Christs Combat and Conquest, Verse 1

Christs Combat and Conquest · Verse 1

p. 1OVr Lord Iesus Christ hauing passed the former part of his preparation to his ministrie and office, by his most holy baptisme, (of which we hauehave spoken at large in the former words;) now hee proceedeth to the second, which standeth in temptation: For as in the former he publikely reuealed p. 2himselfe to be that Messiah so long expected, in whom saluation is purchased to all beleeuers of Iewes and Gentiles: so herein he sheweth himselfe most euidently to be that promised seede of the woman, who was to breake the serpents head, and him who was set apart and sent from his Father, to destroy and dissolue the workes of the deuill. And therefore this holy doctrine, bringing vsus such glad tidings of Satans confusion, and our owne rescue out of his hands, must be most welcome to vsus; whereof if we would tast the sweetnesse and benefit, we must stirre vp our best attentions, affections, petitions, to heare with readines, receiue with gladnesse, and practise with fruitfulnesse, such holy instructions as this Treatise will abundantly affoard vntounto vsus. Wherein must be handled three things:

1. The preparation to Christs combate, vers. 1.2.

2. The combate it selfe, with the seuerall assaults, from v. 3. to v. 11.

3. The issue and euent, v. 11.

The preparation hath three parts: 1. Christs entring the lists, by going into the wildernes. 2. His expecting of the enemie, by his abode and conuerse there. 3. The entrance of his aduersarie. The first part is enlarged by sundrie circumstances; as 1. the time when this combate was, Then. 2. the person opposed, Iesus. 3. his guide, he was lead by the spirit. 4. the place, into the wildernesse. 5. the ende why he came thither, to be tempted of the deuill. In the second part, three points are affoarded out of the three Euangelists: 1. How he was furnished, hee was full of the holy Ghost, Luk. 4.1. 2. What company he had, he was with the wilde beasts, Mark. 1.13. 3. What was his employment: 1. he was tempted, Luk. 4.2. 2. hee fasted fortie dayes and fortie nights, and afterward was hungrie; which was both the effect of his fast, and the occasion of the first temptation. The third generall part, namely the entrance of our Sauiours aduersarie, stands in three circumstances: 1. the time, then. 2. the name of the aduersarie, the tempter, before called a deuill. 3. the manner of his entrance, he came.

The first circumstance in the preparation is the circumstance of time, noted in the word Then; which is not a word of supplement, but of reference vntounto the former historie of Christs baptisme, which this immediately succeedeth: as Mark. 1.12. Immediately the spirit driueth him (note the present tense) into the wildernesse: so as Christ went directly from Iordan into the wildernesse.

p. 3Then] 1. When Christ vndertooke his high office. 2. When he was baptized. 3. When the spirit had descended vponupon him. 4. When he had receiued testimonie from heauen, that he was the Sonne of God, and Doctor of his Church. Hence note, that The more God doth grace any man, or aduance him in gifts or place,Doctr The more God graceth his children, the more Satan setteth himselfe to disgrace and molest them. the more doth Satan set himselfe to disgrace and molest him. We read not that the Deuill did euer set vponupon Christ, while he liued as a priuate man, though perhaps he did: but now, his Father setting him apart to worke mans redemption, baptizing him, powring his spirit vponupon him, and giuing testimonie with him, that he is the Son of his louelove, now he is assailed with most violent temptations. No sooner is he set apart to his office, therein to glorifie God, and gratifie man, but he is set vponupon by Satan, a deadly enemy to both. Moses was quiet enough till God set him apart to deliuer his brethren, and after that he was neuer at quiet. The like may be said of Dauid, an eminent type of Christ: while he kept his fathers sheepe, he was at rest; but if he will set vponupon Goliah, and be anointed King by Samuel, let him looke to himselfe; Saul will hunt him like a partrich, and so narrowly espie his haunts, that himselfe will say, he must surely one day fall by the hand of Saul. Zach. 3.1. when Iehoshuah the High Priest (another type of Christ) commeth to stand before the Lord in his seruice, the Deuill commeth and standeth at his right hand to resist him. The Apostle Paul, so long as he was of the strict sect of the Pharisies, he was highly esteemed, and liued quiet enough: but when he became an elect vessel to carrie the Gospel among the Gentiles, then he was tryed and buffeted; now he knowes that bonds and imprisonment abide him eueryevery where, 2. Cor. 7.5. and 6.5.

1. Satans hostility against God, and his glory,Reasons. 1. and the meanes of it, forceth him to hinder whatsoeuer may further Gods Kingdome and hinder his owne. While the prisoner is in fetters vnderunder bars and bolts, the Iaylour sleepes quietly; and while the strong man keeps the hold, all is in peace: but disturbe him a little, and you shall heare of him. Hence it is, that the more weighty any calling is, and the more conscionable a man sets himselfe to discharge it (which we see in Christ himselfe) the more vigilantly doth Satan watch to hinder it. Reach once at Satans head, and he will surely reach as high as he may at thine.2 2. This is not without the good prouidence of God, who hereby will prooue his seruants, to whom he will commit some speciall worke, whether p. 4they will shrinke or no: hee will hauehave them also to hauehave good proofe and triall of his strength and faithfulnes in supporting them, that they may the better commit themselues vntounto him in time to come, who hath vpheld them formerly, and goe on vndanted in constant walking with him, through the experience of his goodnes. 3. God seeth (though Satans malice blindeth him) that his children without such strong trialls should not be so fitted for his seruice.3 It is a trayning of them to great emploiments, and makes them not onelyonly more expert in themselues, but also farre more able to helpe others in any kind. God would not exempt his naturall and onelyonly Sonne from temptations, that he might know how to helpe others that are tempted, Heb. 2.18. nor the Apostles, for the same end, 2. Cor. 1.4.6.

Vse. 1.All sorts of men, the more they set themselues to glorifie God in their places, the more they should expect trialls. A Christian can no sooner giuegive his name vntounto Christ, nor the spirit descend vponupon him, but Satan with all his malice will assault him. Christ was no sooner baptized, but he must goe forth to be exercised with Satan: and his members also, who not onelyonly by outward profession, but inward sincerity also make a league with God to renounce Satan, sinne, and this euill world, shall not want all the molestation that Satan can create them. Reu. 12. the red dragon watcheth for the child to be borne, to deuoure it: and such is his malice,Whom Satan cannot hinder in the ende, which is saluation, he will trouble them in the way. that, whom he cannot hinder of saluation, he will hinder of their peace and ioy, as much as he can: if he cannot chase vertue out of the world, he can disgrace it: and if he cannot quite hinder all good proceedings, he will by molestation delay them as long as he may. He is subtile; if he cannot doe the greatest euill that he would, he will doe the lesser that he may; as by Sanballat he did hinder the re-edifying of the Temple. The condition of the child of God is military in this life; he hath Satan and all his army of wicked ones mortall foes against him. Many deceiue themselues, who meane to professe Religion so long onelyonly as they may enioy peace, and credit, and the applause of the world, so long as they may see Christ with a golden crowne and scepter, and follow him into Ierusalem with Hosanna: But they hauehave not cast their accounts right, no… weighed the difficulties of sound profession of Christ; and therefore, like the foundation of the foolish builder, when windes and floods rise, they fall downe right; with shame they forsake Christ, and religion and all; they p. 5looke backe and runne backe to the filthines of the world, they embrace a course which standeth with their owne ease: but neuer shall they hauehave the honour of honouring God, or of effecting any thing which shall bring God true praise, and themselues true peace.

It will be the wisedome therefore of eueryevery Christian, vndertaking any commendable action, so to looke and begin with God, that euer he hauehave another eye vponupon Satan and his malice, both to expect it, and resolue, not to be beaten off for it. Shall the Israelites beeing set out of Egypt runne backe againe, because Pharaoh pursues them? no, but hie them more hastily away.A wise Christian may stop the mouth of satan, but neuer his malice. Shall I giuegive ouer my profession, because the greatest part of men hate and reproach it? no, I must see Satans old malice renewed, who casts a flood of poysoned water against Christ himselfe; who should not auoid the same measure of obloqu…e and reproach if he liued againe vponupon earth. Was it thus with the greene tree? it is no maruell then if it be so with a drie. Shall I neglect my duty, to which God and good conscience tyes me, because I would not displease men, and be thought no medler? then farwell Gods glory, if I goe about to stop the deuills mouth; which if I could, yet I shall neuer stop his malice.

The more publike a mans calling is,Vse. 2. the more doth Satan aime at him to cast him downe, who doth conscionable intend it: as for example: 1. The Magistrate; Satan stirres vp Dauid to number the people, 1. Chron. 21.1. 2. The minister,Satans cheife aime is against Cheiftaines in Church and Commōwealth. beeing the Lords standerd-bearer, the deuill seekes to winnow him especially, and begges leaue to be a lying spirit in the mouths of 400 false Prophets at once. And both these, because God hath specially instituted these callings for the beating downe of Satans kingdome, and lifting vp the scepter of Christ: and againe, if Satan can foile the leaders, the bands are soone ouercome: smite the shepheard, and the sheep will be scattered; cast downe Cedars, and they will crush many shrubs with their fall. Hence must both these be more carefull of themselues then ordinary men, as beeing in greater danger, as men set vponupon steepe and slippery hills, beset with enemies to cast them downe: And the lesse that men see these oppositions, the lesse seruice doe they to God or his Church: For if they doe their duty in one place or other, they shal heare on both sides both of Satan and his instruments.

Now because the deuill vseth two speciall weapons against p. 6those in higher place, to make them vnprofitable or hurtfull, one open, the other secret, it behooueth Magistrates and Ministers to watch against them both, and fully resolue against both.

1. Satan will stirre vp his instruments openly against them: Let either or both rebuke the world of sinne,Magistrates & Ministers must watch against two things especially. and force men to walke in the narrow path of life, wicked men grow mad against them, and rage with all open rebukes, and hellish and horrible slaunders, and, so farre as they dare, blaspheme the ordinance it selfe in their hands. Hence Ieremy was a contentious man with the whole earth, both Moses and Aaron take too much vponupon them. What? must men now, because they must be counted peaceable, suffer eueryevery man to doe what he list, as though there were no God nor King in Israel, till iniquity so abound as it know no bounds, bankes, nor bottome? No, but we must looke both to the commandement, and to the promise: Ier. 1.18.19. If sinners be obdurate as iron, and of brasen and impudent foreheads, we must be as brasen walls to make their wickednesse recoyle and bound vponupon them; and with the palme tree rise against the burden that lyeth vponupon vsus.

2. If this will not weary them, but they hold on with courage, then he workes more secretly, more dangerously: If he see them inclined to gaine, he will offer them commodities and profits: If ambitious, he will choake them with preferments: If giuen to ease or pleasure, he can easily perswade them to a course of fauouring themselues: And experience shewes how commonly Satan preuailes with men some of these wayes: and who would thinke him now an enemie, or in the field, and yet he hath wonne a fort, which open force could not attaine?

Three meanes for their comfort and safetie.And, as beeing in great danger, they must adde to this watch the meanes of their comfort and safety: as 1. Let them looke to their entrance and drift, vndertaking these functions not headily, or hastily, but as Christ did with fasting and prayer. How few doe it, who hauehave much more need then Christ had, and are in greater danger then he was? When ambition, or couetousnesse, or idlenesse, or any thing but earnest desire of Gods glory, leads men into these places (besides that they neuer doe good) no maruell if they fall fearefully as beeing not fenced; they cannot say God set them there, or will help them against temptations. 2. Let them looke that they hauehave good warrant for that which they do, and for eueryevery action of their calling, that they may see themselues p. 7to be in Gods worke: for so long they hauehave promise of protection, He will keepe and helpe thee in thy wayes. 3. Let them pray to God for power and successe, notwithstanding their trialls; which they shall doe, if they see the need of Gods strength as the Apostle did, Eph. 6.19. Pray for mee; and besought the Saints for Christs sake and the louelove of the spirit, to striue with him in prayer to God.

Seeing high estates are so dangerous,Vse. 3. why should not men content themselues with a meane …ondition,Meane estate the safest and best …or 3. reas. but insatiably gape after promotion? 1. high callings are like high trees, vponupon the tops of hills, which are subiect to eueryevery winde. 2. if height could bring content, or a sweet life, it were more worthily desired; but we see it consumes a man with enuie, and feare, desiring still some thing beyond his present estate. 3. there is as great sorrow in the fall, as labour in rising, and to come downe in the height is greater griefe. And all this comes vponupon a man besides Satans malice.

Lastly, this serues to comfort Christians, who are acquainted with temptations in the beginning of their conuersion,Vse. 4. Foure grounds of comfort for weake Christians in temptation.and are ready to giuegive vp all, as seeing nothing but discomfort. For, 1. it was the lot of Christ the head. 2. it is a cursed peace to be at peace with the deuill; and a blessed warre to fight for God and Christ Iesus. 3. a theefe breakes not into an emptie house, and a dogge 1barkes at strangers: it is a good signe that thou art gotten out of 2Satans power, because he pursues thee; he needs not pursue those 3whom he possesseth; they be good men whom Satan is an enemie to. 4. the Lord first strengthened Christ with his voice from heauen, 4and then brought him into the field, and so he will deale with thee his member.

