THE eleuen first verses of this cha­pter do conteine a briefe descrip­tion of Christes tēptations, wher­of I haue chosen to intreat, hauing formerly handled the doctrine of Con­science, because all that endeuour either to get or keepe a good conscience, are most of all subiect to temptations: Now here we haue the speciall temptations of the Diuell wherewith he assaulted our Sauiour Christ, and in Christs example the best way to auoid the same. This description consisteth of three distinct parts: First, A Preface or preparation to a Combate betweene Christ and the Diuell, vers. 1. 2. Secondly, The com­bate or conflict it selfe, vers. 3. 4. 5. 6. 7. 8. 9. 10. Thirdly, The issue or euent of this combate, vers. 11.

I. Part. The Preparation to the com­bate hath two parts: First, Christs going foorth to that place where the combate was to be fought, vers. 1. Secondly, his abode & conuersing in that place, vers. 2. 1. Christs going forth to the place is set out by sundry circumstances of the E­uangelists: as, The time when he went; The authour of his going; The maner how he went furnished; the place whi­ther he went; And the end wherefore.

I. Circumstance. The time when Christ went foorth to be tempted is noted in this word Then: what time this was, we shall see in the end of the former cha­pter, where is set downe the baptisme of our Sauiour Christ by Iohn in the riuer Iordan; as also the great honour and maiesty wherewith he was there renow­med: for it pleased Christ for speciall end and purpose to be baptized, not as we are, to put off sinne, for he had none; but to be ordained a Mediatour for vs, that putting on our sin he might beare the burden thereof in our steed. Againe in his baptisme he was distinctly proclai­med, The doctour of his Church: for im­mediately thereupon, The Holy ghost de­scended vpon him like a doue, and a voice came from heauen, saying, This is my welbeloued sonne in whom I am well pleased. Now so soone as Christ was thus so­lemnly inaugurated into his office, and proclaimed from heauen to be the sole Doctor and Prophet of Gods Church, euen then immediately without any de­lay was he driuen forth, as Marke saith, chapt. 1. 12.

The vse. Euery Christi­an must looke to be tempted. In that Christ is no sooner baptized, but he is presently tempted, we learne; that all those who are truely baptized into Christ must make account to be tempted, and prepare for a combat with the Diuell, euen through the whole course of their liues: for if Satan durst be so bolde as to encounter with Christ Iesus the head of the Church after his baptisme, then doubtlesse he will not spare any of his members who are but [Page 2] weake & sinfull men. Again, in baptisme a man giues vp his name vnto God, pro­mising therein for euer to renounce all seruice to the Diuell, the flesh and the world; and contrariwise to beleeue in God, and to serue him; and this vow being thus made, it is the will of God he should be tempted, that in the schoole of temptation he might learn to practise his baptisme. But here most men wil say, they neuer felt by experience in them­selues the trueth of this doctrine; for they haue not perceiued any such com­bate in themselues, though they haue bene baptized many yeres agone. Answ. Such men, The state of those that were neuer tempted. whatsoeuer they be, haue in­deed the outward baptisme of water, but they neuer yet receiued the inward bap­tisme of the spirit; they weare Christs li­uery, but as yet they do seruice vnto Sa­tan; And though they haue been made partakers of the seales of the couenant, yet still they abide within the kingdome of darkenesse; for Christ heere teacheth by his owne example, that all those who haue receiued the inward baptism of the spirit, whereby they haue effectually put off sinne, and put on the Lord Iesus, are as sure to be tempted by Satan as him­selfe was: therefore let such persons as neuer yet felt in themselues this spiritual conflict, now begin to reform their liues, and to performe their vow of baptisme, and they shal vndoubtedly find in them­selues the truth of this doctrine, That all that are baptized into Christ, shalbe temp­ted of the Diuell. So long as the children of Israel continued vnder Pharaos bon­dage, they were not pursued by his ar­my; but when they set their faces toward the land of Canaan, then presently he makes after them, with all his might and malice; euen so, while men liue in sinne and submit themselues to Satans spiritu­all bondage, he will suffer all things to be in peace with them; but if once they set their hearts on the heauenly Canaan, and giue themselues syncerely to Gods seruice, then will he with all his force pursue them, & meet them with armies of temptations to turne them backe into their olde way of sinne againe. The silly bird that is in the snare or vnder the net, so long as she lieth still feeles no harme; but when she stirs & offers to get away, then begins her paine, and the more she striues, the more she finds her selfe en­snared: So fareth it with silly men, while they liue in sinne securely, they are not troubled with Satans temptations; but when they beginne to leaue their badde courses, and settle themselues to serue the Lord, then presently the Diuel seeks to spread his net to intangle them in his snare. The consideration whereof must teach vs, to watch and pray that we enter not into temptation; and (as Paul saith) to put on the whole armor of God, that we may be able to stand against the assaults of the Diuell, Ephes. 6. 11.

Secondly, in that our Sauiour Christ after his solemne inauguration into his mediatorship, was immediatly to go to be tempted; we learn, Men set apart for some speci­all calling must looke for tem­ptation. that all those that are set apart by God to any speciall cal­ling, euen at their verie entrance there­into must looke for temptations. This befell the head, and therefore all the members must reckon for it. When Moses was first called to be the guide and conducter of Gods people out of Egypt, Exod. 2. 15. hauing slaine an Egyptian in defence of one of his brethren, vpon knowledge of the fact he was fain to flie from Pharaos court into the land of Ma­dian, and there to liue a shephers life for many yeres with his father in law Ie­thro. And Dauid was no sooner appoin­ted by God to be king ouer his people Israel, but 1. Sam. 18. 9. 11. Saul began to persecute him, and so continued all his dayes. And our Sauiour Christ, hauing called his Apo­stles to their office of preaching his kingdome, Mat. 8. 23. 24. tooke them soone after to the sea, and there falling asleepe suffered their ship to be so tossed with waues in a great tempest, that they looked for no­thing but present drowning, so as they cried out, Master saue vs, we perish. And this the Lord doth in great wisedome for the good of his children: 1 Reason why. first to teach them, that no man is able of him­selfe, to carry himselfe in any acceptable course of his calling without Gods spe­ciall assistance and grace. Secondly, to 2 stir vp in them those good gifts and gra­ces which he hath formerly bestowed on them; as the feare of his name, the [Page 3] loue of his maiesty, the gifts of prayer, faith, patience, and many other which he would haue tried in the entrance of their callings, and exercised in the con­tinuance therein vnto the end.

Thirdly, seeing Christ begins his pro­pheticall office of treaching his church, with temptations; This should admo­nish all Ministers of the word, Ministers spe­cially must looke for tem­ptations. that how­soeuer all Gods people must prepare themselues against Satans temptations, yet they must doe it aboue the rest; for looke as in a pitched field, the enemy ai­meth principally at the standerd-bearer; euen so Satan and his instruments, do a­mong all Gods people, bend their grea­test forces against the ministers of Christ which holde vp his scepter, and display his banner in the preaching of the Go­spel. When Iehoshuah the high priest stood before the Lord, Satan stood at his right hand to resist him, Zak. 3. 1. And when Ahab went to fight against the king of Syriah, Satan became a lying spirit in the mouth of 400. prophets & mo, 1. King. 22. 22. This is that great red dragon, that with his taile drew downe the third part of the starres of heauen, that is, of the mini­sters and preachers of the word, and cast them to the earth, Reuel. 12. 13. 4. This is he that desired to winnow the Disciples as wheat, Luk. 22. 31. And as the king of Aram said of Ahab, fight not against small nor great, but against the king of Israel only, 1. King. 22. 31. So Satan fighteth not a­gainst any so much as the Prophets of Israel, the ministers of the Church.

Fourthly, It is good for Ministers to be tempted. in that Christ is tempted before he go to preach, we learne that it is good and profitable for Gods mini­sters to be exercised with temptations euen of satan himselfe, & that for sundry causes; first, that they may know 2. Cor. 2. 11. what temptations meane; Secondly that they may 2. Cor. 1. 4. be the more able to minister helpe and comfort to those that are tempted; Thirdly to make them vnderstand the word of God aright; for many places of Scripture can not so well be vnderstood by bare study onely, as by temptations Act. 4. 24. 25. therewithall; and it is true which one sayth well, Reading, meditation, prayer, and temptation, make a diuine.

II. Circumstance The author or effi­cient cause of Christes going foorth; to wit, the Holy ghost, noted in these words, was led by the spirit: The word led, in the [...] originall signifieth thus much, that Iesus was carried apart by the spirit; which must not bee vnderstood of any locall transportation of his bodie from the ri­uer to the wildernesse, as 2. King. 2. 11. Elias was ca­ried from earth to heauen; or as Act. 8. 39. 40. Philip was taken away from the Eunuch, and carried to Azotus; but it was a motion of the Holy ghost, wherewith Christ was filled aboue measure and made willing to encounter with Satan in that combat; for so are the words by S. Luke, Luk. 4. 1. being full of the Holy ghost hee returned from Ior­dan, and was led by the spirit into the wil­dernesse, that is, by the inward motion and instinct of Gods spirit; Againe, S. Marke saying, Mark. 1. 12. the Spirit droue him into the wildernesse, giueth vs further to vn­derstand, that this motion in Christ from the spirit, was a peculiar motion, not forced or constrained, but volunta­ry, and yet very strong and effectuall.

Again, by the spirit here, is not meant the Diuell or an euill spirit, but the Holy spirit of God: he it was that moued Christ to goe into the wildernesse; so that the meaning is this; After Christ was bapti­zed in Iordan by Iohn, hee willingly tooke his iourney into the wildernesse, being moued thereunto by a speciall and strong instinct of Gods holy spirit, wher­with he was filled aboue measure. If any aske, how Christ could be led by the spi­rit, seeing hee sends the spirit: Answ. These two may well stand together: for Christ must be considered two wayes; first as man in the forme of a seruant; se­condly, as God, euen the sonne of God, yea God himselfe: Now as Christ was man, he was subiect to Gods prouidēce, and so was led and guided by the Holy ghost: but as he is God, he is not sub­iect to prouidēce, but is the author ther­of, and is not himselfe led or sent, but to­gether with the father sendeth the spirit.

The vse. The holines of Christs man­hood. In this circumstance we may obserue; first the exceeding holinesse of Christs manhood, in that he moued not from one place to another, without the speciall instinct and direction of the spi­rit of God. By which example we are [Page 4] taught to suffer our selues to be ordered and guided by the spirit of God in eue­ry thing we take in hand, yea in all our thoughts, words and deeds; for this is the true note of euery child of God to be led by the spirit, Rom. 8. 14. where the A­postle vseth the same word that S. Luke doth speaking of this leading of our Sa­uiour to be tempted: we must therefore labour to be of Dauids disposition, to haue our harts pliable to all Gods testi­monies; when God said, Seek ye my face, Dauids hart answered, I seeke thy face O Lord, Psal. 27. 8. and thus doing we shall suffer our selues to be directed and gui­ded by the Holy ghost, for he teacheth and guideth men by the word.

Secondly, Temptations come not by chance. from this that Christ was led vnto temptatiō by the spirit of God; we learne, That temptations come not by chance, nor yet by the will and plea­sure of the Diuel only: for he could not touch Iob, or ought he had till God Iob. 1. 12. gaue him leaue; nor enter into the heard of swine, till Christ said, Mat. 8. 32, go; but temptati­ons come by Gods most iust permissi­on, and not without his speciall proui­dence & appointment. This combat of Christ with Satan was decreed of God by his speciall appointment in his eter­nall counsell. And therefore was Christ led by the spirit to encounter with the Diuell, that he might performe this one worke of a mediator, namely in tempta­tion ouercome him, who by temptation ouercame all mankind. And as God ap­pointed this combate of our Sauiour, so hath he also ordained the temptations of euery Christian and the circumstan­ces thereof: The theater or place of this combat is this present euill world; the a­ctors are Satan and euery Christian; the beholders are men and Angels, 1. Cor. 4. 9. The vmpire and iudge is God him­selfe, who ouerruleth Satan, so as the is­sue cannot but be happie and blessed to those that fight manfully; for hee casteth away none that be mighty & valiant of cou­rage, Iob. 36. 1. he will giue an issue with the temptations, 1. Cor. 10. 13. from whence we learne sundry good instructions.

1 First, when we are tossed and tried by manifolde temptations, we must not thinke it strange, but rather count it ex­ceeding great ioy, Iam, 1. 2. because it is Gods blessed will and ordinance that Satan and euery Christian should enter combat and conflict, for the triall of his graces in them.

Secondly, we are hereby taught to 2 labour with patience to beare all trials and afflictions, not vsing vnlawfull means to winde our selues out of them, because they come by the speciall pro­uidence of the Almighty.

Thirdly, Christ went not to be temp­ted 3 till he was led by the spirit; therfore no man must wittingly put himselfe into danger without a calling from God, left therein hee tempt God: indeed a man may be moued extraordinarily, to offer himselfe into places of danger; thus Act. 20. 22. Paul went bound in the spirit to Hierusa­lem, that is, he willingly followed the motion of the Holy ghost, which in­wardly enforced him to go thither. And the same may be said of many holy Mar­tyrs, who though they might haue esca­ped by flight, yet did willingly offer themselues into the hands of their per­secutours, and endured the violence of their torments, which wee must thinke they did by a special motion of the Ho­ly ghost; otherwise, for a man to offer himselfe into danger without all warrant from God, is to swarue from the practise of Christ in this place.

Fourthly, Christ being ledde by the 4 spirit, did not seeke to shrowd himselfe from this combate; so likewise if a man follow his calling according to Gods will, and thereupon fall into troubles and temptations, he may not seeke to e­scape them by neglecting his duty, but with courage and patience must inure himselfe to beare them, wayting on the Lord by wel-doing for his deliuerance. Heere it may well be asked, whether a man can lawfully and with good consci­ence abide in those places which are cer­tainly knowen Quest. Of a­bode in places haunted by e­uil spirits. to be haunted with euill spirits? Answ. Some indeed are so ven­turous & bold that they feare nothing: yet the trueth is, no man ought on his own head abide or lodge in such places, vnlesse it be within the compasse of his calling, or els haue a true extraordinary motion of Gods spirit so to doe; we are [Page 5] therefore rather to auoid them, than wit­tingly and willingly thrust our selues in­to the danger of such places; for if God haue giuen liberty vnto Satan to possesse such places as haue been consecrated to Idolatry, or defiled by oppression and bloud, or such like abhominations, why should wee without warrant from God, put our selues into his hands? This also may serue to reprooue those men who presume so much vpō their strong faith, that they neuer sticke to thrust them­selues into most lewd company: but let such persons beware, for places of bad company are places of danger by reason of that power and liberty which Satan hath among them, for there he hath a throne, Reuel. 2. 13. How then can it be, that they should cleane escape the infe­ction of sinne, who do vsually conuerse with those that commit it without con­trolement? Pro. 13. 20. He that walketh with the wise (sayth Salomon) shall be wise; but a companion of fooles shall be made woorse: so the words signifie: and therefore his counsell is, Pro. 1. 10. not to consent when sinners entise vs: nor to Pro. 22. 24. make friendship with the angry person, nor to go with the furious, lest we learne their wayes and receiue de­struction to our soules:

Fiftly, in this leading of Christ by the spirit, we learne a further thing: so long as Christ was a priuat man he liued with Ioseph and Mary a priuate life; but be­ing baptized, and thereby installed in his office of Mediatour, he returnes not to Bethlem or Nazaret where he was borne and brought vp, but gets him presently into the wildernesse, thereto encounter with Satan, and that by the motion of the spirit; wherein we may see, that all that are appointed and set a­part by God for any speciall calling, are in some sort changed by his spirit, and as it were made other men. When Saul was anointed to be king, the text sayth, God gaue him another heart. 1. Sam. 10. 9. And when Dauid Psal. 78. 71. 72. was made of a shep­heard a king, he was furnished for that place, as his behauiour shewed, which was such as did beseeme a king. Thus the Apostles of our Sauiour Christ, of poore fisher-men, altogether Acts 4. 13. vnlette­red, by the gift of Christs calling, 2. Cor. 3. 6. were made able ministers of the New testament, and so became indeed fishers of men, Mark. 1. 17. Vse. Which serues to confute such men as plead extraordinary cal­lings, as many haue done; some saying they were Elias, some Iohn Baptist, &c. For if these were such men, and had re­ceiued such extraordinary callings, then should they withall haue beene endued with extraordinary gifts fit for those cal­lings; but no such thing befalleth them, nay it is plaine, they remaine the same men they were before, without any change at all in respect of gifts fit for such persons as they pretend themselues to be. And to apply this to our selues; we are all by nature the children of wrath, and enemies vnto God; but by grace we are made Kings, Priests, and Prophets; Kings to rule ouer the world and the Diuell, in respect of their pro­uocations vnto sinne, as also to subdue in our selues our owne euill lusts and af­fections; Priests to offer vp spirituall sa­crifices vnto God, as prayers and prai­ses for his daily blessings; and Prophets to instruct our selues and others in the wayes of God, according to our gifts and calling. Now then it behoueth vs all to become new men, and to leade new liues fitting and sutable to our holy calling, giuing our selues wholly to the honour and seruice of God, shewing hereby, that we are hereunto called by his spirit of grace and holinesse, so shall we Colos. 1. 10. walke woorthy of the Lord, and shew foorth the vertues of him that hath cal­led vs, 1. Pet. 2. 9.

III. Circumstance. How Christ went furnished into this place of combate: which though our Euangelist Matthew hath omitted, yet hath S. Luke plainly noted, saying, He was filled with the Ho­ly ghost. Luk. 4. 1. If any shall say, this seemes to import that Christ wanted the the fulnesse of the spirit all the former part of his life, if now only after his bap­tisme he were filled therewith. I answer, This fulnesse of the spirit is ascribed vn­to Christ after his baptisme, not as though he formerly susteined any want of the spirit, but because at his baptisme he receiued a greater measure of the spi­rit than he had before: for this we must [Page 6] know, that Christ was alwayes filled with the spirit; being an infant he had a full measure of gifts fit for his infancie, and still as his growth in yeres required moe graces of the spirit, he increased therein, hauing in his youth & in his riper yeres full measure of gifts fit for his estate in those times. And at his baptisme being inaugurated into his Mediatourship, he receiued such fulnesse of the spirit as was behoouefull for so high an office, which because it was farre greater than before he needed, therefore is he now sayd to be filled with the Holy ghost: so that though Christ were alwayes full of grace, yet he increased therein as his e­state and calling did require.

The vse. This serues to confute the Papists, who teach that Christ had all fulnesse of spirit in his infancie, euen from his conception and birth; and did not grow in grace at all, saue only expe­rimentally, as he had occasion to mani­fest the same more and more in practise. But. S. Luke sayth plainly, that Iesus in­creased in wisdome, and stature, and in fa­uour with God and men, Luk. 2. 52. A­gaine, Christ was like vnto man in all things, sinne only excepted, and therefore did increase in grace as man doth in gifts from time to time.

Further, Christ goeth thus furnished to this combate that he might be able to encounter with Satan hand to hand, and at the end giue him the finall ouer­throw. Thus he furnished Moses Exo. 4. 11. 12 for his ambassage vnto Pharaoh; and 1. Sam. 17. 45. Da­uid for his combate with Goliah; Aho­liab and Exod. 35. 30. 31. Bezaliel for the worke of the Tabernacle; and euery one whom God imployeth about any speciall worke, is furnished and fitted thereto of God with speciall gifts: whereby in euery age we may see whom God placeth in any cal­ling, for they are well qualified for the duties thereof; and therefore those that want gifts meet for their callings, doe thrust in themselues thereto, and are not placed therein of God.

IV. Circumstance. Whither was Christ led to be tempted? namely, into the wildernesse, that is the place chosen of God for this combate. There be di­uers opinions touching this place; some thinke it was a little wildernes betweene Ierusalem and Iericho; some the desert of Palestina; others, the great desert of Arabia, where Elias fasted forty dayes and forty nights; and where the Israe­lites wandered forty yeeres. But seeing the Holy-ghost doth not define what wildernes this was, we are not curiously to inquire after it, Why Christ chose a desert for this com­bate. but only know it was a desert and solitary place. Let vs ra­ther search into the reasons wherefore he chose a desert place for this combat; and they are diuers: First, because he 1 was to worke our redemption in great humility, euen in the base and low estate of a seruant, for the satisfying of Gods iustice in that nature which had sinned, therefore he would not goe to Ierusa­lem there to shew his glory and God­head, as a little before he was proclai­med in his baptisme; but he gets him­selfe to a desert place void of all pompe and glory, where he meant to begin this great worke for vs by encountring with our chiefest aduersary. Secondly, hee 2 chose this place for the more easie en­countering with our aduersarie Satan, whom he was to ouercome for vs: for if Christ after his baptisme should haue shewed the glory of his Godhead, Satan durst not haue medled with him; there­fore as the fisher hides the hooke and shewes the bait to entise the fish, so our Sauiour CHRIST with the vaile of his flesh in this base estate and solitary place did couer the glory of his Godhead, that Satan seeing him only in this low degree, might be the more eager and bolde to set vpon him. Thirdly, Christ 3 was willing to giue vnto his aduersarie the aduantage of the place, that there­withall he might giue him the greater ouerthrow; for the Diuell delights Mark. 5. 5. in desert and forlorne places, and there he would chuse to practise his temptati­ons, because in such places men want those helps and comforts which in soci­ety they may finde: hence Salomon sayth, Eccles. 4. 10. Woe be to him that is alone: yea, God himselfe sayd of man in the state of his innocency, Gen. 2. 18. It is not good for man to be himselfe alone. And that Satan takes aduantage of such solitarinesse, appeares by his tempting of Eue, when she was a­part [Page 7] 4 from her husband, Ge. 3. 1. Fourth­ly, the praise and honour of this victo­ry ouer Satan, was peculiar to Christ, and not communicable to any creature: and therefore Christ chose a desert place for this combate apart from all humane society, that no man might challenge any part of this glory to himselfe, but that it might be wholly Christs, as of 5 right it was. Fiftly, he went into a de­sert place for a time, that afterward he might thence returne with more credit, reuerence and authority to exercise his propheticall office: for we see by expe­rience that when a man hath beene a­broad for some time, he is receiued with more reuerence at his returne.

The vse. From hence the church of Rome would fetch a ground & warrant for their monasticall life; saying, that as Christ went apart into this desert, so may men sequester themselues from or­dinary societies, and liue as Monks and Heremites in cloisters, woods and de­serts. But this collection is absurd, as may appeare by these reasons: first, Christ went not thus apart on his owne head, but by the instinct and motion of the spirit of God: but the Papists admit and vndertake the state of Eremiticall and Monasticall life without any war­rant in Gods word. Secondly, Christ did thus sequester himselfe but once for a certeine time: but with them, an He­remiticall estate is ordinary and perpe­tuall for their whole life. Thirdly, our Sauiour Christ fasted truly all the while he abode in the wildernesse: but Papists in their Cloisters and Hermitages doe plentifully inioy the wealth of the world in great ease and liberty. And therefore howsoeuer solitarinesse for a time may be commendable in some cases, as to meditate on the works or word of God, as Isaac did, Gen. 24. 63. or for the exer­cise of Luk. 5. 16. prayer and fasting in more ear­nest maner; yet the Eremites life being a perpetuall forsaking of humane socie­ties, is neither warrantable by Gods word, nor commendable in Gods child.

