Two Treatises 2, Tract 2 (1 of 3)

Two Treatises 2 · Tract 2 (1 of 3)

p. 201THE HISTORIE of Chriſts temptation, recorded by three of the foure EVANGELISTS.

Matth. 4.

1. THen was Ieſus led aſide of the ſpirit into the wilderneſſe, to be tempted of the deuill.

2. And when he had faſted fortie dayes, and fortie nights, he was afterwards hungry.

3. Then came to him the Tempter, and ſaid, If thou be the Sonne of God, command that theſe ſtones be made bread.

4. But he anſwering ſaid, It is written, Man ſhall not liue by bread onelyonly, but by eueryevery word that proceeds out of the mouth of God.

5. Then the deuill tooke him vp into the holy Citie, and ſet him on a pinacle of the Temple.

6. And ſaid vntounto him, If thou be the Sonne of God caſt thy ſelfe downe, for it is written that he will giuegive his Angells charge ouer thee, and with their hands they ſhall lift thee vp, leſt at any time, thou ſhouldest daſh thy foot against a ſtone.

7. Ieſus ſaid vntounto him, It is written againe, Thou ſhalt not tempt the Lord thy God.

8. Againe the deuill tooke him vp into an exceeding high mountaine, and ſhewed him all the kingdomes of the world, and the glory of them.

9. And ſaid vntounto him, All theſe will I giuegive thee, if thou wilt fall downe, and worſhip me.

p. 20210. Then ſaid Ieſus vntounto him, Auoide Satan, for it is written, Thou ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerue.

11. Then the deuill left him, and behold the Angells came, and miniſtred vntounto him.

Mark. 1.

12. AND immediately the ſpirit driues him into the wilderneſſe.

13. And hee was there in the wilderneſſe fortie dayes, and was tempted of Sathan, he was alſo with the wilde beaſts, and the Angells miniſtred vntounto him.

Luk. 4.

1. AND Ieſus full of the Holy Ghoſt, returned from Iordan, and was led by the Spirit into the wilderneſſe.

2. And was there fortie dayes tempted of the deuill, and in thoſe dayes he did eat nothing: but when they were ended he afterwards was hungry.

3. Then the deuill ſaid vntounto him, If thou be the Sonne of God command this ſtone that it may be made bread

4. But Ieſus anſwered him, ſaying, It is written that man ſhall not liue bread onelyonly, but by eueryevery word of GOD.

5. Then the deuill tooke him vp into an high mountaine, and ſhewed him all the kingdomes of the world in the twinkling of an eye.

6. And the deuill ſaid vntounto him, All this power will I giuegive thee, and the glory of theſe Kingdomes, for it is deliuered to mee, and to whomſoeuer I will I giuegive it.

p. 2037. If thou therefore wilt worſhip mee they ſhall be all thine.

8. But Ieſus anſwered him, and ſaid, Hence from mee Sathan, for it is written, Thou ſhalt worſhip the Lord thy God, and him alone thou ſhalt ſerue.

9. Then he brought him to Ieruſalem, and ſet him on a pinacle of the Temple, and ſaid vntounto him, If thou be the Sonne of God, caſt thy ſelfe downe from hence.

10. For it is written, That he will giuegive his Angells charge ouer thee to keep thee.

11. And with their hands they ſhall lift thee vp, leſt at at any time thou ſhouldeſt daſh thy foote against a ſtone.

12. And Ieſus anſwered, and ſaid vntounto him, It is ſaid, Thou ſhalt not tempt the Lord thy God.

13. And when the deuill had ended all the temptation, he departed from him for a ſeaſon.

REpentance and Temptations are The Preface.two mayne poynts in the practiſe of Religion, and the two purgatories that a Chriſtian in his way to heauen muſt paſſe thorough. The firſt is of water, the other of fire; we can no ſooner come out of the one, but we muſt looke to enter into the other. No ſooner hauehave we bathed, and waſhed our ſoules in the waters of Repentance, but we muſt preſently expect the fiery darts of Sathans temptations to be driuing at vsus. What we get, and gaine from Sathan p. 204by Repentance, he ſeekes to regayne, and to recouer by his Temptations. We muſt not thinke to paſſe quietly out of Egypt without Pharaohs purſuite, nor to trauell thorough the wilderneſſe of this world without the oppoſition of the Amalekites. Sathan will be in armes againſt vsus, if he perceiue but the thoughts, and purpoſe of departure, much more if the practiſe. Surely this enuious man ſleeps not. No ſooner can our fallow ground be plowed vp, and the precious ſeede of grace be ſowen therein, but preſently like the greedy foules of the ayre he labours to catch it away, or elſe like the enuious man to ſowe this ground with mingled ſeede, and to marre the wheat with his tares. No ſooner can we repent of one ſinne, but he is tempting to another.

Fitly therefore may this Treatiſe of Chriſts temptations The fit coherence of this treatiſe with the former.follow the treatiſe of Repentance. It is pitty to ſeuer thoſe things in treatiſe, which are not ſeuered in practiſe. The former doctrine hath taught how to come out of ſinne, this will teach vsus how we may auoyde comming into ſinne. The beſt way to auoyde Sathans temptations, and his malice is to know them, for his greateſt ſtrength lyes commonly in our weakneſſe, and our weaknes in our ignorance of his enterpriſes. Leſt Sathan, ſaith the Apoſtle, 2. Cor. 2. 11. ſhould circumvent vsus, for we are not ignorant of his enterpriſes. Ignorant ones then are ſubiect to circumvention, & they who know not Sathan, may eaſily be circumvented by him. If our owne experiences be not yet ripe enough to trace him, and to diſcouer his cunning fetches, we may here ſee him to diſcloſe himſelfe, and his greateſt ſtrength, and craft he hath, p. 205in this duell and ſingle combate with our Sauiour who was tempied in all things as our ſelues, ſinne excepted. If our skill and ſtrength bee yet too weake to treade him vnderunder our feet, heere ſhall we ſee our Lord foiling the fiend, and treading vponupon this Goliah, and treading out a way to vsus, whereby we alſo might trample him vnderunder our feet.