The second circumstance, is the person opposed, Iesus.]

This will seeme strange, if we consider in our Lord Iesus; 1. The perfection of his nature; he was free from all originall corruption, by his most holy conception, by the ouershadowing of the Holy Ghost; as also from actuall sinne: 1. Pet. 2.22. he did no sinne, neither was any guile found in his mouth: And though he had our substance, and our infirmities, yet with one exception, without sinne, Heb. 4.15. 2. The perfection of grace: for he was now full of the Holy Ghost, indued with infinite knowledge, wisedome, holines, and grace; and it might seeme that there was no place or roome for temptation. 3. The perfection of his power, beeing the Creator and preseruer of all things, the Lord of hosts, by p. 8whose very word or becke, all creatures, as they be sustained, so might be brought to nothing; who beeing at the weakest, was able by one word to cast down to the earth all that came to apprehend him, and compell the very deuils to begge fauour of him. 4. The perfection of his fathers louelove, hauing immediately before testified, that hee was his beloued Sonne, in whom he was well pleased; who as in his priuate estate he encreased in fauour with God, Luk. 2.52. so now much more hath he gained his fathers louelove, as we hauehave heard. And yet …esus must not escape the tempter.

Doctr. Not any excellencie can exempt any man from Satans temptations▪It is not any excellencie or high respect, that can exempt any man from Satans temptations. If a man had all the perfections which Christ had, of nature, grace, power, and the louelove of God; yet in this life he must be exposed vntounto them. If we looke at all the Worthies of the world, of greatest grace, in greatest fauour with God, as Iob, Lot, Aaron, Moses, Dauid, Peter, none of them could escape this onset. Satan desires to winnow the Disciples as wheat, euen at the side of Christ, Luk. 22.31. Nay, our first Parents, Adam and Eue, created in absolute perfection, concerning present righteousnesse and holinesse, met with a serpent euen in innocencie, in paradise. If neither holinesse of person nor place, can priuiledge a man from temptation, but Prophets, Apostles; yea the first Adam, and the second Adam also must be tempted, who can expect immunitie from the tempter?

Reasons. 1.1. This life is the time of warfare, and the world is the great field of God, in which Michael and his Angels fight against the dragon and his angels; and can the captaines and leaders of the rest, that goe before them in grace, in strength, in knowledge, and holinesse, escape the onset, seeing the sharpest and most keene assaults of eueryevery battell, is vponupon the foreward, and forlorne hopes?

22. Satans malice beeing the greatest sinne in the world, and the sinne against the holy Ghost, is directly, and professedly against God; and consequently against those that appertaine to God, because they doe so. That he hateth the godly, it is because he hateth God,Satan reuengeth himselfe vponupon God in his seruants. and in vsus would be reuenged on him; in the seruants he persecutes the Master, in the members the head, whereas his cheife quarrell lyeth against the Master and Head. This cannot be newe to him that considereth either Christs prophecie, Yee shall be hated of all men for my sake, Matth. 10.….Matt 10that is, of all wicked men that p. 9carrie Satans image and properties; or else the Saints experience of the accomplishment of it, For thy sake are wee killed all the day long, Psal. 44.22. Whence it must follow, that the nearer any man is to God, more graced, or more like him, the more is Satans malice kindled against him, and he is lesse exempted from temptation; the nearer Christ, the more desirous is he to winnow him.

3. Gods prouidence so ordereth the matter, that where he giues greater strength and grace, there should be greater exercise,3 Greater strength, greater exercise.to preuent pride, to keepe grace on worke, and to make his gifts knowne to the world.

If Satans malice and impudencie set vponupon the greene tree,Vse. 1. what will he doe to the drie? If he dare make triall of Christs strength, will he feare our weakenesse? If he dare encounter with perfection, can we impotent and infirme creatures looke for exemption? No, we had more need arme our selues, and expect our aduersarie: and the rather, because the Prince of the world comes vponupon Christ, and findeth nothing to helpe his temptations by; but to vsus he needs bring no weapons; he finds in our selues a whole armorie of weapons, by which he may fight against vsus; he findes a rebel within vsus, an old Adam of our corrupt nature, that giueth him strength and helpe against vsus; and therefore his boldnesse will be so much the more against vsus, when he sees our owne wicked inclinations yeelding strength to his wicked temptations. Many men say, they are of so strong a faith, and of such grace, that they defie Satan, they were neuer troubled with him, hee hath nothing to doe with them: Alas poore soules; the more grace, the more trouble:More grace more trouble. if strength of faith and grace had giuen priuiledge from temptation, our Lord Iesus had not been tempted: hast thou more then he? or hast thou more then Adam in innocencie? yet Adam in innocencie was tempted. Oh take heede least the strong man hauehave carried all away, and so thou hast peace: thinkest thou that he durst assault Christ, and dares not come neere thee? dares he encounter with a lyon, and will he stand in feare of a fearefull hare?

Temptation is no signe of Gods hatred, but of the deuils.Vse. 2. It is the weakenesse of flesh to thinke, that a mans owne,Temptation a signe of the deuills hatred, not of Gods. or other mens temptations, proceed from an angrie God, and thence to giuegive false witnesse against himselfe or others; beeing assailed by Satan. See we not here Christ proclaimed and Sonne of God, and in whom his Father is well pleased, yet subiect to temptations by p. 10the deuill? wilt thou now conclude, that Christ is suddenly cast out of fauour? Nay, our dutie is, if we see any buffeted by Sathan, rather to pray for them, and pity them, then passe sentence (as iudges) vponupon them, considering that our selues also may be tempted. And if our selues be not molested and troubled, let vsus take heed we hauehave not giuen Sathan peaceable possession, which makes him now fawne vponupon vsus. Many will spit at the mention of the deuill, who are linked to him sure enough, and lulled asleepe with the pleasures and profits of this world, and are neuer diseased or disquieted, because they go on pleasantly with full saile and gale to destruction.

Vse. 3.This doctrine confutes that Romish delusion of driuing away the deuill,The holiest water that euer was, did not driue away the deuill. and exorcising him with holy water of baptisme. For the holiest water that euer was, was that which washed the holy Sonne of God, and yet the deuill was neuer a whit afraid of that, but immediately Christ must goe forth to be tempted.

Papists vse the name of Iesus, vttered in so many letters and syllables, to be powerfull to hinder the entrance of deuills, and to driue them out beeing entred. For (say they) when it is vttered, the authoritie of Christ is present, which they cannot resist. But I answer; 1. Neuer did the Apostles acknowledge any great miracle or worke to be done by the name Iesus, but as Peter saith, Act. 3.6.13. by faith in his name, which goes beyond the bare repeating of it. 2. Satan delights to see sillie people, being deluded, to abuse both this name, and all the names of God to sorcerie; which is the cause, that when he is raised by the sorcerer, he is content to be adiured by all the holy names of God in the Scripture, as though they bound him: whereas he deludes them the more, and exerciseth his malice against God in an high measure, and his holy titles.If Satan feare not the person of Iesus, he lesse feares the name of Iesus. 3. If Satan feare not the person of Iesus, but dares set vponupon him, certainely he feares not the name and word. Christ might easily (according to Papists) hauehave shaken off the deuill, and said, What? knowest thou not that my name giuen me in my circumcision, is Iesus? how darest thou be so bold with me? And surely, if that name in the mouth of a wretched man, would by any vertue in it make him flie, then much more in the mouth of Christ himselfe. But all this is but diabolicall and Antichristian delusion.Phil. 2.10.Phil 2:10 Obiect. But must not eueryevery knee bowe at the name of Iesus, euen of things vnderunder the earth, by which are meant the deuills? Answ. They wickedly abuse that place: for the name Iesus p. 11is not onelyonly a title of Christ, but of his power, maiestie, and authoritie, sitting now at the right hand of his Father; which if they had to commaund, they might commaund all creatures in heauen, earth, or hell. Whence we see, that the literall vnderstanding of that place is the ground of Magicke.

The like they speake of the reliques of Saints, bones, apparell, &c. which the deuill cannot abide. I answer: 1. they hauehave few or no true reliques of Saints, but false collusions: 2. if they had, what warrant, word, or calling hauehave they for the vse of them? what is the vse of dead bodies or bones in Scripture, but to be buried;No vse of dead bod…es or bones in scripture, but to be buried. yea if it be Christs himselfe, so long as he is dead? 3. what vertue had any body, bone, apparell, or any relique of any Saint aboue Christs blessed body? and yet the deuill feared not that. If he feared not the vertue of Christs liuing body,Satan fl…es not the liuing body of the Sonne of God, and much lesse the dead bones of a sinnfull man. certenly hee feares not the rottennes of a dead bone of whatsoeuer sinnefull man. But this is also another tricke of the mysterie of Antichrist, plainely discouered by our present doctrine.

The Iesuites teach at this day, that the Apostles appointed the manner of hallowing water, and that beeing hallowed it hath power to pardon sinnes, to driue away deuills and diseases, and by it they hauehave wrought many miracles. But I prooue the contrary: 1. Their owne Polidore Virgill affirmes,De inuent. rer. lib. 5. cap. 8. Sixe reasons against Popish hallowing of water. that Alexander the first a Pope instituted it; and therefore not the Apostles. 2. If the blood of Iesus Christ his Sonne cleanseth from all sinne, 1. Ioh. 1.7. then hallowed water cleanseth not veniall sinne, as they tearme it. 3. If the weapons of our warfare be not carnall, but spirituall, 2. Cor. 10.4. then hallowed water cannot driue away deuills. Faith is our sheild, prayer is our buckler, and the word of God our sword; where is their holy water? 4. Their miracles are either false relations, or collusions, or magicall, of no other vse, but whereby we may know and discerne, as by sure notes, the false prophets and champions of Antichrist, of whom the spirit hath prophecied, Matth. 24. and 2. Thess. 2. 5. The vse of water is, 1. naturall and externall: 2. by institution, sacramentall and significatiue: the Scripture acknowledgeth no other: If their holy water be hallowed, then it is hallowed by the word and prayer: let them shew this for their practise, if they can. 6. In this vse of it, it is one of the strange gods of spirituall Egypt, or mysticall Babylon: and there is a vaine confidence in the creature, which is due to the creator. Obiect. Elisha tooke salt, and healed the waters, p. 122. King. 2.21. Answ. 1. That was common salt, not hallowed. 2. that effect was extraordinary, for that occasion onelyonly, neuer since that time produced by any. When we hauehave a pleasant city infested with naughty and deadly water, and a Papist will come and heale it with his hallowed salt,So said the blessed martyr Tho Haukes. we wil beleeue their doctrine, and hearken to their exorcismes, not before.

Vse. 4.Lastly, this doctrine yeeldeth vsus comfort in our temptations, in that our Lord Iesus hath begun to vsus. He was the best beloued, yet he must not lead his life in delicacie and softnesse, but was in continuall molestation; so as his whole life was a continuall monument of the crosse, that we should not thinke much of the same condition which our Head vnderwent: and besides, that we should in all our temptations cast our eyes vponupon him, who was tempted that he might hauehave compassion on them that are tempted, Heb. 2.18.

The third particular in the preparation, is, the guide which Christ had in this combate with Satan; he was led by the Spirit.]

Here consider 1. the name of the guide, the Spirit, 2. the manner of his guidance, he was led by him.

I. By the Spirit indefinitely set downe, what is meant? Answ. A spirit is either created,Th…e sorts of created spirits in this text. or vncreated. Of the former we read of three sorts in this history: 1. Diabolicall, tempting vsus to sinne: for the deuill is a spirit that beeing vnchangeably turned from God, is called a spirit that ruleth in the children of disobedience, Eph. 2.2. a lying spirit, 1. King. 22. an vncleane spirit, Luk. 11.24. such spirits are all the wicked Angels. 2. Angelicall, comforting Christ; and these are the good Angels, which now vnchangeably cleaue vntounto God, called ministring spirits, Heb. 1.14. 3. Humane, hungring, the soule of Christ, which (as other soules of men are) was a spirit; as, Father, into thy hands I commend my spirit: and the humane and reasonable spirit of man returneth to God that gaue it, Eccles. 12.7. None of these are here meant, but the diuine and vncreated spirit, euen the third person in Trinity, euen that spirit which had now descended vponupon Christ like a doue, and that holy spirit whereof Luke saith he was full, The holy spirit of God here meant for three reasons.4.1. And this 1. the opposition of the leader, and of the tempter prooueth: for it were harsh to say, that Iesus was led of the deuill to be tempted of the deuill: but he was led of the good spirit to be tempted of the euill. 2. The same phrase is vsed, Luk. 2.27. Simeon came in the spirit into the temple, .…. in that holy spirit, of which mention was made in the p. 13former verse. 3. the Chalde and Syriak expresseth it, led by the holy Spirit.