V. Circumstance. The end why Christ went into the desert; namely, to be tempted of the Diuel: wherein obserue three points; How hee was tempted; wherefore, and by whom. For the first; To Tempt, in Scripture is ascribed to God, to man, and to the Diuell: God tempteth man, when he prooueth him; that is, when he maketh manifest what is in his heart for sinne or grace, which be­fore were hid to the world: thus God tempted Abraham in the offering vp of his sonne, Gen. 22. 1. and Christ, the ru­ler, Luk. 18. 22. Man tempteth God, when he prooueth by vnlawfull meanes whether God be so powerfull, iust and mercifull as the Scriptures doe affirme him to be: and thus the Israelites tem­pted God, when they required meat for their lust, and sayd, can God prepare a ta­ble in the wildernesse? Psal. 78. 18. 19. The Diuell tempteth when he allureth vnto sinne, by inward suggestions or outward obiects; and hereof must we vnderstand Christs tempting in this place; to wit, that he was led into the wildernesse for this end that Satan might assault him, and vse what meanes he could to bring him vnto sinne. If any shall thinke it was too much derogatory to the digni­tie of Christ to be thus tempted. I an­swer▪ If it had so pleased him, Christ could haue confounded the Diuell with the least word of his mouth: for as he is Creator of heauen and earth, so Satan had no power to tempt him, for God can not be tempted with euill, Iam. 1. 13. But here Christ stood in our roome and sted (as he did vpon the Crosse) encountring with Satan for vs, as if we in our owne persons had been tempted. This there­fore must be vnderstood as a part of Christes humiliation in his manhood, whereto he subiected himselfe for our sakes, otherwise the Diuell could not haue tempted him. Obiect. This stands not with the holinesse of Christ as he is man to be tempted of Satan? Answ. Yes, he might be tempted of Satan with­out sinne, as our first parents were be­fore their fall: this will plainly appeare by comparing Christ with other men in their temptations.

The Diuell in tempting a man to sin, first conuayes into his minde, either by inward suggestion, or by outward ob­iect, the motion or cogitation of that sinne which he would haue him to com­mit. [Page 8] Thus he tempted Iudas, by Ioh. 13. 27. ca­sting into him this euill thought, Iudas betray thy Master. And so dealeth hee with Christ in this temptation, he con­ueyed to his mind or apprehension, the vnrighteous cogitations of vnbeleefe, idolatry, and couetousnesse; yet so as Christ receiued them not, but with all power of grace repelled them. Second­ly, as Satan conuayes euill suggestions into mens minds, so the same are full of trouble, sorrow, & vexation, at least to the godly: for when Satan presseth vp­on man his temptations, the whole man is disquieted, his thoughts and affecti­ons are troubled, and his heart is vexed. And this also was in Christ, he felt sor­row & molestation in himselfe through these temptations, as appeareth by his Auant Satan vpon his last assault. And thus farre was Christ tempted like vnto men. Thirdly, in temptations vsually be corrupt motions; for though a man do not approue, neither enterteine with delight, the Diuels temptations, yet shall he hardly keepe himselfe from the staine and taint of sin, because the ima­ginations of his owne heart are naturally euill. Now herein Christ differeth from all men in temptation; for being per­fectly holy in his humane nature, he did not in the least measure receiue any cor­ruption into his minde, but by the pow­er of grace did repel them more strong­ly than they were offered. Similitude. Put a burn­ing match to tinder or gunpowder, and it will kindle presently; but put it into water, and that will quench it straight: so it fareth in temptations; our corrupt hearts like tinder do easily suffer corrup­tion to kindle in vs; but Christes most holy heart did presently like water quench the euill of Satans motions. And thus we see how Christ was tempt­ed, and yet without sinne.

The vse. Hence we may obserue a good direction for their comfort that are troubled with blasphemous thoughts. Among other temptations that befall men in Gods church, the Diuell doth mightily assault some men by casting in­to their minds most fearefull motions of blasphemie against God the Father, the Sonne and the Holy-ghost, whereby he doth greatly astonish them and bring them to despaire. Now the ground of their stay and comfort hence is this: There be incident to the minde of man two kinds of euill thoughts: First, such as arise from the flesh, that is, from our corrupt nature; and the very first mo­tions of these are sinnes, forbidden in the tenth commandement. Secondly, there be others that rise not inwardly from the flesh, but are from without conuayed into the minde by the diuell, as these most horrible blasphemies a­gainst God, which would make a godly heart to tremble and quake once to thinke vpon. Now these are our heauy crosses indeed, when we be assaulted with them, but the diuels sinnes wholly, and become not ours, till we receiue them by some degree of delight or as­sent, as may hence appeare: for Christ was tempted to infidelity, couetousnesse and idolatry, yet his holy heart recei­ued them not, and so they neuer became his sinnes.

The second point to be considered in this circumstance is, wherefore Christ was tempted: for it may seeme strange that Iesus Christ the sonne of God, yea very God, equal with the Father, should be tempted. Reasons why Christ was tempted. The reasons therefore that mooued him to be tempted are these: First, that he might foile the Diuell at 1 his owne weapon; for the Diuell ouer­came the first Adam in temptation, therfore Christ the second Adam would in temptation ouercome him. Second­ly, 2 that in his example he might giue vs direction whereby to know the speciall temptations wherewith the Diuell as­saults the Church, as also how to with­stand and repell the same: for this cause no doubt hath the spirit of God so di­stinctly set downe Christs preparation to this combate, Satans seuerall assaults, and Christes victory ouer them all: which plainly confuteth the common opinion of ignorant people, who thinke those that are tempted by the Diuell to be most vile and wicked men, such as haue forsaken God, and therefore God hath forsaken them; but beholde Christ Iesus the most holy person that euer was, euen the holy one of God, was tem­pted [Page 9] of Satan, and that exceeding sore, hauing the same troubles and vexations thereby arising in his minde that wee haue, insomuch as the Angels came to minister cōfort vnto him, vers. 11. Gods dearest children therefore may and must be tempted, for that is no token of a childe of wrath, vnlesse we will say, that Christ Iesus was the childe of wrath, which once to thinke were most blasphe­mous. 3 Thirdly Christ was tempted, that he might be a mercifull high priest, vnto them that are tempted, Heb. 2. 17. 18. for himselfe knowing the trouble and an­guish of temptation, must needes in a more compassionate fellow-feeling of their miseries bee readie to helpe and comfort his members when they are tempted.

The third point is, the author of Christs temptations, to wit, the diuell: the name Diuell signifieth a cauiller, a slanderer and an accuser: He is an accu­ser three waies; he accuseth God to man; man to God; and man to man. First God to man; as when he told Eue, they must not die though they did eate of the for­bidden fruit, Genes. 3. 4. which was as much as if he had said, God doth but deceiue you with that threatning, yee shall not die at all. Secondly he accuseth men to God, and therefore is called the accuser Apoc. 12 9. of the brethren: and our 1. Pet. 5. 8. [...] aduer­sarie who goeth about like aroaring lyon: which word aduersarie signifies one that enters plea or suite against vs: thus he dealt against godly Iob, by the Lordes owne confession Iob. 2. 3. Thirdly, he accuseth man to man, by ingendring vngodly and vncharitable surmises and suspicions in one man against another, and in causing one man to slander and iniurie another; and for this cause is he said to worke in the children of disobedi­ence, Ephes. 2. 2. and their wisdome is said to be diuellish, who haue bitter enuying and strife in their heart, Iam. 3. 14. 15.

The vse. From this very name we are 1 to be admonished of two things: First to beware of false accusing, tale-bearing and slandering; for in these practises we put on the diuels name, and shew foorth the infection of his nature: Paul telling Timothie, 1. Tim. 3. 6. that a minister must not be a nouice, lest he be puffed vp and fall into the condemnation of the diuell, vseth such a word for the diuels name as signifieth a false accuser or slanderer, [...]. to shew vnto vs that such a one is a diuell incarnate: And yet this is the common sinne of this age, to speake euill and to backbite, when they speake one of another. Se­condly, 2 hereby we are taught to beware, how at any time or any way we disswade any one from embracing or obeying true religion: for heerein we shew our selues to be the children of the diuell. When Elymas the sorcerer would haue turned away Sergius Paulus from the faith, Paul Act. 13. 10. cals him, full of all subtilty and mischiefe, the childe of the diuell. And this I doe the rather obserue, be­cause it is a vsuall thing to draw others backe from the power of godlinesse; though not in plaine termes, yet partly in reproches and partly by bad example of life. Now all such had need to looke to their estate, for the children of the di­uell are like to haue their portion with the diuell and his angels. And thus much for the author of Christs tempta­tions; as also for the first part of Christs preparation to this combat.

HEe [...] is the second part of Christs preparation to this combate, namely his abode in the wildernesse, which is set out vnto vs by foure argu­ments: I. by his fasting forty daies and fortie nights, noted in the words of this verse. II. by his abode with wilde beasts, noted by S. Mark. chap. 1. 12. III. by his enduring of temptations within the space of these fortie daies and fortie nights, Luk. 4. 2. though in parti­cular those be not set downe by any E­uangelist. IV. by his hunger after for­tie daies fasting, in the end of this verse. Of these in order.

I. Circumstance. Christs fasting for­tie daies and forty nights: Three kinds of fasts. There be three kindes of fasts, if we take the word in a generall sense: first the daily fast of tem­perance 1 and sobrietie, whereby wee vse [Page 10] Gods creatures for our sustenance with that moderation and abstinence, that we rather giue lesse to natures appetite, then that which it desireth: This Christ inioineth to euery Christian, Luk. 21. 34. take heed lest at any time your hearts be oppressed 2 with surfeting and drunkennesse. The se­cond kinde of fast is, the religious absti­nence of Gods church from all meates and drinks for a time, for the furtherance of their praiers, when they humble thē ­selues vnto God for the preuenting or remoouing of some heauie iudgement: thus the Iewes fasted, Iudg. 20 26. 1. Sam. 7. 6. sometime for one day, sometime for three daies and three nights, Hester 4. 16. yea sometime for 1. Sam. 31. 13. 1. Chro. 10. 12. seuen daies together; but then it is like they receiued some sustenance in the euening: for so Daniel fasted for three weekes of daies, eating no plea­sant 3 things, Daniel 10. 2. 3. but of nei­ther of these must Christs fasts heere be vnderstood. The third kinde of fast is miraculous, done by the power of God restraining the appetite for many daies togither without meate or drinke, be­yond the power of nature: Thus Exod. 34. 28. Mo­ses fasted fortie daies and fortie nights in mount Sina, where he enioied the presence of God so long. And so did Elias 1. King. 19. 8. fast in mount Horeb; and our Sauiour Christ in this wildernesse. We reade indeed that Paul in his conuersion fasted three daies and three nights eating nothing, Act. 9. 9. So did the Iewes with Hester and her maides, Hest. 4. 16. And experience teacheth that a sicke man may liue seuen or nine daies together without meate or drinke, yea (as some learned Physitians write) foureteene daies: And Pauls companions in his iourney to Rome, are very little or no­thing at all, for foureteene daies▪ for the words are plaine, Act. 27. 33. eating nothing: And it may be so, sith the like hath beene found true by experience in our age. And this is the longest that a man can fast and liue, to wit foureteene, or fifteene, or se­uenteene daies; for so much is recorded of some, that after so long abstinence haue liued, though with some weaknesse of nature: but for a man ordinarily, be­ing of good constitution of body to fast fortie daies and fortie nights togither, is impossible. Indeed it hath beene auou­ched Iubart. Pa­rad. 2. decad. 1.that a man might fast monethes, yea a whole yeare togither without meat or drinke and yet liue; but we may per­swade our selues it is not true. Now our Sauiour Christ (which is yet more) du­ring this fast felt no faintnesse nor weak­ing of his body, as we ordinarily do with a little abstinence, so that his fast was not ordinary but miraculous altogither.

The reasons why Christ fasted thus long in the wildernesse may be these; Reasons why Christ fasted fortie daies. First that he might performe his mini­stery, which now he was to begin, with more reuerence and authority: for this 1 cause would God haue Moses to fast for­ty daies and forty nights before he deli­uered the law written in two tables of stone vnto the people; and so must E­lias do, before he did restore religion in his daies: Secondly, that it might ap­peare 2 he was no whit inferiour to Moses and Elias: and Thirdly, that he might 3 shew his full consent with them. Quest. Seeing Christ did farre excell Moses and Elias, why did he not exceed them in the length of his fast, for threescore daies or a whole yeare? Answ. Hee did it not through want of power to haue fasted longer, but because he would not giue occasion thereupon that any should call into question the truth of his manhood, which might easily haue happened, if he had fasted a whole yeere together.

The vse. Heereon the Church of Rome would build their Lent fast; but very fondly; for first Christ did not thus fast to giue vs example to follow him heerein, but to prepare himselfe to the great worke of his ministery; secondly, there is great difference between Christs fast and theirs; Christ fasted thus but once, and that by the instinct of the Ho­ly Ghost; they keepe their fast yearely, and that on their owne heads: Christs was a true fast, without all meat or drink; but theirs is a mocke-fast, for they eat the finest fishes and other dainties, and drinke wines, wherein is as much nou­rishment to the body, and as good as in flesh; neither can they iustly build it on the practise of the primitiue Church, for they vsed to fast (at least in some places) but two or three daies before Easter: [Page 11] and their Lent fast was not ordained Antepaschale Ieiunium. nor imposed til many yeares after Christ; Zanch, dere­dempt. l. 1. cap. 19. in the side quadrag. Iéiu­nio. so as euery one might choose whether he would fast, or not.

II. Circumstance. S. Marke doth fur­ther set out Christs abode in the wilder­nesse by his being and conuersing with wild beasts, Mark. 1. 13. which some thinke Christ did for this end, that wild beasts might come to him and doe him homage due to their Creator & Gouer­nour: but this is a deuice of man without likelihood of truth; for howsoeuer Christ in himselfe deserued all homage and re­uerence of all his creatures; yet because he abode among wild beasts to be aba­sed and humbled in the low estate of a seruant, therefore it is not like he went to receiue homage from them. The true cause rather is this: we find in Scripture that among the Iewes were two sorts of deserts; one, in part peopled and inha­bited, hauing heere and there cities and villages; in such a desert was Iohn Ba­ptist borne, and did baptize and preach; that the prophesie of Isay 40. 3. Isay might be ful­filled, The voice of a crier in the wildernes, make straight the way of the Lord. The o­ther, not inhabited at all by men, being a place of abode only for wild beasts, as Lions, Beares, Tigers, Woolues, &c. which liued therein continually: Now into such a desert as this, was our sauiour Christ led by the spirit, and made his a­bode among such wild beasts; which cir­cumstance is therefore noted to giue vs to vnderstand that in this combate, our Sauiour Christ had no aid, protection, succour, helpe, or comfort from any man or other creature whatsoeuer; for by na­ture his companions were so farre from being an helpe and comfort vnto him, that they would rather seeke to deuoure him. Whereby we plainly see that the praise of victory in this combate, is pro­per to Christ alone, and not communi­cable to any creature whatsoeuer.

The vse. In this estate of Christ in this wildernesse, we may behold the condi­tion of Christs militant church; to wit, that it is in this world as in a wildernesse and desert of wild beasts; for during their abode on earth, Gods children liue with men, who in disposition and affection are like Woolues, Beares, Tigers, Lions and Cockatrices, vntill such time as the Holy Ghost by grace shall turne their hearts, as we may plainly see, Isay 11. 6. 7. 8. in regard whereof they must arme themselues with patience against mani­fold assaults and vexations, comforting their hearts with this consideration, that Christ their head hath vndergone this estate before them.

III. Circumstance. S. Luke Luk. 4. 2. 3. ob­serueth, that while Christ abode in the wildernesse, within the space of those forty daies and forty nights, he was tem­pted of the Diuell, before the three great temptations: the words are plaine: And was there fortie daies tempted of the diuell: And when they were ended, then the diuell said, &c. what these temptations were, either for matter or forme, the ho­ly Ghost hath not set downe; and yet we may probably thinke they were more milde and gentle temptations then those three which are set downe; the di­uell making them as it were an entrance to his strongest and most dangerous temptations; for his maner is, when it makes for his aduantage, not to shewe his violence and extremitie at the first, but to proceed by degrees, and by little & little to insinuate himselfe till he haue gotten his best aduantage, and then wil he shew the strength of his malice. Thus he dealt with Cain, first he prouokes him to anger and malice against his brother, because his brothers sacrifice was accep­ted, and his reiected; then hauing setled hatred in his heart, he neuer leaues till he had caused him in his rage to slay his brother; and yet he staies not there, but after bring him to despaire of Gods mercy, in so much as he cried out, Gen. 4. 13. my sinne is greater then I can beare. Thus also he dealt with Iudas; first he cast this e­uill thought into his heart, Iudas betraie thy master, and when he had gotten en­tertainment for that (for doubtlesse Iu­das would not yeeld to so vile a thought at the first motion) then he caused him to put it in execution, whereupon in fearefull despaire he brought him to hang himselfe. This is the subtiltie of the old serpent; first he conuaies one claw or talant into a mans heart, and then [Page 12] another; after that he gets in his head, and so at length windes in all his bodie: Thus he assaied to doe with Christ, and so will he continue towards all Gods children. Which should teach vs to la­bour to be strong in the Lord, and wise in his word, that so we may stand against all his assaults: Yea, this must mooue vs to a speciall watch through the whole course of our liues against the occasions of sinnes, that we may cut off temptati­ons in the beginning, because it is Satans craft, not to spit his venom at the first, but to sugar his temptations at the be­ginning that no danger may appeare till he haue conueled into vs the bane and poison of our soules.

IV. Circumstance. Christs abode in the wildernesse is further set out by his hunger, in the end of this verse; He was afterward hungry: that is, after he had fasted fortie daies and fortie nights by the power of his Godhead, then he be­gan to wax hungrie. But some will say, this stands not with the glory and maie­stie of the sonne of God to be hungrie, for his flesh is meate indeed, Ioh. 6. 53. and his blood is drinke indeed. Answer. Christ was content to lay aside his glory and maie­stie, and to take vpon him our base and fraile nature, becomming like vnto vs in all things saue sinne; now in this his a­basement and humilitie he had not one­ly a true soule and body, but the true fa­culties thereof, as vnderstanding, will, memorie, &c. and though his body was free from personall infirmities, as palsie, gout, dropsie, or such like, yet he was subiect to such infirmities as a­gree to the nature of man, as hunger, thirst, wearinesse, &c. Yea this was one part of his humiliation to become not onely man, but man with infirmities: and therefore though he could by the power of his Godhead haue preserued himself fortie yeares without meate or drinke as well as fortie daies; yet that he might abase himselfe to the lowest degree of a seruant, he was content to sustaine the infirmite of his humane nature in being an hungred: And that for these causes.

First, Reasons why Christ was an hungred. to confirme vnto vs the truth of his manhood; for some man might say, it was an easie thing for him to fast fortie daies and fortie nights, seeing he had not a true body, but onely the shew and shadow of a body: therefore to shew that he was true man, and had a true naturall body as we haue, he was content to sustaine hunger, as we doe, and that truely. Secondly, that hereby he might cast an obiect before the diuell, to cause him to be the more eager and violent in his temptations, and to shew his malice in full measure against him; for by ver­tue of his office whereto he was now called, Christ was to encounter with Satan our common enemie, and there­fore giues him not onely the aduantage of the place, but also the opportunity of estate, that Satan perceiuing his infirmi­tie of bodily hunger, might thereby be emboldened to giue the more violent assault vpon him. And thus much of the second part of Christs preparation to his combat.

HEere beginnes this strange combat betweene our Sauiour Christ and the diuell, consisting of three great con­flicts: The first whereof is conteined in this verse and the next, being indeed the greatest of them al, as after shal appeare. In this temptation obserue these three things: first satans preparation to this conflict: secondly the temptation it selfe: thirdly, Christs answer and repulse made thereunto.

I. Point: Satans prepa­ration. The diuels preparation is in these wordes: Then came to him the Tempter, and said: heerein obserue foure things; first, the title giuen to Satan the author of this temptation, the Tempter; so Paul calleth him, 1. Thess. 3. 5. I sent to know of your faith, left the Tempter had tempted you in any sort: And satan is cal­led the Tempter, because his continuall studie and practise hath beene and is, by all meanes to tempt all men; he omits no times, neither spares any paines day or night, but by all meanes seekes to draw men from God, and to bring them to destruction: the consideration wher­of [Page 13] should mooue vs to the practise of these duties.

First, Vse 1. to be watchfull in all maner of prayers and supplication against Satan, for the gratious protection of God a­gainst his assaults: If any of vs had our dwelling among Lions, Beares, or Ti­gers, which were hungerbit, and there­fore would seeke greedily for their pray, we would be sure neuer to go out of our dwelling houses, without preparation for rescue & defence, whereby we might auoid their danger. Well, though we haue no such wilde beasts to endanger our bodies; yet our soules are dayly as­saulted by a more deadly enemie, euen the diuell, whose continuall studie and practise is by temptation to deuour vs, 1. Pet. 5. 8. and therefore we must alwaies be watchfull against temptations, put­ting vpon vs the whole armour of God, that we may be able to stand against his assaults.

2 Secondly, as it is the Diuels practise alwaies to tempt, and to seeke to draw men from God, so because we must be vnlike him in all things, we must draw neere to God in the practise of all good duties, Iames 4. 7. 8. Resist the diuell and he will flie; draw neere to God, and he will draw neere to you: the coniunction of these two duties shewes, that the neerer we come to God, the more we oppose our selues to Satan: now he that commeth vnto God must beleeue, Heb. 11. 6. and therefore by faith must we 1. Tim. 4. 7. exercise our selues vnto godlinesse, as Paul exhorteth Timothie; and vnlesse we thus striue to be vnlike him, we shall neuer be able to withstand his temptations.

3 Thirdly, we must hence learne to be­ware of the practise of seducers, in see­king to draw backe others from the loue or practise of religion, or in hindring the good meanes whereby religion is begun and furthered in men; for if ei­ther by endeuour in action, or by bad example we shall thus doe, doubtlesse we become tempters, and the children of the diuell: for to tempt and draw to sinne is the propertie of Satan, and he that in tempting fulfils the lusts of Satan, must needs be his childe, Ioh. 8. 44. hence it was, that our Sauiour Christ cals Pe­ter Satan, when he went about to dis­swade him from that worke for which his Father had sanctified him and sent him into this world, saying, Get behinde me Satan, Matt. 16. 23. And when Ely­mas sought to turne away the Deputie from the faith, Paul cals him enemy to all righteousnesse, full of all subtiltie, and childe of the diuell, Act. 13. 10.

The second thing in this preparation is, the time when Satan began to tempt our Sauiour Christ in a more strong and violent maner, noted in this word Then, that is, when Christ had now fasted for­tie dayes and fortie nights, and was an hungred; when the diuell saw Christ not onely to be alone in the wildernesse, but also perceiued that hee was afflicted with hunger, and so the more weake be­ing in the low estate of a miserable man, Then he prepares to assault Christ with a most violent temptation.

The vse. Satans policie in tempting. This discouereth vnto vs the deepe policie of Satan in making choise of the fittest time for his assaults: he will not tempt all men at all times, nei­ther alwaies with the greatest temptati­ons; but he forecasts for the time of mans greatest weaknesse, and thereto he reserueth his strongest assaults: Now vsually a man is most weake, when he is vnder some grieuous affliction; either in bodie, minde, or both; or when he lieth in the panges of death: these times doth Satan obserue; and keep his stron­gest temptations against they come, as doth notablie appeare by his dealing with Christ, not onely at this time when he was an hungred, but also and especi­ally at his passion; for the Scripture saith, He Coloss. 2. 14. 15. spoiled principalities and pow­ers vpon the crosse: wherby is apparent, that the Diuell with his greatest power did then assault him, thinking either then or neuer to giue him the foile, when as he did sustain the wrath of God due vnto the sinnes of man; and so will he handle all the members of Christ; in their greatest extremities they shall be sure to feele Satans deepest malice, vn­lesse God restraine his power. Which must teach vs in the day of peace and strength, to prepare against the day of weakenesse by any affliction or by death [Page 14] it selfe, that so we may by Gods grace be able to stand against the rage of Sa­tan; for then he will be sure most eager­ly to seeke our ruine, and vnlesse we pre­pare before hand, we shall neuer be able to stand: Now our best preparation is to come to heare the words of Christ and to do the same, for then, though the winds blow, the raine fall, the waues beat, and Sa­tan do his woorst, yet being built vpon the rocke Christ Iesus, we shall neuer fall, Matth. 7. 24. 25.

The third thing in this preparation, is the occasion of Satans onset at this time, namely, Christs bodily hunger, as the knitting of this verse to the former will plainly shew, for Christ being an hungred, Satan came vnto him and tempted him. He could not find in Christs most holy man­hood any blemish of sinne, or inclinati­on thereto whereon to build his temp­tation; yet such is his malice, that rather then Christ should escape his hands, he will take occasion from the infirmitie of his nature in bodily hunger to prouoke and allure him vnto sinne.