To come then to this hiſtory of Chriſts combate The diuiſion of this Hiſtory.with, and conqueſt ouer Sathan, Three things are generally to be conſidered therein.

1. The preparation to the combate.

2. The combate it ſelfe.

3. The iſſue.

The preparation is twofold. 1. For the ouercomming The firſt part, the preparation.of Sathans tentations. 2. For the admitting and ſuffring of them. In the former he prepares himſelfe, in the latter he prepares Sathan his aduerſary.

The preparation for victory is ſet downe by the The firſt preparation.Euangeliſt Luke chapt. 4. 1. And Ieſus being full of the Holy Ghoſt. &c.

Ob. Ieſus Chriſt was full of the Holy Ghoſt at the firſt conception by vertue of the hypoſtatical vnion, how it is then now ſayd that hee was full of the Holy Ghoſt?

Anſw. That fulneſſe at his firſt conception was in regard of the habit, not of the act and exerciſe. The Godhead did not alwayes communicate it ſelfe in operation to the manhood. Before it did as it were hide it ſelfe, and lurke, but now it rowzes vp, and ſhewes it The Lord fits, and hauing fitted, exerciſeth his ſeruants with trials.ſelfe.

Doct. 1 Doct. 1. The Lord firſt ſits, and hauing fitted, he then exerciſes his ſeruants with trials. According to p. 206the ſtrength of grace is the triall of a Chriſtian. Little grace hath few or no trials, great grace hath many, and great. As heere in Chriſt: annoynted with the Pſalm 45.Ps 45oyle of gladneſſe aboue his fellowes, and ſo alſo ſalted in the brine of ſorrow aboue them all. As was his back ſo was his burden, As were his parts ſo were his paſsions, As he might ſay, was there euer ſorrow like mine? ſo he might ſay, was there euer ſtrength like mine?

Vſe. Vſe. Great comfort in all our afflictions. Chriſts deſert is not ſo terrible, as his fulneſſe of the Holy Ghoſt is comfortable. When God brings affliction vponupon vsus, it is a ſigne that not onelyonly hee prepared it for vsus, but alſo vsus for it, and harneſſed vsus, and fitted our hands to fight. And now hee will make triall of vsus, that he may triumph ouer Sathan in vsus, as in Iob. Iob 1. & 2.Job 1As a ſchoolemaſter, when he hath poliſhed and perfitted a good ſcholler, brings him foorth, prouokes aduerſaries to ſet vponupon him, and takes a pride to ſee the fruit of his owne labours. Heere is double comfort A double comfort in croſſes.then in our croſſes. 1. On our part. That wee hauehave receiued of Gods grace which is more comfortable, then the croſſe diſcomfortable, and that therefore wee ſhall not bee tempted aboue our ſtrength. 1. Cor. 10. 10.1 Cor 10:102. On Gods part. That hee will bee glorified in vsus againſt Sathan. The credit of our combating redounds to God, who if he had not well taught vsus in his fencing ſchoole would neuer hauehave brought vsus into We ſhould come from the Word and Sacraments, full of the holy Ghoſt. Acts 9. 17. 18. Gen. 29. 1. See Trem.Acts 9:17Acts 9:18Gen 29:1the field, leſt we ſhould ſhame him.

Doct 2 2. Learne how wee ſhould come from the word and ſacraments, euen as heere Ieſus from Iohn, full of the Holy Ghoſt. So did Paul after his baptiſme; and Iaakob after Bethels viſion lifted vp his feete like a traueller p. 207that goes freſhly after a good bait. Many are like Iudas after the ſippe, they depart not full of the Holy Ghoſt, but full of Satan, and as the Iſraelites they ſit downe to eat and drinke, and riſe vp to play; As if Exod 32. 6.Exod 32:6in the ſtrength of good cheere I ſhould raile at the maſter of the feaſt. Good motions in hearing are not enough. We muſt returne from Iorden, the ſame wee were in Iorden. The Church is Gods fencing-ſchoole, thence bring we skill, It is Gods armoury, thence bring we furniture againſt Sathan. Only the Holy Ghoſt can ouercome the filthy Ghoſt, and he is to be got onelyonly by the miniſtery. A great honour it is to it that the Holy Ghoſt firſt beganne to manifeſt his power in Chriſt in the vſe of it.

The ſecond preparation is for the ſuffring of the temptations. For if Chriſt who had lately beene ſo The ſecond preparation.honoured from God, and from heauen had ſtill continued in anſwearable glory, the diuell had beene skarred away. Therefore Chriſt by the bayts of the place, and of his condition in the place drawes him on, and prouokes him to fight giuing him all the ods and aduantage that might be, laying away thoſe terrible weapons, the ſight whereof would hauehave terrified Sathan, and leaues himſelfe naked, and deſtitute of all helps. The greater oddes Sathan had, the greater was the ſhame of his foyle, the greater the glory of Chriſts victory, while he beats him in the deſert, the place where he raignes and triumphes Luc. 8. 29 as it were a cocke vponupon his owne dung-hill, and that in the weakneſſe, which hunger brought vponupon him.