II. The manner, he was led; not by any locall transportation from Iordan to the wildernes, as Elias from earth to heauen; or carried through the aire, as the spirit carried Philip from the Eunuch, Act. 8.39. but as one led by the hand; so he was by a strong instinct of the spirit forced to goe thither. And for the strength of the motion, S. Marke saith, foreign, the spirit driueth him out: and S. Luke vseth another word, foreign, he was led out: not that any thing befell Christ beeing forced to it or vnwilling (for all his obedience was a free-will offering,) but he is driuen or drawn as the faithfull are drawne by the Father: Ioh. 6.44. none can come to me, vnlesse my Father draw him; namely by the effectuall and forcible working of his spirit in their hearts: not as stocks and stones without wills,foreign. Chrysost. nor as enforcing them against their wills, but sweetly inclining their wills, and working effectually in them both the will and the deede, according to his good pleasure.

But Christ sends the third person:Obiect. how then doth the third person lead him? Christ as God, and as the second person in Diuine Vnity sendeth the Holy Ghost into the hearts of his elect:Answ. but consider him in the forme of a seruant, and so hee is subiect vntounto prouidence, and led by the spirit this way and that: And this is, because the humanity of Christ is the organe or instrument of his diuinity, and in all the actions and offices of it is mooued and guided by the holy Ghost.

All Satans temptations are appointed and limited by God. It is the spirit of God that here leadeth the Son of God into temptation,Doctr. All Satans temptat… ons are appointed and limited by God. and consequently God is the author of all the trialls of his Saints. Paul went bound in the spirit to Ierusalem, Act. 20.22. Gen. 45.5. what a number of trialls was Ioseph cast into, beeing sold to a hard Master, a tempting Mistresse, to bands and imprisonment? yet he tells his brethren it was not they, but the Lord that sent him thither.

1. Gods prouidence so watcheth ouer his creatures,Reasons. 1. that not an haire shall fall to the ground, and much lesse shall the head of Gods child fall into Satans hand: this prouidence is wakefull, and suffereth nothing to come by chance or lucke, but from a good hand, and for a good end. 2. Satan,2 although he be neuer so malicious, yet is restrained and cannot tempt vsus vntill we be committed p. 14into his hands: for the iust are in the hands of God, and not of Satan: hee cannot touch their goods, no not the swine of the faithlesse Gadarens, though he was a Legion, till he had begged leaue, and Christ said, Goe: and much lesse their bodies no more then he could Iobs, till the Lord say, Lo, all that he hath, is in thine hands, onelyonly saue his life. He is a lyon in cheines, and as he could attempt nothing against Christ vntill the spirit led him to be tempted, and so committed him vntounto him; so neither against his members.

Obiect.But how can the spirit lead Christ to be tempted, and not be the author of euill.Answ. There is a twofold temptation, one of proofe or triall,Tentatio probationis, & deceptionis. the other of delusion: by the first God tempted Abraham, Gen. 22. and the Israelites, Deut. 13.3. But of the second S. Iames saith, 1.13. Let no man say when he is tempted, I am tempted of God: for God tempteth no man.

Obiect.But this temptation of Christ was to delude and deceiue him, therefore euill.Answ. If we consider a temptation to euill, we must conceiue God to be an actor in that which is euill sundry wayes, though no way the author of euill: For in the worst of them all God doth most righteously vse the malice of Satan, either in the punishing and blinding of the wicked, or in exercising and trying his owne;God someway an actor in that which is euill, no way an author. both which are iust and good. As for all the sinne of this action: 1. it can be no worke of God, because it is formally no worke at all, but a vice and corruption inherent in it: and 2. it is all left to Satan, who instilleth malice, and suggesteth wicked counsells, and that to the destruction of men. As for example: 1. Sam. 16.14. an euill spirit of the Lord vexed Saul; that is, so farre as it was a iust punishment, it was of God, and Satan was Gods instrument in executing his iudgements so farre as it was a punishment: but God left the malice of it to the wicked instrument working after his owne manner. But to come to the very point: In the deceiuing of Ahab and the false Prophets, 1. King. 22.22. God not onelyonly nakedly and idly permitted, but expresly commanded the wicked and lying spirit, saying, Goe, and deceiue, and preuaile: Where we must distinguish betweene the righteous action of God as a iust iudgment, and reuenge of God, and most properly ascribed vntounto him; and the malice of it, which was the deuills infusing corruption instigating to wickednesse; which very wickednes the wisedome of God directed and turned to the execution of his most righteous iudgement.

p. 15This serues to rectifie our iudgements in trialls, and cleare our eyes to see this hand of God in them:Vse. 1. commonly we look too low at men who are but dust, as though miserie came out of the dust; and we looke too neere vsus at the staffe or stone, which with the dogge we bite, but consider not the hand that smites vsus. 2. Sam. 16.9. Abishai lookes at Shem…i that barked at Dauid, and said, Why doth this dead dogge curse the King? But Dauid could tel him, v. 10. the Lord hath bid him curse: that is, he hath so decreed and ordained, and in his secret will bid him.

Let vsus willingly submit our selues vntounto temptations,Vse. 2. because God by his spirit leadeth vsus to be tempted, as he did his naturall sonne: so Christ willingly yeelded himselfe to be tempted, beeing led by the spirit: hee was lead, he was not forced and drawne to it, though the triall was as great and fierce, as Satan could make it: and so let it be with vsus. For,4. Reasons to be contented and cheerefull in trialls.

1. As we must be cheerefull in doing the will of God, so also must we be cheerefull in suffering it. True it is, that tryalls and 1persecutions come often by the deuills meanes, but neuer from the deuill. 2. The Lord knoweth best in his diuine wisedome, 2what is best for vsus, and in his fatherly goodnesse disposeth to vsus what hee knoweth so to be. 3. He that leadeth vsus into the lists, 3measureth our temptations, weigheth our strength, and will not suffer vsus to be tempted aboue that we are able: he giueth shoulders and fitteth the burden. 4. Hee hath promised his presence 4with vsus in 6. dangers, and in 7. and goeth out with vsus into the field, not as a looker on, but to supply vsus with newe strength and wisedome, to helpe our infirmities, and vphold vsus vntounto victorie.

These considerations are forcible to worke in vsus a contentment of minde with Gods fatherly appointment, without which we can neuer be chearefull in trials: for nature will be working in Peter himselfe, and when he is an old Disciple, he shall be led where he would not;P…ior est bello ti…or ipse bell…. Senec. and oftentimes the feare of danger and trouble, is greater then the triall it selfe.

What was it else that mooued Christ in that bitter triall, when otherwise he could hauehave wished the cup might passe from him, to say, Yet not as I will, but as thou wilt, but the remembrance that he came to suffer, as well as to doe the will of his heauenly Father? What else added such courage to Paul, Act. 21.13. as to say, What doe ye weeping and breaking my heart? I am readie not p. 16onelyonly to be bound, but also to die at Ierusalem for the name of the Lord. What else made the Martyrs so inuincible in suffering, that often, when they might, they would not be deliuered, but that they found themselues led and bound by the spirit, yea strengthned to all long-suffering with ioyfulnes?

Obiect.But we pray not to be led into temptation.

Answ.1. Tentation is twofold (as we said before,) one of triall, which we must suffer with cheerefulnes; the other of delusion, against which we may and must pray. 2. Againe, there are two leaders into temptation: the spirit of God leads Christ and Christians, the euill spirit leads the wicked at his will; we pray against this leader, and not against the former. 3. And further, we must distinguish betweene beeing tempted, and beeing led into temptation in our Sauiours sense: the former is a worke of Gods mercy, to try, exercise, or chastise any of his children; the latter is a worke of iustice, in which God leaues a man to himselfe, so as the temptation is preuailing against him. Now we pray onelyonly against the latter, which is, to be left, and so ouercome in temptation; neither doth God so lead vsus into temptation, but to make vsus in the ende more then conquerours: So as still wee may bid temptations welcome, and with cheerefulnesse submit our selues vntounto them.

Vse. 3.In eueryevery triall see that the spirit lead thee: for this is a sure ground of comfort, and hath assured hope in it of a good ende. Christ was not lead into temptation by priuate motion, neither did he thrust himselfe vntounto it: no more must we rashly runne into, or pull dangers vponupon vsus, or thorough presumption obiect our selues vntounto temptations:We must not thrust our selues into trialls, but expect the leading of the spirit. if we doe, we must needs fall, and cannot expect safety, because we tempt the Lord, and prouoke him to withdrawe his fatherly protection from vsus; whereas there is no danger in following the leading and guidance of the spirit. Many a man is of so strong a faith, that nothing can harme him; he is for all courses, and all companies. But how can a man be safe where Satans throne is? Peter thought himselfe strong enough to goe into the high Priests hall; but he found in the end, it was no fit companie for him. Others through vaine prefidence of Gods protection, runne in times of contagion into infected houses, which vponupon iust calling a man may: but for one to runne out of his calling in the way of an ordinarie visitation, he shall find that Gods Angels hauehave commission to protect him, no longer then he p. 17is in his way, Psal. 91.11. and that, beeing out of it this arrow of the Lord shall sooner hit him then another that is not halfe so confident. Others are bold-hardy to set vponupon the deuill in his owne holds, they dare enter into and lodge in houses giuen vp by God to the deuills possession: which is (if it be out of ones lawfull calling) to cast a mans selfe into most probable danger: for whereas we ought to vse all good and lawfull meanes for the preuenting of imminent danger, this is to seeke danger and hurt; and commonly they that seeke it, iustly finde it. The issue of such presumption we may see in the sonnes of Sceva, Act. 19.16. who tooke vponupon them to doe as the Apostles did, namely to name Christ ouer them that were possessed; but the deuill seeing their want of calling thereunto, ranne vponupon them, and ouercame them, so as they fled out of the house naked and wounded. Others thorough temerity and rashnes, bring on themselues much woe, who follow the motions of their owne spirits in their courses, and neuer or seldome consider whether they hauehave Gods spirit before them, or no: they looke not for warrant out of Gods word in the things they doe or speake; they begge not Gods direction and assistance; they spie not in what ambush Satan lyeth, what aduantages he easily taketh, and so for want of Christian watchfulnes lay themselues open to many euills and dangers, wherein they can meet with no great comfort, because they cannot say with a good conscience, Lord, thou hast led mee into this estate, but rather, I hauehave cast my selfe into this danger.

If therefore thou wouldest find comfort in troubles,Three notable effects from assurance of the spirits guidance in trialls. keep thee in thy way, that thou mayest neuer be without the leading of the spirit; and then this will be the issue: 1. Beeing led by the spirit, thou wilt follow willingly, thou wilt lay aside all reasonings, excuses, 1and delayes, as Christ did; he murmures not, delayes not, doth not first returne to Nazareth, bids not his parents and friends farwell, consults not with flesh and blood, but was driuen out with a strong motion of the spirit. This is the same free spirit, which dwelleth in the hearts of Christians; he leads them to, and they obey, and follow; Abraham followes him from his owne countrey, and Moses into Egypt. 2. If thou see the spirit leading 2thee, thou shalt not faynt vnderunder the crosse, no not when thou lookest vponupon the greatest danger that can be threatned, because the other eye is vponupon the spirit which helpeth thy infirmities, and according to the measure of affliction ministreth a sound measure p. 18of comfort. 1. Pet. 4.14. therefore the Saints reioyce in affliction, because the spirit of glory and of God resteth vponupon them. A valiant captaine leading the way, encourageth the most timerous souldier to follow with courage and resolution: So this spirit which leadeth, is a spirit of strength, and of power, not in himselfe alone, but supplying with new strength those that giuegive vp 3themselues to be led by him. 3. If thou see the spirit leading thee into triall, it will keepe thee from seeking to winde thy selfe out by any vnlawfull or vnwarrantable meanes: thou wilt follow him to be led out by him aswell as thou wast led in by him; thou wilt waite his leisure for the remoouall of thy triall, in whose good pleasure it lyeth most seasonably to deliuer thee. This is often the reason why God giueth his children to be led by the spirit, to try whether they will abide with him in temptation, or no. And those who will shift themselues out of trouble, by lying, swearing, and the like; or auoid crosses and losses by wicked meanes, as pouerty by breaking the Sabbaoth, sicknesse by sorcerie and witchcraft, what spirit soeuer led them in, certeinly the euill spirit hath led them out; the remedie is worse then their disease, and their escape is made onelyonly by breaking the prison.

Vse. 4.As Christ was led by the spirit in all his course of life, so should Christians: for as many as are the sons of God, are led by the spirit of God, Rom. 8.14. So the Apostles in their ministerie went hither and thither, stayed or departed, preached and prophecied by the spirit; they were forbidden by the Holy Ghost to preach the word in Asia, and Bythinia, Act. 16.6.7. and 21.4. certaine Disciples told Paul by the Spirit, that he should not goe vp to Ierusalem. And it is the dutie of all true beleeuers, to resigne themselues in subiection to Gods spirit.

Quest.How shall I know when I am led by the holy Ghost?