Heerein we learne a speciall point; Satan grounds his temptations on something in vs. namely, that the diuell will haue some ground in vs for those temptations wherewith he doth assault vs; for as we may see by his dealing here with Christ, he obserues not onely the inclination of mans heart and soule, but the state and constitution of the body, that if either body or minde will affoord him the least aduantage, thereon hee will be sure to take occasion to tempt. If we regard the seed and root of sinne, it is true that euery man hath all sinnes in him, but yet through the worke of God, restraining corruption in some, and renewing grace in others, it comes to passe, that each man is more inclined naturally to some sinnes then to others, which thing Sa­tan doth obserue most diligently; and as an enemie that besiegeth a citie will goe about it and espie where the wall is weakest and most fit for his entrance, and there will be sure to giue his stron­gest onset; and as a man that would strike fire with a flint, will turne it about in his hand, to see what part is fittest; euen so the diuell, he goes about a man, and as it were turnes him to and fro, to spie out his weakenesse, and to what sinnes he is most inclined, and there he will, be sure to trie him often, and to as­sault him with greatest violence. Exam­ple: If a man be impatient of pouertie, he will seeke to carry him to picking and stealing: If a man be proue to couetous­nesse, he will prouoke him to fraud and oppression: If he be enclined to ambiti­on, Satan will puffe him vp with pride and vainglory: nay, which is farre more, Satan will take occasion from the verie constitution of a mans bodie to draw him vnto sinne; if choler be predomi­nant in him, Satan will labour to stirre him vp to wrath, anger, and furie, and if he can, to bloodshed and murther: If a man be of a sanguine complexion, Satan will seeke to carrie him to immoderate mirth, and to excesse in pastimes, plea­sures and delight, that if it be possible he may drowne him therein, whether they be good or bad: If a man be melancho­like, Satan will sometime take occasion by that humour to strike him with ex­ceeding sadnes, with terrors and feares; and otherwhile to intoxicate his braine with strange fantasies and delusions, causing a man to thinke himselfe to be Elias, Iohn Baptist, Christ, &c. So as it is true which an ancient Diuine saith of this humour, that it is the Diuels bait wherewith hee sports himselfe. See the experience heereof in the Mat. 17. 15. lunatike per­son, whose disease was, to be exceeding­ly troubled certaine times of the mo­neth, by reason of melancholie oppres­sing the braine. Now Satan (as it there appeares) tooke aduantage of that hu­mour to abuse him most fearefully, not onely in making him deafe and dumbe, but also causing him to cast himselfe in­to fire and water. So that looke how ma­ny sinnes and infirmities we haue in vs, so manie dares we carry about vs, where­with Satan will seeke to wound vs. He taketh ground or occasion from vs, of all the aduantage he hath against vs; his temptations are like fire and bellowes, and our infirmities and corruptions are wood and fewell.

The vse. I. Hence then we may be­hold our miserable estate by reason of sinne; for thereby it comes to passe that [Page 15] we beare about vs those darts, where­with the diuel doth wound vs. And sith Satans craft and malice is such to take aduantage from vs, for to worke our wo, we must labour the more diligently, to be throughly acquainted with our natu­rall dispositions and inclinations, yea with our bodilie infirmities, for the Di­uell will search vs; and when wee haue truly found out our own estate, we must set a strong watch and guard about our owne hearts in respect of our infirmi­ties, and so shall we be the better able to breake the necke of Satans temptations.

The fourth thing in this preparation is, Satans comming to Christ; The Tem­pter came vnto him: By which phrase it is probable, though not certaine, that the Diuell tooke vpon him the forme of some creature, and so appeared vnto Christ; thus he came to Eue in Paradise, abusing the serpent to further his assault against the first Adam: And it is like, that in his combat with the second A­dam, he came in the shape of some crea­ture, for otherwise he could not proper­ly be said to come and speake. Some in­deed thinke that these temptations were inward in minde onely, and by vision; others thinke they were altogether vi­sible and done actually; but the safest way is to holde that they were in part actually done in bodily maner, and part­ly shewed in vision. And thus much for the preparation to the first conflict.

II. Point. The temptation it selfe: conteining matter of great importance, being indeed the maine temptation of all, in these words: If thou be the Sonne of God command that these stones be made bread. The Diuell being well prouided for time and place, and aduantaged also by Christs bodily hunger, doth heere assault our Sauiour Christ like a cunning Sophister, and frame his argument Syl­logistically, thus:

If thou be the sonne of God, Satans Sophi­strie. thou canst make these stones bread.

But thou canst not make these stones bread:

Therefore thou art not the sonne of God. The ground of this temptation is this: It is no reason that the Sonne of God should starue for want of food; but thou must starue vnlesse thou canst make these stones bread: and therefore vn­lesse thou canst do so, thou maist per­swade thy selfe it was but a false voice which thou heardest from heauen; This is my welbeloued Sonne, &c.

The scope and drift of Satan in this temptation standes in two things; First hee labours to ouerthrow the faith of Christ. Secondly, to bring him to a pra­ctise of vnbeleefe. For the first, By faith I meane, a gift or grace in Christ, wherby as he was man, he beleeued his Fathers words to be true, which said, This is my beloued Sonne in whom I am well pleased: whereby wee may see, what the Diuell aimes at principally in his temptations against Gods children; for these his as­saults against our Sauiour Christ are set down for our instruction in this behalfe. Satan seeks the ruine of our faith. Satans maine drift then in temptation is to ouerthrow our faith, whereby wee beleeue euerie part and parcell of Gods word to be true: See this in his temp­ting of Eue; first he labours to weaken her faith in the trueth of Gods threat­ning, which done, he easily brought her to actuall disobedience in eating the forbidden fruit. The same course hee holdeth at this day; first he will seeke to nuzzell men in ignorance, that he may keepe them in vnbeliefe: if he faile that way, then will he endeuour to plunge their soules into some damnable errour and heresie; and by one of these meanes doth he destroy the faith of many; for while a man remaines in ignorance he can haue no saith; and if he misse of the trueth of God, he wants ground for his faith. Now the reason why the Diuell labours so much against our faith is, be­cause we cannot truely relie vpon Gods mercie, nor depend vpon his proui­dence, nor yeeld any acceptable obedi­ence to his commandements, vnlesse we beleeue his word.

More particularly we are to obserue that special branch of Gods word which the Diuell would haue Christ not to be­leeue; euen that voice of his Father, which a little before Christ heard from heauen at his baptisme; This is my wel­beloued Sonne in whom I am well pleased: And this hath the holy Ghost recorded in great wisedome and mercie to Gods [Page 16] Church; for heereby doth appeare a main drift of Satan against Christs mem­bers in his temptations, namely to make them doubt of their adoption, Satan seekes to depriue vs of assurance of a­doption. and to destroy this perswasion in them, that they are the sonnes and daughters of God; for if heerein he spared not the head, doubtlesse the members shall not escape his hands. This appeares by his vsual assault against them, specially when God shall lay vpon them any lingring crosse or affliction, either in mind, in bo­dy, or in goods; then the diuel will sug­gest this into their minds; If thou werst the childe of God, he would neuer lay his hand vpon thee so long a time and in so grieuous maner; neuer was any child of God in this case that thou art in: But God laies his hand thus heauie on thee; and therefore thou maiest perswade thy selfe that thou art not the child of God.

The vse. The consideration heereof must mooue vs aboue all things to la­bour for assurance of our adoption, euen to haue our consciences, assured out of Gods word, that we are the sonnes and daughters of God in Christ. The diuels drift is to ouerthrow this perswasion in vs, and therefore our endeuour must be, to confirme and settle our hearts heere­in. This is the charge of the holy Ghost vpon euerie childe of God; 2. Pet. 1. 10. Giue all diligence to make your calling and election sure, that is, get the assurance thereof sealed vp in your hearts, by the comfortable fruition and practise of the sauing graces of Gods spirit, ioyning vertue with your faith, and with your ver­tue knowledge, with your knowledge tempe­rance, and with temperance patience, and with patience godlinesse, and with godlinesse brotherly kindnesse, and with brotherly kindnesse loue, vers. 5. 6. 7. And indeed if we would haue true peace and com­fort in euery estate whether aduersity or prosperitie, let vs labour for the know­ledge of our adoption: This will be our ioy in want, in wealth, in bondage, in freedome, in sicknesse, in health, in life and in death. Heerein is that ioy of Christ which neuer can be taken from vs, Ioh. 16. 22. We cannot doe the Diuell a greater pleasure, then to neglect the getting of this assurance; for heereupon he will take occasion (specially in time of distresse) fearefully & dangerously to seeke to breake the necke of our soules; he cares not much otherwaies what men professe, and what knowledge and o­ther common giftes of the spirit they haue, so that they want this blessed as­surance; and therefore with the Apostle Paul, we must account all other things to be but drosse and dung in respect of this excellent knowledge of Christ, Phil. 3. 8. to be our Sa­uiour and Redeemer. True it is, that vnto many this exhortation will seeme needlesse; for ignorant persons that haue nothing in them but meere pre­sumption, will bragge most of this per­swasion; but they that haue felt the smart of temptation, doe know what it is that will stand vs in stead, euen that assurance only which is rightly founded vpon the word of God; and therefore forsaking the vaine conceits of our ig­norance, let vs with all diligence vn­feinedly endeuour to get this resoluti­on; if we cannot of our selues attaine vnto it, we must vse the direction and helpe of Gods faithfull Ministers; for howsoeuer it pleaseth some to thinke o­therwise, yet this is the vndoubted truth of God, that a man in this life may ordi­narilie be resolued and assured of his sal­uation.

The second thing which the Diuel ai­med at in this temptation, Satan would bring Christ to a practise of vnbeliefe. was to bring Christ to a practise of vnbeleefe, name­ly in want of bread to turne stones into bread, for the present satisfying of his hunger; for the Diuell would needs perswade our Sauior. Christ that he must haue bread to saue his life, and there­fore in the want of bread would haue brought him to this distrustfull course, to turne stones into bread.

And as the Diuell heere deales with Christ, so he assaies to doe with all his members; as he labors to worke vnbe­liefe in their hearts, so he seeks to bring them to the practise of vnbeliefe in their liues. See the truth hereof in the course of the world; Is a man oppressed with outward want and pouertie? the Diuell will tell him, he must needs liue, and therefore will perswade him to robbe and steale and to filch for his liuing. If a [Page 17] man be sicke, and want present helpe in lawfull meanes, or els be afflicted some­what extraordinarily, then will the Di­uell mooue him to seeke to Wizards and Witches, suggesting this into him by one meanes or other, that they can do more good in such a case then all the Physicians in the world. This is a most vile practise of vnbeliefe, and yet too common in the world, wherein men for the remoouall of some outward euill, will not sticke to hazzard the losse of their soules. We therefore must labour to be acquainted with these wiles of Sa­tan, and by the practise of faith in our liues, labour to expresse the power of faith in our hearts, as in all manner of godly conuersation, so especially in v­sing only lawfull meanes for our reliefe in the time of miserie and distresse.

But to come more particularly to the words of this temptation; If thou be the Sonne of God command these stones, &c. It may be demaunded, why the Diuell should make choise of this question wherewith to tempt our Sauiour Christ, rather then any other? Answer. The reasons heereof may be these: First, he knew well, that if Christ were the true and proper sonne of God, then he must needs be the true Messias; and if he were that anointed of God, then also he it was that must accomplish that old and ancient promise made to our first Pa­rents Gen. 3. 15. for the bruising of the serpents head: This was the thing that of all other, the Diuell was most afrayed of, and could not endure to heare; and therefore by mouing this question he intends to in­fringe, yea and (if he could) quite to o­uerthrow our Sauiour Christ in the right of this title. Secondly, The Diuell since his fall, beares an vnspeakable deadly hatred against God himselfe, and accor­ding to his nature, as occasion serues, he cannot but shew the same. Now in this question hee doth notably bewray his malice and spite against God; for, wher­as in Christs baptisme a little before, God had proclaimed him to be his belo­ued sonne in whom hee was well pleased, hereby the Diuell goes about to proue the cleane contrary, and so as much as in him lieth, seekes to make God a lier; which, because it fitted his nature so well, he makes choise of at this time.

The vse. I. In this practise of the diuel we may learne what to iudge of sundrie false teachers; for as well in the Primi­tiue Church as also since that time, there haue beene sundry men of great same for wisdome and learning, as Ebion, Ce­rinthus, Carpoorates, Samosatenus, and Arrius; who haue all laboured seuerally to prooue, that Iesus Christ the Sonne of Marie was not indeed the Sonne of God, verie God, but onely a woorthie Prophet. Now of them we may safely thinke with the church of God in for­mer times, that they were false pro­phets, heretikes and seducers, yea the professed enemies of Christ, guided by the spirit of Satan, for heerein they doe directly tread in his steps.

II. In this his practise we may obserue the malicious and contradicting spirit of Satan against God himselfe, for heere he labours to conclude that Christ was not the Sonne of God, notwithstanding God himselfe had a little before auou­ched that he was. And this is his conti­nued practise vnto this day; for where God in his church pronounceth grace, mercie and loue, there on the contrarie will the Diuell pronounce a curse, ha­tred, and damnation. Againe, where God denounceth his curse and iudge­ment, there will the diuell seeke to per­swade a conceit of grace and fauour. If a man be the childe of God, and haue receiued the seale of grace for his assu­rance thereof; the Diuell will seeke to weaken this assurance, and perswade him if he can, that he is the childe of wrath. And if a man be voide of grace, and so indeed the childe of the Diuell, then will Satan suggest into his heart presum­ptuous thoughts, and make him thinke he is the childe of God; so that euerie way hee shewes himselfe contrarie to God.

Yet marke the diuels words a litle fur­ther; Satans policie in tempting. If thou be the sonne of God, command these stones, &c. that is, doe but say the word, and bid these stones to become bread, and it will be done. And here in the very propounding of this temptati­on we may obserue the deepe policie of [Page 18] Satan; for in these few words (the bet­ter to effect his purpose) he coucheth three most true and notable points in Diuinitie: First, that he that is the Son of God by nature, is also true and verie God; for heere he ascribeth vnto the Sonne of God the true prerogatiue of God himselfe; a point wherin the Pha­risees withstood our Sauiour Christ, and which many heritikes since haue denied. Secondly, that the true God can without paine or labour, yea without all meanes at his verie becke doe whatsoeuer hee will; and by his word only make stones become bread. Thirdly, that to worke a miracle of himselfe, is a property and prerogatiue of him alone that is true God; as to turne stones into bread in this place. Now when the Diuell ac­knowledgeth all this, a man would not thinke that herein he should intend any hurt to Christ or to his church; but in very trueth his drift heerein is, to de­stroie the faith of Christ in that word of his father which spake from heauen, and to ouerthrow the foundation of the church, by proouing that Iesus Christ the Sonne of Marie, was not true God.

Heere then obserue a tricke of the Diuels cunning; Satan speakes some trueth to ouerthrow an­other trueth thereby. when he speaks a truth, he doth it not to confirme the same as louing it, but indeed his meaning is to ouerthrow the truth therby: which must admonish vs, that when Satan shall any way assault vs in temptation, wee neuer giue credit vnto him, no not then when he speaketh the trueth, because therein his purpose is to deceiue vs and to de­stroy the truth: hence it was that Christ forbad the vncleane Mark. 24. 25. spirits to testifie of him, though they acknowledged him to be the holy one of God: hence also Paul was grieued at the testimony of the foule spirit that was in the maid, though in it selfe a most worthy truth, to wit, Act. 16. 17. 18. that they were the seruants of the most high God which shewed vnto mē the way of saluation.

Further, in comparing our Euange­list Matthew with S. Luke, there may seeme some difference between them in propounding this temptation, for in Matthew the words are thus, command these stones &c. And in Luke Luk. 4. 3. thus, com­mand this stone. But they are reconciled thus, Matthew sets downe this tempta­tion as the Diuell first propounded it; and S. Luke shewes how the Diuell vr­ged it: for first the diuel comes to Christ and bids him, if he be the sonne of God, command all the stones which he saw round about him to be made bread, this S. Matthew sets downe: or if that see­med too much, command one stone to be made bread and it should suffice; and this S. Luke noteth.

The vse. By this comparing of the E­uangelists we may obserue; that when the Diuell hath once begun to tempt a man, he will not easily leaue off, but will set an edge vpon it, and enforce and vrge it by all the meanes he can, that if it be possible it may preuaile. Which should teach vs on the other side, to be most earnest and resolute in resisting Satans temptations: he will take small aduantage before he leaue; we there­fore must not Ephes. 4. 27. giue place, nor yeeld one iot vnto him: Iam. 4. 7. Resist the Diuell and he will flie. This must euery member of the Church do; the Minister by sound and through applying of euery part of Gods truth to the heart, whereby it may be armed against the enemie; and the peo­ple by faithfull embracing and obeying of the same, as also by earnest praier vnto God for the assistance of his grace in all assaults.

THese words conteine Christs grati­ous answer, whereby he repelled the diuels temptation; and in it we may ob­serue three points; first, that Christ did Answer: Secondly, whence he borrow­ed his Answer: Thirdly, the very words of his Answer.

For the first, that Christ did answer, is noted by the holy Ghost in plaine words, And Iesus answering, said; Wher­by he would giue vs to vnderstand, that Christ Iesus our Sauiour being in the wildernesse, was not onely willing and ready to encounter with Satan, but also able to withstand him, yea and to van­quish [Page 19] Satan without receiuing any foile at his hands. Which is a point of singu­lar comfort to Gods Church and chil­dren; for was Christ Iesus able in this low and base estate of a seruant, being disaduantaged also by a desert place and bodily hunger, was he then (I say) able to encounter with Satan and to ouer­come him in his most violent and sub­tile assaults? Then how much more is he now able euen in all his members to giue Satan the foile, hauing spoiled him in his death? seeing he is aduanced to the throne of maiestie and glorie, and set at the right hand of his father, hauing a name aboue all names giuen vnto him, at which euery knee should bow, both of things in heauen and in the earth and vnder the earth? We therfore may now say, with that lowd voice; Reu. 12. 10. Now is salua­tion in heauen, and strength, and power, and the kingdome of our God, and the power of his Christ: for the accuser of the brethren is cast downe.

The second point heere noted is, whence Christ borroweth his answer, namely, from the Scriptures; It is writ­ten: It had beene an easie thing for Christ being the sonne of God, to haue confoūded the Tempter with the breath of his mouth, or to haue commanded innumerable legions of holy Angels to haue driuen him away; but he betakes himselfe to the written word for his de­fence. And this he did especially for our instruction; namely, that we might know, The written word our best weapon against Satan. that the written word of God, right­ly welded by the hand of faith, is the most sufficient weapon for the repelling of Satan and the vanquishing of him in all his temptations; hence Paul calleth it Ephes. 6. 17. the sword of the spirit, because it serues not onely for our defence, but also to wound Satan, and to put him to flight.

The vse. I. This fact of Christ doth discouer and condemne the damnable practise of the Church of Rome, who locke vp the word of God from their people in an vnknowen tongue, and commend vnto them for their defence against spirituall enemies other deuices of their owne, as holy water, crossing, cros­ses, &c. which they highly commend as meanes of speciall strength and force to vanquish the Diuell; when as indeed the word of God is the onely true and trustie weapon, whereof while they de­priue their people, they send them forth naked and vnarmed to encounter with Satan.

Secondly, heere also behold the mi­serable estate of all those that either through couetousnesse or any other pro­fanenesse are drawen to neglect or con­temne the written word of God: their case is most fearefull; for they cast away those weapons whereby they should de­fend themselues against the Diuell, and quench all his firie darts, and so betray their owne soules into his hands: And doubtlesse all contemners and negle­cters of the word are guilty of their own damnation, because God hath giuen vs his word for our defence, and for the confounding of Satan, so as without guilt of wilfull murther not of our bo­dies, but of our soules, we cannot neg­lect this heauenly weapon.

Thirdly, heerby we may see the cause why sinne so much abounds in all estates euery where, namely, the want of loue vnto & knowledge in the word of God, whereupon the most are ignorant of it, or else know not how to handle this spi­rituall weapon, whereby Satan is resisted and foiled: Hosea 4. 2. The Lord com­plaineth of lying, swearing, killing, stealing, and whoring yea of bloud touching bloud; and the cause is laid downe in the first verse, There is no knowledge of God in the land: This Dauid knew well, and there­fore said, He hid Gods saying in his heart, that he might not sinne against him, Psal. 119. 11. 1. Sam. 26. 7. For as Sauls speare stood in rea­dinesse at his head euen when he slept, so should Gods word, which is the sword of the spirit, be euer in our hearts, as it were ready drawen, that to what sinne soeuer the Diuell allures vs, we may be able to say for our defence, It is written: through want hereof it comes to passe that the Diuell at his pleasure leads men captiues into all impieties.

Lastly, this excellent vse of the word vnderstood, beleeued, and obeied must moue all ignorant persons to labour for knowledge heerein, and with all ende­uor after growth in knowledge, by holy [Page 20] obedience, to shew foorth their faith: If we had an enemy that had sworne our death and vowed to see our bloud, how carefull would we be, for our natu­rall life, both to get vs weapons, and al­so some knowledge to vse the same, not only for our defence, but also for the annoyance of our deadly foe? Oh then how carefull should we be for the safetie of our soules to put vpon vs the whole armour of God, and to learne to vse a­right this sword of the spirit, that when we meet with Satan our irreconciliable enemy, in the field of temptation, which is this miserable world, we may be able both to award his blowes, and to wound his head! It is lamentable to see how ig­norant people will blesse themselues in their ignorance, and say they defie the Diuell, and spit at him in defiance, and yet they know not how they are intan­gled in his snares of their owne sinnes: he little regards such defiance so long as their soules lie naked and bare before his deadly darts: let two men meet that be at enmity, the one armed the other naked, what will it auaile for the naked man to defie his enemie with bigge words, while in the meane time his ar­med enemy takes away his life? Lo, Sa­tan is this strong man armed, and igno­rant persons are poore naked ca [...]ffes, they defie the Diuell and spit at him with their mouth, but in the meane time the diuel woūds their soules vnto death. They wil say they feele no such wounds, and therefore they feare him not: but they must know, that the lesse they feele, the more cause they haue to feare; for Satans wounds are most deadly when they are least felt.

The third point is, Christs Answer it selfe: Man shall not liue by bread onely, but by euery word that proceedeth out of the mouth of God: This answer is borrowed from Deuteron. 8. 3. And it is that lesson which Moses sought to teach the chil­dren of Israell after the Lord had fedde them with food from heauen in that bar­ren wildernesse where they were affli­cted with hunger. The words are some­thing hard, and therefore I will shew the meaning of them. Man shall not liue; that is, shall not preserue his temporall life in this world; for of eternall life, nei­ther Moses nor Christ did intend to speake. By bread only, that is, onely by such ordinary meanes as food and rai­ment, sleepe, physicke &c. which God hath appointed in his prouidence for the ordinary preseruation of natural life. But by euery word that proceedeth out of the mouth of God: Word in scrip­ture notes di­uers things. This title word beto­kens diuers things in scripture: I. The substantiall word of God, the second per­son in Trinity, Ioh. 1. 1. In the begin­ning was the word, and the word was God. II. It is vsually taken for the written word conteined in the bookes of the olde and new Testament, 1. Pet. 1. 25. Thirdly, it is sometime taken for Gods will and decree, and it is called his good pleasure: so Heb. 1. 2. Christ sustaineth all things by the word of his power, that is, according to his will and decree, by his powerfull appointment: and by this word were all things made in the beginning and heer­by haue they been preserued euer since: this is that word that melteth the Ice, Psal. 147. 18. And in this last sense must we vnderstand word in this place; mea­ning that man doth not preserue this naturall life by ordinarie meanes onely, but withall, by Gods good pleasure, will and decree sanctifying the meanes for his good. Note further that it is said by euery word, and therein lieth the sub­stance of this sentence; for the vnder­standing whereof wee must know, that this powerfull & working word of God may be distinguished according to the matter whereabout it is occupied: Thus, sometime God will haue men to liue by bread the ordinary food of naturall life; Gods powerfull word distin­guished. and this is his ordinary word. Sometime his will and appointment is that man shall liue by extraordinarie meanes; as the Israelites did in the wildernesse while they liued vpon Mannah; and this is his extraordinary word: Other­whiles hee ordaines that man shall liue without all meanes, as Moses did in mount Sina, Elias in mount Horeb, and our Sauiour Christ in this wildernesse; for the space of fortie daies and fortie nights together; And lastly he ordains sometime, that man shall liue against meanes and contrary to the course of na­ture; [Page 21] Thus Daniell liued in the Lions denne, and the three children in the firy furnace; both which last may be called Gods miraculous word: So that wee see good reason of this clause euery: for heereby we learne, that man doth not preserue his life only by ordinary means ordained of God; but likewise by euerie word proceeding out of the mouth of God, that is, by euery appointment and de­cree of God, whether extraordinary, a­boue the vsuall meanes, or miraculous without all means, or against the course of nature: this we must labour to know and be perswaded of. Nature teacheth that man liueth by Gods blessing and appointment in ordinary meanes: But nature knowes not this, that God pre­serueth mans life by his worde, aboue meanes, without meanes, yea & against meanes. The beleeuing hart will hardly yeeld to this, which Moses would teach the Israelites; and therefore wee must take the more paines to be resolued of it. If any shall thinke hereupon, that a man may liue by the written word with­out meat and drinke, he is deceiued; for Christ meaneth not that euery word that God hath spoken shall preserue naturall life, but that whatsoeuer way he hath ap­pointed whereby man shal liue, whether by ordinary or extraordinary meanes, whether, without meanes or against meanes, the same shall be effectuall for mans preseruation: Thus much for the meaning.