Doct. Heere wee hauehave an image of the conflicts betwixt Iſmael and Amalek, the ſeede of the woman, and the p. 208ſeede of the ſerpent. God to gaine the greater glory to himſelfe giues all the aduantages that may bee to God for his greater glory giues aduantaage to the enemies.the enemies of his Church. How vnequall was the combate and contention betwixt Luther one poore Monke, and the Pope, and ſo many legions of his creatures. They had the ſword of moſt magiſtrates to ſway at their pleaſures, great power, and great authority, yet Luther tooke the prey out of their teeth, as poore Dauid ouerthrew the great Goliah. So the Ieſuites at this day hauehave better meanes of learning, greater maintenance, more countenance among theirs, then our poore Miniſters with vsus. So hath it beene, and ſtill is in the Church. Vſe. And when wee ſee that the Church is thus diſaduantaged, let vsus not be diſcouraged. Let vsus remember that Chriſt gaue the Diuell all poſſible aduantage againſt himſelfe, and ſo ſtill he doth againſt his Church, that the aduerſaries ſhame, and the Churches, and his owne glory may be the greater.

So much generally. More particularly.

The firſt aduantage giuen Sathan was in the The firſt aduantage.place whither Chriſt went, which is ſayd to bee the deſert or wilderneſſe. Hee was led by the ſpirit into the wilderneſſe. What deſert this is not ſet downe. Only by Marke it appeares ſuch an one, wherein men Marc. 1. 13.Mark 1:13were not, but wilde beaſts.

Heere the Papiſts ſpeake in commendation of Eremeticall From Chriſts example the Papiſts falſly ground an Eremeticall life.life, as authorized by Chriſts example. But abſurdly. For Chriſt was no Eremite, but ſpent himſelfe in the publique ſeruice of the Church. He was in the deſert forty dayes, not his whole life. And this was done both vponupon ſpeciall ground, the extraordinarie p. 209motion of the ſpirit, and vponupon ſpeciall end, that he might be tempted. Neither of which will they ſay of their owne Eremites. Nay the quite contrarie as touching the end, for they profeſſe they goe into deſerts to auoyde temptations.

Queſt. Queſt. Doth Chriſts example here allow vsus willingly to ruſh, and aduenture our ſelues vponupon dangerous Whether Chriſts example alloweth vsus to ruſh vpō temptations.occaſions of tentations to ſin, or to goe into ſuch places where Sathan hath power?

Anſw. Anſ. Neither. In ſome places Sathan hath power ouer bodies, to doe hurt. As abſurd for any to venture into them, as to go into a Lyons den, or into ſuch places where mad dogs are. In other places Sathan hath power ouer our ſoules, in regard of the dangerous prouocations to ſinne they yeeld, as the houſe of the harlot, and the companie of wicked and godles perſons. If we may not put our bodies We may not put our bodies into Sathans hands, much leſſe our ſoules.into Sathans hands, much leſſe our ſoules. Chriſt had ſtrength to encounter with him, and to ouercome him, and was moued here vntounto by the Holy Ghoſt; we that are weake and vnable to look him ſo much as in the face, may not of our owne heads thruſt our ſelues into danger, but muſt carefully auoyde all occaſions of euill Prou: 4. 15. & 5. 8. Come not neere the doore of the houſe of the harlott. Prou. 4. 15. & 5. 8.Prov 4:15Prov 5:8Bruite beaſts are often afraid of thoſe places where ſome euill hath befallen them, and cannot bee drawne neere either to them, or the like to them. We may be ſet to ſchoole euen to the horſe, and the mule, Be not like to horſe, and mule ſaid Dauid. In this reſpect I may truly ſay the contrarie, Be like Pſal: 32.to horſe and mule, who are wyſer in their generation p. 210then men reaſonable creatures. As theſe ſhame vsus, ſo muſt more the heathen. So Cotys K. of Plutarch.Thracia being by nature cholericke, when certaine curious glaſſes were brought vntounto him, preſently brake them, left (ſaid he, being demanded his reaſon) I ſhould deale cruelly with thoſe that ſhould breake them.

Obiection. But here it may be obiected, If all occaſions of euill ſhould be auoyded, then ſhould euen good things themſelues bee auoyded, for euen from thence doth Sathan take occaſion to tempt vsus.

Solution. Anſ. Occaſions of euill are of two ſorts. 1. Giuen to Sathan, and to our owne corruption, as things We muſt giuegive no occaſions of euill to Sathan, or our owne corruptions.either ſimply euill, or elſe in themſelues indifferent, which yet wee (ſuch is our weakneſſe) cannot vſe without ſinne. Theſe we are to auoyde carefully. 2. Not giuen by vsus to them, but only taken by them, and theſe are not to be refrayned, as prayer, almes, &c. which none muſt omit becauſe of the occaſion of pride and vaine-glory, but rather to expect the preſence of that Gods ſpirit to ouercome Sathan, who hath commanded vsus to performe ſuch duties. And indeed in regard of Chriſt ſuch an occaſion was this of his going into the deſert; for he did it by the motion of the Spirit which was counteruayleable to a commandement. He was led by the Spirit of God into the deſert, but when thou caſteſt thy ſelfe vponupon the pykes, and runneſt into dangerous companie, and goeſt to the theatre, to the tauerne, to the ſtewes, thou art led by the impure ſpirit.

In Chriſts going into the deſert, three things are noted.

p. 2111. The time. Then. Matth. 4. 1.