Answ.By these rules: 1. Gods spirit workes in, and by the word: therefore if thou enquirest in eueryevery thing what is the good and acceptable will of God,Three rules to knowe a mans selfe led in eueryevery thing by the holy ghost. Rom. 12.2. thou art led by the spirit. 2. Discerne his guidance by the mortification of the deedes of the flesh: for the life of the spirit is opposed to the life of the flesh, Rom. 8.13. Therefore in any strong motion, examine thy selfe whether it tend to thy owne profit, credite, or lusts: if it doe, suspect it, and cast it off: the Apostles in all the motions of the Spirit respected the publike good of the Church, not their owne ease and reputation. The guidance of the Holy Ghost requires deniall p. 19of our owne wills, strife against the spirit that beareth rule in the world, and against the spirit of a man that lusteth after enuie. 3. Know it by the excitation of the spirit, which still stirres and mooues the will and minde, and raiseth it from vnderunder the oppression of the flesh, and thus preserues and maintaines the gift of regeneration, and effectually bends a man to obedience.

And this duty is necessary, 1. in regard of the vnregenerate, who are blind and in darkenes, and without a guide know not what way to goe: the naturall man perceiues not the things of God. 2. in regard of the regenerate, who are but as little children, weake and feeble, and cannot goe without a leader. And therefore all of vsus need the leading of the spirit.

Into the wildernes.]

This is the fourth circumstantiall point. A wildernes is taken in the Scripture two wayes: 1. For a place inhabited, although not fully peopled, as Iosh. 15.61. six cities of the Priests in the wildernes: and Iohn Baptist came preaching in the wildernes of Iudea, because Zacharie his fathers house was there: and 1. King. 2. Ioab was buried in his owne house in the wildernesse. 2. For a place vtterly desolate, not inhabited or frequented of men, but possessed onelyonly of wilde beasts: and thus it is here to be taken, as Mar. 1.13. he was with wilde beasts, vtterly separate from the society of men. This place Christ makes choice of by the motion of the spirit, for these reasons:

1. In opposition to the first Adam, 4. Reasons why Chr…st made choise of the wildernesse to be tempted inwho was tempted in paradise, a place in all the world strongest and fittest to resist temptation in; and beeing ouercome was cast out thence into the wildernes, as all the world was in comparison. But the second Adam to recouer this losse, encountreth with Satan in a wildernesse; the fittest place in the world to be ouercome in, and ouercomming restoreth vsus to the heauenly paradise againe.

2. That Christ might manifest both his willingnes to be tempted, and his courage against his enemie: the former, in that hee appointeth a place wherein Satan might take al aduantage against him: the latter, in that like a champion hee challengeth the field where they two alone might try it out. A coward will be ready to draw in the streets, that dares not looke a man in the face in the field: But Christ appoints a field, where Satan may hauehave all his power against him, and he no helpe at all: and by both these hee shewes himselfe the promised seed, appointed to bruise the serpents p. 20head.

3. That Christ beeing knowne to be the onelyonly combatant and maintainer of the fight, all the praise of the conquest ouer Satan might be ascribed to him alone, and to bring in no compartners with him, as the Papists doe the Virgin Mary and other Saints; whereas Christ was therefore the onelyonly conquerour, because he was of infinite power, as they are not.

4. In imitation of Moses at the giuing of the law, and Elias at the restoring of it, the one beeing 40. dayes in the mountaine, the other 40. dayes in the caue of Horeb: Christ at the bringing in of the glorious Gospell would be answerable to those figures of him, who (as they) commeth now out of a sequestred place, wherein he was fitting himselfe to vndertake so weighty a busines as this is.

No place in the world free from temptations.1. Note hence, that no place in the world is free from Satans temptations, but he layes his snares in eueryevery place. Lot is caught in the caue, his wife in the field, Dauid in his house, Adam in paradise, and Christ is tempted in the wildernes. The reason hereof is taken, 1. From Satans diligence and malice, who goeth about like a roaring lion, seeking whom he may deuoure, 1. Pet. 5.8. and is diligent in compassing the earth to and fro, Iob. 1.7. his commission is of large extent, no place in earth is priuiledged from his temptation. 2. From his spirituall and powerfull nature: no place is so secret but he can finde it, none so strong but he can enter it, none so holy but he can slily get into it, and boldly stand euen among the Sonnes of God, the Angels, Iob. 1.6.

Vse. 1. Seeing the whole compasse of the earth is Satans circuit,Satans circuit is the earths compasse. let vsus where euer we are, consider of our enemy, and of our danger by him, seeme the place neuer so secret, neuer so secure: the greenest grasse may harbor a serpent: And surely, the more free and safe we thinke our selues, the nearer is our danger. There be two places in which men may thinke themselues safest: 1. the place of their particular calling. 2. the publike place of their generall, the Church: the former because of Gods promise; the latter because of his presence: yet Satan shunnes neither, neither may we lay off our watch in either. Experience sheweth how he layes snares in the speciall calling, whereby many fall: some he winneth to injustice, and secret cousenage; some to lying▪ and swearing; some to Sabbath-breaking: Now though thou art in thy calling, yet thou art not conscionable in it, and so art out of p. 21thy way, and without Gods protection. The same experience giueth witnesse to the truth of Scripture, how Satan not onelyonly haunts vsus in our owne house, but also followes vsus to Gods house, and there intercepts the word, or steales it away, or corrupts the iudgement, or casteth men on sleep, or occupies their minds with worldly and base thoughts; and thus, where they thinke themselues most safe, they are most foyled: The reason is this, though thou beest in Gods presence, yet thou settest not thy selfe in his presence, but commest carelesly and inconsiderately; and so God hauing no delight in thy seruice, suffers the deuill to exercise his will on thee. So as there is no place, wherein we must lay aside our watch, if we would not be ouercome.

Vse. 2. This sheweth the vanity and delusion of the Papists, who thinke the deuill is barred out of Churches by their crucifixes, consecrated hoasts, crosses, and holy water:Neither Popish crosses, nor cō iurers circles, barre the deuill further then he listeth. For the Leuiathan of hell laughes at the shaking of these speares. Also it sheweth the madnesse of Magicians and Coniurers, who thinke they can bind the deuill within their circles: For although (to delude them and winne them sure to himselfe) he be seruiceable, and at their command, yet he keeps his liberty permitted him of God, and compasseth the whole earth.

2. Note,Some places are more fit for temptation then others. that some places are more fit for temptation then others; as namely, solitarie and desart places. For Satan hath then greatest aduantage for his assaults, when he hath men alone, without the helpe of others to counsell, confirme, and comfort them. This the Preacher confirmes, Eccles. 4.9. Two are better then one, and woe be to him that is alone; if he fall, hee hath none to helpe him vp: and, two are stronger then one, a threefold cord is not easily broken. Nay, God himselfe did see disaduantage of solitarie life, when he said, It is not good for man to be alone. When did Satan assault Eue, but when she was alone? when did he Dauid, but being alone on his gallery? when Lots daughters, but when they were alone in the caue? Gen. 19.30. And therefore the deuill is delighted to walke through solitarie places, Matth. 12.43. if he possesse any, he carrieth them into solitarie places, Luk. 8.29. and where doe coniurers and sorcerers talke with the deuill, but in woods and wildernesses, where Satan most easily appeareth. For these reasons: 1. Because beeing a Prince of darkenesse, he hates the light, and passeth all his exploits in as much darkenes, secrecie, and silence as he can. 2. He sees how easily we sinne, when there is none by to p. 22hinder vsus from it by feare or shame.

Vse. 1. This ouerthrowes the dotage of the Papists, who approoue and magnifie as meritorious,The deuill hath monkes and heremites where he would hauehave them. the strict and solitarie life of their Monks, Eremites, and Votaries; who to free themselues from Satans malice, and for more holines (as they say,) voluntarily forsake the societies of men, and liue by themselues in woods, caues, cloysters, and wildernesses, as though they had the aduantage of Satan because of the place, whereas indeed hee hath them where he would. And because they seeme most to build vponupon the examples of Iohn Baptist, and Christ himselfe, both whom they finde in the wildernesse, we will a little cleare this place.

Lib. 2. de monach. cap. 39.And first for Iohn Baptist, whom Bellarmine saith for his fare▪ apparell, and strict manner of liuing, was a right patterne of true Eremits. True it is, his life was austere, as his office and calling was singular and extraordinarie, and no ground for any ordinary office and order in the newe Testament; wherein he is no more to be imitated, then in his springing in the wombe at Maries presence, which was an extraordinarie testimonie of an extraordinary person. Besides, Iohn beeing no minister of the newe Testament (for the least Minister in the kingdome of God is greater then he:) but the last of the Prophets, and greater then any of them, how can any order of Euangelicall Ministers be raised from his example? Further, whereas Christ himselfe the Head of our profession, came eating and drinking, and familiarly conuersed among men for good, why should we not rather hold our selues to his example, into whose name we are baptized, then Iohns who was an extraordinarie forerunner of him? Lastly, we hauehave heard that the wildernesse wherein Iohn liued, was not such a wildernes as they dreame of, vtterly remote from the societie of men; but a wildernes, in which were houses & cities, yea his fathers house; a wildernesse though lesse peopled then the frequented places of Iudea, yet not without people, because it was a wildernesse wherein Iohn preached, who preached to men, **As their S. Francis did, to shew his great humility and charity.And not to beasts; a wildernes wherein Christ among a multitude of people was baptized: and so it scarce affordeth a colour of their Eremiticall Orders, vowing such a solitary life separate from all men, which Iohn neuer did.

Christs going into the wildernes, no ground to popish monks or Eremits for 4. Reas.And for the example of Christ, his going into the wildernesse to fast and pray; I answer: 1. Christ was led thither by the Spirit, but they of their owne heads: and to pretend a spirit without a p. 23word of warrant, is a frensie and delusion. 2. Christ went for 40. dayes, and came againe to his calling; they goe and neuer return… againe. 3. Christ went to offer opportunity and aduantage to Satan, the more victoriously to foile him, and purchase heauen for vsus; they in a superstitious end, to merit and purchase heauen for themselues. 4. Christ neuer ate nor dranke all the while hee was in the wildernesse, wherein would they tie themselues to imitate him, they would soone grow weary of their holines and deuotion. Accursed therefore be this monkish and anchorish life, which professeth open hostility to humane society, which thrusts them out of their lawfull callings, wherein they ought to be profitable to men in the societies of Church, Common-wealth, or family. What? are these the lights of the world, that flie the light like bats and owles, and prison themselues in cloysters; whereas they should lighten others, and not thrust their light vnderunder a bushel, or vnderunder the table? Are these the salt of the earth, who neuer apply themselues to season the fleshly and vnsauoury manners and behauiours of men? The Apostle teacheth them another lesson, Heb. 10.24. saying, Let vsus prouoke one another to louelove, and to good workes, not forsaking the assemblies, as the manner of some is: implying that to be an vnlawfull calling, which cannot but faile against such duties of charity as these be. It were to be wished, that because the world receiueth no seasoning from them, the vnprofitable burdens of the earth were cast out vponupon the dunghill, the place which Christ himselfe assigned vntounto them.

Vse. 2. It teacheth those that are troubled with temptations, to beware of solitary and secret places, because Satan is there the strongest: and much lesse must they thrust themselues into desert places, forgetting their weaknesse, as though they would with Christ offer battell, and tempt the tempter: for this his practise is no warrant for vsus: but they must auoide the place so soone as they can, and get into the society and fellowship of men.Bad company worse then solitarinesse. Ioseph when he was alone with his Mistrisse tempting him, fled out of the house: so if there be none but the tempter with thee, take the benefit of company so soone as thou canst: but see thy company be good; for bad company is farre worse then solitarines, as many finde, who beeing troubled in minde, or tempted by Satan, run to lewd company, to cards, dice, drinking, & sporting; and so by Beelzebub will cast out the deuill: But this enlargeth the griefe; and they finde in the end the remedy nothing inferiour p. 24to the disease: Whereas had they resorted into the society of the godly, by godly and religious communication and conuersation, they had been much comforted and confirmed; according to the promise of Christ, Wheresoeuer two or three are gathered together in my name, I will be in the midst of them.

Vse. 3. Yet if God shall by vertue of our calling draw vsus into solitary places, we must be carefull so to carry our selues as wee may say with Scipio, Nunquam minùs solus qu…m cum solus.We are neuer lesse alone, then when we are most alone: and with our Sauiour, Ioh. 16.32. I am not alone, the father is with mee. The faithfull need neuer be alone, because they may euer be in conference with God: then may they goe close to God, and sharpen their prayers, and meditate on his word and workes, to fit them better for their callings: then may they enlarge their hearts to God in confessions and praises: and thus he that is led by the spirit into these solitary places, is in safety; because, as the hills compasse Ierusalem, so doth the Lord his people while they are in his seruice: thus shall Satan be most disappointed, who while he hopes to make our solitarines his aduantage, we shall by it draw nearer vntounto God, and be set so much the more out of his reach.