The applying of this testimony to the Diuels temptation, is thus to be concei­ued: the Diuels temptation was this. If thou be the sonne of God, then commaund these stones to be made bread: But thou canst not make these stones to become bread: Therefore thou art not the sonne of God. To this Christ answers, by denying the proposition or first part of this argu­ment, the ground whereof was this, (which the Diuell tooke for granted) that when a man is hungry hee must needs haue bread or else he cannot liue: and this our Sauiour Christ doth flatly deny, saying; Man liueth not by bread on­ly, but by euery word that proceedeth out of the mouth of God: And this application is most excellent, teaching vs that thing, for the learning whereof the Israelites were trained vp forty yeares in the wil­dernesse, and fedde with Mannah from heauen, and with water out of the rock; to wit, that God by his word can pre­serue the life of man without ordinarie meanes euen what way soeuer hee ap­pointeth for that purpose; and if wee should spend our liues in learning heer­of, no doubt the time were not mispent.

The vse. First, heereby we are taught to consider aright of all creatures where­by our life is preserued, as meat, drinke, apparell &c. and that is thus, besides the bodily sustenance of the creature, we must labour to see a further matter, e­uen the blessing of God in the creature proceeding from his word, decree and appointment, whereby it is made fit and able to yeeld sustenance and nourish­ment. The Scripture calleth this the Leuit. 26. 26. Staffe of bread, and so it is indeed, for as an aged and impotent man falleth to the ground if his staffe be plucked from him, so the best creature that serues for our vse, without Gods blessing be­comes fruitlesse vnto vs. This, reason may teach vs, for how should that thing of it selfe preserue and further life, which in it selfe is void of life? And how should that giue heat and warmnesse to our bo­dies, which of it selfe is void of heate? let vs therefore confesse that it is not the substance of foode that doth refresh vs, nor the matter of our raiment that keeps vs warme, but the blessing of him that by his word hath ordained them for these ends, if he withdraw his blessing, the staffe and Isai 3. 1. stay is gone; men may eat (as Haggai Hag. 1. 6. saith) but they shal not haue enough; they may drinke, and yet not be filled; they may cloth themselues, and not be warme; It is Gods blessing that makes Gods creatures do vs good: how else should it come to passe, that the poore mans child which is barely clad, and homely fed, should be as healthfull, comely, and well liking as the child of a Prince, but that God blesseth aswell the homely food of the poore, as the dainty fare of the richest.

Secondly, heereby wee must learne Sobriety and Temperance, in the vse of all Gods creatures: when we vse our food [Page 22] and raiment it is Gods blessing alone that makes them do vs good, the Lord as it were stands by vs to put his blessing vpon euery morsell that we eat, and eue­ry draught that we drinke, and vpon our raiment when we put it on; how then dare wee abuse them in surfetting and drunkennesse, in pride and wantonnesse? may we not feare in so doing that while the meate or drinke is in our mouthes, the wrath of God will fall vpon vs; as Psal. 78. 30. 31.

Thirdly, hence wee must learne to sanctifie Gods creatures as food and rai­ment which we vse for our comfort, by inuocation on the name of God: for we doe not liue by the creatures simply, but by the word and appointment of God blessing them vnto vs; and therefore we must not be like vnto brute beastes which receiue Gods blessings, but yet neuer looke vp to heauen from whence they come; or like to the swine that ga­thereth vp the mast, not looking vp to the tree from which it falleth.

Fourthly, heerby we see the common errour of the world, who place the staffe and stay of their life in the abundance of outward blessings, whereupon they la­bour to inrich themselues heerewith as much as possibly they can; these men do litle consider that mans life standeth not in abūdance, neither doth he liue by bread, but by the blessing of God, which is and may be as well vpon a little, as vpon the treasures of a kingdome. This was the practise of the rich foole, Luc. 12. 19. who spake peace to his soule for ease and pa­stime, because he had much goods laide vp for many yeares. But sith Christ teacheth vs that man liueth not by bread only, it must needs be a flat note of vnbeliefe, to carke and care immoderately for the things of this life.

Fiftly, heereby wee are also taught, not to entangle our selues ouermuch with the cares of this world, nor to suf­fer our harts to be oppressed with desire of food, raiment, lands or liuing: be­cause our life and welfare consisteth not in these things, but in the blessing of God on whatsoeuer he sends be it more or lesse: the gripple mind after much is a deadly 1. Tim. 6. 9. snare, wherewith many a soule is intangled to perdition and destruction; This choakes the heart in such sort as the seed of grace can take no root not bring foorth any sauing fruite: this made Paul to lay a charge vpon Timothy for rich men, that they should trust in the liuing God and not in vncertaine riches, 1. Tim. 6. 17. Let vs therefore be content with food and raiment, and rather seeke the kingdome of God and his righteous­nesse, and then all those things whereof we stand in need shall be giuen vnto vs in the moderate vse of lawfull meanes. Indeed the worldlings excuse is, that food and raiment is his liuing, which he must needs looke vnto: but we must still remember, that our life standeth not in these things, for when death comes, these cannot saue vs from the graue: it is Gods blessing by which we liue, hee can pre­serue vs aboue meanes, nay without meanes, and against meanes, and there­fore wee must neuer giue place to such thoughts and cares as shew distrust in God.

Sixthly, hence wee must learne con­tentation and patience in extreame po­uerty and in all other miseries of this life; If God should deale with vs as hee did with his seruant Iob: if for our reli­gion hee should bring vpon vs the losse of goods, of children, of health and all that we haue, with banishment also from our friends and country, yet then must we labour to shew the fruit of patience, and not suffer our harts to be swallowed vp of ouermuch griefe: because our life stands by Gods word, and not in any of these things: indeed, if in these outward miseries a man should be depriued of the comfort of Gods prouidence, then might he sorrow without measure: but seeing all such as feare God doe still en­ioy the blessing of God in their greatest calamities (for Gods blessing is not loc­ked vp in bread, but aboue means, with­out meanes and against meanes can he manifest his power and goodnesse in their preseruation) therefore in the ex­tremity of euil must wee comfort our selues in the Lord our God, as 1. Sam. 30. 6. Dauid did in great sorrow, hauing lost his two wiues and being in danger to be stoned of his owne followers: and learne to say with [Page 23] Iob, Iob. 13. 15. Though the Lord kill me yet will I trust in him. What if the Lord should send a famine among vs, as he may iust­ly do for the sinnes of this land? should we then despaire or vse vnlawful meanes for our reliefe? nay, then we must learne Moses lesson, that man liueth not by bread only, and labour to depend on him that can increase 1. King. 17. 14. the oile in the poore widowes cruise and the meale in the barrels, till plenty come.

Seuenthly, this must teach vs mode­ration of our affections in all estates that do befall vs; in health and plenty wee must not be puffed vp with pride; in weakenesse and in want wee must not be oppressed with sorrow; for mans life standeth not in these things, neither can we heereby know loue or hatred; he that is in want may haue as good a portion in Gods blessing as the wealthiest in the world, heerein Luk. 16. 19. 20. hungry Lazarus full of fores, went farre beyond the rich glutton in all his riot.

Lastly, seeing our life depends vpon Gods word, we must heereby learne to acknowledge Gods prouidence, and to rely thereupon in all estates. In the daies of peace, wherein (as Iob. 29. 6. Iob speaketh of himselfe) men wash their paths in butter, and haue the rockes to powre them out riuers of oile, men will soone be brought to say so much; but we must labour to see and feele the blessing of his prouidence e­uen then when we tread (as it were) the winepresse of his wrath: as well in sick­nesse as in health: in want as in plenty; in the depth of distresse as in the height of all prospetity: this is the counsell of the Holy ghost, Prou. 16. 3. rolle thy workes vpon the Lord. Cast all your care vpon him, for he careth for you, 1. Pet. 5. 7. It is a brutish property only to looke vpon the crea­tures whereon they feed, and therefore our eies and our hearts must be fixed on him who feedeth the yong rauens that crie vnto him; and beareth vp all things by his mighty word: wee must not content our selues with a bare speculation heereof in our heads, but labour to feele the com­fort of it in our hearts, and to expresse the power of it in our liues. And thus much for the first conflict.

THese words containe the second conflict of Satan with our Sauiour Christ: for howsoeuer by Saint Luke this is put in the third place, which Mat­thew heere placeth in the second, yet this breedeth no difference betweene the Euangelists, who tie not themselues to a strict obseruation of time, place, and order how euery thing was done which they relate; as in the story of this conflict, Saint Luke respects the sub­stance of it onely, but S. Matthew ob­serues the order of it also. Now in this second conflict we are to obserue three points: I. Satans preparation thereto: II. The assault it selfe: III. Christs answer and repulse thereof.

I. Point: Satans preparation to this conflict is conteined in the 5. verse: wherein we are to note, both the time, and the parts thereof; The time in the first word Then: that is, so soone as the Diuell had receiued a foile of Christ in his first assault, presently hee addresseth himselfe vnto a second.

Heerein behold, the exceeding ma­lice of Satan, in that the end of one tem­ptation with him, is but the beginning of another; he ceaseth not with one as­sault, but as hee is a deadly foe to the Church of God, so he shewes himselfe by his continuall seeking whom he may deuour; he will neuer make truice with any child of God, vpon any condition lesse than the hazard of his soule; nei­ther is he weary of his worke; but day and night is either plotting or perfor­ming some mischieuous attempt a­gainst the child of God. The considera­tion whereof must teach vs, vpon our victorie and conquest ouer one tem­ptation, [Page 24] presently to prepare for a new. This was the state of the sonne of God our head, and we his members may not looke for better; our life in this vale of teares is a continuall warfare against the enemies of our soules; we must not ther­fore heere looke for rest and ease, but euer keepe watch and ward against their assaults. If this duty were well learned and put in practise, it would preuent much impatience & become the ground of much peace in our soules: mans na­ture cannot brooke the doubling and renuing of sorrowes; when one euill lights in the necke of another, oh then hee thinketh neuer any was in his case; but looke vnto Iesus the author and fi­nisher of thy faith, he endured no lesse; and heerein he is an example that thou shouldest follow his steps. If therefore thou wilt be his disciple, prepare to take vp thy crosse Luk. 9. 23. euery day and follow him.

The parts of Satans preparation are two; First, he conuaies Christ from Ie­rusalem to the wildernesse; Secondly, hee placeth him on a pinnacle of the temple. For the first, in these words, The diuell tooke him vp into the holy city, that is, into Ierusalem, as Luke expoundeth it, chap. 4. 9. This the Diuell might doe three waies; In vision; or leading him vp the ordinary way; or carrying him through the aire. I. It might be in vi­sion; for that was vsuall with the Pro­phets; so Ier. 13. 4. Ieremie went to the riuen Pe­rath; and Ezekiel was carried from Me­sopotamia to Ezek. 8. 3. Ierusalem: but Christ was not thus transported; for then Satans perswasion vnto Christ To cast himselfe downe, could haue beene no temptation. II. Christ might bee led of the Diuell the ordinary way from the wildernesse to Ierusalem, so much the words will beare: but (as I take it) he went not so; for if Christ were ledde by the Diuell, it was either willingly of his owne accord, or by the Diuels perswasion; but of his owne accord he would not goe; for hee came into the wildernesse to bee tem­pted, which as yet was not fully accom­plished, and therefore would not wil­lingly depart thence before that worke for which he came were ended, Againe, he would not depart thence vpon the Diuels perswasion; for Christ would ne­uer gratifie the Diuell so much, as to do ought himselfe, which the Diuell would haue him, as in all his temptations doth appeare; Rule. Do nothing Sa­tan perswades thee to in tem­ptation. for this is a rule to be obserued, we must not do any thing which the Di­uell perswades vs to in his temptations, though in it selfe the thing be lawful and good. III. The Diuell might carry the body of our Sauiour Christ thorow the aire, by his power through Gods per­mission. This is the most likely way, & so thought to be of the best diuines: and the words following confirme it much, for it is said, the Diuell set him on a pinna­cle of the temple: Now if hee had power to set him there, why might hee not also cary him thither, God ordaining this as well as his temptation?

The vse. By this we see, that men may be transported by the Diuell from place to place, as the records of all ages do re­port: this one thing yet obserued (wher­in the common opinion faileth) that the Diuell cannot conuey a man aliue so far in a little time, as many men thinke; as a thousand or two thousand miles in an houre; for no man is able to endure such violent motion and yet liue, as experi­ence teacheth; let a man fall from some high steeple, and his breath wilbe gone and hee dead before hee come at the ground, by reason of the violence of his motion. Indeed the Diuell can carrie a man very swiftly, but yet for the safetie of mans life he must prolong his time far more, than otherwise of himselfe hee needs to doe.

Secondly, Satans power [...] ­uer mens bod [...] if God permit. hence wee learne that by Gods permission, the Diuell may haue power ouer the bodies of Gods owne children which are true beleeuers, to transport them from place to place; for dealing thus with the head Christ Iesus, why may hee not doe so with any of his members? besides, we find (that God permitting him) hee hath done more than this to the Saints of God; hee may possesse their bodies, as he did the wo­man of Canaans daughter, Mat. 15. 22. He may torment them long, as hee did exceeding grieuously bow the body of a daughter of Abraham eighteen years, Luk. 13, 16. Yea he may kill the body, [Page 19] as he did to Iobs children, who no doubt were holy persons, Iob. 1. 19. And therefore much more may hee transport them from place to place.

Heere this question may fitly be an­swered: whether a true beleeuer may be bewitched. Answ. Hee may: there is none vpon earth so faithfull and holy, but if God permit, Satan can afflict their bodies grieuously, and therefore also they may be bewitched. It is but the fan­cy of presumptuous persons, when they say, their faith is so strong, that all the witches in the world cannot hurt them: for if God permit, Satan can grie­uously afflict mans body, as he did the body of Iob. yea he can kil the body, as hath been shewed. Salomon, speaking of outward things saith truly, Eccles. 9. 2. All things come alike to all, and the same conditi­on is to the iust and to the wicked: now the wicked man may be bewitched, as al will grant; why then may not the godly also, seeing it is but an outward euill? This therfore must abate their pride that stand so much on their strong faith: be­hold this fact of Satan to the holy body of Christ, and heereby learne for thy humiliation, that if God permit, Satan is able to bring vpon thy body great af­fliction.

Further, obserue the place whither Satan caries our Sauiour Christ, into the holy city, that is, Ierusalem. Quest. Why is it called holy, seeing now it was a pol­luted place full of sinful people? Answ. It is called holy for these causes. 1. be­cause heere was the Lords temple the place of his solemne worship, wherein were the holy rites and ceremonies pre­scribed for Gods worship. Secondly, in Ierusalem, as also in all the synagogues of Iudea, was Moses chaire, the law and the Prophets were read & expoun­ded. Thirdlie, Ierusalem was the mo­ther City of all the world in respect of religion; heere God ordained that his church should first be planted, and from hence must religion bee deriued to o­ther nations.

The vse. Hence we may obserue, that at this time Ierusalē was the true church of God: indeed it was very corrupt both for doctrine and maners, as Christs seuere reproofe of both doth plainely shew, Mat. 5. 21. &c. and Mat. 23. 13. 14. &c. and yet a true Church, else the holy ghost would not haue called it the holy city. Now if Ierusalem at this time were the true church of God then, then may wee well say, that in England God hath his true church: for, let the cor­ruptions of our Church bee as they are; yet shall it match Ierusalem in the pre­rogatiues of Gods church. They had the law and the Prophets read and expoun­ded; so haue wee, and the Gospel also which is the power of God to mans sal­uation. They had the Sacraments and ceremonies of the Law; answerable thereto wee haue the Sacraments of the Gospell, and also a true and holy forme of seruing God. Their Ierusalem was a mother city; and though wee cannot say so much in that behalfe, yet hath our Church beene a nurce to neighbour Churches in Germany, France and other places round about, for many yeares; in regard whereof, the Lord, no doubt, hath bestowed many blessings vpon vs. And therefore though our sinnes and abuses be many and grieuous, yet in re­gard of Church prerogatiues we may be called a holy nation, and a true mem­ber of the Church of God; so that as our Sauiour Christ and his Disciples ioined themselues to the congregations of the Iewes in their legal seruice, and forsooke them not till they became no Church; so ought it to be among vs, till we sepa­rate from Christ, none should seuer themselues from our church ministery & seruice of God. Those therefore that make a separation from our Church be­cause of corruptions in it, are farre from the spirit of Christ and his Apostles. If a­ny shal say, this makes wel for the church of Rome, if so corrupt a place as Ierusa­lem, in regard of Church prerogatiues were an holie city, for they haue as ma­ny prerogatiues for religion, as the Iewes then had, and therefore are the church of God, and so we do not well to sepa­rate from them. Answ. Some indeed that are no Papists, say the Church of Rome is the Church of God: but the truth is, the present Church of Rome is spirituall Babylon, Rome is Spiri­tuall Babylon. the mother of abho­minations, [Page 20] no spouse of Christ but a strumpet. But they plead their preroga­tiues: as first, their succession from Pe­ter: Secondly, true baptisme for substāce according to the first institution: Third­ly, the Apostles Creed which they hold and beleeue: Fourthly, the word of God, in the writings of the Prophets & Apo­stles: And Lastly, that theirs is the mo­ther church. Answ. All this is nothing when the truth appeares; for first, succes­sion in person without succession in do­ctrine is no note of a church: now let them shew succession in the Apostles do­ctrine, and we yeeld. Secondly, their baptisme alone, though for substance true baptisme, cannot prooue them a true Church: Circumcision was the Sa­crament of Gods church, yet Samaria and Colchis were not the Church of God, though they vsed it: againe, the thiefe may shew the true mans purse, but that proueth him not to be true and ho­nest; no more doth baptisme iustifie the church of Rome to bee a true church. Lastly, though they haue outward bap­tism, yet indeed they ouerthrow inward baptisme, the life of that sacrament, to wit, imputed righteousnesse and renued holinesse, which in Gods Church must goe together with the outward element, else it is nothing. Thirdly, for the Apo­stles Creed, they haue it in word, but they deny it in deede; For though they say, they beleeue in God the father, and in Iesus Christ, yet in effect they deny both God and Christ. For the God of the Pa­pists is an idol God, and the Christ of the Papists a false Christ, as we haue shewed in handling of the Creed. Fourthly, for the scripture; wee must know the word of God stands not in bare words and let­ters, but in the true sense and meaning of the Holy ghost contained in the scrip­tures of the Prophets and Apostles. Now though they haue the bookes of Scripture, yet in sundry main grounds of religion, they ouerthrow the foundati­on of the Prophets and Apostles. Again, they keep the scripture as a lantern holds a candle, not for it selfe but for passen­gers: so is the scripture with them, not for their synagogue, but for Gods secret ones among them, for euen in the midst of Poperie hath God euer had some of his elect, who haue not embraced their cursed doctrine. Lastly, for their plea to be the mother Church; we must distinguish between the ancient Church of Rome, and the strumpet that now is; the ancient Church of Rome to whom Paul writ, was a true and famous church, and a mother Church; but she is now dead and buried; and the now Roman Church is no mother Church, no spouse of Christ, but the whore of Babel the mother of abhominations, from which we are commanded to depart, Reuelat. 18. 4.

Secondly, 2. Vse. in that Christ is brought to Ierusalē, that holy City, there to be tem­pted, wee learne, that no holinesse of place on earth can debarre the Diuell from his temptations; he brings Christ from the wildernesse to tempt him, in the holy city euen vpon the holy temple hee will thrust himselfe Zak. 3. 1. on Iehoshuahs right hand to resist him, though Iehoshuah stand before the Angell of the Lord to minister to the Lord. And therefore the follie of Papists is egregious, that thinke the signe of the crosse, holy water, re­liques, and such Massing inchantments haue vertue in them to free their houses, or their bodies frō the assaults of Satan.

Lastly, heereby wee see that change of place is but a sillie cure for a troubled mind; indeed change of aire may much further bodily cures; but a troubled mind hath conflicts with the diuel, who will not leaue for change of place, Ieru­salem will fit his turne as well as the wil­dernesse.

The second part of the Diuels pre­paration to this conflict is this, and set him on a pinnacle of the temple: The word translated pinnacle, signifieth properly a wing of the temple; whereby, some take to be meant, the sharpe brouches and spires on the top of the temple; where­of there were diuers; but these (as I take it) are not heere meant; for such a spire cannot wel be called a wing; others take it for some part of the battlement, made on the top of the Temple, which was flat, as the Iewes vsed to build, to keepe men from falling; others take it for any top corner of the Temples; and whether [Page 27] of these it was we cannot certainly de­fine; but this we must holde, that it was some dangerous steepe downe place on some corner of the Temple, or on the battlements, from which a man might easily cast himselfe; whereby we see the Diuell will omit no aduantage that may further his temptations; which should make vs the more carefull of our stan­ding against him.

THese wordes containe the second maine point in this conflict, to wit, Satans assault vpon Christ: wherein we are to obserue, first his temptation: then the reason whereby he doth enforce it. His temptation heere is framed as the former was, in a kind of reasoning, thus:

Seeing this is a distinct temptation from the former, I doubt not but it must be thus framed with this conclusi­on: for if it had the same conclusion with the former it should be the same temptation. Satans meaning then is this, as if he had said; I haue made triall to see expresly whether thou be the sonne of God or not, and it seemes thou doest vndoubtedly beleeue that voice of thy father to be true, which said, This is my welbeloued sonne in whom I am wel pleased: Now if this be so indeed, it is conueni­ent thou shouldest confirme the same by some miracle, and the fittest place thou canst doe it in, is this; therefore cast thy selfe downe headlong from this pinna­cle, and yet preserue thy selfe in safety without all hurt in the fall.