2. The cauſe and manner of his going. was Ieſus led by the ſpirit.

3. The end. to be tempted. Matth. 4. 1.

Firſt for the Time. Then. Namely after his Baptiſme, 1. The time when Chriſt went into the deſert.his initiation into the mediatourſhip, and that great honour then done him. Learne then:

Doctrin. 1 After high fauours ſhewed to Gods children come ſhrewd pinches, as after warme-growing-comfortable-weather After high fauours ſhewed to Gods children come vſually great temptations. Matth 3. 17.Matt 3:17in the ſpring come after many cold pinching froſts. what a ſudden change was this? Is this he of whom erewhile the Lord ſaid, This is my ſonne, and doth he now ſend, and ſet his ſlaue vponupon him to vexe, and bayte him? So Paul after his paradiſe had his prickes in the fleſh, and 2 Cor. 12. 7.2 Cor 12:7buffetings on the face, after his reuelations from God, his temptations from Sathan. So fared it with the bleſſed Virgin, after the honour of the Angells ſalutation, the Holy Ghoſts ouerſhadowing, Luk. 1.Luke 1Chriſts conception, Elizabeths ſinging, the Baptiſts ſpringing, hir owne propheticall tryumphing by the powerfull preſence of the H: Ghoſt in that excellent ſong, after all theſe honourable comforts ſhee is pinched with the heauy croſſe of being ſuſpected by Ioſeph for a diſhoneſt woman, and ſo of being in danger to be put away, to looſe Matth: 1. 19.the comfort of her husbands protection, and to be expoſed for ought ſhe knew to miſerie, and infamie.

Vſe. Which muſt teach vsus not to be ouer-ioyed with any of Gods fauours, and honours, but euen then to thinke of, and to prepare for ſome following after-claps, and as contentedly to endure the one, p. 212as cheerefully receiue the other. As here Chriſt for all his former honour ſubiected himſelfe to this humiliation. As before for all his honour in heauen from all eternities he abhorred not the Virgins wombe. Ioh. 1. 1, 2. & 14. ſo now from all his late honour in Iordan, he abhorred not the Diuells Ioh: 1. 1. 2. 14deſert. Chriſt went as willingly to the deſert to be humbled, as to Iordan to be exalted.

learne ſecondly,

Doctr. 2 EueryEvery true ſonne of God baptized with the inward baptiſme of the ſpirit, and amongſt them ſpecially The deereſt of Gods ſeruants muſt expect the greateſt tentationsthe moſt eminent for parts and graces, fitted, and called out for the higheſt, and moſt honorable ſeruices, ſuch men muſt looke for greateſt tentations and moſt of all to be moleſted with ſathan. Tyrants offer no violence to the vanquiſhed, but to the reſiſting, and rebelling Cities. The Pyrat ſets not vponupon empty ſhips, but vponupon the richly laden. A rogue, or a begger may paſſe freely, and neuer neede feare that the theefe will meddle with him: it is a rich booty he looks for, and the well-monyed traueller. So Sathan troubles not ſuch as are vnderunder his power already: ſuch as are empty of grace hee deſires not to winnow, for what hauehave they in them to be ſifted out? The dogg barks not at the domeſtikes, but at ſtrangers. when the doore is wide open, and there is free ingreſſe, and egreſſe there is no knocking, but if once ſhut vp, then ſtill one or other, is rapping and bouncing. The wicked hauehave the doores of their hearts ſet wide open to Satan, therefore he rapps not there by tentation, but at the godlyes, that ſhut and bar vp this dore againſt him.

p. 213Ʋſe. 1 They then that bragg they were neuer troubled with Sathans temptations, doe thereby profeſſe their want of Grace. If they had any ſpirituall treaſure, this theefe would be dealing with them. If they had been taken out of the hands of Sathan by the power of Chriſt, he would hauehave raged, and tooke on, labouring with all his might to recouer his prey. A Lyon ſcornes to meddle with a mouſe. And ſo doth this roring lyon with thee that haſt no booty for him. while Iaakob continued vnderunder Labans tyrannie, and would be made his drudge, and his packehorſe, all was well, but when once hee began to flie he makes after him: And ſo doth the Diuell, when any one parts from him to Chriſt, then he is as a Beare robbed of hir whelpes.

Vſe. 2 And as this is to the reproofe of thoſe that neuer feele temptations, ſo to the comfort of thoſe that are wearied with them: Let them not be diſcouraged, or thinke themſelues forſaken of God, becauſe tempted of Sathan. No ſooner were thoſe words, This is my wellbeloued ſonne, out of Gods mouth, but preſently Chriſt went to be tempted.

All good Chriſtians then muſt be tempted. But They that hauehave greateſt graces, or higheſt places are Sathans chiefe eye-ſores.if any of them be of better graces then other, or called forth to higher place, and ſeruice then other, they are ſpecially eye-ſores to Sathan, they are a faire marke for the arrowes of his tentations. All the while Chriſt lay ſtill in his fathers ſhop, and medled only with the Carpenters chipps, the Diuel troubled him not, but now that he is declared the ſonne of God, and ſolemnely inveſted into the office of the mediatourſhip, and goes about to diſthrone p. 214him, and to caſt him out of his kingdome, now he bends all his forces againſt him. See we not how ſmall and weake, and withall cowardly creatures will with all their force and furie, ſet vponupon the ſtrongeſt and mightieſt, if they hauehave a ſuſpition they come to rob them of their young ones, as an hen vponupon a maſtiue. The oddes betwixt Chriſt and Sathan is farre greater, and yet now Chriſt comes forth towards him in this his high office of the Mediatourſhip to take from him his ſeede, and Sathan though but a poore creature, yet he dares flie in the face of the Lord God himſelfe, his Creatour. EueryEvery Chriſtian in his place, but ſpecially thoſe of excellent parts and great places, are enemies to Sathan, and ſeeke the impayring, and ruining of his kingdome, For ſuch doe moſt ſeeke the ruine of Sathans kingdome.and hauing gotten themſelues out of his clutches, they ſeeke to draw others, therefore he cannot but hate them, but ſpecially Chriſt aboue all, their head and captaine, who came to breake his very head, who was to do him greateſt hurt, and whom if he could hauehave hurt, he had hurt all the elect beſides, and thorough his ſides mortally pierced all their ſoules.

