs,  6 

Publike  perfons  mufihe  aboue  other  care- 

fa  II  of  Gods  glory .  g  5  ^ 

QlJefl ion,  how  could  (fhrifl  be  fafe  a- 
,     morgwil^e  beafts.  44 

How  Chrtfi  could  be  hu-^gry  beeing  able  to 
feedfo  many  miraculonfly,  ^g 

H^hy  Chrift  tooke  not  all  infirmities  ofeue- 
ry  particular  man,  5 .  reafons.  y 9 

why  fat  an  isfo  reftles  if$  tempting  ,  3 .  rea^ 
fs'is,  70 

n^hether  Chrifis  temptations  were  in  in- 
ward met  '0*7  or  externall,  74 

yi^hy  Chrifl  feeing  he  could  would  not  ttirne 

ft  ones, 

^ . —  -  * 


The  Tabic. 


ftones  into  hrt.xd^  ^  .rmfons,  1 1  5 

HoTV  to  concehte the  rvord ofGodhy  which 
he  goucrncth  Aiid  ^referues  the  crea- 
tures, 142 

yyhether  S.  A'fjttherv  orS,  Luk*  ,  oh  feme 
the  ri^ht  order  of  the  temptatioKS  feeing 
they  differ.  15  V 

IVhetherA  m>in  m.iy  prAy  ar  eommnnicAte 
with  a»  etitll  man  ,  or  with  a  wtckedor 
dumbe  THtniflcr,  16^ 

pyhether  amattmAy  heare  the  word  with 
profit  and  bUJfi'ig  from  a  wicked  WAn. 
170 

whether  ChrijlwAS  indeed  on  the  pinAcle 
or  /«  VifioH,  I  8  S 

How  SAtAfi  afpirit  could  carry  Chrift  his 
bodjy  5 .  con  ft  derations.  19c 

tvhether  Jonathans  action  ,  who  with  hi^ 
armour-bearer  onelj  fet  on  a  whole  ar- 
my of  enemies  was  prefumptioti,      202 

why  did  not  Satan  c a f^  downe  Chrijlybut 
faith  ^cafl  t  hy  felfe  dewne,  3 .  reaf,    212 

How  fat  an  isfaid  to  fill  Anantas  his  heart. 
A(5l.^.^.  219 

fvhethertt  bee  not  law  full  to  aske  a/ifryjc, 
270 

Hawfatan  can  preuaih  to  hrini^  men  to 
worfhip  him  felfe  in  fleadof  God^  wayes, 
nndmeanes,  ^22,  &Cc. 

whether  we  may  pre  fen  t  our  fe  lues  at  maffe 
thinking  to  k^epe  our  hearts  to  God.  ?  5 1 

whether  on  no  occafion  wemay  beprefent 
at  maffe.  :^  5  5 

whether  the  Prophet  gaue  Naaman  leaue 
1 0  be  pre fent  at  Idolatry,  354 

R 

REnfons  why  our  Sauiour  would  not 
yeeld  to  t  he  lajl-  temptation^  T  •  3  2  (5 
Receiue  nothing  from  the  deuills  hand^  g . 
reafons,  ^  1 9 


Redemption  free  t$  vs  cfiJfChriJl  deare.ic)  2 
Religion  fet  vp  ,  or  held  vp  by  bad  meanef 

i4  wiekfd  as  the  Romifp,  ^15 

Ret)refentatio:<Js  of  Satan  quicke  andfhortj 

i^.reafons,  291 

Reftlsfnefe  tn  euiHan  expreffe  imag-e  of  the 

deuill,  280 

Strang  Refijhmce  of  Satan  makes  htmflie^ 

/^.reafons.  ^66 

AfsanesofRefiJlingSatan^^,  ^yi 

Adanner  of  Refiflance  in  5 .things.  ^y? 
Reucrence tn  Gods  worJJpippe  vrgedy6.rea^ 

fons.  556 

Riches  muj}  not  haue  our  harts,^,reaf  i  5  2 
Romifh  teachers   dtfarming  men  of  the 

Scriptures  ^confuted  by  5.  reafcns.  122. 
RemtUy  dotlrine  Idolatrom   prooued    at 

Urge.  34  J 

Rules  ofrefifting  Satan s  temptations,  3.57 
Rules  to  k^ow  when  the  temoter  commeh,  2 

77. 
Rules  to  cenfirme  the  heart  tn  the  hue  of 

God  notwithjlanding  outward  crcffes , 

5.  92 

Rules  to  fence  vs  from  ifftng  vnwarranta- 

blemeanes  of  our  good^/i^.  97 

Rules  to  auoid  feduciton  by  feparatijls  ,  4. 