The drift of Satan in this temptation was, to bring our Sauior Christ to a vaine confidence in his Fathers protection, and indeed to flat presumption vpon his extraordinarie prouidence in the neg­lect of lawfull ordinary means, as by Sa­tans conclusion, & the answer of Christ will easily appeare. Satan seeks to cary men to presumption. And hereby we may obserue that one maine drift of Satan in his ordinarie temptations in Gods church, is to carry men to presumption, and vaine confidence in the loue, fauor, and mercy of God: this appeares by the strange reasonings for libertie in sinne which many frame to themselues, and some are not ashamed to vtter; as first, God is mercifull, and Christ shedde his bloud for their redemption, and there­fore they will not be so strict and precise in hearing sermons, and reading & con­ferring about the word as many are, but they wil take the pleasures and seeke the profits of this life. Thus reasoned some in the Apostles daies: Rom. 6. 1. Let vs continue in sin that grace may abound: of such Iude complaineth, saying, Iude 4. They turne the grace of God into wantonnesse. Such there haue beene euer since, & at this day they doe euerie where abound. Secondly, some say, they are either ordained to saluation or damnation; now if to salua­tion, they are sure of it how euer they liue; and if to damnation, they cannot escape it, though they liue neuer so holi­ly, for Gods decree is vnchangeable; and therfore they will take their pleasure and liue as they list. Thirdly others say they haue euer found Gods goodnesse towards them, and they are perswaded he will neuer see them want, and there­fore they will not toile themselues with labor & care as others do, but take their ease and pleasure while they may haue it; and so neglect their charge and cal­ling, and giue themselues wholly to their sports and pleasures, to company keeping or such like. Yea, by this temp­tation to presumption, Satan oft pre­uailes with the better sort; for if a man fauour the trueth, and giue himselfe to know religion in any sort, the Diuell will straight way go about to perswade him, that that which he doth is sufficient to his saluation, & thus wil keepe him from vsing further means to come by the cer­taine knowledge of his election, and full affiance in Christ Iesus, to become a [Page 28] perfect man in Christ, which is the end of Gods holy ministery, Ephes. 4. 13. whereunto we should giue all diligence, 2. Pet. 1. 10. See the truth heereof in the fine foolish virgins, who carried M [...]tth. 25. 1. 2. &c. burning lamps, but tooke no oile with them, neuer minding that till it was too late; and so doe most men content themselues with the blazing lampe of an outward pro­fession, neuer looking for the oile of grace, till the time of grace he past.

The vse. Heereby then wee are all taught, in speciall maner to beware of presumption; this is the common snare of the Diuel wherein he intangles many a soule. It is true indeed that he oft pre­uailes by bringing men to desperation, but a thousand perish through presum­ption, almost for one by desperation; for despaire is a painfull thing to flesh and bloud, and as the Diuell knowes well, doth sometimes turne to a mans more sound conuersion; but to pre­sume is sweet and pleasant to the flesh, and most agreeable to mans corrupt na­ture: in regard whereof wee ought to keepe out heart with all watch & ward, as Dauid praieth, Keepe thy seruant from presumptuous sinnes, Ps. 19. 13.

Againe, obserue the order of Satans temptations by comparing this with the former. There he sought to ouerthrow Christs faith & to bring him to distrust the trueth of Gods word vttered from heauen; but finding hee could not that way preuaile, heere he takes the cleane contrary course, and seekes to bring him to presume.

This serues to discouer vnto vs, the deepe guile and subtilty of the Diuell, Satans cunning in tempting. that can so cunningly turn himselfe from one extreame vnto another. And looke as he dealeth here with Christ the head, so doth hee continue towards all his members, if he cannot bring them to one extreame, he will assay them hard in the other. If hee cannot bring a man to couetousnesse, and keepe his heart to the loue of money, then let him beware of riot and prodigality. Is a man giuen to pleasures and delight, and an length is depriued of them? then let him beware; the Diuell swallow him not vp with o­uermuch griefe, as he sought to do with the 2. Cor. 2. 7. 11. incestuous person of Corinth. Doth a man come to loue religion, that for­merly was giuen to loosenesse of life? then if it be possible the Diuell will car­rie him to schisme & heresie. The Diuel cannot abide that a man should keepe the meane according to Gods word, Isay 30. 21. He would haue our first pa­rents to be Gods, or no body, Gene. 3. 5. And so still he laboureth to bring a man to some extreame. We therefore in all estates during life, must labour to keepe the golden meane, as Christ heere did, neither doubting on the one hand nor presuming on the other, but retaining still that blessed faith, whereby his bles­sed heart was firmly setled in these as­saults. Thus much for Satans drift. Now come to the words of this temp­tation.

If thou be the sonne of God, then cast thy selfe downe: that is, shew by this miracle that thou art the sonne of God. Marke here, the Diuell perswades him not, to shew himselfe to be the sonne of God by doctrine in the execution of his mi­nisterie; but Cast thy selfe downe, shew a miracle: wherein we may beholde the very liuely image of that naturall dispo­sition which is in all impenitent persons; they affect Christes miracles, but they care not for his doctrine. Herod longed to see Christ, Luk, 23. 8. and was glad of his com­ming, when Pilate sent him; yet not to heare his doctrine, for that he could not endure; els he would not haue impriso­ned Iohn, and also put him to death; but he hoped to see a miracle. The wicked Iewes desire a signe, that put Christ to death for his doctrine; yet if be will come downe from the crosse, and so miraculous­ly saue himselfe, then they will beleeue, Mark. 15. 32. And this venom of the olde serpent hath poisoned the hearts of many students in the Scriptures, who care not at all to ground themselues in the fundamentall points of religion, as faith and repentance; and yet are woon­derfull eager after quidditles and diffi­culties, wherein may appeare some out­ward shew of wit and learning; like the hypocriticall Pharisies, that would tithe mint and rue, and yet passe ouer iudgement and the loue of God, Luk. 11. 42. And the [Page 29] cause hereof is the want of sound grace, for naturall men indeed can not sauour the things of the spirit of God; the knowledge of Christ crucified seemes foolishnesse vnto them.

Secondly, the Diuell tooke occasion of his former temptation from Christs infirmitie of hunger: but perceiuing Christs sure faith in his fathers word by his gratious answer to that assault, heere he borrowes his temptation from that profession of his faith; as if he should say, thou seemest to be resolued of the trueth of thy fathers word that thou art the sonne of God; and if that be true in­deed, then shew it by this miracle, Cast thy selfe downe.

Heere then behold another tricke of Satan; if he cannot preuaile by assaults drawen from our infirmities, then will he assay vs by temptations drawen from Gods good gifts and graces in vs; If he cannot keepe a man in ignorance that hath good gifts of wit & memory, then will hee seeke from his knowledge to puffe him vp with pride, and so ming­ling his poison with Gods good gifts, doth cause many a one to become a bane to Gods church, that otherwise might haue prooued an excellent instrument therein; as might easily be shewed in sundry particulars.

Thirdly, Satans malice restrained. heere marke how Satans ma­lice is restrained, and his power limited: By Gods permission he is able to carrie Christ from the wildernes to Ierusalem, and there to set him in a most dangerous place on a wing of the temple; the thing hee now desireth is his destruction by casting downe head long, but that he can not doe, and therefore perswades Christ to cast himself down; wherein we see the speciall prouidence of God ouer Christ Iesus in all these temptations, restrai­ning his enemy in the thing he most de­sired. And the same prouidence doth he still continue ouer his Church for the effectuall preseruation of Christs mem­bers in all their temptations. The Di­uels vnwearied desire & drift is, to bring contentions, hurliburlies and ruines into all societies in Church and Common­wealth; therfore the peace and tranquil­lity of these is, and so must bee acknow­ledged, a notable fruit of Gods blessed prouidence restraining the spite and ma­lice of Satan. Againe, hence it is eui­dent, that in temptation Satan cannot go beyond the permission of God: he can tempt Christ, yea transport his body, and set him in a dangerous place, for thus far God permits him to goe; but to cast Christ downe from the pinnacle he can­not, therein comes Gods restraint. So it fareth with Gods children; for the triall of his graces in them, and to chastise them for some sinnes, he suffers Satan to buffet them; but yet one iotte of his malice beyond Gods permission he can­not shew, Iob. 1. 12. as in Iobs affliction by him may notably appeare. Which wee must carefully remember for our special com­fort in our most grieuous assaults; Gods will permitting Satan so farre must make vs patient, and yet his power restraining Satan from doing worse, must giue vs comfort. Thus much for the temptation itselfe.

The reason whereby Satan enforceth his temptation is taken from a testimo­ny of Scripture: For it is written he shall giue his Angels charge ouer thee, &c. Sa­tan hearing Christ alledge scripture for his defence against the first assault, comes now vpon him with his owne weapon, that if it were possible he might foile him, after this sort: Thou shewest thy selfe to be the Doctor of the Church, by thine alleadging of Scripture, and that, it seemes, thou makest the rule of thine a­ctions: well then thou maiest well and safely cast thy selfe downe hence if thou bee the Sonne of God, for it is written, he shall giue his Angels charge ouer thee, and with their hands they shall lift thee vp &c.

From this dealing of Satan, wee are taught, not to embrace an opinion in re­ligion, because a shew of proofe by testi­mony of Scripture may bee giuen for it. But we must trie the spirits, that is, the do­ctrines of men, whether they be of God, or not, 1. Ioh. 4. 1. For the Diuell can al­leadge Scripture to mooue Christ vnto presumption, and it is his vsuall practise, when he caries men into schisms, errors, and heresies. Reason with a man that minds to liue in sinne, and tell him of that dangerous state, by reason of the [Page 30] shortnesse and vncertainty of this life: will he not tell you straight, he will doe as he does, and repent when he is old? for it is written, Ezek. 18. 17. At what time soeuer a sinner doth repent him of his sinne, I will put all his wickednesse out of my remem­brance, saith the Lord: And some thinke three or foure good words at a mans last end wil serue his turne: for the thiefe on the crosse said no more, but, Luk. 23. 42. Lord remember me when thou comest into thy kingdome. And all such as are trained vp in the schoole of Satan, can easilie alledge scripture to further them in euil.

But let vs come to the scripture which the Diuel doth notoriously abuse by his allegation: it is written in the 91. Ps. v. 11. In the alledging whereof he would seeme very carefull and precise, at the first not omitting so much as this parti­cle [ for] which might haue beene left out, and yet nothing haue been wanting to the force of his reason: But heerein is the deepenesse of his policy, to cause Christ not to suspect any falshood after­ward; for towards the end, hee leaueth out that, on which the promise is groun­ded of being kept by the Angel: to wit, to keepe thee in all thy waies, that is, in all the good duties of thy lawfull calling wherein thou shalt glorifie God and doe good to others; to such as so walke in their waies doth that promise belong.

Heere then behold Satans notable Satans mincing of the word of God. fraud and craft, that can so cunninglie leaue out that which makes not for his purpose, and so peruert the true meaning of scripture; this is his vsuall practise, in enmity against the word to depraue the true meaning by cutting off some part, when hee cannot vtterly ouerthrow the whole. The like is the dealing of all he­retickes, who by cutting off and leauing out, play legerdemaine with the scrip­ture. The Arrian holds the Bible for the word of God; but such places as serue to proue the godhead of Christ, he doth notably abuse and peruert. The familie of Loue also, doth hold the bible for the word of God; but come to the true mea­ning of it, therein they faile, turning all into Allegories, euen most true histo­ries, as the fall of our first Parents, and such like, which are maine grounds of religion in their naturall sense: and the Apostaticall Church of Rome, doth hold with vs the bookes of the old and new Testament; but yet they put in and take out at their pleasure, and take from it all sense and meaning which agrees not with the determination of their holy father the Pope; and thereby they o­uerturne the word of God, and strongly maintaine their mystery of iniquity.

This dealing of Satan and his wicked miscreants with the scripture, must make all Gods children willing to spend their strength in searching out the Scripture; for that is the onely way to descrie their fraude in deprauing of it. This caused Christ to bidde the people in his time to search the Scriptures, to learne to know him to bee the true Messias, which the Iewish teachers did then de­ny. In regard whereof wee must say with Num. 11. 29. Moses, oh that all the Lords people were Prophets, and that the Lord would put his spirit vpon them! oh that all could reade and vnderstand the word of God! This is it, wherein all that ei­ther be, or intend to be ministers must labour especially, euen to get sound knowledge and iudgement in the text of Scripture. The Minister must not only be able to teach the truth, but also to di­scerne, to discouer, and to confure er­rors and heresies, which hee can neuer foundly doe without good vnderstan­ding in the text it selfe. The Diuell knowes the whole Scripture, and he will spare no text therein it hee can corrupt it; therfore to resoue Gods truth out of his hands who is the father of lies, the Minister must shew himselfe a good souldier of Iesus Christ, as Paul exhor­teth Timothy, giuing such attendance to the word that all men may see his pro­fitting therein; yea with Ieremie, the Minister must eat the bookes of God, and digest them in his vnderstanding, and rejoice therein, labouring to feele them the joy of his heart. The Diuell knowes that Scripture truely vnderstood and well applied, is the onely engine for the battery of his kingdome; and there­fore, euen from the beginning, but spe­cially since the comming of Christ hee hath laboured by all meanes to keepe [Page 31] men from the knowledge and true vn­derstanding of them: hee it is that hath brought men from the reading of the Scriptures, to betake themselues to the writings of men, as schoolemen, fathers, and such; by this meanes hee hath for many yeares euen to this day in the Church of Rome, locked vp the Scrip­ture in an vnknowen tongue: yea euen in Gods church the Diuel works migh­tily this way, by stealing away the affe­ctions of yong students from the Bible, and rauishing them with delight in the writings of men; for thus he keeps them from the fountaine of truth, that they ei­ther fal into error themselues, or be lesse able to discerne and confute it in others. And hence come dissentions and errors into the schooles of the Prophets, which cannot be auoided while men leaue the text of scripture & addict themselues so much to the writings of men, for there­by hee can more cunningly conuey strange conceits into mens minds: and therfore euery one that would maintain the truth in purity and syncerity must la­bour painfully in the text.

Secondly, Gods ministers must heere­by be admonished, to be carefull in al­leadging any text of Scripture, that the same be fit and pertinent: for to wrest the same from the proper meaning of the holy Ghost to serue their owne con­ceit, is the practise of Satan, which euery seruant of God must be farre from, and therefore must not do it hand ouer head. Which also may serue for a good ad­uertisement to those that vse to heape vp manifold allegations of Scriptures in the doctrine of a sermon, for as Prou. 10. 19. in many words there cannot want iniquity, as Salomō saith; so in affected multiplicity of quo­tations can the abuse of Scripture bee hardly escaped. If we deliuer but a mans testimony, honesty will compell vs as neere as we can to keepe both his words and his meaning; much more should conscience moue vs in alledging the te­stimony of the Lord, to haue carefull re­spect to the euidence of truth: and ther­fore that sparing course is very commen­dable, whereby in quoting of Scripture men make sure to keepe themselues to the Lords true meaning, lest by depra­uing his word they become followers of Satan: And thus much for the maner of Satans allegation.

The true and proper meaning of that text is now briefly to be discussed. The ninety-one Psalme, from whence it is al­ledged, is a most heauenly part of scrip­ture, penned for the comfort of Gods people in the time of some grieuous plague or sickenesse; and it containes a notable preseruatiue against the plague, and by consequent against any iudge­ment of God, to wit, true affiance and con­fidence in the Lord, that is the ground of all comfortable safety; thereto, among many other, is Vers. 11. this gratious promise made of the protection of Gods holy Angels, (which the Diuell doth heere alledge) who shall be as carefull for the safety of Gods children in common ca­lamities of famine, plague, pestilence &c. as the nurce is ouer her tender child to hold it in her hands, and beare it vp in her armes, lest it should fall and hurt it selfe; alwaies prouided that the child of God keepe himselfe in his waies, that is, in obedience to Gods commandements and in the duties of his lawfull calling. It is true indeed, that iudgement begins at 1. Pet. 4. 17. the house of God, and the righteous are ta­ken away from the euill to come, yea many times the same outward iudgement lights vpon the good, that doeth vpon the bad: yet this taketh not from Gods child the comfort of this protection in common calamities, for all promises of temporall blessings must be vnderstood with the exception of the crosse: as heere, Gods Angels shall guard his children in time of plague, famine and pestilence, vnlesse it please God heerewith to cha­sten them for some sinne past, or to pre­uent some sin, or greater euill to come, or to make triall of their faith and pati­ence: in which cases also the child of God doth greatly differ from the wic­ked; for through the fruition of Gods loue in Christ the euill of the punish­ment is taken away, and the outward smart thereof See Iob. 23. 10. Ps. 119. 71. sanctified to the greater good of his soule: but out of this case their protection is certaine: see Exod. 12. 23. Psal. 105. 16. 17. & Ezek. 9. 4. 6.

The vse. The consideration of this [Page 32] gratious protection of Gods Angels o­uer such as keepe themselues in their waies, must moue euery one to labour to know and practise the duties of his cal­ling both generall of Christianity, and particular for the state of his life, in all good conscience; so doing, let come what will, in all dangers hee shall haue safety; for Gods angels pitch their tents about him, they are as watchfull ouer him as a nurce ouer her child; but if wee forsake our waies wee lose the comfort of their protection, & expose our selues to all Gods iudgements.

HEere is the third generall point in this conflict: to wit, Christs an­swer and repulse made to Satans assault, taken, as the Diuels temptation was, from a text of scripture; for hee saith, Againe it is written; where yet hee mea­neth not to oppose scripture to scri­pture, but to confute the abuse of scri­pture by scripture; after this sort, as if he had said to Satan, It is true indeed that God hath made many worthy promises of aid and protection to his children in his word, yet they shal not be performed to those that presume to tempt God, as thou wouldest haue me to do.

From this dealing of Christ with Satan Scriptures are sufficient to expound them­selues. we may obserue; that the scriptures of God are sufficient in themselues, truely to interpret and expound themselues. The Diuel alledging scripture did wrest it from the true sense; this our Sauiour Christ sheweth by alledging another text out of Deut. 6. 16. Moses, which being appli­ed to the place which the Diuel abused, doth shew the true meaning thereof. So Ezra, expoūding the law vnto the Iews, read distinctly in the law of God, and (as the words do signifie) Ezra. 8. 8. gaue the sense by scri­pture, and caused the people to vnderstand: much more then at this day may the scri­ptures be thought sufficient for the ex­pounding of themselues, sith to the Ca­non there of since Ezra his time there is added the whole new Testament by the hand of God, wherein the deepe things of God are plainelie reuealed.

The Church of Rome cannot away with this, that Scripture should be suffi­cient to expound it selfe. And therefore against it they reason thus: That which must expound Scripture, must haue iudiciall power to determine of the sense thereof: but the scriptures haue no such ludiciall power; for they are but a dumb letter, and ther­fore no sufficient iudge to determine of their owne sense and meaning. Answ. The Scriptures haue iudiciall power to determine of their owne true sense and meaning, for they speake euidently, to all that are inlightned by Gods spirit, and therby made able to know what the Scripture saith: wee know a man may speake to his friend not only by word of mouth but also by letter, and thereby expresse his meaning sufficiently; euen so, though God speake not now vnto his Church by created voice, yet by his writ­ten word he speakes sufficiently for the cleare manifestation of his will and plea­sure concerning them; and therefore it is a shamefull slander and blasphemy a­gainst the Scriptures to call them an in­kie letter and dumbe iudge. And let them shew, if the Scripture be not, where is that speaking iudge who hath power iu­diciall to expound the scripture. Indeed their answer is, that the Church is this Iudge, and that we must consult at her mouth for the true meaning of the Scri­pture. Answ. The church hath a mini­stery and dispensation committed vnto her, in the execution whereof she deliue­reth the meaning of the Scripture vnto Gods people, but that is not from any iudiciall authority committed vnto her, to determine of the sense of Scripture of her selfe; but onely by comparing scri­pture with scripture, and expounding one place out of another; euen as the Lawyer giues the sense of the law, not from any iudicial power giuen vnto him aboue the law, but by obseruing the words with the scope and circumstances of the law. But heere I would know, if the Church must needs bee iudge, by what meanes must she determine? They answer, by the rule of faith; the consent of Councels and Fathers; and if these faile, then by the Pope; Answ. By their rule [Page 33] of faith, they vnderstand, vnwritten tra­ditions, that is, such truth beside Scrip­ture, as hath beene kept by tradition from hand to hand since the primitiue Church. But these are meere forgeries, and shame it were to subiect the truth of God to the deuice of man; if these bee made iudge of Scripture, then shall the faith of the church depend vpon the wisedome of man, and not vpon the power of God, a thing abhorred of the Apostle 1. Cor. 2. 5. The onely rule of faith is the Scripture, and true faith will admit no other iudge beside the Scripture to determine of that whereon it must de­pend. Secondly, for their consent of Fathers and Councels, that is no suffici­ent meanes to determine of the true sense of Scripture; for their seuerall er­rors and contradictions one to another, & many times to themselues, shew, that they wanted the immediate assistance of the Spirit. And the same is true of the Pope, as might easily be proued at large, by their grosse ignorance & errors. And therfore it remaines that the true iudge and expounder of Scripture, is Scrip­ture it selfe, as Christ himselfe by his pra­ctise sheweth in this place.

The place alledged by Christ, is this commandement of God vnto his peo­ple, Deut. 6. 16. Thou shalt not tempt the Lord thy God. For the vnderstanding whereof we must search out three things, first what the tempting of God signifieth: secondly, the manner how God is tempted: and thirdly, To tempt God. the cause and root thereof. For the first, to tempt God signifieth, to make triall and experience of God, and to prooue whether hee be so true, iust, mercifull, prouident and powerfull as his word reporteth him to be. Thus did the Israelites often tempt God, as the Lord saith, Psalm. 95. 9. When your fathers tempted me, proued me, and saw my workes; which latter words shew what it is to tempt God, euen to seeke to haue proofe by his works whether he be such a one as his word saith he is. If any shall say we are commanded, to taste and see how gratious the Lord is, Ps. 34. 8. yea the Lord bids his people proue him, Malach. 3. 10. Answ. Those places do sufficiently ex­pound themselues, for Dauids taste and sight is by the grace of true faith and af­fiance, for in the same verse he pronoun­ceth such blessed; and in Malachie the Lord bids them prooue him, but yet in their way of obedience in prouiding for his Sanctuary according to his ordi­nances. Therefore we must know for the second point, that euery triall of God is not simply euill, but that which is need­lesse, when without warrant from his word we presume vpon him beyond the meanes of his ordinary prouidence. Thirdly, the root of this sinne, is an vn­beleeuing heart, whereby a man doubts of the truth of Gods word, of his po­wer, presence and prouidence. Ps. 78. 18. The Israelites tempted God in their hearts; there is this sinne: the maner how followeth, in requiring meat for their lusts &c. not contenting thēselues with Gods present prouidence; the root & ground whereof is set downe, vers. 22. because they beleeued not in God and trusted not in his helpe. When a man doubts of the fi­delity of his seruant he wil lay something in his way, as a peece of siluer, his purse &c. to trie him withall; so when a man begins to doubt of Gods goodnesse and fidelity towards him, hee will easily be brought to make needlesse triall of him by some worke of God beside his ordi­nary prouidence. The meaning then is this, Thou shalt not tempt the Lord thy God, that is, thou shalt not make any needlesse triall of Gods goodnesse, mer­cy, power or prouidence, from a distrust­full heart in the truth of his word.

Heere yet further for our instruction wee are to know that God is tempted fiue waies, as the word of God doth ma­nifest: God is tempted fiue waies. first, when a man shall appoint vnto God, either the time when, the 1 place where, or the maner how God shall helpe him, and performe his word vnto him; heerein he seeks experience of the truth and power of God. Thus the Isra­elites tempted God in the wildernesse when they wanted water; saying, Exod. 17. 7. Is God among vs or no? God had promised to bee with them in all their iourney to Canaan, but that they will not now be­leeue vnlesse he wil shew his presence by giuing them water in that place. And so likewise they tempted him in the want [Page 34] of foood, Ps. 78. 19. Can God prepare a table in the wildernesse. The considerati­on whereof must teach vs in all our pe­titions which we make vnto God for the accomplishment of his promises vnto vs, to beware of Psal. 78. 41. limiting God, as the Iewes did, by prescribing vnto him time, place & maner for the accomplishment thereof; but wait with patience his good leasure. For hee that beleeueth will not make haste, but wil commit his way to the Lord: Ps. 37. 5.