Looke then as a man by his parts or place, is fitted to doe Sathan more harme, as learned men, wiſe men in the Church, or Common-wealth, ſo much the more doth Sathan oppoſe them, and the rather becauſe in them he ouerthrowes many others. Auguſtine when God called him was farre more aſſaulted by Sathan than Alixius, becauſe of Auguſtine.his greater learning. Moſes when he began to execute Moſes.his calling, what troubles had he? So Paul p. 215Paul.aboue his fellowes, becauſe of greateſt gifts, maligned of Sathan. And Zach 3. Sathan was ſtanding Zach. 3. Iehoſhua. This ſerues firſt for caution.Zech 3at the right hand of Iehoſhua the high Prieſt. Such perſons then hauehave heere their Item to take heede to themſelues. Sathan hath deſired to winnow you. The choiſeſt wits, the quickeſt ſpirits, the greateſt parts, the deepeſt learning, the higheſt callings he labours to prey vponupon. If he ſee a yoong gentleman of great parts, place and parentage likely to bee aduanced, and called foorth to great ſeruices, he will ſpecially labour to corrupt him with the louelove of vanities and vaine pleaſures, and with the contagion of euill company and euill counſellours. This alſo is comfort 2. For Conſolation.to thoſe of ſuch parts and places (when thus troubled by Sathan or his inſtruments) whether Magiſtrates or Miniſters. It is a ſigne Sathan is afrayd of them. And on the contrary that Sathan neuer feares any great hurt from them in their places of the Magiſtracy or Miniſtery, whom he lets quietly alone. In the whole hiſtory of the Acts wee ſhall ſee how the Apoſtles almoſt neuer came to any place, but Sathan began to rage & tempeſt againſt them.

The ſecond poynt. The cauſe and manner of this 2 The cauſe & manner of Chriſts going into the deſert.his going, He was led by the Spirit. By the Spirit vnderſtand the Holy Spirit, not the impure one Firſt, becauſe mention was made of this Spirit immediately before in the former chapter by Matthew. Secondly, becauſe of that which followes, to be tempted of the Diuell, whereas if the vncleane ſpirit the Diuell himſelfe had beene meant thereby, then rather the words ſhould hauehave runne thus, He was led p. 216of the ſpirit to be tempted by him. Thirdly, Luke is plaine, He returned from Iordan full of the Holy Spirit, and was led foreign by that ſpirit into the wilderneſſe.

Doct 1 Led] Some referre it onelyonly to the inward motion of the minde, others alſo to the motion of his body miraculouſly carried, & rapt (as Philip Act 8.) Acts 8.Acts 8by the ſpirit into the wilderneſſe. And to this doe they referre that afterwards Luc. 4. 14. concerning the rumour that went of Chriſt. To this I rather encline, both becauſe Markes words fauoureth it, the ſpirit thruſt him foorth, and becauſe that if it had bin foreign. Mark. 1. 12.Mark 1:12otherwiſe, hee would hauehave had after theſe miracles at Iordan ſo many followers that the worke of tentation intended would hauehave beene hindred. And yet this extraordinary motion of his body hinders not the voluntarines of his minde, which as it is the grace of all other of his ſufferings, ſo of his temptations, that he was not led as a Beare to the ſtake, but went to it with courage and cheerefulneſſe.

The Vſe. This leading of Chriſt by the ſpirit was extraordinary, yet we muſt thus far imitate it, That the very motions of our body, and our goings to, and from places muſt bee from the direction The very motions of our bodies muſt be from direction of Gods word and ſpirit.of the Word, and ſo of the Spirit of God. As was Noahs going in, and comming out of the Arke, Iaakobs going to, and comming from Laban. But many are led by the Diuell as dogs in a ſtring, and carried from the Church to the alehouſe, the ſtewes and the ſtage. The Spirit of God carries vsus to no ſuch places.

Doct 2 All our temptations are diſpoſed, and ordered by p. 217the ſecret will and counſell of God. Hee leades vsus All our temptations are diſpoſed by Gods ſecret will and counſell. Sathan is chained. 1 Chron 21. 1. 2. Sam. 24. 1.1 Chr 21:12 Sam 24:1and goes before. Who then would not follow ſuch a guide, and be cheerefull in all our trials? Sathan is a maſtiue, but yet in Gods chaine, and cannot come out at vsus to baite vsus vnleſſe God looſe him, and ſet him on vsus. Therefore 1. Chron. 21. 1. Sathan is ſayd to mooue Dauid to number the people, and 2. Sam. 24. 1. God is ſayd to mooue Dauid to it; euen as both the dogge may bee ſayd to bait the beaſt, and the owner of the beaſt, that brings him to be baited, and ſuffers the dogge to be ſet vponupon him. Heere then is ſweet comfort in theſe baytings. A Comfort to the tempted Chriſtian.God is by, and lookes on, hee will hauehave pitty on vsus, if he ſee this curre too violent, hee will plucke him off. As the owner of the beaſt is ſo mercifull to his beaſt, as not to let vsus bee killed by the maſtiues. If thou feele thy ſelfe ready to faile and ſinke in tentation, lift vp thine heart to that Spirit that led thee to be tempted, and yet will not ſuffer thee to be led into temptation. He that ſet him on, hee onelyonly can take him off.