171 
Rules  to  vpholi  our  fe  lues  when  Sathan 

would  cafl  vs  downe y  :^ .  1  t  o 

Rules  to  try  whether  a  Scripture  be  vreft. 

ed^y.  256 

Rules  of  triall whether  our  obedience  be  be^ 

yond  that  of  the  deuills,  4.  3  89 

Rules  to  carry  ourfelues  free  from  infe^li- 

on  of  fin  tn  all  places  where  we  come^  3 , 

187 


s 


Abb ath 'breakers  caft-  hy  Gods  word 
notwtthjlanding  all  thetr pleas,  1 49 


Ee 


SAaa- 


The  Table. 


SAcrAf'fierJt  may  he  recemedvehere  of  en  of- 
fenders are  to  Herat  ed,  1^9 

Jo  Snjitlife  a  TKcins  ^erfon^  he  wp'ft  fet  vp 
Gods  \vorp:tp  ffi  his  heart.  1  y  2 

The  word  S.^Jan  zfed  by  Chrtjl  hi  the  Lift 
temptatioyi^  4  reafon,  ^^2 

SiitA^i  canKot  hnider  Godf  children  of ful- 
uation^  he  m^y  of  comfort,  4. 

Satar.j  month  may  bee  fiopfed,  bat  tjot  his 
malice,  c 

SAta>i  anacctifcr,  '^,reafo}}S,  25 

Satan  tempteth,  2.  rvajes.  3  2 

Afay  alfure  vf,  ct^jr^ot force  vs.  i^^. 
Eaer  taketh  vs at  theweakeflj'^xeaf.6^ 
Cor/2meth  to  a  wj«,  2.1^^7^/.  7  3 

jifayleth  the  Son  of  God  knovfwg  him 
fotobe,^.  rcafon.  76 

j4m;esntj^,thi}igs  in  hislJemptatio.yc) 
In  tempt i^ig  direBIy  oppofeth  the  word 
of  God,  f^.reaf.  So 

Satan  the  mof}:  emment  and  danger om 


Is  r.ot  content  that  men  fmne^vnies  they 
doe  it  mcftfyiyiefully,  2 1 9 

In  one  allegation  of   Scripture  out  of 
Pfal  9  I.I  I.  he  ktdethU  faults. 22^ 

Netier  ifuercomewithom  re f face,  574 
Scriptures  beeing  our  weapon  ^we  muftr  al 

waiet  haue  thsm  tn  readtnes,  \  24 

Scr mures  the  hammer  ofherefes^  04  in  6, 

ifjjlances,  i  ^  i 

Scriptures  how  ab/^fed  to  efrabbfl?  errours 

in  do[}riKe,  5 .  i?)ftances,  2  3  f .  in  pra- 

tiifeinmany,  2^4 

Scriptures  no  dumbcybut  a  fpealiinn-  Judge, 

Script  tires  conferred  in  paralel  places,  258 
Scriptures  collated  in  vnhk^e  places ^and  re ' 

cone  lied,  in  25,  inflances»  2^9 

Scripture  mofl-  a^tly  alkdged  by  Chrifi. 

268. 
Some  Scrtpturs  fitter  for  fom:  to  meditate 

on^then  others,  268 

Security  mufl  bee  watched  ^g^i>}fiy  after 

temptation  foy  led, ^,reaf.  279 

rules 


tempt  er^/^,reafons,  6p 

Seel^eth  euer  to  blemtjh  the  good  he  can- 

not  hinder.  9  8  j  Senfes  mufi  be  diligently  k^pt,  and^» 

Inferreth  mtfcheiuotu  conclufions  vpon        for  the  right  ordering  oft  hem, 

truepre?nijfef,  4.  reafons^  99 

T^euer  commeth  without  fime  /tone  or 

other,  108 

uilloweth  hii  fsruants  floncsfor  bread, 

109 
Secketh  cheifcly  to  draxve  them  tofinne 

who  haue  ??)cjl  T?jeanes  again fi  it ,  4, 

re  a  font,  218 

Can  tejnpty  but  n9t  force  vs  to  ftnne ,  5 , 

reafon,  2  r  3 

Iliff^biilttef  to  bee  watched,  6,injlan' 

ces.  log 

Can  allcdge  Scripture  to  thrufi forward 


291 

Seruice  of  Cjod  mufi  bic  ruled,  wholly  by 

God  for  I  ^matter,  i,r/janner  ,   5 ,  cnde. 