2 Secondly, God is tempted when men require a signe at his hands. Thus the Pharisies tempted Christ: Matt. 12. 38. Master we would see a signe of thee: mea­ning thereby to be certified whether hee were the Messias, and Luke saith, they tempted him, Luk. 11. 16. And thus doe all those tempt God, which refuse to embrace the doctrine of the Gospel, be­cause they cannot see the ministers ther­of to confirme the same by miracles. Thus do many Papists plead against our religion, embracing rather the mysterie of iniquity, because: it is confirmed vnto them by lying wonders; not considering that the truth which wee professe was once sufficiently confirmed to bee the truth of God, by his owne testimony thereunto in signes & wonders through the hands of his Apostles. Quest. Is e­uery asking of a signe a tempting of God? for Gedion asked a signe when he was to be a Iudge and deliuerer of gods people, Iudg. 6. 17. And so did Hezekiah to bee assured of the lengthning of his daies, 2. King. 20. 8. And yet we reade not that God charged them with tem­pring him, but did condescend to their requests. Answ. There be two causes in which we may require a signe of God & not tempt him: first, when God com­mands a man to ask a signe at his hands: so might Azah haue asked a signe of God, for his assurance of victorie accor­ding to Gods promise, yea he is Isai. 7. 11. 12. 13. bla­med for not asking it when the Lord commanded him. Secondly, a man may aske a signe of God, when it serueth for the necessary confirmation of an extra­ordinary calling, or of some special pro­mise of God made to man: in this case did Gedion aske a signe of God for the further confirmation of his extraordina­ry calling to bee a Deliuerer vnto Gods people. And so did Hezekiah for his further assurance in the lengthning of his life, by an extraordinary promise, fifteene yeares. But out of these cases to aske a signe of God is to tempt him; as the Pharisies did, who would prescribe vnto God what kinde of miracle they would haue, euen a signe from heauen, not contenting themselues with those miracles which Christ did ordinarilie worke among them.

Thirdly, a man tempts God, when he 3 goes on in any sinne against Gods com­mandements, for hereby he makes need­lesse triall of Gods iustice, mercy, and patience. The Lord saith of his people, they Num. 14. 22. tempted him ten times, and haue not obeied his voice: Mal. 3. 15. The people murmuringly say, they that worke wicked­nesse are set vp, and they that tempt God are deliuered; where working wickednesse and tempting of God are al one. Which serues to admonish vs, that with al speed we break off the course of our sins by re­pentance, for while we continue in sinne we tempt God, and so lie open to all his iudgements, depriuing our selues of the guard and protection of Gods holy An­gels, nay they will become our enemies, and insteed of protection, execute gods heauy vengeance vpon vs.

Fourthly, they tempt God, that im­pose 4 vpon Gods people, there ligious obseruation of legall ceremonies aboli­shed by Christ: Act. 15. 10. Why tempt ye God (saith Peter) to lay a yoake on the Disciples neckes, which neither our Fathers nor we were able to beare? This is to make triall of Gods power in the sauing of his people. Whereby we may see how wic­ked and damnable the Romish religion is, which wholly stands in the obseruati­on of ceremonies, partly heathenish, and partly Iudaical, whereto when men sub­mit themselues, they do nothing else but tempt God.

Fiftly, they tempt God, that refuse or 5 neglect the ordinarie and necessarie meanes of their preseruation, either for body or soule: as hee that being to goe ouer a water, will leaue the bridge which is the ordinarie way, and aduen­ture [Page 35] dangerously through the water: for heerein he seekes a needlesse experi­ence of Gods power: so doe they al­so that neglect or contemne Gods holy ordinance for the sauing of mens soules in the ministery of the word. Now to this kinde of tempting God doth Christ apply this commandement in this place; as if he should say, when God hath affoorded vnto men an ordinarie meanes for their helpe and safety, they are not to refuse the same, and seeke for safety from God extraordinarily. I am now in a dangerous place I confesse, vp­on this pinnacle, yet there is some ordi­narie way to get down as staires or lad­der; and therefore vnlesse I would tempt the Lord my God, I may not cast my selfe downe and thereby seeke for extraordi­narie preseruaiton, as thou perswadest me. Thus also they sinne that goe into places of great danger without a calling: so Peter sinned in thrusting himselfe in­to Caiphas hal, a place of temptation, as by lamentable experience he found too true. Thus Dauids three Worthies sinned in aduenturing vpon their enemies host, for the fetching of a little water out of the well of Bethlehem; & therfore when it was brought vnto him, Dauid would not drinke thereof, but powred it out for a sacri­fice vnto the Lord, 2. Sam. 23. 16.

Heere some may aske, whether they do not tempt God, that aduenture to clime on high places, to stand on spire steeples, to runne on the ridge of high houses, and to goe on ropes a great height from the ground. Answ. Men may doe such things in a twofold estate, either hauing a lawfull calling thereto, as Carpenters and Masons, who are to worke vpon high buildings; now they without tempting of God may clime and stand on high and dangerous pla­ces: or else hauing no lawfull calling thereto, as they who vse to doe such things to make knowen their actiuity, or only to affoord delight and admiration vnto others for their priuate gaine and aduantage; and such tempt God feare­fully; for Christ was better able to haue cast himselfe downe from this pinnacle, and haue preserued himselfe without hurt, then these men are to saue them­selues in their aduentures, and yet hee refused so to do, because hee would not tempt the Lord his God. Thus much for the meaning of this commande­ment.

The doctrine for instruction hence, is to be gathered from this command applied to the text which the Diuell al­ledgeth; and it is this: whosoeuer looketh for the accomplishment of Gods promises vn­to him, must be carefull to walke before God in the waies of his commandements, and in the workes of his calling with all good con­science. God indeed hath made many gratious promises in his word, of bles­sings temporall and eternall, but they that tempt God shall not find the com­fort of them; mens sinnes hinder these things from them; Gods goodnesse is to bee seene and tasted in the waies of faith and obedience. God hath promi­sed the guard of his Angels to his chil­dren while they keep themselues in their waies: if therefore thou wouldest haue this protection thou must keep thy selfe in those waies that God would haue thee to walke in. Also in theri hesse of his loue God hath made a promise of e­uerlasting life with freedome from eter­nall perdition, to those that beleeue in Christ, Iohn 3. 16. Thou therefore that wouldest enioy the comfort of this pro­mise to thine immortality and life, must get true faith into thy heart and thereby liue all the daies of thy life. The same may bee said of euery promise of God pertaining either to soule or body, the fruition of them doth depend vpon the practise of some part of obedience; which if thou doest neglect thou doest but presume in making title to the pro­mise: Peter tels Symon Magus plainely, he had no part with them in the gifts of the spirit, while his heart retained a purpose to liue in sinne, Act. 8. 21. Breake off therefore the course of sinne, and inure thy selfe to the practise of obedience, so shall Gods promises be sweet vnto thine heart; and the more thou proceedest in obedience, the more comfort thou shalt find in Gods gratious promises: but if thou doe lay hold on sinne, the comfort of the word will depart from thee. And thus much for the second temptation.

THese words containe the third con­flict betweene our Sauiour Christ and Satan; wherin consider three points; I. Satans preparation: v. 8. II. Satans assault vpon Christ: v. 9. III. Christs answer thereto: v. 10. For the first, be­fore wee come to the handling of it in particular, wee are to consider that vnto euery assault the Diuell prepares himself afresh: which should teach vs to labour to furnish our hearts euery day afresh to be able to repulse his new assaults. Now particularly; this preparation hath two parts: first, Satan takes Christ into an ex­ceeding high mountaine: secondly, he shews him all the kingdomes of the world and the glory of them all. For the first, it may bee demanded what way Satan tooke vp Christ into this high mountaine? Answ. He might do it two waies; either by vi­sion, or by reall and locall transportation of his body from the temple to some high mountaine. Some thinke this was done by vision only in Christs mind, as Ezek. 40. 2. Ezekiel was caried by the Lord from Babylon to an exceeding high moun­taine in the land of Israel. But I rather thinke that Christ was really and locally transported by the Diuell in body from the temple to some high mountaine; for Christs temptations were not imagina­ry, but true and reall. Againe, the words import a true and reall transportation without any mention of a vision.

The reasons why the Diuell carries Christ to an high mountaine may bee these: first, the Diuel hath a great desire to imitate God in his glorious workes, that so hee may disgrace the workes of God, yea and God himselfe as much as he can. Now we read Deut. 34. 1. 2. &c. that God tooke vp Moses into mount Nebo, from whence hee shewed him all the land of Canaan; so Satan, that he might seeme to go beyond God, takes vp Christ into an exceeding high mountaine to shew him all the kingdomes of the world and the glory of them. Secondly, he did it for the furtherance of this last assault wherewith hee tempted Christ, for hee meant to entice Christ with the glory of the world, and therefore brings him where hee might take the fairest view thereof.

Now in that Satan transports the bo­dy of our Sauiour Christ this second time, Satan may haue power o­uer the bodies of Gods chil­dren. wee see that by Gods permission, Satan may haue power ouer the bodies of Gods children, to transport the same from place to place, or otherwise to vex them, and that not once onely, but sun­drie times. This we must obserue, and remember carefully as a stay and prop a­gainst distrust & despaire, if God should suffer Satan to vex vs, by such transpor­ting of our bodies from place to place, or by any outward calamity; & that not once or twise but diuers times; for that which befell the head Christ Iesus, may well befall any of his members.

The second part of the Diuels prepa­ration is this: he shewes vnto Christ all the kingdoms of the world, & the glory of them. This he could not do actually, for there is no mountaine so high in all the world, whereon if a man were placed, he could see one halfe or one quarter of the king­domes of the world, as they are seated and placed vpon the face of the earth; nay if a man were set in the sunne, and from thence could looke vnto the earth, yet hee could not see past the halfe ther­of. And therefore wee must know that the Diuel did this in a counterfet vision, for heerein hee can frame an imitation of God.

Now the Diuels visions bee of two sorts; Of Diabolicall visious. either in the outward senses, or in the mind and vnderstanding. His visi­ons in the outward senses be delusions, whereby he makes men be leeue they see that, which indeed they do not see; this might easily be proued by manifold ex­amples recorded in the histories of all times, but that one shall suffice, of his [Page 37] counterfait resemblance of Sam. 28. Samuels forme and attire to the witch of En­dor for the deluding of Saul; when as indeed Samuels true body was in the graue, and his soule with the Lord.

Secondly the diue hath visions wher­bv he deludes the vnderstanding. Zak. 13. 4. The Lord saith heereof, the Pro­phets shalbe ashamed euery one of his vision. These visions the Diuell shewes to men sometime sleeping, and sometime wa­king; euen as the Lord doth shew his visions to his owne seruants. The visi­ons of Satan shewed to men sleeping are called dreames; Deut. 13. 1. the false Pro­phet hath his dreame. His visions shewed to men waking, are to such as haue cra­zed brame, whom he perswades strange things of themselues, as some, that they are kings or princes; others, that they are Christ, Iohn Baptist, & such like; exam­ples heereof in all ages are many. Now touching this vision of Satan to Christ; some thinke it was inward in Christs minde; but I rather take it to haue beene in his outward senses only, as the words of the text do import; the Diuell by his art did cunningly set forth and represent vnto the eies of Christ a notable shew and representation of all the kingdomes of the earth, and the glory of them.

Heerein the Diuell sheweth great power and skill in that he can represent vnto the eie in his counterfet visions such strange and admirable sights. And it teacheth vs, that the practises of for­cerers and magicians, vndertaking to re­present vnto the eie, partly in the aire, and partly in glasses, either the persons of men that liued long since, or actions done in farre countries, or long before, are not meere fancies as some thinke, who deny altogether that such things can be shewed: for the Diuell can re­semble things done long since and a far off; for if he could set such a sight before the eie of our Sauiour Christ in vision, as the view of the whole world, and the glory thereof, then much more can he represent vnto the eie of man strange and maruellous things.

The Diuels drift in this resemblance vnto Christ is this; heereby he intended most cunningly to insinuat himselfe in­to the heart of our Sauior Christ: for be­fore he propounds this third assault, hee shews vnto Christ all the kingdomes of the world and the glorie of them, that Christ might take a liking of them, and so desire them, and at length accept of them vpon Satans offer. Thus he dealt with our first parents; Gen. 3. 6. vpon their first communication he shewes vnto Eue the outward beauty of the forbidden fruit, that it was faire to locke vpon, and tels her of the good estate they should attain vn­to by eating of it, and so at length brings her to yeeld to his temptation.

Hence we must learne to haue speciall Looke well to seeing and hearing. care in the good ordering of all the outward senses of our bodies, specially the two senses of learning, seeing and hea­ring; for by them the Diuell can cun­ningly conuey his temptations into our hearts: the senses (specially these two) are the windowes of the heart and soule, and if we keepe them not well, Satan will be sure to conuay some euill into vs. We must therefore obey Salomons counsell, Prou. 4. 23. keepe thy heart aboue all watch and ward; this we cannot do, vnlesse we looke well to our outward senses, for they are the doores of the heart. This made Dauid to pray, Psa. 119. 37. Lord turne away mine eies from beholding vanity: and Iob Iob. 31. 1. to make a co­uenant with his eies. And so must wee make conscience of hearing and look­ing, lest thereby wee giue aduantage to the Tempter.

Further, in this sight obserue the deep policy of the Diuell; there are in the kingdomes of the world besides glory and dignity, many troubles, hurliburlies and vexations; now these the Diuell conceales from Christ, and shewes him only the glory, pompe, wealth and dig­nity of the world, that so hee might the more easily winde his temptation into the heart of our Sauiour Christ. And this same course he stil obserueth in tem­pting men to sinne; he hides from their eies all the miseries, plagues and punish­ments which are due to sin and that will follow vpon it; and shewes them onely all the profits and delights that they may reape thereby: thus hee sugars ouer the poison of his temptations, that men ne­uer feele the bitternesse of them till their [Page 38] soules be thereby deadly infected: but then he takes a cleane contrary course, and shewes to the wounded soule all the woes and terrours of Gods wrath, that if it be possible he may bring a man to de­spaire. And therefore we must be most watchfull of being insnated with the de­ceitfulnesse of sinne in the false shew of profit and pleasure.

Secondly, the diuels policy doth no­tably appeare in reseruing this temptati­on for the last place; for he knowes full well how forcible with man be the tem­ptations of profits, Temptations from the right hand most dangerous. pleasures & honors. From whence we may also learne, that temptations fetched on the right hand from honour, pleasure and commodity, are the most dangerous and doe soonest creepe into the heart of man, preuailing far more then temptations on the left hand, which are taken from aduersity. The Diuell foiled 2. Sam. 11. 2. Dauid worse in the time of peace & ease, then euer he could do during the time of Sauls grieuous persecution against him. And he preuai­led more against the Church by errours and heresies vnder Constantine and o­ther christian Emperours, then he could do by most bloudy persecution for the space of three hundred years before. Yea in these our daies wordly hopes haue drawn those from the syncerity of religi­on, whom outward violence could not moue: prosperity is a slippery path wherein a man doth soone catch a fall, and therefore we must learne to be most watchfull ouer our owne harts when we haue fairest weather with the world.

Lastly, S. Luke Luk 45. addeth this circum­stance of time, that the Diuell shewed all these things vnto Christ in as short a time as might be, euen in a moment or point of time: whereby we may perceiue the Diuels great celerity & speed in do­ing any thing he takes in hand, herein he goes beyond all men in the world: for being a spirit hee is able to worke won­ders, and though he cannot go beyond the strength and compasse of nature, be­cause his power is finite, yet by reason of his agility and speed he can goe beyond the ordinary course of nature in the ma­ner of working the things hee takes in hand. And this exceeding quicke speed the Diuell heere vseth, to stirre vp in Christ a more eager desire after those strange & goodly things wherof he had but as it were a glimple, that so by de­grees he might worke in Christ a liking of them; for the nature of man doth more eagerly affect strange things when they be sudden, and the eie of man doth more wistly behold them. And this al­so, as the former, must make vs watchful against all Satans crafty wiles, that wee be not beguised by him. Thus much for Satans preparation.

The second point in this conflict, is the temptation it selfe, in these words; vers. 9. And said vnto him, Satan [...] bring [...] to idolatry. all these will I giue thee, if thou wilt fall downe and worship me. The drift of Satan in this assault (which we must carefully obserue) is to draw Christ to commit idolatry by the hope of wordly kingdomes and the glory of them: heerwith he proues him when he could neither weaken his faith by his first temptation, nor worke pre­sumption in him by his second. And looke how he dealeth heere with Christ, so doth he commonly in the world; ma­ny a ones conscience and religion doth he quite ouerthrow by wordly hopes of riches, pleasures and preserments: heer­by not only ordinary professours, but ministers and preachers of the Gospell haue beene drawen to absure and re­nounce that truth which formerlie they haue taught, and to betake themselues as the Popes vassals to professe and main­tain his blasphemous idolatries: heerby also Protestant merchants, are drawen to become very seruiceable to the Po­pish Churches, by transporting among them wax and such like merchandize, which serue as necessary helps & furthe­rances to their idolatrous seruice. And what else is it that makes the people ge­nerally to change religion with the times and states, but because they would still enioy their wordly commodities? And the more men doe possesse in the world, ordinarily the lesse courage and resoluti­on they haue for the religion of God, as experience in Queen Maries daies hath shewed; which in generall may admo­nish vs how dangerous an enemy the world is to the power of true religion.

[Page 39] This temptation hath two parts: A promise made to Christ; and the con­dition thereof. The promise in these words, All these will I giue thee: he saith not, I will procure God to giue them vnto thee, but I will giue thee them: where we may see, that Satans drift is to cause Christ to take him for his Lord, to de­pend and wait on him for his kingdom, and to acknowledge him to be the giuer thereof: which notably bewraies his e­gregious boldnesse, that dares thus chal­lenge to himselfe the Lords owne right, euen in the presence of him who was true Lord & King of heauen and earth. Let no man therefore thinke, that Sa­tan will lose ought for want of aduen­ture; but in regard thereof be better ar­med against him.

Now that which the Diuell aimed at in Christ doth hee commonly effect in the world, he makes men beleeue that he is the giuer of all things and so brings many a one to relie vpon him. Indeed with their lips men wil confesse that God giues them their daily bread, euen all things they haue; but their dealings and practises speake aloud that the diuel is gouerner and giuer of all; for how do many men get their liuings? Is it not by lying, fraud, and oppressio? Doe not most men heereby seeke to inrich them­selues? Wel, the iust Lord neuer appro­ueth such meanes: the diuel setteth such courses a flote, and him they serue, and on him they rely that walke therein.

Secondly, Satan enmity against Christs spirituall king­dome. note a further reach of Sa­tan in this promise of these earthly king­domes, euen to ouerthrow Christs spiri­tuall kingdome. Satan knew well that if Christ were the true Messias he should be a King, and haue a kingdome, though not earthly, yet spirituall in the hearts and consciences of men, which should be the ruine of his kingdome; and ther­fore he labours with Christ to entertaine an earthly kingdome, that so his spiritual kingdome might not be looked after. And looke as hee seekes to deale with Christ the head, so he perseueres against the church which is his body; for Gods Church hath it ministery, which in it na­ture is a soueraigntie, to be exercised in the dispensation of the word: now the Diuell hath laboured by all meanes to bring this ministerie wherein the Chur­ches spirituall soueraignty doth consist, to become an earthly lordship and do­minion, that by this meanes he might ouerturne it, and make it fruitlesse in the building and vpholding of Christs spiri­tual kingdome: and how he hath preuai­led this way the Church of Rome doth shew to all the world.

Thirdly, obserue the largenesse of the Diuels promise: he will giue to Christ, all the kingdomes of the world and the glorie of them: but this is more then he meant to our Sauiour Christ, at leastwise more then he could perform, for all these were not in his power. Now because in all things we must be as vnlike the Diuell as may be, hence we must learn to be wary and watchful to our promises, that there­in we be not like vnto Satan, promising that which we neuer meane to performe, or neuer can performe though we meant it. In all our promises therefore we must looke to two things; First, whether the thing we promise be in our power; Se­condly, whether it be lawfull and meet for vs to performe: And thus making promises we must endeuour alwayes to make good the same. This fidelitie in keeping promise is a fruit of the spirit, called by the Apostle, faith, Gal. 5. 25. and a propertie of him that must rest in Gods holy mountaine, Psal. 15. 4. not to change from a mans lawfull oath or pro­mise, though the performance of it tend to his great hinderance.

Fourthly, in this promise of Satan we may obserue, that hee knowes all the kingdomes of the world, else he could not haue shewed them to him which heere he offers to giue: yea his offering of them, with the glory of them al, which hee could so speedily represent, doth shew vnto vs that hee is most expert in the policies and regiments of states and kingdomes; hee goes not to and fro for nought compassing the earth, Iob. 1. 7. And his promise of them to Christ, was made to inflame his heart with ambiti­on after those kingdomes and glories, that he might enioy some of them at the least. Wherein we may note that one speciall practise of the Diuell is to ouer­turne [Page 40] states and kingdomes, by putting ambition into mens hearts after earthly kingdomes, and glories: his study is to do mischiefe, and in the ruine of king­doms he ouerthrowes many, and there­fore heereunto hee endeuours himselfe with might and maine. Hence come in­surrections & rebellions in kingdomes, which no time nor age could euer e­scape: looke as he stirred vp the Chal­deans and Sabeans to inrich themselues by the spoiling of Iob, so dealeth he by ambitious and couetous persons in all e­states, as true records of times do fully testifie. We may see the truth heereof in our own land, in the manifold complots and treasons both at home and abroad that haue been conspired and attempted against our Queen Eliza­beth and it may fitly be applied to our present State. Prince and State, by pro­fane men stirred vp by the diuell through ambition & discontent: howsoeuer by Gods mercy themselues haue beene ta­ken in the snare that they laid for others. In regard whereof we are all bound to yeeld all praise and glory to God for his gratious preseruation and defence both of our prince & state; and to shew forth our thankfulnesse by all holy obedience vnto that God who hath brought to nought the diuelish conspiracies & trea­cheries of the ambitious instruments of Satan. Secondly, we must pray vnto God continually for the preseruation of our Prince & State; crying aloud vnto God as the people did at the coronation 1. King. 1. 39. of Salomon, for the safety of our Prince: yea we must daily intreat the Lord to bring to nought the counsell of Achitophels, & of all that think euil against the Lords anointed among vs. Quest. But how comes it to passe that any Prince or State can stand, if the Diuell haue such malice against them? Answ. Through the good prouidence of God, who giues his good Angels charge to guard and defend, not only his children in particular, but also whole Kingdoms and States. And one part of their office is for the good of Gods Church to repell the rage of Satan and his instruments, yea to stand with Gods church in the execution of iudge­ments vpon the enemies thereof. In the siege of Iericho an heauenly Iosh. 5. 14. captaine of the Lord of hosts came to helpe Ioshu­ah: and when the king of Syria sent a mighty host to take the Prophet Elisha that was in Dothan, the Lord sent for his defence 2. King. 6. 17. horses & chariots of fire which filled the mountaines. And in the dayes of Hezekia, for his comfort, and the ioy of Gods people, an Angel of the Lord slew in the host of Zenacherib, that came a­gainst Ierusalem, Isai. 37. 36. an hundred fourescore and fiue thousand in one night. And wee want not sure testimonie of this good prouidence of God, in the strange disco­ueries of many diuelish conspiracies.

Fiftly, Satan saith, all these will I giue thee. This is the voice of the great red Dragon: and the same is the voice of the Pope of Rome, both registred in their canons and daily attempted in pra­ctise, to dispose of all the kingdomes of the earth; whereby he shewes euidently, that he is that Reu. 13. 11. beast comming out of the earth hauing two hornes like the Lambe, but he spake like the Dragon. For the Lambs hornes he shewes in calling him­selfe the seruant of sernants; and the voice of the Dragon, that is, of the Di­uel, in taking vpon him to dispose of the soueraignties of these earthly kingdoms.

Lastly, Saint Luke recordeth a reason, which the Diuell addeth to his promise, to preuent all conceit of impossibility in him to performe the same; to wit, for that Luk. 4. 6. the power and glory of all the king­domes of the world is deliuered to him, and to whomsoeuer he will be giues it. Wherein obserue in Satan two notorious sinnes: first, a grosse lie; for Daniel saith, Dan. 4. 22. that it is Iehouah, the most high God, who bea­reth rule ouer all the kingdomes of men, and giueth them to whomsoeuer he wil. Second­ly, arrogant and shamelesse boasting, to vaunt himselfe euen to the Lords owne face, as though he were soueraigne lord of that which belongs to God alone. The consideration whereof must moue vs, who in all godlie conuersation must be contrary to Satan, to renounce all ly­ing, and to make conscience to speake the truth from our hearts. And also to abandon all vaine boasting of our selues what we are, or what we can do, yea ra­ther to speake basely of our selues that so God in all good things we do may haue the glory. Lying and bragging are the [Page 41] properties of Satan, and therefore can not beseeme the tongue and heart of the children of God.