The third poynt. The end of his going. To be tempted 3. The end of Chriſts going into the deſertof che Diuell. Heere ſix queſtions may be asked.

Queſt. 1 1. Queſt. What is it to tempt, or to be tempted?

Anſw. The word which is the firſt roote is foreign What it is to tempt or to be tempted.to pierce thorough. And ſo this word foreign comming of it, is to take triall, becauſe by piercing thorough a thing, it is tried what it is within, whether ſound or no. Thereafter then, as the meanes are to try or diſcouer, ſo is the word of tempting vſed. For firſt, there is a triall by a naked offring of obiects or occaſions, thus we ſay of delicate meats, they are p. 218temptations. So proſperitie, riches, &c. are temptations. And croſſes alſo Iam. 1. 2. And thus is God ſayd to tempt in Scripture, becauſe in his How God tempts. Iames 1. 2.Jas 1:2prouidence he offers obiects, and ſuch occaſions as will try vsus, and when he ſends vsus either wealth, honours, or the contrary, when he ſends vsus his Word, the precepts and exhortations thereof. As by ſpeeches caſt out we alſo do trie, and as we ſay, feele one another. So Gen. 22. God tempted Abraham in Gen 22. How Sathan tempts.Gen 22that commandement of offring vp Iſaac. Secondly, Triall is by earneſt perſwaſion and ſollicitation to ſinne, for by this meanes we are tried what we are, as Ioſephs chaſtity was tried by his miſtreſſes perſwaſions. And this is the Deuils tempting. Sometime the fiſherman onelyonly ſets his bait without any vrging of the fiſh to come vntounto it. Sometimes hauing laid his net, he takes poles, and thruſts, and driues them along into the net. The former way God tempts, but onelyonly this latter Sathan. The meaning heere then is, that Chriſt was led into the wilderneſſe to bee tempted, that is, to be perſwaded to euill by Sathan.

Queſt. 2 2. Queſt. How could Chriſt who was ſo holy be tempted? Anſw. Hee could not bee tempted inwardly How Chriſt-being ſo holy could bee tempted.of himſelfe being holy, but outwardly by another he might. So were Adam and Eue. And thus to be tempted, that is, to be perſwaded to ſinne by another, whether Man or Angell, is no ſinne, but a croſſe, ſo there be not the leaſt yeelding to the motion, no not in the leaſt ticklings of the affection. Sathans temptations againſt vsus doe for the moſt part taint vsus, by reaſon of the ſimpathy betwixt our corruption and them. But in Chriſt there was an p. 219antipathy againſt ſinne, as in the ſtomacke againſt ſome meates, the which the more wee are vrged to eat of them, the more we loath them. Whereas in other meats that wee eſpecially louelove the very ſight of them is perſwaſion enough to eat of them. Chriſts heart to Sathans tentations was as a ſtone or braſſe wall to an arrow, repulſing them backe preſently. Our hearts are as a butt where they may eaſily faſten themſelues. Ours as a barrell of gun-powder to the fire, Chriſts as water, and therefore he ſayd, The Prince of this world is come, and hath naught in me, Ioh. 14. 3.

Doct. Hence I gather that all temptations are not ſins Ioh 14. 20.John 14:20in the tempted, for then Chriſt ſhould hauehave ſinned. All temptations are not ſinnes in the tempted.This may comfort thoſe that beeing vexed with fearefull ſuggeſtions of Sathan, as to thinke amiſſe of God himſelfe &c. doe thereby thinke amiſſe of themſelues, as if they were therfore moſt vile wretches. But they muſt remember that this is no more their ſinne, if they preſently beat it backe, then if a man like themſelues ſhould wiſh them to the like. Sathan muſt anſwer for this himſelfe. Queſt. But How we may diſcerne the temptations of Sathan from thoſe that proceed from our own corruption.how ſhall I know that it is Sathan, and not mine owne corruption. Anſw. Temptations againſt the light of nature, euen corrupted nature, where there is no bait to entice corruption, as for a man to kil his louing and beloued parents where there is no hope of gaine by it, no matter of diſpleaſure to prouoke, theſe are meerly from Sathan. And ſo are the blaſphcmous thoughts againſt the Trinity. Specially if ſuch temptations come furiouſly, and like the flaſhings of lightning ſuddenly, wee not imagining p. 220how, nor vponupon what occaſion we ſhould conceiue ſuch thoughts, and withall haunt vsus, and will not be driuen away, but the more we ſtriue and beat them away, the more, like flies, they come vponupon vsus, and withall be contriued ſubtilly and artificially, this is like the marching of Sathan, as hee ſayd, This is like the marching of Iehu, for he marcheth furiouſly, 2. Kin. 2. Kings 9.2 Kgs 99. I thinke neuer doe temptations ariſe from the fleſh, but the Diuell interpoſes himſelfe, and ſpeaks his good word for them being once ſet on foote by the fleſh. Therefore ſuch temptarious called the meſſengers of Sathan. 2. Cor. 12. and Epheſ. 4. 26. 27. 2. Cor. 12. Eph. 4. 26. 27.2 Cor 12Eph 4:26Eph 4:27wee are ſayd in anger to giuegive place to the Diuell. And though commonly the fleſh regratifie the Diuell, and applaud, and ſet forward his temptations, yet it doth ſo fall out ſometimes, that the Diuell tempts alone, and that ſo groſſely, that the very fleſh is aſhamed of it.

Queſt. 3 3. Queſt. How, or in what manner was Chriſt tempted, whether by inward ſuggeſtion as we, or by Whether Chriſt was tempted by inward ſuggeſtion, or by an audible voice.an audible voyce, the Diuell appearing in a viſible ſhape?