4. Directions for solitarines.Directions for solitarines:

1. Watch the benefit of time, to spend it best in musing vponupon 1heauenly things, and enioy the sweet liberty of conuersing with 2God. 2. Know that no time must be spent in rouing and rangeing thoughts, but must be redeemed from euill, and vnprofitablenesse: and therefore choice must be made of obiects presented, and as little time as may bee, spent in worldly and indifferent things; and then with as little delight as may be. Holy wisedome is euer diminishing the louelove of earthly things. 3. Consider the 3danger of sinne in thy solitarines, when feare, shame, witnesses, and counsellers are remooued, and that there are no open sinnes which are not secretly first hatched and warped: and therefore, if we muse on any sinne, let it be to ouercome it, and beware of secret 4allurements. 4. Consider the slipperines and busines of the heart, which is a wandring thing, like a mill euer grinding, euer in motion, still setting vsus on worke with moe commaundements then euer God did: and therefore, giuing it leaue to muse, we must the better watch it.

To be tempted of the deuill.]

This is the fift circumstantiall point, namely the end of Christs p. 25going into the wildernes. Here consider two things: 1. the author of the temptation, the deuill: 2. the end it selfe, to be tempted of him.

The deuill] that is, a wicked spirit, the Prince and captaine of the rest, as we may gather out of Matth. 25.41. A wicked spirit, not by creation, but by defection: Full of wickednes, whence Elima… the sorcerer is called the child of the deuill, Act. 13.10. because he was full of deceit and wickednes: Full of malice, a red dragon, full of poysons, seeking nothing but destruction: Full of craft, an old serpent, more craftie then all the beasts of the field: Full of power, called the Prince and God of the world, and the power of darkenesse: the strong man keeping the …old: Principalities, powers, &c.

The word comes of foreign, traijcio, calumnior;foreign. and signifies an accuser, calumniator, or slanderer, hauing his name from his continuall practise: For so is he called the accuser of the brethren, which accuseth them before God day and night, Reu. 12.10. and no maruell, seeing he durst accuse God himselfe as an enuier of mans happy estate, and carelesse of Christs estate here. But especially he accuseth, 1. Man to God, as he did Iob, Satan accuseth man, 1. To God.that he serued God in hypocrisie, and vponupon affliction would curse him to his face, chap. 1.….9. 2. Man to man, stirring vp strife and contention from one against another;2. To man. and by this meanes he worketh effectually in the children of disobedience, Eph. 2.2. Where strife and enuying is, there wisedome is sensuall and deuillish, Iam. 3.15. An example hereof we hauehave in Saul, who, when the euill spirit was entred into him, all manner of accusations came against innocent Dauid, and were receiued; that he was a traytor, and one that sought Sauls life, &c. 3. Man to himselfe: when he hath drawne a man to many loathsome sinnes,3. To himselfe. then he stretcheth them beyond all the measure of mercy, aggrauates Gods iustice, extenuates his mercy, and all to bring the sinner to despaire. Thus he accused Cain, Achitophel, and Iudas, whom he brought to confesse their sinne, but to deny Gods mercy.

Whence note, 1. the miserable estate of wicked men, that serue such a Lord and Master as the deuill is;Satans best wages to his most diligent seruants. who in stead of standing by them for their diligent seruice, will stand against them to accuse them to God, to men, to their owne consciences; will reckon vp al their faults, and depraue whatsoeuer was best intended. While he can draw them along in his seruice, hee will lie close like a crafty fox and serpent, in one corner or other, to deuoure p. 26their soules: but afterwards will terrifie them, and roare like a lyon on them, setting in order before them the villanies to which he himselfe tempted them; crying out on them as damned wretches, and making them often cry out so of themselues euen in this life, and for euer in the life to come. And yet alas! he is the Prince of this world, to whom generally most men yeeld their subiection and homage: yea, the God of this world, to whom men offer themselues, and what euer they hauehave or can make in sacrifice: yea, men sell themselues as slaues and bondmen to be ruled at his will. How should this one consideration mooue men to get out of his power, and out of the seruice of sinne, and come to Iesus Christ, who is meeke and mercifull, one that couereth sinnes, acquitteth and dischargeth; one that answereth all accusations, and crowneth our weake endeauours, which himselfe worketh in vsus, in such sort as a cuppe of cold water shall not goe vnrewarded?

2. Note, how expressely Satan hath stamped this qualitie as his owne marke vponupon his children, who so liuely resemble him, as that they hauehave his name also giuen them, Tit. 2.3. and 2. Tim. 3.3. and 1. Tim. 3.11. For how quicke and nimble are men to goe between man and man with tales and accusations, to cast bones of enmitie? Sometimes charging men openly or secretly with things vtterly vntrue and false, as Ziba dealt with Mephibosheth, 2. Sam. 16.3. sometimes blazing infirmities, which louelove would hauehave couered: sometimes aggrauating with vehemency of words, facts or speeches, which charity would giuegive a fauourable construction vntounto, as Doeg pleaded against Ahimelec, 1. Sam. 22.9. sometimes deprauing the truth by adding to mens speeches; and this cost Christ his life, his enemies adding, I will destroy this Temple, and make another in three dayes, made with hands: or diminishing it, by concealing that which might make for a man. All which are Satanicall practises, who beeing the father of lyes, would chase all truth out of the world.

7. Rules or means against false accusationLet all Gods children labour to expresse Gods image, in hating this hatefull sinne, and helpe themselues thereunto by these rules. 1. Consider thy charge, Leuit. 19.16. Thou shalt not walke about with tales among thy people: and consider, that whispering and backbiting are the sinnes of men of a reprobate sense, Rom. 1.29. 2. Receiue no false accusation: receiuers of stollen goods are accessarie to the theft: if there were no receiuers, there would be no theeues; if no hearers, no informers. Driue away the slaunderer p. 27with an angry countenance, as the Northwind driueth away raine, Prou. 25.23. hauehave no pleasure in this sinne of another man, Rom. 1.32. 3. Doe thine owne busines, looke to the duties of thine owne calling: busie-bodies and pratlers are ioyned together, 1. Tim. 5.13. 4. Take heed of enuie: malice neuer spoke well, it is alwaies suspitious, euer traducing. Embrace the louelove of thy neighbours person. 5. Deale with an other mans good name, as thou wouldst hauehave him deale with thine, if it came in his way. Consider thou maiest restore his goods, but neuer his name: once broken, euer a scarre. A fellon is more tolerable in a commonwealth then a slaunderer. 6. In receiuing reports, excuse the person so farre as thou canst; construe the speech or fact in the most fauourable sense; doe as thou wouldst be done to: and if thou canst not, aduise the reporter to looke to himselfe,Vide Perald. …om. 2. p. 56…. de detractore. and tell him that in many things we sinne all. 7. Curse not the deafe, saith the Scripture: now a man that is absent is a deafe man. Obiect. But I speake the truth. Answ. But not truely: 1. without ground, thou art vncalled and vnsworne; thou doest it not by way of charitable admonition to the partie himselfe or others. 2. Not in a good manner, without louelove, pitie, sorrow; nay, thou reioycest rather in thy tale. 3. Not to any other end but to fill mens mouths with prattle, and bring thy brother into contempt. And why speakest thou no good of him as well as euill, but art like a swine in a garden, that leaues all the sweet flowers to digge or wallow in a dunghil.

Motiues to lay aside and abhorre calumniation and slaundring.

1. Charity is not suspitious,Fiue motiues to lay aside calumniation and slandering. but in doubtfull cases thinks the best. 1. louelove thinketh not euill, 1. Cor. 13.5. 2. it couers a multitude of sinnes, Prou. 10.12. and 3. it giues to eueryevery man his due, in his goods and good name. And therefore the tale-breeder, tale-bearer, and tale-beleeuer, who doe none of these, but hammer tales and slaunders vponupon the anuill of enuie, and set them vponupon the wings of fame and report, are vncharitable and vnchristian persons, the deuils fewellers and gun-powder: for where no wood is, there the fire goeth out; so where there is no tale-bearer, the strife ceaseth, Prou. 26.20.

2. Wee hauehave a common prouerbe, A man museth as he vseth; as himselfe vseth to doe, so he imagineth of another: and therefore to iudge lewdly of another vponupon bare suspition, is commonly a note of a lewd person: those that are so readie to taxe men of p. 28hypocrisie, commonly are hypocrites themselues.

3. It is a question among the schoolemen, whether a man that hath impayred anothers good name, be bound to restore as hee that hath pilfered his goods; and it is concluded by all the Doctors, that he is bound in conscience, because a good name is better then all riches, saith Salomon: and because it hath more enemies then our goods, euen this law of restitution and satisfaction should be of force to keep them off vsus: and if the law bind him that steales our goods, to restore 5. fold, certainly he that stealeth our name, is bound to restore 50. fold, because it is so farre aboue a mans substance, and the blot is neuer wiped away. If serpents sting vsus, or mad dogges, or venemous beasts bite vsus, there is some remedy; but against the tongue of the slaunderer there can none be found.

4. It is one of the sinnes against the ninth commaundement, to heare our neighbour falsly accused, and not to cleare him if we be able. Ionathan when he saw Saul stirred vp by tale-bearers against Dauid, spake boldly in his defence; and said, Why shall he die? what euill hath he done? And Nicodemus, when he saw the Scribes and Pharises so set against Christ, that they would hauehave condemned him beeing absent and vnheard, stood vp, and said,Io…. 7.51. Doth our law condemne any before it heare him, and know what he hath done? A good rule for vsus how to carry our selues towards all Christians.

5. We must hold vsus to our rule, to iudge no man before the time, 1. Cor. 4.5. and if no man, then, 1. No… our superiours: people must not bolt out opprobrious words against their Pastors and Teachers: sinne is aggrauated by the person against whom it is committed: to reuile an ordinary man is odious, but much more to reuile the father of our soules or bodies, Pastors or Parents. 2. Not godly men and professors of the Gospell, as to charge them with hypocrisie, and traduce with violence that which would receiue a charitable construction. Heb. 6.9. 3. Not such as in whom Gods graces shine more eminently then in others, through pride or enuie: this is a high sinne, and cost Christ his life: yea to disgrace and obscure Gods gifts, which ought to be acknowledged with thankfulnesse, is in the skirts of that vnpardonable sinne, and had need be stayed betimes: for it is to hate goodnesse; and if it did hate it because it is goodnesse, it were farre more dangerous.

p. 293. Note: seeing Satan is such an Arch-accuser, and that his speciall hatred is against goodnes,If there be so many accusers, no meruaile if godlymen want no manner of accusation. is it any maruell that the children of God passe through many slaunderous accusations? If speach be of the faithfull Preachers of the word, neither Prophets nor Apostles shal auoid most dangerous slanders▪ Amos shal be accused by Amazia to preach against the King, and that the whole land is not able to beare his words: chap. 7. v. 9. Paul and Silas, preaching nothing but Christ, are brought before the gouernours, exclaimed vponupon as men troubling the citie, preaching ordinances not lawfull to be receiued, and teaching men to worship God contrary to the law, Act. 16.20. and 18.13. Let speech be of professors of the Gospell, how doe men in their mindes accuse and iudge that to be done in vaine-glory, which is done in simplicity, and for Gods glory? and that to be done in hypocrisie, or for commodity, or other sinister ends, which God sees is done in sincerity? Yea as if men did see their hearts and inside, how doe they speake it, that such are not the men they make shew of? or if grace euidently appeare in the eminent notes of it, they can so lessen, so diminish and clippe the beauty and glory of it, as still they shall be disgraced. Our blessed Lord himselfe was accused and condemned for a malefactor, yea and executed; his doctrine, notwithstanding most heauenly, and as his enemies witnessed, Neuer man spake like this man, yet was condemned, his wonderfull miracles obscured, yea blasphemed, He cast out deuills by Beelzebub: and shall the seruant looke to be better then his Master? Lamentable it is to see how our times accuse the first restorers of religion, Luther, Caluin, Beza, Bucer, and the rest, as the layers of sedition and rebellion; and as lamentable, that such as preach the same holy doctrine as they did, should vnderunder the titles of Puritans and Schismatikes be coupled with Papists, yea accounted worse. And no maruell, if the whole profession of religion be accused, and religious persons made the songs of the abiect, and scum of the land, because the deuill is an accuser. When the deuill layes off his name and nature, and ceaseth to be a deuill, it will be otherwise, but not till then. But let such as would be wise by Gods wisedome, labour to see Satans malice in all this; and that, if to be accused bee sufficient, who can be innocent?

4. Note: seeing Satan is such an accuse… of vsus in himselfe and his instruments, to God, to men, and to our owne consciences; p. 30how carefull ought we to be in our whole conuersation to stop Satans mouth,So many accusers should make vsus watchfull of our selues. and the mouths of wicked men, which will be open against vsus? How ought we to make right steppes to our feete, seeing we shall be sure to heare of the least halting? How ought we to examine the vprightnesse of our hearts, that in those accusations we may be bold to goe to God, and say, Lord, doe thou prooue and try mee, if there be any such wickednesse in mee.