The second point in this temptation, is the hard condition which satan would haue Christ to yeeld vnto for this gift; If thou wilt fall down & worship me: euen to commit most abominable idolatrie in worshipping the Diuell himselfe. Heerein we may obserue sundrie things:

First, that it is a principall part of the Diuels endeuours against Gods church, to seeke the ouerthrow of true religion, and the pure worship of God, by sow­ing therein the seeds of heresies and ido­latries; for if he dares be thus bold with Christ the head, as to seeke to draw him from the worship of his Father to such abominable idolatrie, what will he not attempt with silly and sinfull men? The Scriptures are plentifull in shewing his indeuours this way. Michaiah saw in vi­sion 1. Kin. 22. 22. an euill spirit offering himselfe vn­to God, to become a lying spirit in the mouth of all Ahabs prophets, euen foure hundred at one time. When Iehoshuah Zak. 3. 1.the high Priest stood before the Lord, Satan stood at his right hand to resist him, hee sought to hinder the building and worship of the materiall temple; much more therefore will he seeke to hinder the building of the spirituall temple, euen the worke of the ministery in con­uersion of soules whereby they are pul­led out of Satans kingdome, and made pillars in the temple of the liuing God. Satan is that Matth. 13. 39. enuious man that soweth tares of errors and heresies in the church of God which is the field of the good husbandman. He hindred 1. Thes. 2. 18. Paul from comming to the Thessalonians, whereby it appeares, that he did his endeuour to hinder the course of the Apostolicall ministery. In the church of Smyrna, Reu. 2. 10. he cast some into prison, stirring vp wicked men so to do, thereby to hinder the em­bracing of the Gospell. Reu. 16. 13. 14. Iohn saw three vncleane spirits like frogges come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false Prophet. These are spirits of Diuels, working miracles, and going to the kings of the earth: thither they go for the stop­page of the Gospell; for if kings oppose themselues they become greatest hinde­rers to the Gospell of all other. And these frogges, by the common consent of Catholike expositors, are the rabble of Popish Friers, Priests, and Iesuites, who seeke the infection of States tho­row all the world. By all which, the Di­uels enmitie against the Church is most apparent.

The vse. I. This shewes what care and diligence Gods Ministers should shew for the building of Gods Church and the furtherance of the Gospell: for they should seeke to the vttermost of their power to counteruaile the enuious practise of satan against the Church.

II. Euery Christian must hence learne, to pray not only for their owne good estate, but also for the welfare of Gods Church euery where, in the free passage of the Gospell, in the establish­ing of true doctrine, and in the continu­ance of constant obedience therunto. For Satans endeuour is to subuert and corrupt the truth, and to draw men from obedience; and vnto him Gods children must euer oppose themselues, the rather because their welfare stands in the good of Gods Church.

Secondlie, in this condition of Satans offer to Christ wee may obserue that his endeuour is to bring men to worship him: for if he durst attempt a demaund heerof at the hands of Christ, who shall thinke to escape this assault when opor­tunity serues him? And howsoeuer men thinke it impossible, that Satan should thus far preuaile with any, as to bring them to worship him; yet doubtlesse (though hee could not preuaile with Christ) heerein hee attaines his purpose in the world, and that with the greatest part thereof: for the three religions of the Iew, Turke, and Papist, doe at this day ouerspread the greatest part of the face of the earth; and in them all, such a worship of God is propounded vnto men, Two rules for triall of religi­ons. wherein God is not worshipped but the Diuell. For the euidence where­of marke these two rules; First, that all 1 doctrines denised by man in the matter of re­ligion, which either directly or by iust conse­quence oppugne the word of God, are do­ctrines of Diuels: 1. Tim. 4. 1. 3. Do­ctrines [Page 42] repugnant to the word, touching mariage, and meares, are doctrines of Diuels; and so by proportion are all 2 such like. Secondly, all deuised worship of God by man, against Gods word, is no wor­ship of God, but of the Diuell: 1. Cor. 10. 20. The things which the Gentiles sacrifice, they sacrifice vnto Diuels and not vnto God. Doubtlesse, the Gentiles intended to worship God in their images, but be­cause that worship was not according to Gods wil, the Apostle respects not their intent, as a thing that could nothing a­uaile in this case, but saith peremptorily, their worship was done vnto the Diuell. And in reason it must bee so, for why should wee thinke, that God should ac­cept that for his worship which is not a­greeable to his will, but denised by man according to the will of the Diuel?

From these two rules it will follow, that the best of the three forenamed re­ligions, is no worship of God, but of the Diuell: for all of them haue such wor­ship as is deuised by man, & not of God; The Iew worships God out of Christ; and so doth the Turke: yea and the Pa­pists worship God, but yet out of the true Christ; for (as hath beene shewed elsewhere) the Christ of the Papists is a counterfet Christ. And in many other points of their religion, there is apparent repugnancy to the word of God: yea of their sacrifice of the Masse, wee may as truly say as the Apostle did of heathen idol worship, that they sacrifice not vnto God, but to the Diuell; for therein is as vile, accursed and abominable idola­trie, as euer was deuised by man. So that it is plaine the Diuel doth mightily pre­uaile in causing men to worship him. Yea hee preuaileth thus not onely in the world, but in Gods Church; for all such as (notwithstanding their outward pro­fession) haue their hearts set vpon the world, more eagerly affecting the ho­nours, profits and pleasures thereof then God and his word, do in deed and truth worship the Diuell; for hee is the 2. Cor. 4. 4. God of this world, ruling in the heart of the children of disobedience, by the baites of honour, profit and pleasure he steales mens hearts from God, and so heerein they doing the will of the Diuell, must needs worship him; for looke whereon a man seteth his heart, that hee maketh his God.

Thirdly, heere obserue that the Di­uell would faine make a couenant with Christ; for worship at Christs hands, he wil giue Christ the glory & riches of the world; heereto is nothing wanting but Christs consent. Whereby we see that it may bee true which sundrie times wee heare of, and many histories do record, to witte, that some persons doe make a league with the Diuell, Some make a league with the Diuell. wherein the Di­uell couenanteth to be seruiceable vnto them in procuring them honour, riches, pleasures, or great renowme for some strange actiuities, wherto he will enable them, vpon condition that they for their parts giue vnto him, their bodies, their soules, or their bloud. Some indeed are of mind, that such things are meere for­geries and delusions of the Diuell, and that no league can bee made betweene him and man; but they are deceiued, for hee attempted in effect such a thing with Christ, what will hee not therefore do with silly and sinfull men, especially when he finds them cast downe with di­scontents? And thus much for the Di­uels assault.

The third point in this conflict is Christ answer. vers. 10. Then Iesus said vnto him, Auoid Satan; for it is written, thou shalt worship the Lord thy God and him only shalt thou serue. This I will han­dle as the words do lie in order.

Before his answer hee propoundeth a speech of indignation and detestation both of the Diuell and his offer, auoid Satan, as if he should say, I haue heard thee Satan to speake imuriously against my fathers word, and against my selfe; and now againe, thou vtterest blasphe­my against my father, wherein thou go­est about to dishonour him greatly; but I abhorte thee Satan, and these thy tem­ptations, therfore hence, auoid, and haue no more to do with me.

In this detestation of Christ towards Satan, for vttering blasphmie against his father, How to be have our selues to­wards bla­sphemers. in his chalenge to haue power to dispose of all the kingdomes of the world as being his own; we are taught, not onely to greeue at such blasphemies [Page 43] as we shall heare vttered against God, but to testifie our detestation and indig­nation towards them. The world is full of black mouthed Rabshekaes, who wil not spare to blaspheme the glorious name of our God, & to scoffe & deride his sacred word: now whē we meet with such, we must not be like Stoicks with­out affection, but in Christian wisdome from bleeding harts for the reproch of God, shew forth godly zeale and indig­nation for the rescue of his glorie. The Hypocriticall practise of wicked Ieza­bel 1. King. 21. 9. 10. in proclaming a fast vpon the false accusation of Nabothes blasphemie a­gainst God and the king, may teach Gods Church to be zealous indeed a­against all blasphemers. When Rabihe­ka railed on the God of Israel, 2. King. 19. 1. good king Hezekiahrent his clothes, and hum­bled himselfe in great measure for that reproch against his God. Teares Ps. 42. 3. were Dauids meat day and night, while the hea­then among whom he was constrained to liue, said vnto him where is thy God? And iust Lot 2. Pet. 2. 8. vexed his righteous soule from day to day with the vnlawfull deeds of the filthie Sodomites, liuing among them. The practise of these godly men must be a president for vs to follow, that we heare no blasphemie against God without detestation. And as all Gods children must practise this duty, so e­specially Masters of families: Dauid Ps. 101. 7.would not suffer a lier or a slanderer to come in his sight, or to abide in his house; much lesse would he haue endured a blasphemer of God, or a slanderer of his word. The law commanded that the Leuit. 24. 14. blasphemer should he stoned to death, who wittinglie and willingly spake a word against God; and no doubt this law is perpetuall. Let a man but speake a word of disgrace against an earthlie prince, and it costs him his life, and that iustlie: how much more then should he die the death though he had a thousand liues, that shall blaspheme the king of kings? Shal one that hath been baptized into the name of Christ, say there is no God, and that the Scriptures are but a deuice of man, and yet liue? God forbid, for this hellish sinne defiles a kingdome. And therefore the Magistrate with the sword of iustice must cry out against such wretches, Away from vs blasphe­mers.

Secondly, in this Auant of Christ gi­uen to Satan, wee learne how to behaue our selues against entisers from religion and the obedience of God; wee must hold them as limmes of the Diuell, and in that regard haue nothing to do with them, but with Christ bid them auoid from vs. The Deutr. 13. 6. 9. Lord commanded that in this case, Parents should not spare their owne children; nor children spare their Pa­rents, if they were enticers to idolatrie, but their owne hands must be first vpon them to put them to death: Our Sauiour Christ would not spare Peter when he gaue him bad counsell, to spare himselfe from suf­fering that which God hath ordained for him, but saith vnto him, Math. 16. 23. get behind me Satan. So that we are without excuse if we shal reiect this counsel of Salomō, Prou. 19. 27. Heare no more the instruction, that cau­seth to erre from the words of knowledge.

Thirdly, heer by we also learne how to behaue our selues towards satan when he is violent and importunate in his tem­ptations, to wit, that howsoeuer we may reply to them out of Gods word when they are more milde, yet when Satan be­gins therein to shew his force and vio­lence we must not reason with him; for Christ would not endure his blasphemy, though hee answered his temptations. In schooles of learning it is counted a simple part to hold alwaies to the con­clusion; but in the schole of Christ when the conscience is to deale with Satan, the safest way is by both hands of faith to lay fast hold of the conclusion; cleause fast to Christ, let the Diuell say what he wil, be not drawen thence one iot.

After Christ hath shewed his dete­station to Satans blasphemy he answers his temptation; saying, It is written, thou shalt worship the Lord thy God, &c. And whereas he saith the third time, it is writ­ten, taking his answer from the Scripture; it teacheth vs that Scripture of it selfe is of power sufficient to vanquish the Di­uell. This the Church of Rome wil not admit; for they make Scripture to bee of two kinds; inward and outward; By inward Scripture they meane, the vniuer­sall [Page 44] consent of all Catholikes in all ages. And by outward Scripture, they vnder­stand the written word contained in the Bible. Now they say, inward Scripture is the more excellent; for the outward Scripture they call a dead letter, of little or no power; & they make general councels equall with them for substance of do­ctrine. If this were true, Christ would not haue alledged outward Scripture, as they call it; but hee knew the written word was the powerfull weapon, suffici­ent to vanquish the Diuell. And there­fore heerein they doe shamefully bla­spheme the truth of God, and so God himselfe.

Secondly, this allegation of Christ teacheth vs, how to behaue our selues against all enemies to the truth, that would allure vs to heresie, as to Popery, Anabaptisme or such like; namely to stick fast to the text of Scripture, and not to suffer our selues by any meanes to bee drawen from it. It may bee thou art vn­learned and thine enemie both learned and eloquent; yet heere is thy refuge, cleaue the faster to this written word, and if thou haue one text for thy truth, make more account thereof, then of all the restimonies of councels, fathers, or men whatsoeuer. This instruction is needfull, for it may bee God will suffer seducers to try his children, and then, vn­lesse they keep sure this ground of faith, they shall surely be seduced.

The text which Christ alledgeth for his answer, is taken out of Deutr. 6. 13. where the words are thus read; Thou shalt feare the Lord thy God, and serue him. At the first, it may seem that Christ misalledgeth that text, and corrupteth it: for where Moses saith, Thou shalt feare the Lord thy God; Christ saith, Thou shalt worship the Lord thy God: and to the lat­ter part Christ addeth the word onely; saying, him onely shalt thou serue, for that which Moses saith, and serue him. But the truth is, heere is no corruption, but a most worthy allegation, as wee shall plainly see, if wee consider two things: first, that Christ and his Apostles in al­ledging the Scriptures of the old Testa­ment, did not so much respect the words as the true and proper meaning of the place. Secondly, that they oft expound the places which they alledge, and ther­upon do sometimes vary in word, but stil retaine the true sense and meaning. So it is in this text alleaged: Moses saith, thou shalt feare the Lord thy God, vnder­standing by feare, religious awe and re­neronce: And Christ saying, thou shalt worship or adore the Lord thy God, vnder­standeth by worship, outward adorati­on in bowing of the body, whereby we testifie the inward awe and reuerence of the heart, as when we humble our selues to call vpon God by praier. And this change of words by Christ, serues for ex­cellent vse in this place, to wit, to let vs more clearly see what this feare of God is. To feare God in that place is from a reuerent awe of the heart towards God to humble a mans selfe in prostrating his body before the Lord, either to praise God for benefits receiued, or to pray vnto him for gifts and graces need­full. Againe, for the word which he ad­deth, therein is no fault at all, for the ful sense and true meaning of Moses text must needs include so much, as the pro­hibition annexed in the verse following doth plainly shew: for saying thou shalt feare the Lord thy God and serue him: and adding, Vers. 13. Thou shalt not walke after other Gods, vers. 14. is it not all one, as if hee had said, thou shalt serue him only? so that we haue inst cause to blesse God for the true and plaine explaning of the words, and not to surmise the least corruption in the alledging of them.

Now then for our further instruction in this text alledged, consider two points: first, what worship and seruice is: secondly, to whom it belongeth. First, Worship in generall. worship in generall betokeneth, the exhi­biting and giuing of reuerence and honour to another. This worship is two-fold; Ciuill, Ciuill worship or Diuine; Ciuill worship is that outward reuerence and honour which one man giues to another, as by prostra­ting the body, bowing the knee &c. The end of Ciuill worship is, to testifie and acknowledge superiority and prehemi­nence in another, either for authority and office, as the subiect worships his king and gouernour; or for gifts and graces, or for old age; as inferiours in [Page 45] gifts and yonger in age by due reue­rence must acknowledge. In this Ciuill maner did Iacob bow himselfe euen times to his brother Esau, thereby acknowled­ging him for his superiour and better, Gen. 33. 3. Thus also did Abraham bow himselfe before the Hittites, Gen. 23. 7. And Lot vnto the Angels that came into Sodome, taking them to be but men, Gen. 19. 1. And in this ciuill maner it is law­full to kneele before Kings and Princes, to testifie our subiection vnto them, and loyall acknowledgement of their prehe­minence ouer vs vnder God.

Diuine worship is the ascribing of Diuinity to the thing we honour, Diuine worship wher­by we make it vnto vs some diuine thing aboue the order of any creature. A man may ascribe Diuinity vnto a thing foure waies: first, by attributing the Godhead vnto it, or giuing vnto it such honour whereby he acknowledgeth the same to be God. Secondly, by ascribing vnto it the attributes of God, as omnipresence, omnipotency, to bee most iust, to know all things &c. Thirdly, by accepting and acknowledging it to be the Creator and Gouernour of all things. Fourthly, by acknowledging it to bee the giuer of all good things, the defender and deliue­rer from all euill. And to whatsoeuer thing in worship a man ascribes any of these, to the same doth he ascribe Diui­nity. This diuine worship doth princi­pally consist in religion and piety; for by religion, which indeed is Gods wor­ship, and by piety, do men ascribe vnto a thing diuine and religious honour.

Diuine worship is two fold: Inward in the mind; or outward in the body. In­ward diuine worship is, whē a man giues his heart & soule to any thing, deuoting thereto the affections of his heart, as loue, feare, ioy, hope, faith and confi­dence, and that because he conceiueth it to be God, hauing diuine properties, as omnipotency, infinite wisedome, iu­stice, mercy, &c. or being the Creator and Gouernour of all; or the giuer of all good things vnto him, and his preseruer from all euill. This deuoting of the heart and soule vnto God with the fa­culties & affections therof, is the ground and substance of all diuine worship, and indeed can be giuen to nothing but to that which is God, or conceiued of as God. Outward diuine worship is, when a man shall any way bow, prostrate, or cast downe his body to any thing, there­by to testifie, that his mind and heart are deuoted to it: as that hee holds it to be God, to be omnipotent, &c. Creator and gouernour, and his preseruer, and ther­fore hee doth repose his trust and affi­ance therein, set his loue, joy, and feare thereon aboue all other things. Difference be­tweene ciuill worship and diuine. And heere wee may obserue a difference be­tweene Ciuill worship and Diuine. By outward ciuill worship we only acknow­ledge preheminence and superiority in another, in regard of authority, of gifts, age or such like. But by outward diuine worship wee acknowledge diuinity to be in the thing wherto we bow or prostrate our selues. Againe, wee must heere also remember, that outward diuine worship serues onely to restifie the inward, euen to make knowen what thing it is which wee conceiue to be God, and whereto wee haue deuoted the affections of our hearts.

Thus we see what worship is, and the kinds thereof. And heere we must vn­derstand our Sauiour Christ to meane, outward diuine worship, as if hee should say, Thou shalt religiously submit, bow or prostrate thy body vnto God in prai­er or thanksgiuing, thereby testifying that thou hast deuoted thy heart and soule vnto him, not onely conceiuing him to be the diuine essence, omnipo­tent, infinite &c. but also that thou doest rest and relie on him as on thy Creator, who doth blesse thee with all good things and preserue thee from all euill.

Besides this worship, Christ doth mention a seruing of God, which being distinguished from worship must needs import some other thing. Seruice. Seruice in ge­nerall, is nothing else but the giuing and performing of obedience to the com­mandement of another. This seruice is twofold; Absolute. absolute, or in part. Absolute seruice is, when a man obeies the com­mandement of another without any condition or exception, and that not on­ly in body outwardly, but in soule and conscience, in thought, will & affection. [Page 46] And this absolute seruice is proper to God alone, for wee must neuer call his commandements into question, but looke what God commands and as hee commands it, so must we simply and ab­solutely yeeld obedience thereto, not only outwardly in body, but inwardly in soule and spirit with the powers and fa­culties thereof, and in all the affections of our heart. In part. Seruice in part, is that which is due to gouernours and superiors from their inferiours in the Lord: for God hath giuen power to magistrates heere on earth to make lawes for the good of ciuil estates, in yeelding obediēce wher­unto, their inferiors must doe them ser­uice; yet not absolutely, but with re­straint, to wit, in the Lord, so far foorth as their commands agree with the wil of God, and crosse not his command. A­gaine our obedience vnto them is in bo­dy and outward conuersation: indeed we must from the heart yeeld seruice and obedience vnto them: but yet the con­science properly cannot bee bound by mens lawes, they only concerne the out­ward man in speech, gesture and behaui­our. Now of these two kinds of seruice, our Sauior Christ speaketh here, of sim­ple and absolute seruice, whereby both soule and body with all the powers and parts thereof yeeld absolute obedience and subiection to the will and comman­dement of God.

Wee see what worship and seruice is heere required: Now wee must obserue the person to whom the same is to be gi­uen, in these words: The Lord thy God: Diuine worship whether inward or out­ward, and absolute seruice of the whole man, must be giuen to no creature, An­gell or man, be they neuer so excellent, but to the true God alone. The scope and drift of the first and second com­mandements, is to bind euery man to giue so much to his God, and to beware of giuing the same to any other besides the Lord. And the practise of the good Angell that talked with Reu. 19. 10. Iohn, doth shew the same thing, for when Iohn fell before his feet to worship him, the An­gell said, see thou do it not:—worship God. Where we see the good angels do striue for the furtherance of Gods right in these duties, howsoeuer this wicked spi­rit tempting Christ, doth heerein seeke Gods great disgrace. And thus we may perceiue that Christs applying of this text against Satans temptation is most pregnant; for Satan requiring of Christ the prostrating of his body before the Diuell, in token that he did worship him as the giuer of those kingdomes which he offered vnto Christ, is iustly repulsed by this text, which bindeth euery man to giue outward diuine worship, whereby the inward worship of the heart is sig­nified, to God alone and not to any creature.

Heere then we may learne, Vse. that it is not lawfull to giue to Saint or Angel, No creature must haue di­uine worship. or any creature whatsoeuer, outward di­uine worship or adoration, whereby the inward deuotion of the heart is testified. This text is plaine to the contrary, and the reason we haue heard, because di­uine prostrating of the body to any thing, is a testification that we ascribe di­uinity vnto it some way; which without the guilt of idolatrie cannot bee done to any creature: for let a man worship Saint or Angell by praier or thanksgiuing, and therein he doth ascribe vnto them some propriety of the diuine nature, as, to know the heart, to be able to heare, to helpe or such like. The Papists heere say, they doe not thinke the Saints to whom they pray, to be God, neither do they worship them as God. But this will helpe them little: for the Diuell mouing Christ to yeeld vnto him out­ward diuine worship, neuer meant, that Christ should adore him for God, but onely desired, that by this outward ado­ration of prostrating his body before him, Christ would acknowledge him to be the giuer of those kingdomes, (for he durst not be so bold as absolutely to de­sire to be worshipped for God) and yet Christ tels him, that outward diuine worship euen in respect of the acknow­ledgement of such a gift is proper to God alone. And yet the church of Rome do giue vnto Saints, that which the Di­uell demands and Christ denies by ap­propriating it vnto God: for they make seuerall saints deliuerers and protectors from seuerall diseases and dangers: as [Page 47] the Virgin Mary Breuiat, in missa quotid. de B. Maria. from shipwracke; S. Roch Missale & Breuiar. Sa­risbut, in mis­sa de Sancto Rocho. from the pestilence; Raphael Alan. Cop. dial. 3. 29.from sore aies; Kem. exam. concil. Trid. part. 3. cap. de inuo sanct. Apollonia from the tooth-ach; And Iac. de Vo­rag. [...]ur. leg. c. 167. Catharine for al maner of afflictions. Yea they make them patrons and protectours of whole coun­tries and kingdomes, as Saint Iames for Spaine; Saint Denis for France; Saint Pa­tricke for Ireland, &c. Now sith many a one may giue a kingdome that cannot defend it let all men iudge whether they doe not giue more vnto Saints, than Sa­tan demanded to be acknowledged vn­to him by our Sauiour Christ: yea they make them intercessours for the procu­ring of the sauour of God and life euer­lasting: they call the Virgin Mary, the Queene of Heauen, and pray to her, that by the authority of a mother, she would command her sonne to heare their prai­ers; which is to make Christ a punie and vnderling vnto her; which are grea­ter matters then the disposing of earthly kingdomes. Heere they say, that they may do that to the glorious saints in hea­uen, which is done to earthly Prin­ces; for men adore them and in their ab­sence fall downe before their chaire of e­state. Answ. The adoration giuen to Princes, is but a ciuill acknowledgement of their preheminence: and kneeling before their chaire of estate, is only a ci­uil testimony of loyaltie and subiection; it is not directed to the Princes person being absent, but only serueth to testifie his subiection to that authoritie and po­wer which is set ouer him in the Lord; there is no diuine propriety ascribed by either of these vnto the person or autho­rity of the Prince. But now in bowing down to pray to Saints, there is religious adoration giuen them, for therein be a­scribed vnto them these diuine proper­ties, that they can know the heart, heare and helpe afarre off, pray for them in particular, and such like; by all which God is robbed of his honour.