360 
Seruice  ofGcdtwofola^\  .Legally  2, Euan- 

ge  lie  all.  358 

Of  Seruice  Euangelicall y  3.  conditions, 

Seruice  of  God  mufi  be  chearefull^  5  ,reA' 
fins,  ^6 1 

A'farkes  of  a  good  Scruant  of  Cjod,  ^ ,   362 
Aieanes  to  bee  prefer ucd  from  theferuice 
of  Satan,^,  325 

e//  figne  may  be  Ofked  in  4,  cafes,        270 
his  wicl\ed  purpofcs,  5  .reafon,    224!  Ftue  vaine  ends  ofadk^tng  a  figne,         271 
'ilUdgcth  Scripture  ^.wayes,        225'  7hrce  finnes  aboue  other ^  make  men  mnfl 

~"~  ""  ~"  ~~"  ti^ 


The  Table. 


/tkfthedeuiU.  *8l 

(Sinyics  oflerptfcdemy  the  [nines  ofEngl-t^id, 

^.infl4nces,  1 7^ 

StuKes  ofthii  age fcAr( fully  aggrdHAtedby 

oar  mCiViCS  of  grace.  2  2  I 

SohU  ItHetb  by  Gods  xvord,  ^.tvAyef,  I  $  p. 
Solitary  pLices  fittejl  for  tem^tMion  ,    2. 

rcafofi.  21 

D  tr  ell  ton  for  folic  .n  he fl}  4.  24 

Soirtt  of  God  led  Chnfi  into  the  wtldcryies  ^ 

^.re.ifon,  I^ 

Sptrits  created  of  three  forts,  I  2 

Su^idry  forts  ofmenfn^redby  Satan  Jnfee- 
kjna-  Vf2U\vftill  cotirfes  to helpc  them- 
fclnes.  96 

To  turyje  Stones  i»to  bread  an  ordinary 
temptation.  How  and  rvherctn,       i  o  ^ 

Sundry  forts  of  men  to  whom  Chrtft  nener 
rcueaUth  himfelfe^  1 1 8 


TEmple  of  Icrnfalem  defer ibcd,  with 
thefenerall  Courts, and  their  con- 
tents. 1(5 1 
Temptation  not  afigne  of  Gods  hatrcd,bfit 

of  the  dentils.  9 

Temptations  rJl  of  them  appoi^ited  and  It- 

limited  by  God,  z.reaf  j  5 

It  was '10 1  again fi  the  hollies  or  power  of 

Chrtfi-  to  be  tempted^     •  "3^1 

Cbrifi  beeing  tempted  rvas  ivtthoup  fnne, 

hsw  m  "^gro finds.  32 

OfTtwpttons^  5 .decrees,  ^ 5 

Grcatef}  temptation  not  to  bee  tempted, :  4 
Temptattons  manfallj  to  be  refjhdy  3  .rfio- 

tines,  ^  J 

Beeing  tempted lookevp  to  Chrtfi  tempted, 

for  I  fal'^ation^  2 .  imitation,  5  8 

^jiejfer  Temptations  Satan  makes  away 

to  greater  ^^,rea  fans.  50 


JVherefatan  begins  Tcmttr.tion ^rfcemajf 

beginne  rcffl-ince.  5  7 

To  Tempt  any  to  etull  .1  fc  are  fill  fin.      7  z 
The  firfl  Tempt Atio>i  of  Chrifl ^\VM  not  to 

^  hit  tony  ^06  Pap  rfis,i  ,re.if,  7  9 

No  Tempt nl  ion, no  faith,  8  6 

8.  Things  filly  cofjched  tn  the  I .  Tempt  a- 

Hon.  105 

In  the  fecond  temptation  Satan  aimsth  at 

1^,  things.  f9> 

Satan  tempting  fc^ksth  to  bring  men  to  r.v- 

treameSj  5 .  reaf.  1 97 

SathaM  cayj  tempt  andperfwade ,  btft  n-ot 

force  vs  to  finne^  ^  .reaf  21^ 

Temptations  armed  with  Scripture  moft 

dangeroiii,  2^1 

^JMin  tempt  Godwin  \,iHdgcment:  2. affe- 
ct io  n:  ^,  all  ions.  i6;y 
God  aElualiy  tempted^  4 .  vcaies,  272 
To  tempt  God  digger  on  s ,  ^  re/if,  275 
F/ue  forts  ofte-mpters  of  God.  2  74 
How  men  tempt  Cjodm  m.jtrers^  l,offofit/e\ 