Rules to become inoffensiue and vnreprooueable, and so stop the mouth of Satan:

4. Rules to stop the mouths of all accusers.1. The matter of thy worke must be good, and warranted by the word: then God will iustify that which himselfe sets thee about, and thee in it. 2. The manner of doing it must be proportionall: a good thing must be done well, in good circumstances. 3. The end must be found, namely Gods glory, and mans good. A bad end spoiles the best action. 4. In eueryevery thing remember, that Satans eye is vponupon thee to accuse thee, the eye of thine owne conscience to witnesse for or against thee, and Gods eye to iudge thee, to whom thou must stand or fall as to thine owne Lord.

To be tempted.]

The word to be tempted is spoken of, 1. God, 2. Man, 3. Satan; all tempt.

I. God tempteth, 1. when he prooueth the graces of his children: so hee prooued Abraham, Gen. 22.1. and Iob. c. 7. v. 18. 2. when he discouereth the sinne and corruption which lurketh in them: and thus God tempted the Israelites, who, when their desires in the wildernes were not satisfied, vsually broke out into murmuring and impatiencie, and shewed naughty hearts, full of distrustfulnes. And thus God is said to lead into temptation, when beeing prouoked to wrath, he withdraweth his grace, that so his children by their falls might see their weaknes, as Dauid and Peter; and that the wicked might in iustice be prepared to iudgement, as Pharaoh burst into blasphemie, Achitophel hanged himselfe through impatiencie, and Saul vsed vnlawfull meanes to escape his crosse.

2. Rules in Gods tempting of man.But in these temptations of God, obserue two rules: 1. That the word tempting, referred to God, is euer taken in good part: for he tempteth onelyonly to prooue, neuer to seduce: and his temptations are alwaies good, because they proceed from him that is p. 31goodnes it selfe, and tend altogether to the good and profite of his children; and are the execution of iustice on the wicked, which is good also. 2. That all these temptations are not to confirme Gods knowledge of men, who perfectly knowes what is in them, yea who seeth things that are not as though they were; but to bring men beeing exercised by them to the clearer knowledge of him and themselues.

II. Man tempteth, 1. God, two wayes. 2. Man,Man tempteth God two waies. both himselfe, and others. Man tempteth God, 1. By presumption and curiosity, as when men forsake the ordinary meanes of their good, and presume too much vponupon Gods help, to try whether God will vse any other then the appointed meanes to succour them: so it is said, v. 7. Thou shalt not tempt the Lord thy God. 2. By distrust, when men by vnwarrantable meanes try the power of God, whether he can or will helpe or hurt. Exod. 17.2. when the Israelites by murmuring would hauehave water, Moses said, Why tempt ye the Lord? and Psal. 78.18. they tempted him in the wildernesse, requiring meat for their lust, and said, Can God prepare a table in the wildernesse? Here they tempted him by doubting, 1. of his promises, 2. of his presence, 3. of his power, 4. by limiting him to that strait: 5. they thought he was bound to them, to fulfill their lusts.

Man tempteth others, 1. When vponupon iust occasion,Man tempteth man 3. waies. he tryes a mans affections and disposition to this or that: so Ionathan tryed his father Saul how he stood affected to Dauid, 1. Sam. 19.3. 2. When men goe about by captious and subtile questions, and with faire show of words, to get matter of reprehension and accusation against others. Thus the Pharises came to Christ, tempting him, Matth. 16.1. and thus the Herodians came to him to entangle him in his talke. 3. When men allure and entise one another to euill, as Pro. 1.10, 11. Come, let vsus lay wait for blood, and hauehave all one purse: so the harlot said to the young man, Come in with me, let vsus talke our fill of louelove till the morning.

Man tempteth himselfe two wayes:Man tempteth himselfe two waies. 1. when his owne concupiscence mooueth and draweth him aside to sinne: Iam. 1.4. EueryEvery man is tempted when he is drawne aside of his owne concupiscence. 2. when he wilfully calls himselfe into danger, as Peter when he went into Caiaphas the High Priests hall among Christs enemies and his; here he is mooued to denie his Master, and Satan preuailes against him.

p. 32III. Satan tempteth, and in his tempting goeth beyond all these:Satan tempteth two wayes. 1. When by outward obiects he stirreth vp inward corruption, as Dauid walking on his leds, and seeing Bathsheba, the deuil wrought lust in him. 2. By infusing inwardly euill motions and thoughts, without obiects: and thus stood he vp against Israel, and caused Dauid to number the people; a thing meerely needlesse as Ioab confessed, 1. Chron. 21.1, 2, 3.

Now thus God cannot tempt to euill: he withdraweth his spirit, by outward occasions he brings to light the sinnes of men; and punisheth one sinne with an other, but mooueth no man to euill, and much lesse driueth him to it, and least of all infuseth wickednesse into any mans heart; which to thinke were high blasphemie. So men by tempting may stirre vp corruption in others, but to infuse wickednesse into the heart, belongs onelyonly to Satan, because of his spirituall nature, and ready entercourse with our spirits.

Now seeing these temptations of the deuil are so wicked, comming from euill, and tending to euill, two points are worthy our consideration: 1. How Christ, beeing so holy and powerfull, could be tempted of the deuill. 2. Why he would bee so tempted.

IFor the former. 1. It is not against the holinesse of Christ to be subiect to temptation without sinne,How Christ so holy and so powerfull could be tempted of the deuill. no more then to hunger, thirst, weepe. 2. Nor against the power of Christ to be tempted, no more then it was a signe of infirmity and weakenesse in Adam so to be, before infirmity and weakenes came in. It argued not impotencie in Christ, to die; nay, so to die, argued omnipotency. So it was not weakenes in Christ to be tempted, but willingnesse; and so to be tempted argued vertue and strength. But howsoeuer the Apostle saith, Christ was tempted, and like vsus in all things, yet without sinne: and Christ himselfe, Ioh. 14.30. The Prince of this world commeth, and hath nought in mee, that is, no sinne at all: yet it is hard to be conceiued, and therefore we will explaine it by these propositions.

1. That temptation that wholly riseth from another, and not from a mans selfe, is not necessarily mixed with sinne: But such were the temptations of Satan to Christ, wholly hatched by the deuill: for there was no manner of euill thought, no corruption in the holy person of Christ for any such to rise forth of. We indeed hauehave many temptations arising out of our owne corruptions, p. 33which are sinne in the beginning, though no consent be giuen vntounto them, but are presently resisted: but no such thing could be in the holy nature of Christ. A fire kindled within the house is dangerous; but the lightning comming from without, beeing but a flash, is without danger. Ioseph allured by the words of his Mistresse, resisted and fled away, Gen. 39.12. this was not his sinne. And Hezekiah, prouoked to distrust by Rabshakies rayling letter, resisted and was confident, 2. King. 19.10. it was not his sinne: the temptation was wholly without.

2. Those temptations, which are offered by others, either by voice, gesture, or outward obiects; or else by inward thoughts, vtterly abhorred, without the least liking, are not the sinnes of them that are tempted; their exercises and trialls they be, not their sinnes: But such were the temptations of Christ; hee was troubled and vexed with them, as appeares by his Auoide Satan; and the voices and obiects carried to his eare and eye; yea motions to infidelitie, couetousnesse, and idolatrie, to his mind; but yet by the perfect light of his minde, and the vnchangeable holinesse of his will, were instantly repelled, and gained not the least affection, and much lesse left the least infection behind them. True it is, that euill thoughts cast into our mindes, can hardly be cast out without some taint: for we are ready as tinder to receiue such sparkles; we must pause vponupon them, till they gaine some delight, if not content. But it was not so with Christ, whose perfect holinesse was as water to quench all such sparkles.

3. Of temptation there are three degrees:Three degrees of temptation. 1. suggestion. 2. delight. 3. consent. Suggestion is the meere motion of another, altogether without vsus, and cannot be our sinne, if neither of the latter come to it; either of which two is a token of infirmitie. But Christs temptations were all in suggestion, because he stood fast without alteration of his minde, without the least delight or consent to the thing tempted vntounto. Whereunto serueth that distinction of glancing, and permanent motions; the former passing through the heart without any footing, against no commaundement; the latter either without consent, against the tenth; or with consent against all the nine.

Hence note: 1. Seeing Christ himselfe of so holy condition was subiect to be tempted, let no man liuing looke to be exempted from temptations. Our Lord Iesus that had no inward corruption to stirre vp any motion in him, cannot auoide outward p. 34obiects and perswasions to sinne. But our case is farre otherwise: for suppose there were no deuill assayling vsus, no outward obiect that could be presented to vsus, yet we are tempted and led away by our owne concupiscence; we need no moouing or stirring, but runne headlong of our selues into sinne. If we had no enemies to batter downe our wals and holds without vsus, we hauehave inward and domesticall rebels and traytors, which continually betray vsus. Where is the man now that boasts he was neuer tempted, and hee hath so strong a faith, and is of such holinesse, as he defieth Satan, and will spit in his face, and he neuer was molested by him? But pitifull is this delusion: Is thy faith stronger, thy holines greater then Christs? No, no, Satan is gone away with all, the strong man hath all in peace, els thou shouldst heare of him, and tell me an other tale. This example of Christ well considered, would teach thee another lesson, namely, like a wise man, 1. to expect temptations. 2. learne to resist them as Christ did. 3. that the greatest temptation of all is,The greatest temptation of all is, not to be tempted. not to be tempted: for where Satans malice shewes not it selfe, there is no good thing at all.

2. Note hence, that all Satans temptations, bee they neuer so hellish and violent, yet cannot hurt vsus if we yeeld not to them. He neuer more fiercely assailed any then Christ himselfe, yet Christ, giuing no way to him, was a little troubled and grieued, but not hurt.Satan may allure, but he cannot force vsus. So all that Satan can doe to vsus, is but to assaile and allure vsus, but force our wills he cannot; for God hath not put our wills in his power. Which should teach vsus, 1. More carefully to resist the deuill, who neuer getteth aduantage of vsus, but by our owne voluntarie yeelding, which rolls vsus into his sinne and condemnation. 2. Beeing fallen into sinne, to accuse our owne cowardlinesse and carelesnesse: many beeing fallen into mischeife, lay load vponupon the deuill, Oh the deuill ought them a spight, and he hath paid it; and so lay all the blame on him, not considering their owne sinne. True it is, the deuill spights eueryevery man, and the best most; but if thou hadst not more spighted thy selfe, thou hadst done well enough: the deuill did mooue, and gaue a rise to a sinne; but who bade thee perfect and finish it? Can the deuill make thee sinne without thy selfe? I deny not but that thou canst not lay too much blame vponupon the deuill, but see thou laiest not too little vponupon thy selfe.

3. Note: in that therefore Christ fully ouercame, and was not touched with temptation, because by the perfection of his holinesse p. 35he resisted at the first, we must learne this wisedome; if wee would not fall by temptation, to resist the first motions, and beat backe the first assault, which is a great aduantage. For, if Sathan can get vsus to rest vponupon his suggestion, he presently hopes for consent, and then hasteneth the execution forward: for the partie is wonne, and the meanes of executing shall not be farre to seeke. Hence are we commaunded, to giuegive no place to the deuill, but to breake the head of the serpent, hit Goliah in the forehead, tread on sinne in the shell, and dash Satans brood against the stones while they are infants. For,Satans first assaults to be repelled for three reasons. 1. Satan is more easily driuen backe at the first; as ill weeds growe apace in a rancke soile, so by a little continuance, his temptation getteth power, strength, and greatnes. 2. Mans power is daily lessened, and he is more vnable to resist; as in the body, the stronger the disease, the weaker the body. 3. Many habits grow to a nature,foreign. Arist. and sieldome are habituall sinners reclaimed. When saw we a drunkard conuerted, or a blasphemer, or a mocke-God, or a rayler at religion? No, the delight in sinne hath deliuered them into Satans hands, to be ruled at his will. It is in the recouerie of the soules health, as in the bodies; it is more easily obtained, if the disease be met with at the first assault.

The second point considerable is, Why Christ would bee tempted. IIFor we must thinke,Why Christ would be tempted, 4. reasons. that he voluntarily submitted himselfe vntounto temptations, and was not violently subiected to them, seeing he who was able to cast out deuills by his very word, and legions of them, could (if he had pleased) by his owne power hauehave commanded the deuills, not once to attempt the tempting of him. And therefore one distinguisheth betweene Christs submission, of which this was a branch; and subiection, which vsually inferres necessitie.

We may well assure our selues, that it beeing in his power, he would neuer so voluntarily hauehave yeelded himselfe to such an vnpleasant combate with so fowle an enemie, had there not been very waighty and vrgent causes. And these we shall see most specially respecting vsus rather then himselfe: he was incarnate, not for himselfe, but for vsus: he suffered in our nature, not for himselfe, but for vsus, that by his stripes we might be healed: he subdued and vanquished the deuill, not for himselfe, who was neuer vnderunder his power, but for vsus; and so was tempted, not for himselfe, but for vsus; and that for these reasons:

1. That he might through temptation winne that, which the p. 36first Adam through temptation lost, and that as our fall was begun by temptation, so also might our deliuerance; that as the serpent by tempting the woman, bereaued vsus of our happinesse; so the same serpent, by tempting this seed of the woman, might against his will helpe vsus to our happinesse againe.