Anſ. It is moſt likely to latter way. Firſt, becauſe it is ſayd Then came the tempter vntounto him. Secondly, becauſe of that deſire of his that he would fal down and worſhip him. Yet I hold it not impoſſible that Chriſt might be tempted by ſuggeſtion. For he was tempted before hee was hungry, euen during the ſpace of the forty dayes, Luc. 4. 2. 3. And it ſeemes Luc. 4. 2. 3.Luke 4:2Luke 4:3that thoſe temptations were rather by inward ſuggeſtion, for that it is ſayd Then, namely after he was hungry, came the tempter to wit, in a bodily ſhape, p. 221implying that before hee came not ſo. So hee was tempted afterward alſo, but yet nothing is read of any viſible apparition.

Quest. 4 4. Queſt. Why was Chriſt tempted?

11. Anſw. That wee might ſee the horrible rage Why Chriſt was tempted.and ſenſleſſe madneſſe of the Diuell, againſt God and our ſaluation. For though, that before in Iordan, and all his former miracles at his birth &c. might hauehave cleared his Godhead to him, yet malice blindes him that hee cannot, or will not ſee, and makes him to barke againſt the ſunne, and to fight againſt the heauens. And ſo ſtill is it with his wicked inſtruments.

22. That wee ſhould know how fit it is, there ſhould be trials of miniſters before they enter into their functions.

33. That miniſters might know who will be their ſpeciall aduerſary they muſt conflict with in their miniſtry.

44. That we might ſee how fit it is, that miniſters and men of great callings ſhould be fitted, and prepared for the good diſcharge of them by temptation, and by their owne experience might learne to releeue others. 2. Cor. 1. 4.

55. To giuegive vsus warning to looke to our ſelues. For if this were done to the greene tree, what then ſhall bee done to the dry? If Sathan durſt ſet vponupon Chriſt who was as greene wood, and had abundance of moiſture to quench the heate of his fire, what then will hee doe to vsus that are dry, and quickly ſet on fire.

66. To ouercome our temptation with his, as he did our death with his. For as death loſt his ſting p. 222lighting on Chriſt, ſo alſo Sathans temptations, and the foile he gaue Sathan was for vsus.

77. That by ſuffring that which was the deſert of our ſinnes, his louelove towards vsus might appeare the more. If it were a vexation to the righteous ſoule of Lot, to ſee and heare the wickedneſſe of the Sodomites, who yet perſwaded him not to doe the like, how much more to our Lords ſoule to heare this curſed hell-hound vttering ſuch filthy ſpeeches, perſwading him to ſuch vngodlineſſe. See we then in Chriſt ſuffring this for vsus, his louelove, our deſart, namely to be thus vexed and moleſted with Sathan, and if we hauehave eaſe and deliuerance in tentation, thanke we Chriſts trouble for our eaſe.

88. That there might bee ſome anſwering to the Iſraelites being forty yeeres in the deſert in many trials and temptations. A day anſwearing a yeere. As there was before in Chriſts going into Aegypt.

99. That our Lord might the better know how to pitty, and tender, and releeue vsus with comforts when we are in temptation. They pitty vsus moſt in our ſickneſſes, that hauehave felt the ſame themſelues. So Heb. 2. 18. For in that hee ſuffred, and was tempted, hee is able to ſuccour them that are tempted. And Heb. 4. 15. 16. We hauehave not an high Prieſt which cannot bee touched with the feeling of our infirmities, but was in all things tempted in like ſort, yet without ſinne, Let vsus therefore goe boldly vntounto the throne of grace, that wee may receiue mercy, and finde Grace to helpe in the time of neede.

Queſt. 5 5. Queſt. By whom was he tempted?By whom Chriſt was tempted.

Anſw. Luke ſayes by the deuill, Matthew ſaies, by p. 223the tempter. Queſt. There are many euill ſpirits, who is this here called the deuill? Anſ. It ſhould ſeeme to be the prince of them, the head of that Apoſtaſie, as Matt: 25. the Diuell, and his Angells.

Queſt. 6 6. Queſt. Why is he called the Deuill? Anſw. The word ſignifies a ſlanderer, or accuſer. And he Why the tempter is called the deuill.accuſeth, 1. To God. 2. To man.

11. To God he accuſeth man; hence called the accuſer of the brethren, Reuel. 12. And thus he accuſed Iob, Iob. 1. & 2.

22. To man. He accuſes 1first God himſelfe, as to our firſt parents, as enuying their felicitie, and ouerhardly dealing with them in their reſtraint of that fruit, and ſo ſtill he doth in the matter of Reprobation, and the commandements of the Law. 2Secondly, he accuſes, or ſlanders the graces of God, he brings an ill name vponupon them to diſcredit them with vsus. Thus he ſlanders zeale to be raſhnes, iuſtice to be crueltie, wiſdome to be craft, mercy to be fond ſoftnes, humilitie to be baſeneſſe. 33. He ſlanders the ſeruants of God, that they are hot, fiery, furious, factious, enemies to Caeſar, curious, proud, &c. 44. His neighbours, and ſuch with whom he hath to deale by ſuggeſting falſe ſuſpitions, and ſurmiſes againſt them. 55. His own ſelfe by inraging his conſcience againſt him. Now Sathan eſpecially is an accuſer in accuſing vsus to God and our owne conſciences. And hee doth this ſpecially, 11. after the committing of ſome grieuous ſinne which he tempted vsus vntounto. Before he ſeemed our friend, and put vponupon ſinne a goodly vizour, but now he pluckes it of, and vrges vsus to deſperation. p. 22422. In ſome more grieuous tryall, and ſpecially at the houre of death. 33. At the day of iudgment.