275.  2,  of  body  :  t  hree  w.-i  ics ,  2"j6 

Tempters  ofthemfelues,  as  if  there  vptre  no 

Tempter,  70 

(fhrifl  abtdfth  the  whole  tsmpfation  t3  the  j 

end,  4 .  reaf  1, 64 

Godfujfereth  his  children  to  be  vexed  with 

long  and  flrong  tef/ipfations.-^.reaf-^d^  1 
^ods  children/hall  otitfiand  all  temptati^ 

ons.^.reaf.  ^66 

A  fober  vfe  ofhtintane  tefiimenies  i<j  Ser^ 

mons  not  vnlawfall,  2  j  2 

Aden  thrufl  from  God  by  Satan,  ^25 

God  hath  fin  dry  wans  threat  tied  this  la?;d 

ofUteyearcs,  ^^J 

Greatefi-  triads  of  the  godly  cannot  wake 

themvnhappy^^.riiif  ^07 

Totry  jpir  its  a  Hedging  Scripture^,  rules  ^ 

22c 

UTTy 


The  Tabic. 


IclytimuaitheSabbAthHottoyeefro^    JVord  written  a  prhcif  ^11  weapon  o^  the 
^'^^^'  ^ 7^         C^rifiraKfau/Mer,    ^,reaf/       \  ^ o 

^ifrd  li  then  z'fid  Aright ,  whc^i  te^tAti- 

V  V  onsArecutoffhtt,7,,realons,  126 

jVfUjt  jretttng  ofearthlj  things  ac^    ThelVord  asttcth  of  temptations  to  df- 
curfcd^,waies.  j^^       ^fp^^^e p^  6.tnf}a^ces.  i  ij.  to  prefu^p^ 

AllthevotceofSAtanis,  Caft  thy  Iclte  ;       tion.in  Sjn/lances.  i  28.  toprtde  w^. 

downc.  217:       inJlAnces.i2().   to  ifjiufitce,6.tnfi4nl 

Ujurcrs  Une  >iot  bj  Gods  word,  but  again  ft-        ces» 


ft. 


i?o 


147    O  -icly  Gods  word ,  but  euery  won^ of  God 

TW  ,       P^eferucth  the  life  ofman,^,reaf.  1^9 

Owatchouerom'weakjnefe^pucno^    lyord  of  God  [tiflawcth  vs,  i.   abofte  a/i 
tdlertiUs  66        meanes,i,wayes.  1^0.  2.  wtthout  all 

Ffue  forts  ofperfonsfatle  in  the  watch  oner        wea-^es,  1 41 .   g.  ag^tnf}:  all  means.  141 
their fenjcs.  238     fVordof  God  m^de  theatre  Itght without 

Many  warnings  of  God  to  lertifalem  and  .       the  Sunne ,  and  the  earth  frnn full  with  - 
England,  i8o,&c,i       out  raine,  j., 

PVilde  beajls  why  Chrifi  wai  with  them,  4.  '  Word  of  God  from  an  euill  m.in^  mtty  bee 

^^^f*  4  i  j       ^^^^^^  "^tth  bleffing  to  a  good  man  ^  four  e 

Wealth  becomes  ours  and  rightly  vfed'^,\      reaf,  I7q 

^^J^^-  1^2    To heare or reade the wtrd religiouflyfotire 

God  netier  brings  hit  children  into  the  wil-  \       rules .  227 

dernes  of  temptation  bfit firfi  fits  them    Satan fteldomefo good a4  hi^word^  ^.reaf 

with  fuffcid>it  grace,  ^^, reaf,  39  \       ^06 

Wtllofman  mooftedtwowaies.  214    Worfhippe  is  twofold,  i,CtHill:  2. T)imne: 

tAprincfpall  wile  ofSathan  to  onerthrowe  :       both  of  them  two^fold,  :j  40 

men  by  Scripture,  4.  reaf.  2  5  o  ^  Worfhip  ciutll ,  and  reltgiotu  differ  in  fine 

Witches  and  feekcrs  to  them  coKdemned^'^,\       things,  542 

reaf  97    Worfytp  (ftuill.is  grotmdedin  Biuinc^A-^ 

Wicked  men  by  no  meanes  lay  afde  their   Worfhtp  religiom  due  to  God  one  ly,  ^,reaf, 

malice  r#  Gods  children,  4.  reaf     I  5  6  I       3  44 
Wicked  men  are  loath  to  be  compared  to  the  \  Stxe  meanes  by  which  Satan  preuaileth  to 

deUill,  but  are  fome times  worfe.       1 5  p  i      fetvpthe  worfpip  of  himfelfe.         524 


ffi 


FINIS. 


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