2. That by his temptation he should not onelyonly ouercome ours, as by his death he destroyed ours; but by his resistance to leaue vsus a patterne how to resist the deuill. He is the cheife doctor, who not onelyonly teacheth by precept, but by vnfayling example, how we may rise from vnderunder temptation. He might hauehave driuen backe the deuill with a word, but then had we wanted the benefit of his example, which hath both shewed vsus our coat-armour, and the right manner of vsing it as he did. As a faithfull captaine, hee traines his souldiers, and as Gideon said to his souldiers, What yee see me doe, that doe you.

3. That he might be more able to succour them that be tempted. Heb. 2.18. for in that he suffered, and was tempted, he is able to succour them that are tempted: And Christ by beeing tempted was enabled thereunto sundry wayes:Christ by being tempted, enabled to succour vsus in temptation sundry waies. 1. By experience he learned wherin the strength of Satan did lie; that as Dalilah, when she knew wherein Samsons great strength lay, did soone disarme him, so Christ spoyled Satan of his lockes. 2. He tooke knowledge and felt our misery by reason of Satans temptations, whereas he that hath not felt misery, doth little know or beleeue the misery that another feeleth; but he that hath felt the like, hath a fellow-feeling of it. Heb. 4.15. we hauehave not an High Priest, which cannot be touched with infirmites, but he was in all things tempted in like sort, yet without sinne. 3. As he would by temptation feele our misery, so he was more enabled to shew pitie and compassion on them that are tempted: Heb. 5.2. he is able sufficiently to hauehave compassion on them that are ignorant and out of the way, because he was compassed with infirmity. So as if Christ had not had experience of the force, craft, instance of the tempter, and of the misery, danger, weaknes of the tempted, so farre as without sinne he could, he had not beene so able to succour them that are tempted, as now he is.

4. That by his temptation he might minister sundrie grounds of comfort vntounto vsus: as 1. That our temptations and trialls are not signes of Gods wrath, no more then they were to Christ, of whom he had immediately before witnessed that he was the sonne of his p. 37louelove: but exercises, which the Lord in wisedome vseth for the good of his children. If it had beene euill to be tempted,A ground of comfort out of Christs temptation. certenly Christ had not beene tempted. 2. That we should not quaile at the sight of our enemie, as all Israel ranne away at the sight of Goliah: but, although he be neuer so huge and strong a Gyant, yet he may be, and is ouercome, and that by Christ, true man, in the flesh: Yea, this victory ouer Satan in our nature, and by our head, is the ground of ours, to whom he will also giuegive power to doe the same. 3. That we hauehave him a companion, yea an inuincible captaine in our combate, who can neuer be ouercome; but at the weakest, and alone, like a mighty Sampson, slew downe heaps vponupon heapes, and bore away his enemies gates; and his presence shall make vsus inuincible, that looke as Daniels fellowes could not be touched with the fire, because there was a fourth like the Son of God with them; so much lesse shall Gods children by Satans most fiery temptations, so long as the Sonne of God is with them. 4. That we might see in him what glory followes victory, & what crownes are prepared for the conquerours, and so comfort our selues in all difficulties, to hold but vntounto victory.

Seeing Christ was tempted,Vse. 1. let not vsus be dismayed at temptations, but rather encouraged manfully to resist them: for 1. By vertue of Christs temptations, ours are sanctified vntounto vsus.Motiues to manfull resistance of temptation. There was nothing which Christ did, but he sanctified the same to vsus, publike institutions of Gods worship, speaking and hearing the word, prayer, the Sacraments; and all other priuate ordinances, meat, drinke, sleep, yea euen infirmities that are without sinne, paine, sorrow, temptations, nay death, and the graue: the former, of a gate to hell, beeing sanctified for a wicket to heauen; the latter, of a stinking caue to reserue the body for torment, altered into a sweet bed to preserue it to eternall ioy. 2. By Christs temptation, beeing our head, the force, and strength, and bitternes of our temptations is abated, so as Satan cannot now so fiercely assault his members. Temptatiō may fitly be compared to a sword, which, beaten vponupon a rocke or stone, is so farre from peircing the stone, as it turneth the edge, and makes it more vnable afterward to hurt. The deuill tooke this sword, and laid on with both hands vponupon Christ; but he, as the stone hewen out of the mountaine, beares the blowes, turnes the edge, and blunted his assaults, that they can neuer so sharply peirce the members. The proud and furious waues of the sea, beating themselues against a hard rocke, p. 38breake themselues and loose all their strength: So is it here with the billowes of temptation, beating themselues against the rocke on which the Church is built. 3. For our further encouragement, in that Christ was tempted, and ouercame in temptation, we hauehave assured hope of victory against Satan as Christ our Head had: for hee hath trode Satan vnderunder his feete for vsus, nay vnderunder our feet too, Rom. 16.20. Obiect. Oh but we are yet mightily assailed, and in great perplexity. Answ. God suffereth Satan still to tempt and trie vsus, and he doth it busily, because his time is short: but yet, though the Lord will hauehave our graces tryed, and will see our courage and valour, yet he hath him vnderunder his feet, and in his cheine, so as we resist a conquered aduersarie; and, a little exercise beeing ouerpast, we shall also hauehave him vnderunder our feete.

In that Christ was pleased to be assailed with sundry temptations,Vse. 2. let vsus looke vp vntounto this author and finisher of our faith, and set before vsus our patterne of imitation, who ouercame not Satan for himselfe, as the Saints hauehave done, but for our saluation, and for our imitation. The former, that we might drawe power and vertue from him to ouercome as he did,Looke vp to Christ tempted for saluation, & imitation. that as the Israelites beeing stung with fiery serpents, looking vp to the brasen serpent, might be cured; so we beeing stung by the temptations of this old serpent and dragon, looking vp by the eye of faith vponupon Christ, through that blessed vnion betwixt him and vsus, might receiue vertue and cure against all these fiery darts. The latter, that we might not giuegive place to the deuill, though hee should assault vsus againe, and againe, no more then Christ did; that we might learne of him what weapon to vse, and in what manner to vse it, both to defend our selues, and offend our enemie; therefore would he not onelyonly ouercome one temptation, but many, one in the necke of another, for our instruction and imitation: And hence we are commanded to looke vp to Iesus that endured such speaking against of sinners, Heb. 12.3.

Hence we hauehave a notable proppe of our faith, that we hauehave an High Priest,Vse. 3. who would hauehave experience of our infirmities, and in all things be tempted like vsus, that he might be mercifull and compassionate; therefore let vsus goe boldly to the throne of grace to aske help in time of need, in temptation, in affliction, in want, Heb. 4.16. Thus Christ was typified by the High Priests in the law, who were subiect to like infirmities with others, that they might be ready to comfort, and pray, and offer for them. Seeing p. 39Christ was therefore afflicted, that he might be fit and ready to comfort others, with what boldnes may we approach to him in our need, and learne to comfort others with the same comforts that we hauehave receiued? 2. Cor. 1.4.5.6.

HAuing spoken of Christs entrance into the wildernes, which is the former part of his Preparation to the combate, we come now to the latter, which is the expecting of his enemie: and in this there are to bee …nsidered, 1. His furniture, or how hee was appointed: 2. His companie, or how he was attended: 3. His exercise, or how he was employed. The first Luke hath, chap. 4. v. 1. he was full of the holy Ghost. The second Marke hath, chap. 1. v. 13. he was among the wilde beasts. The third is twofold: 1. that he fasted 40. dayes, and 40. nights, as all the Euangelists say. 2. that all that while he was tempted with lesser onsets, as S. Luke hath it, chap. 4. v. 2.

First, Christ went armed to the combate with Satan, hee was Ifull of the Holy Ghost; which had formerly lighted vponupon him in the shape of a doue, and had so extraordinarily fenced him with graces of sanctification aboue measure, that there was no roome to fasten any temptation vponupon him. The vessell that is full, no more liquor can be conueyed into it: Christ was so full of the Holy Ghost, his nature so perfectly holy and fully sanctified, as that not a contrary motion could once inuade him. Obiect. But some of the Saints, as Iohn Baptist and Steuen, hauehave been full of the holy Ghost, and yet hauehave been foyled by temptation. Answ. There is a twofold filling: 1. absolute and perfect, which is beyond all measure; a speciall priuiledge of Christ, who must be filled for himselfe and all his members. 2. comparatiue and imperfect, in measure: so those holy men in respect of themselues at some other time, or in respect of other common men, might be said to be filled, namely aboue the ordinary measure: But neuer was any Saint so filled but that he had great emptines, and much roome for Satan, to frame and forge his temptations in.Doctr. When God bringeth his children into the wildernes to be tempted, he armeth them with grace sufficient.

When God doth bring his children into the wildernesse, that is, into temptation, he armeth them with sufficient power to withstand it. 2. Cor. 12.8. when Paul was vexed with an extraordinarie temptation, he prayed thrice, or often; and answer was giuen, My grace is sufficient for thee: where by grace, is not meant the p. 40free fauour of God, as in many places, but the power and strength of the Holy Spirit, which was a gift of grace, enabling him to stand vnderunder it. And this is that which Gods children may expect; not to be exempted from temptation, nor from much molestation, nor from many knocks, and foiles, which bring them much sorrow: but yet at length God, whose hand is vnderunder them, brings them through all. For so it is in 1. Cor. 10.13. God is faithfull, and will not suffer you to be tempted aboue that ye are able, but with eueryevery temptation will giuegive an issue. In which place the Apostle distinguisheth of temptations; Some are so deadly and diabolicall, as a man is drowned and neuer swimmes out of them: these we must pray against, Lead vsus not into temptation: Others rise of humane imbecillity, and are such as men can beare, by which God tryeth the graces of his, and manifesteth their infirmity, and out of which his grace giueth euasion and deliuerance, seeme they neuer so dangerous: as for example; what a great temptation was that of Israel in the red sea? yet God brought them out of it. So for euill of sinne; What strong temptations were they that seased on Peter, Dauid, Salomon, wherein they seemed vtterly lost? Yet the Lord held vnderunder his hand, and left them sufficient grace to raise them againe: Gods faithfulnes was such to Dauid and Salomon; and Christs prayer, that Peters faith did not vtterly faile.

1. We are the Lords souldiers and seruants, and therefore he will helpe vsus:Reasons. 1. Dauid thought this a good argument, Psal. 86.2. O thou my God, saue thy seruant, that trusteth in thee. And this is Gods manner of dealing: When he hath a great worke or triall for his children, he armes them with boldnes, constancie, and courage; as Sampson, when he was to encounter many Philistims, what a measure of strength was he endued withal? When the Prophets were to be sent to rebellious and stubborne people, the Lord made their faces as brasen walls, Ierem. 1.18. and as adamants, Ezek. 3.9. The Apostles, beeing called to the great function of calling in the whole world, the Holy Ghost fell first vponupon them, & furnished them with singular gifts fit for that calling. How boldly Peter preached and professed Christ at Ierusalem to the beards of those that had put him to death, euen the Rulers and Elders, appeares in Act. 4.8. but the cause of this was, that hee was full of the Holy Ghost. The like we may obserue in Elias his reforming of Gods worship; and in the restoring of religion by p. 41Luther, who was wonderfully gifted, 1. with vndaunted courage, as appeares in his burning the Popes decrees, and his disputation at Wormes: 2. with feruent prayer: 3. with admirable and heauenly preaching. So the faithfull witnesses and Martyrs that are called to a hote brunt, are first armed with a singular spirit, as that Protomartyr Steuen, Act. 6.8.10. who was full of the Holy Ghost, full of faith and power, full of wisedome and grace, that they were not able to resist the wisedome and spirit by which he spake. And was it not so in Q Maries daies, that poore creatures were lifted vp with such excellent spirits, as that all the learning and wisedome of the Doctors, or all the power of authoritie could not daunt them, but onelyonly those vnmercifull arguments of fire and faggot, could put them to silence?

2. The battell and cause is Gods,2 the question between Satan and vsus is Gods glory and our saluation.God should loose his honour, if any of his seruants should be vtterly ouercome This was Moses his argument, why the Lord should spare his murmuring people; see Num. 14.15.16. Now if the deuill preuaile against vsus, God shall loose his honour, which is deare vntounto him: But he will not suffer himselfe to be so disgraced, as to let vsus be ouercome by his enemie, neither shall the saluation of his be preiudiced: for this were against the truth of God, whom Satan accuseth to be a lyar.

3. He hath armed vsus with his owne armour, and furnished vsus with his owne strength,3 and will not hauehave his weapons bee thought so weake and insufficient as to be foiled in it: the sword of the Spirit is not so blunt, the sheild of faith is not so dull, the breastplate of righteousnesse is not so thinne, as to receiue eueryevery bullet that comes, to hurt vsus.

4. Christ hath made vsus members of his owne body: and when the head can with patience suffer the members,4 which it is able to defend, to be pulled off from the body, then shall the sound members of Christ be pulled away by temptation from him: which they must needes be, if they were not continually supported by his strength.