And though we condemne the Pa­pists for giuing to Saints diuine worship, yet wee must beware of despising the Saints of God in Heauen: for there is due vnto them a threefold honour: first thanksgiuing to God for them, who in­abled them by his gifts and graces, to be in their times, speciall instruments of good vnto Gods church. Secondly, we are to carrie a reuerent estimation of them being now in heauen, as of the friends of God and temples of his holy spirit. Thirdly, we are to follow the ex­ample of their godly conuersatiōs in the duties of godlinesse: But from giuing vnto them diuine worship we must care­fully abstaine.

Againe, Worship of re­liques vnlaw­full. if the diuine worship of saints be heere condemned, then much more is the worshipping of their reliques: then also is their instituting and obseruing fa­sting daies and holy daies vnto their saints heere iustly reproued. Neither can our Church heerein be condemned with them, though wee retaine the names of such daies among vs, because it is for an­other end; out fasts are meerely ciuill on such daies; and our holy dayes tur­ned from the adoration of saints to the seruice of God, whereon also our con­science knowes her libertie giuen of God for honest labour in a lawfull cal­ling as neede requires.

Further, obserue how Christ heere ioines the worship of God and the seruice of God together: teaching vs not to content our selues with doing the duties of Gods worship, but withall wee must yeeld vnto him absolute seruice and o­bedience. Men commonly thinke they haue done enough, if on daies appoin­ted they come to the Church and there performe outward worship vnto God in hearing the word, in praier, and recei­uing the Sacraments; these, I confesse be worthy workes if they be well perfor­med: but heerein is the common errour, that when they haue performed this outward worship they make no consci­ence of absolute seruice, the thing which Christ heere ioines to worship; they thinke that in their callings they may liue as they list, either idly or vniustly, by fraud and dissembling: but seuer not thou seruice from worship, which Christ hath ioyned together, lest God say vnto thee forthy worship as hee did once to the Iewes Isay. 1. 14. 15. My soule hateth your new moones and your appointed feasts, they are a burden vnto me, &c. What, doth God hate that worship himselfe appoin­ted? [Page 48] no, but he hares the seuering of it from seruice and obedience wherein they should shew foorth to their bre­thren, loue, iustice and mercy: he re­iects all seruice at their hands, because their hands were full of blood, v. 15. Read Micha. 6. v. 6. 7. 8. The offering of sa­crifice was a speciall part of worship vn­der the Law, and yet though a man should bring for his sacrifice thousands of Rammes, or ten thousand riuers of oile, nay though he brought his first borne, the fruite of his body for the sinne of his soule, yet all is nothing without iustice, mercy, humbling himselfe and walking with his God, vers. 8. Let vs therefore serue God sincerely in our conuersations, as wee seeme to honour him in duties of religi­on; let vs shew the feare of God in our liues; for worship without seruice, is like the cutting off of a dogs head, or offering swines flesh &c. as I say 66. 3. which is ab­homination to the Lord.

Thirdly, obserue that Christ addeth only to Moses words, for the better clea­ring of Moses meaning; which may serue for our iust defence against the Pa­pists; they blame vs greatly for teaching that a man is iustified by faith only, say­ing the word only, is not in any place ascribed to iustification by faith. We an­swer, in all the old testament this word only is not ioyned to this command, Thou shalt worship the Lord thy God, and serue him, and yet Christ saith, it is writ­ten, him only shalt thou serue, because the restraint and inhibition annexed, from giuing this worship and seruice to any o­ther, doth in effect include only; euen so, though in letters and syllables we doe not find this word only, adioyned to this sentence, man is iustified by faith; yet be­cause of the exclusion of workes vsually annexed to that phrase, as that, we are iustified by faith without the workes of the Law, Rom. 3. 28. and are iustified freely by his grace, v. 24. and that a man is not iusti­fied by the workes of the Law, but by faith, Gal. 2. 16. hereupon I say we may hold and teach, and that truly, according to the true sense thereof, following Christs example in this place, that the scripture saith, a man is iustified by faith only.

Lastly, from this commandement we must learne our duty touching Gods seruice: in word we wil all acknowledge our selues to be his seruants, but if heer­in we will approue our selues to be his seruants, we must resolue and labour to yeeld vnto him absolute obedience, as well in hart, mind, will and affection, as in outward conuersation. The end of the ministery of the word is not onely to reforme the outward man, but 2. Cor. 10. 4. 5. to cast downe the inward holds of sinne in the I­magination; and to bring into captiuitie e­uery thought to the obedience of Christ. And this is done when after true repen­tance a man endeuoureth to yeeld vnto God totall obedience, and that from the whole man in soule and body and spirit, not for a time, but continually.

THese words containe the third part Christs happy issue in these temptations. of this description of Christs temp­tation; to wit, the happie euent and is­sue thereof, in Christs glorious victory ouer the Tempter; which is the princi­pall part, wherein consists the maine comfort of Gods church; for as in temp­tation Christ stood in our roome and stead, so is this victory not his a lone, but the victory of his Church. This issue conteines two parts. First, Satans de­parting from him. Secondly, the mini­stery of good Angels vnto him.

For the first, Then the Diuell left him: that is, after that by temptations he could nothing auaile, then he betakes himselfe to flight. In this appeares the vnspeakeable mercie of God vnto his Church, in mitigating, and in due time putting an end vnto the afflictions and temptations thereof; for the case of Christ the head in this conflict, is the case and condition of all his members. Now heere we see what a gratious issue, the Lord put to these great assaults of Satan; in due time his enimie flies: and so will the Lord deale in all the miseries of his Church, & children: God promi­seth to Dauid concerning Salomon, 2. Sam. 7. 14.that if he sin, hee will chastise him with the roddes of men, and with the plagues of the [Page 49] children of men: that is, with such puni­shments as he shall be able to beare, but his mercy he will not take from him. The Prophet Habacucke in his complaint a­gainst the wrong & violence of the wic­ked done to the iust, is somewhat impati­ent towards God for his delay. Hab. 1. 2. 3. Therefore in the vision afterward she­wed vnto him, he is bid to waite for deli­uerance, for though it tary, yet it shall surely come and shall not stay, Cha. 2. 3. Thus Paul comforteth the Christian Corinthians, God is faithfull, and will not suffer you to be tempted aboue that which ye are able to beare, but will giue an issue with the tem­ptation that ye may be able to beare it; 1. Cor. 10. 13. Reu. 11. 8. 9. 10. The bodies of the two Pro­phets who were slaine for the testimony of the Lord Iesus, are suffered to lie in the streetes vnburied, for three daies and an halfe, that is, for some short time; which being expired, the spirit of life comming from God shall enter into them and reuiue them; then feare shall take their enimies, but they shall ascend vp to heauen, and their enemies shall see it. All these doe plainly manifest Gods great mercie in giuing a gracious issue to the troubles of his chil­drē, yea by good experience we may see the truth heereof in the happy issue that the Lord hath put to the most fearefull temptations of sundry in our time, who haue beene exercised therein, some for a yeare or two, other for longer time e­uen many yeares together, and yet in the end haue sung the song of ioyful deliue­rance: it may be some of Gods children beare the Crosse to their dying day, yet the Lord sustains them in it by his grace, and in the end shewes them mercy and peace.

Secondly, in this departure of Sa­tan from Christ, we may obserue a no­table difference between the first Adam, and the second. The first Adam was tempted and ouercome therein; Satan preuailed in that conflict, and brings him captiue into his kingdome, hauing spiritually taken possession of him. The second Adam is tempted also, but the Diuell can find no meanes whereby to preuaile with him: the prince of this world commeth, but hath nought in mee, saith Christ, Iohn 14. 30. But after his assault is faine to flie away.

Further, in this departure of Christ note two circumstances: when Satan de­parted, and for how long a time. First, when he departed is noted in this word then, that is after the third temptation; when Christ in indignation for his blas­phemy against God had said, Auoid Sa­tan; and withall had answered his tem­ptation out of the written word, then he departs. Hence we learne:

First, that the best way to vanquish sa­tain is to giue him no ground, Giue Satan no ground. but to withstand him manfully at the first: Iam. 4. 7. resist the Diuell and he will flie. Now Satan is resisted, when from our hearts we cast our soules on the promises of God conteined in his word, and in the whole course of our liues pray for strength of grace to stand against all his assaults: whereby wee may see the great error and deceit of those, who accompt of Satans temptations as of fits of me­lancholie, and thinke they may bee re­mooued by musicke, merrie company and such like; but these are no weapons to driue away the Diuell. Secondly, this also shewes their dangerous course who yeeld to Satans temptations for a time, taking their pleasure in their youth, pur­posing to resist him when they are olde and then to repent: too many take this course, but it is fearefull: for thus doing, they set open al the doores of their heart to the Diuel, and suffer him to take qui­et possession, little considering that it is beyond their power to dispossesse him at their pleasure: For indeed heereby they become like to a man that is sick of the dropsie, who the more he drinks, the more he desires; so hee that willingly giues place to Satans temptation, the more he sinnes, the more he may; for the longer he is tempted, the more by yeel­ding is he weakened, & the greater is the danger of his endlesse confusion: there­fore learne of Christ to resist betime.

Secondly, in this circumstance, note that when Christ rebuketh Satan and bids him auoid, hee departs and is pre­sently gone. Was this any vertue in satan that hee doth thus readily depart at [Page 50] Christs command? no verily, Satans obedi­ence is not com­mendable. though he obey, it is not praise worthy: for obe­dience is two fould, voluntary, and con­strained; voluntary, when the creature doth Gods command without compul­sion, thus Adam did before his fail, and all holy ones that are iustified and san­ctified doe thus in part in this life: Con­strained obedience is, when the creature is made to obey God, wil he nil he. This is like to the obedience of rebels, who being attached and arreigned for their treasons, in suffering are made to obey the Princes lawes. And such was this o­bedience of Satan, forced vpon him by the powerfull command of Christ, who is Prince and Lord of all creatures. And this is to be marked, that when Christ giues foorth his powerfull command, then Satan must obey whether he wil or not. This is euident by his manifold di­spossessions of vncleane spirits, who came foorth at his command, though they accompted him as their tormenter. Now that which heere befals the Diuell, shall one day bee verified of all wicked men; if they will not now obey God willinglie, while in the ministerie of the word he bids them repent, and beleeue the Gospell; they shall one day bee compel­led, euen at the dreadful day of Iudge­ment, wil they, nil they, to obey that wo­full voice of Christ, Depart from mee yee cursed into euerlasting fire, Mat. 25. 41. In regard whereof, wee must euer be care­full, now in the daie of grace, to yeeld vnto Christ voluntary and cheerefull o­bedience, vnto all his commandements both of the Law and Gospell, lest one day wee be constrained to obey in going to our endlesse wo: Satan who is a thou­sand-fold stronger then man, could not resist his power; how then shall wee that are but dust and ashes stand before so great a God?

This circumstance of time is more ful­ly noted by S. Luke, saying, Luc. 4. 13. and when the Diuell had ended all the temptation, he departed from him: whereby thus much is signified, that look what knowledge, craft, or power the Diuel had, that did he imploy to the vttermost in these tem­ptations before he left our Sauior Christ. Whereby it appeareth that Christ was tempted in the highest degree and mea­sure that Satan possibly could attain vn­to: herein did the Diuell shew the ex­tremity of his fraude and malice against Christ; which further appeares by this, that the Angels of heauen came and mi­nistred vnto him for his comfort; so as though Satan could not taint the sacred heart of our Sauior Christ with the least spot of sin; yet in these temptations Christ was troubled with the same for­rowes, griefes & vexations, which Gods children vsually feele in their temptati­ons: The consideration whereof serues for speciall vse.

First, to keepe all Gods children A good ground against despaire from despaire in the greatest extremity of their temptations, euen when they shall feele their conscience (as it were) set on an Iron racke, and the slashings of hell fire alreadie kindled in their soule: for Christ Iesus the head of the Church was tempted by Satan in the highest degree, so as the Angels came to minister com­fort vnto him, and yet he still remai­ned the welbeloued sonne of God; and so may any of Gods children remaine Gods deere elect, euen then when the violence of Satan shall seem most to pre­uaile against them.

Secondly, this teacheth vs to sup­presse all rash iudgment in our selues, of all such as shall bee exercised by Satan in extreame temptations: for oft it will fall out that the conscience of Gods child shall bee so exceedingly tormented in temptation, that hee shall cry out, he is forsaken of God, and shalbe damned; when as indeed he stil remains the deare child of God, as Christ our Sauiour did Gods welbeloued in the deepest assaults of Satan. And therefore the relation published of Francis Spira his desperati­on, Francis Spira doth inconsiderately taxe him for a cast-away; considering that nothing be­fel him in the time of his desperation but that which may befall the child of God: yea our owne land can afford many ex­amples which match Francis Spira, whe­ther we regard the matter of his tempta­tion, or the deepnesse of his desperation, who yet through the mercy of God [Page 51] haue receiued comfort. And therefore in this case Christian charity must euer bind vs to thinke and speake the best.

Lastly, Satans departing vpon the ending of these three temptations, giues vs to vnderstand, that howsoeuer the Di­uel abound with temptations of all sorts, yet these three are the ground of all, and the most principall temptations that Sa­tan hath; for in this combate he did his worst, & shewed the violence of his rage and wrath. And therefore it wil need­full for vs to take special notice of them, as also of Christs repulses giuen vnto them, that so wee may be the better ar­med against them and the like. Thus much for the time when Satan departed.

The second circumstance touching his departure is, for how long the Diuel left him, noted by Saint Luke, not for euer, Luk. 4. 13. but for a season. Some may say, we doe not find that Satan tempted Christ euer after this, saue only vpon the crosse, where he spotled principalities and powers, Coloss. 2. 15. Answ. The Diuell tempts men two waies: sometime by himselfe, as he did our Sauior Christ in this place and vpon the crosse, and our first mother Eue in the garden, Gen. 3. 1. sometime by men whom hee vseth as his instru­ments; thus he tempted Adam by Eue; and Iob, by the Chaldeans and Sabeans that robbed him, and by his friends who sought to draw him from his integrity, Iob. 27. 5. now though Christ were not often after this tempted immedi­ately by the Diuel, yet by Satans instru­ments he was many times sore assaulted to the greefe of his heart, as by the Iewes, the Scribes, and Pharisies, Herod, and Pontius Pilate, who required signes of him, mocked and persecuted him.

Heere we may see a notable patterne The state of Gods Church on earth. of the state of Gods Church & children in this world, for looke as Christ their head is sore tempted, and then let alone, and yet but for a season, being tempted againe by Satans Instruments; so fareth it with them, one while they are exerci­sed with outward temptations, and ano­ther while with inward assaults; then through Gods mercy they haue free­dome for a season; but afterward Satan comes vpon them againe, either by him­selfe or by his instruments: which must teach vs wisdome in regard of the state of our own Church in particular, town, that we must not dreame of a perpetuall freedome from trials and temptations, howsoeuer through Gods mercie wee haue inioyed admirable peace and tran­quillity for many yeares together; for being a part of Christs mystical body we must looke for the same condition with our head Christ Iesus, who being sore tempted of Satan was left but for a sea­son, and after tempted againe: and ther­fore wee must resolue our selues vn­doubtedly that trials will come; what way, God only knoweth; but the win­ter of affliction will follow our haruest of ioy and peace: and the yearely visi­tations, by plagues & famine, are symp­tomes, that is, signes & foretunners of more heauy iudgments, vnlesse we pre­pare to meete our God in the practise of speedy and vnfained repentance. And as this is the state of our Church in ge­nerall, so is it the particular condition of euery Christian, whose life is a con­tinuall intercourse of trouble and peace, and therefore euery child of God must be watchfull against security, and with the end of one assault, ioyne his prepara­tion for a new: This was the state of Christ, and the seruant must not look to be aboue his master. And thus much for the Diuels departure.

The second part of the Issue of this conflict is the ministery of the angels vn­to Christ; And behold the Angels come and ministred vnto him. In saying Behold, the Euangelist commends to our considera­tion the view of a great wonder, to wit, that that person whom the Diuel would haue had to haue worshipped him, is here worshipped and serued of the holy Angels of God. Let no man therefore iudge of himselfe, by that which Satan would perswade him to in temptation; Christs estate doth now appeare farre different from that which Satan would haue brought him to, & so shall all Gods children find it to bee with them after temptation, if therein they fight man­fully after the example of Christ.

[Page 52] Touching the ministerie of these An­gels, here obserue three points. First, the bond that causeth the good Angels to minister vnto Christ. Secondly, their number. And thirdly, the time of their ministery.

I. Point. The bond of their Mini­stery, is Christs soueraignety ouer the Angels, not onely as hee is God their Creator, but as hee is mediator God and man, euen the man Christ, (I say not the manhood of Christ) but Christ (as I may say) the man-God, is Lord of all Angels, and they doe him homage and seruice. And though the man-hood of Christ be not Lord of Angels, yet being receiued into the vnity of his God-head, it is thereby exalted aboue all An­gels by many degrees. Wherin we may behold the endlesse goodnesse of God, in aduancing our nature, which by sinne was made more vile then al earthly crea­tures, far aboue the Angels in degree, by reason of this coniunction which it hath with the nature of God in the per­son of Christ.

Now as by this bond the Angels are made ministers vnto Christ, so by vertue of the same, they become ministers to all his true members. Iacobs ladder is thus expounded by our Sauiour Christ: verily, Ioh. 1. 51. verily, I say vnto you, heereafter shall ye see heauen open, and the Angels of God ascending and descending vpon the son of man. This sonne of man is Christ, who being God and man reacheth from hea­uen to earth, and from earth to heauen; to him the Angels minister, and by him they descend to minister to all the saints of God heere on earth.

The vse. 1. This teacheth vs to admire the endlesse goodnesse of God vnto his Church and children, not onely in be­stowing heauen and earth vpon them, but euen giuing his glorious Angels to become ministring spirits for their pro­tection, defence, & comfort. II. This their ministery, must admonish vs to car­ry our selues reuerently and holily in all maner of conuersation. If we were in the presence of an earthly Prince, oh how carefull would we be to our behauiour both for words & actions? Much more then should the presence and attendance of Gods glorious angels, who pitch their tents about vs if we be Gods children, make vs circumspect to all our waies; and the rather, because their ministery is for our comfort and protection, while wee keepe our selues in the straight waies of God.

II. point. Their number. It is not said one Angel, but angels came and ministred vnto him. Indeed when hee was in his Agonie in the garden a little before his passion, Luc. 22. 4 [...]. one Angell came and ministred comfort vnto him: so that sometime one, sometime moe attended on him; euen as the euill spirits come to tempt, some­time one alone, as Satan did heere to Christ, and somtimes moe, as they did when he was vpon the Crosse. And as it befell Christ, so doth it to Gods chil­dren, they haue somtime one good An­gell to attend vpon them, and sometime many: so likewise haue they sometime one euill spirit to assault them, and som­times many, as the man in whom the le­gion was. And heereby falleth to the ground this common opinion, that eue­ry man hath one good Angell and one bad attending vpon him, the one to protect him, the other to tempt him. But this opinion doth not wel stand with the tenour of the scripture, which thus sets out the state of men in regard of his attendance by Angels, that there are somtimes moe about him, and somtime fewer; whether we speake of good An­gels, or of euill spirits.

III Point. The time when these good Angels came and ministred vnto Christ, is noted in this word Then; that is, when the Diuel had done all he could against our Sauiour Christ: they came not in the time of his assaults, but when Satan had ended his temptations and was gone. There is no doubt, but the good Angels were alwaies about our Sa­uior Christ attending on his blessed per­son, but at this time it is like they tooke vpon them some visible shape, that so their ministery might be the more com­fortable vnto him; as it is like, the diuel appeared in some shape for Christs gre­ater terrour in his temptations.

[Page 53] In this circumstance of time, God will some­time hide his mercy from his children. we may obserue a worke of Gods prouidence which he pleaseth to exercise in the time of temptation vpon his owne children; to wit, for a time to hide his mercy from them, withdrawing the sensible feeling of his fauour. Thus he dealt with his beloued some Christ Iesus, during the time of Satans violent temptations he concealed from him the sensible assi­stance of the ministerie of his Angels, they shew not themselues till Satan is departed. And so fareth it many times with Gods deere children vpon whom he bestowes the good graces of his spi­rit, as a nourcing-mother to try the affe­ction of her childe, will sometime hid her selfe from it, leaue it alone, and suffer it to take a knocke or a fall; so wil the Lord leaue his children to them­selues & conceale from them the signes of his fauour, suffering them to be buf­fered in temptation for a time, that they may find thereby what they are in them­selues without Gods grace, and by fee­ling the bitternesse of that estate, the more to hunger and thirst after his grace and fauour, the more ioifully and thank­fully to embrace it when it is renued, and the more carefully to keepe it all the daies of their life. What made Dauid to accompt so highly of the courts of Gods house, as that he esteemed the silly Psal. 84. 1. 2. 3. birds happy that might build their nests by Gods altar, but his banishment thence, by the persecution of Saul wher­in hee was constrained to remaine in Psal. 120. 5. Meshech, and to dwell in the tents of Ke­dar? And so when the people of God were in Babell, remembring Zion they wept; oh then, Ps. 137. 1. 5. 6. let my right hand for­get to play, if I forget thee O serusalem; let my tongue cleaue to the roofe of my mouth if I prefer not Ierusalem to my chiefe ioy.

But vnto many this doctrine of tem­ptations will seeme to small purpose, nay altogether needlesse, for that they neuer felt any such conflicts with the Diuell, they defie him from their harts, and they trust to God neuer to be trou­bled with him: this is the common e­state of most men (those onlie excepted who haue felt how hard a thing it is tru­ly to repent and beleeue) thus to blesse themselues in a carnall peace; but sillie soules, they know not their owne hearts nor the fearfull case in which they stand; for all the true members of Christ must be made conformable vnto their head; now he was consecrated the prince of their saluation through afflictions, Heb. 2. 10: his soule was heauie vnto the death, be­fore he could finish the worke of our life: yea he is tempted by Satan before he is comforted by the Angels; those therefore that were neuer tempted haue yet no fellowship in his afflictions, they haue not begunne any conformitie with Christ, so as it is like they are still bond­slaues vnto Satan, for if they had esca­ped out of his snare, they should feele his assaults to get them in againe: in re­gard heereof the childe of God is con­strained to buckle hard with Satan in temptation, and to pray many a time to be deliuered from his buffeting. And indeed howsoeuer for the present this be not ioyous, yet they may count it excee­ding great gladnesse, as the Iam. 1. 2. Apostle saith, not onely for this triall of their faith which bringeth forth patience, but also because herein they become like vnto Christ in his humiliation, which may giue them assurance that they shall be like him in glorie: 2. Tim. 2. 11. 12. for if we be dead with Christ we shall also liue with him, and if we suffer we shall also raigne with him. Adde further that these men that neuer felt the assault of Satan, are as yet vnder a most fearfull iudgment of God in hard­nesse of heart. When Christ sedde fiue thousand men with fiue loaues and two fishes, Mark. 6. 41. he distributed it by the hands of his disciples; But after it is said, they perceiued not this matter of the loaues, and this rea­son is rendred, because their harts were hardned, vers. 52. And so it is with them that neuer feele the temptations of Sa­tan, for he goeth about continually like a roaring Lion seeking whom he may deuoure, as they whose hearts are not hardned do well perceiue. To conclude therefore, let these men who yet neuer felt in themselues these assaults of Sa­tan, vnfainedly endeuour to change the course of their liues by the practise of [Page 54] true repentance in eschewing euill and doing good; let them giue themselues sincerely to the exercise of praier for the remouall of their stony hearts, and the renuing vnto them hearts of flesh, let them heare the word and doe the same; and then they will shortly sing another song, to wit, that whosoeuer will liue godly in Christ Iesus must suffer temptations and be assaulted by the Diuell; and then will they finde that this doctrine is needfull, yea they wil blesse God for this worke of his spirit that caused these temptations of Christs to be so particularly recorded, with his happy issue and victory ouer them all, not only for himselfe but for all his members, that in their temptati­ons they may looke vnto Iesus, lest they should faint in their minds, for in that he suffered and was tempted he is able to suc­cour them that are tempted, Heb. 2. 18.