Obiect. 2. Cor. 1.8. We were pressed out of measure, passing strength, insomuch that we despaired euen of life. Answ. 1. The Apostle speakes of humane strength, which could neuer hauehave passed through those trialls: but the power and strength of God shewed them an issue. 2. The Apostle speakes according to the sence of his flesh, and what they were in their owne feeling; as it is plaine in the reason of his deliuerance in the next words, That p. 42we should not trust in our selues, but in God that raiseth the dead. 3. The very scope of the place is to shew, not the vnmeasurablenesse of affliction, but a great measure of them, thereby to amplifie Gods mercy.

Vse. We should not be discouraged, though our trialls be very great: for we shall not want sufficient strength to carrie vsus through them. Yea, let vsus checke our weaknes, while we torment our selues with needles feares, that God takes little or no knowledge of our trialls, or will withdraw his grace, and absent himselfe for euer. No, he tenders the weakenes of his chosen, on whom although the Spirit fall not so visibly as vponupon Christ, yet by vertue hereof they hauehave the secret distilling, and sensible, yea forcible working of the Spirit in their hearts; such graces of faith, hope, patience, and boldnes (in case they keepe their watch) as whereby they may as surely perswade themselues of victory, as if they had receiued the Holy Ghost visibly as Christ did.

Strong motiues to outstand temptations.Adde hereunto these considerations: 1. That it is impossible to be exalted to Christs kingdome, if thou be not assalted first with temptation: thou canst not be victorious, vnlesse thou fight, nor obteine the crowne vnlesse thou be victorious, Reu. 3.21. 2. That if thou beest in great perplexity, yet thinke not the Lord hath forsaken thee: For 1. not to be chastised of God, is to be hated of him: 2. he hides his face but for a season from his children, as the mother doth till the child get knocks and falls; onelyonly to let them see their weaknes, and more to depend vponupon him: 3. that there is a time when God makes intimation to all his children of their election and saluation: and commonly before this, that they may be fitted with hungring desire after grace, and make much of it when they hauehave it, there goeth a trouble of minde, and feare, and disquiet; so as a man thinkes God is quite gone, when he is drawing gratiously vntounto him, and that he shall neuer …eare more of him, when he is knocking by the Holy Spirit to hauehave entrance into his heart.

Therefore wee may trust perfectly on this grace, and waite Gods time for his full manifestation of it: the iust liueth by faith, and maketh not hast: Iob, if the Lord killed him, would still trust. Remember M. Robert Glou…r that blessed Martyr at Couentry, crying to his friend Austen, He is come, he … come: …e looked for the Holy Ghost two or three dayes before, and made great moane that he came not; yet he continued waiting, and he came at length, p. 43but not before he came to the sight of the stake.

Secondly, of the company of Christ, and how he was attended: IIMarke addeth that circumstance, chap. 1. v. 13. He was also with the wilde beasts. Which is not to be passed without vse, because the Spirit of God pleased to record it. The Popish writers say, that the cause hereof was, that the wilde beasts should come and doe homage to him their Lord, as they did to Adam. But this is a deuise of mans braine: for although Christ deserued honour and homag… from all creatures, men and Angels, yet this is not the time and place to receiue it: yea they forget, that Christ went into the wildernesse to be humbled in a speciall manner. Besides, the text mentioneth other businesse wherein Christ was for those 40. dayes employed, as in the next branch we are to heare.

But the true and proper causes were these:Why Christ was with wilde beasts: 4. Reasons. 1. To shewe what kind of wildernesse this was, namely not such as that in which Iohn preached; of which there were many in Palestina, which were distinguished by their speciall names, as the desert of Iudea, of Ziph, of Maon, &c. and such as were not altogether desert, and without people, or incommodious for men to dwell in, but were here and there inhabited: But this desert, wherein Christ was tempted, not noted by any addition, but the desert, was remote from all company of men, and full of wilde beasts; by which it is plaine it was vnpeopled, and had no inhabitants but the wilde beasts. If any aske, which wildernes it was; I answer, it is not determined in the Scripture; but it is not vnlikely but it was that great wildernesse, in which the Israelites wandred 40. yeares, called by eminence, foreign, the wildernesse. And we know, that there were some figures, which might shadow▪ the temptation in this place; as Exod. 17.7. it is called the place of temptation, Massah and Meribah, because of contending and tempting the Lord; here the Lord was contended with and tempted. Againe, Exod. 16.4. this was the place wherein the Lord shewed them, that man liueth not by bread alone, but by eueryevery word that proceedeth out of the mouth of God: compare it with, Deut. 8.3. This also was the wildernesse, in which Moses and Elias fasted 40. dayes; and if it were not the same, it must needs be figured by it. But it is no article of faith, to be stood vponupon or contended about. 2. This circumstance of history is added, to shew how helpelesse Christ was, without all helpe and comfort of man, where he could looke for p. 44no succour from any earthly creature or worldly means, nay all the meanes against him. 3. To shew that his power was so much the more manifest, in that when Satan had him at the greatest aduantage, and all the meanes set against him, yet he goes away victor; and that none could share with him in the praise of the victory, but it belonged to him of all the seed of women. 4. To shew the power of the Son of God, who could liue peaceably among the wilde beasts, who, if he had been a common and weake man, had beene certainly eaten vp of them.

Quest. How could Chist liue peaceably and safely among the wilde beasts?

Answ. When Daniel was cast into the den, the Lyons spared him, but not through the disposition of their nature (for presently they deuoured his enemies) but the text ascribeth it to two causes: 1. to the Angel of God, that stopped their mouths. 2. because he beleeued in his God, which, besides the faith whereby he was iustified, was euen a faith in the miracle, by which he was strengthned at this time. But I take it, another reason may be giuen of Christs peaceable conuerse among the sauage creatures, namely, because he was endued with the perfect image of God, and they did acknowledge him as their Lord, euen as they did Adam before the fall; which is a speciall priuiledge of the state of innocencie.

Christ hath more peace among wilde beasts, then among wicked men.Hence obserue, 1. That wicked men are worse then bruit beasts, they will not acknowledge Christ when the wilde beasts will; Christ shall hauehave no peace among them. If he come in Iudas his hands, he will betray him; the Iewes will accuse him, Pilate will condemne him, the common sort will beate and buffet him, the souldiers will crucifie him. A great deale more security shall he finde in the wildernesse among wilde beasts, then in places inhabited by wicked men. And the reason seemes to be, that the higher the fall, the greater the wound; the deuill falling from such a height of glory, is most desperately wicked against Gods image, especially in his sonne: wicked men falling from a blessed estate of holines and renewed reason, are desperately malicious too, so as the poore creatures in their proportion retaine more goodnes in their nature then man doth in his; they still serue God in their kindes, man still rebelleth; they fell from subiection to man, but man from subiection to God.

Vse. This should both humble vsus, to see the little good that is p. 45left in our nature, and also vrge vsus to seeke the renewing of it. And it should terrifie wicked men, who, resisting Christ in his word, members, graces, yea persecuting him in his Saints, shew themselues more sauage then the creatures: the wilde beasts will acknowledg him that doth him good; but the wicked man spurns against him. Daniel was more safe among the lyons then his enemies; and Dauid was compassed with ramping lyons.Psal. 22.13.Ps 22:13

Note. 2. This affoardeth vsus a ground of comfort, that when the state of the Church is afflicted, led into the wildernesse, enuironed with men for their dispositions as wilde and fierce as Tygres, Lyons, Leopards, Cockatrices (for so naturall men are described, Isa. 11.) yet it is in no worse state then Christ himselfe once was: and as Christ was in the midst of wilde beasts, and was not hurt, so shall his members be; they may be molested and afraid of danger by them, yea assaulted and slaine, but not hurt. If the Spirit lead thee into the wildernesse as he did Christ, thou mayest be secure; if for good conscience and Gods religion thou beest set vponupon, thou shalt not be hurt, as the Martyrs were not.

Note. 3. In that our Sauiour now is safe enough, when all the meanes of safety and comfort are set against him, we must learne to depend vponupon him, if we shall come into the like case: when we hauehave no way to help our selues, all meanes faile,Christ as able to defend vsus as himselfe, both from wilde beasts and deuils. nay all meanes are against vsus, like so many wilde beasts about vsus, then he is able to succour vsus, as he was to defend himselfe alone, not onelyonly from the rage of wilde beasts, but furious deuills. And this is the true triall of faith, when we hauehave no meanes, yea when meanes are against vsus. It is an easie thing to trust God vponupon a pawne, but we must trust in his word, that is indeed to trust in God. When the case is with vsus as it was with Moses at the red sea, the sea afore him, the mountaines on both sides, Pharaoh and his hoste behind, then to say, Stand still, feare not, and behold the saluation of the Lord, here is found faith. When Aram and mount Seir came against Iehoshaphat, and he saw no strength or meanes of his owne, he said, O Lord, we know not what to doe, but our eyes are vntounto thee; and so, though his army was small, and his enemies like grasse on the earth, trusting in God he went away with the victory. And what a holy and faithfull profession was that of Iob? If the Lord kill mee, yet will I trust in his mercy.

Rules to carry our selues by faith in the outward meanes:

I. Where they be. 1. Faith neglecteth not good meanes where p. 46they be,…. Rules to keep faith in the presence of outward meanes. because Gods prouidence hath affoarded them and appointed them for our good: faithfull Iaacob had a good care to prouide for his family, Gen. 30.30. Isaac said to his father, Here is the knife and wood, but where is the sacrifice? Abraham answered, God will prouide: so let vsus vse the meanes, and God will prouide the rest which is wanting. 2. It hath a right iudgement of them, not as things to be trusted to; neither art nor labour, expressed by the net, Hab. 1.16. nor wealth and riches, expressed by the wedge of gold, Iob 31.24. nor friends and alliance, expressed by the arme of flesh, Ier. 17.5. no, nor the outward meanes of saluation, Ezech. 33.31. Faith knoweth it is not bread, but the staffe of bread that man liueth by. Dauid lookes vponupon his staffe and bowe, and saith they cannot helpe him, Psal. 42.6. and counteth watching and building but vaine, except the Lord ioyne his helping hand, Psal. 127.1, 2. 3. Faith vseth meanes, but expecteth no blessing from them, but by the word and prayer. Gen. 32.9. Iacob vseth good meanes and pollicy in diuiding his armie, and separating his bands, but withall giueth himselfe to prayer, to get Gods arme with him. Exod. 17.11. Ioshua goeth and valiantly fighteth the Lords battels; but Moses must be at prayer in the mount, and no longer Ioshua prospers then Moses prayeth.

3. Actions of faith in the absence of meanes.II. Where they be not: 1. Faith trusteth where means be wanting, or against them. Though ten thousand compassed Dauid, yet would he trust, Psal. 3.6. And Abraham was a notable patterne of faith, when he had no meanes, but all was against him, in himselfe and his wife; still he depended vponupon the naked word, that God was true, and able to performe his promise, Rom. 4.9.20.21. 2. Faith, when it may, vseth no euill meanes; it flies not in sickenesse to sorcerie, nor in extremity to the Witch, as Saul did, for which he was reiected from beeing King, 1. Chron. 10.13. It turneth not to fetches of policie, nor to digge deepe counsells, on which a woe is pronounced, Isa. 29.15. It deuiseth not to smite ones betters with the tongue: it taketh not aduantage of mens simplicity or forgetfulnesse. 3. It obserueth how many great things God bringeth to passe without, yea against the meanes; to shew how little he depends vponupon them; and therefore it will not stint the Holy One of Israel, but frame the heart to his likenes. It sees the walls of Iericho fall downe by seauen dayes compassing, Iosh. 6.3. It sees all Midians host discomfited, by means of a dreame of a barly loafe, tumbled downe from aboue into the host of Midian, Iud. 7.13. and p. 47Ashurs host flie all away, supposing the King of the Hittites, and Egyptians to come vponupon them, through a noise of chariots and horses, 2. King. 7.6. And surely this is the course, in which God often encourageth his children, who thriue and growe they know not how, by vertue of the promise, that God will fill his with hidden treasures. Whereas those that will feed themselues vponupon the meanes, and trust God no further; Gods iustice often lets them see their folly, reuenging their infidelity: they eate, and are not satisfied; they earne money for a bottomlesse bagge, Hag. 1.6. they go and trust in Physitians as Asa did, and pine away: their wisedome and counsell is turned to foolishnesse, as Achitophels: they hauehave horses, and strength, and trust to it, Psal. 20.7.8. but they are fallen there where they trusted. And thus God letteth men see, that there is neither wisedome, counsell, power, or successe against, nor without the Lord.

Note 4.Not to thinke much if with our Lord we find men more sauage then beasts. Christians must not thinke much to finde men more sauage then bruit beasts, seeing Christ found it so: Lazarus found dogges more pitifull to him then Diues; and Paul found the beasts, to which he was condemned at Ephesus, more mercifull then the men, 1. Cor. 15.31. The like entertainement in the world must eueryevery Christian expect.