Ʋſe. 1 1. Vſe. It being the diuells office to be an accuſer, or ſlanderer, let vsus take heed of doing ſuch ill offices. Let the diuell hauehave his owne office, let vsus not go about to take it out of his hands.

22. Since the deuill is an accuſer, it muſt make vsus warie ouer our wayes, as wee are warie in our worldly eſtates of the promoter, of picke-thankes, and tale-bearers. He will accuſe falſely when there is no cauſe, much more then will he accuſe, when we giuegive him cauſe by our ſinnes. Howbeit euen here will he be a falſe accuſer, and ſlanderer, by making that to be treaſon which is but petty larceney, and ſinnes of infirmitie to be the impardonable ſin againſt the Holy Ghoſt. The Fathers doe excellently deſcribe how the deuill at the laſt day will ſtand forth at the barre, and like an eloquent Tertullus plead againſt ſinners: Iudge, O righteous Iudge, that which is equall. Iudge him mine that would be none of thine. After his abrenouncing of me, & all that is mine in baptiſme, what had he to doe with anger, wantonneſſe, vncleanneſſe, couetouſneſſe, and pride, and the reſt of my things. He would needs be mine, He luſted after theſe things of mine. Adiudge him therefore to me as mine, &c. ſo Auguſtine. And Cyprian brings him in thus: I neuer ſuffred either blowes on the face, or thornes on mine head, or ſcourges on my ſides, or croſse on my backe, I neuer ſhed my blood for them, nor yet did I euer promiſe them an heauenly kingdome, and yet hauehave they wholly deuoted themſelues, and all to mee. Oh let vsus ſtop the mouth of this ſo greedy a curre, p. 225that ſnatches ſo eagerly at eueryevery thing. And howſoeuer, as I ſaid, in regard of accuſing others wee may not put him out of office, yet in accuſing of our ſelues we ſhould. Let vsus accuſe our ſelues before he come to accuſe vsus, that ſo he may come too late.

Doctrin. 1 And ſo much of the name that Luke giues him, The diuell. The name that Matthew giues him is, the Tempter, Then came the tempter vntounto him. See what is the diuells profeſſion, and his trade; He is The diuells profeſſion and trade is to be a tempter.not only an accuſer, but alſo a tempter. And therefore he doth this laſt that he may doe the firſt, he therefore playes the tempter, that he may play the diuell. He tempts vsus to no other end, but that he might accuſe vsus. Herevpon the Scripture elſewhere giues him this name, 1. Cor. 7. 5. 1. Theſſ. 3. 5. wee ſee by it whence are our temptations to luſt, to anger, to couetouſnes; they are but caſts of the diuels office, they are from him whoſe profeſſion and occupation is to tempt. The more vnwelcom ſhould they be vntounto vsus, and reiected with the greater diſtaſte and diſlike. Can any good thing come out of Nazaret? ſaid Nathanael Ioh: 1. 46. but more truely may we ſay, Can any good thing come from hell? what euer hee pretend can the deuill intend any good to thee? It were argument ſufficient againſt the temptation if it would be remembred, that he that tempts is the deuill, and as ſure as before the ſinne we finde him a tempter, ſo ſure after the ſinne we ſhall finde him a deuill. Againe this ſhewes whoſe iourney men they are, and of what company they are free, that ſollicite men to ſinne. They are p. 226free of Sathans trade, they are his factours, and iourneymen, and therefore our Sauiour calls Peter being inſtrumentall to Sathan, Sathan himſelfe, Matt. 16. 23. Come behinde me Sathan. They that will hauehave his trade ſhall hauehave his name too.

Doctr. 2 2. D. This phraſe ſignifies his aſſiduitie in his foreign.trade. for it is in the participle of the preſent tenſe, implying a continuall action, as one that is neuer The deuill is very diligent in his tempting.out of his worke. The deuill is not idle, nor lazie at his buſineſſe; but as Latimer ſpeakes of him, he is the onelyonly diligent Biſhop in his Dioceſſe. for

1. There is no perſon whom he tempts not. Indeed 1 He tempts all perſons.the deuils are many, there was a whole legion in one man, and yet though ſo many, yet in ſuch a multitude of men as are in the world one would thinke ſome might eſcape his aſſaults. yet ſuch is his diligence, and ſo beſtirres he himſelfe that not a day paſſes ouer our heads, wherein any of vsus eſcape his frequent aſſaults.

2. There is no place in which he tempts not. The world is a vaſte, and a wide thing, and yet no 2. In all placescorner therein, wherein a man may be priuiledged frō his moleſtations. So that in this reſpect we may almoſt ſay of Sathan, as Dauid ſpeakes of the Lord, Pſal. 139. that whitherſoeuer we go there will he be, heauen onelyonly excepted, we can be no where, where we may be freed from him. Chriſt was here tempted in the wilderneſſe, Adam in paradiſe: Both at home, and abroad, in priuate, and in the publique aſſemblies, at ſea, at land, where euer we be he will be with vsus, and tempting of vsus.

3. There is no time in which he tempts not. p. 2273. At all timesEuen while we are hearing the word ſhall we heare his ſerpentine whiſperings. Prayer is a meanes to chaſe him away, and yet euen whileſt we are ſpeaking to God, will he be ſo bold as to be ſpeaking to vsus, and euen then whileſt we are ſolliciting God by our prayers, will not he forbeare to ſollicite vsus by his temptations. Hence that counſell Matth. 26. 41. Matth: 26. 41.Watch and pray. Euen while we are praying had we neede to be watching, for euen then Sathan watches his times to tempt vsus. Surely while we ſleep, and are at reſt, yet a man would hope he might be at reſt from his tentations, but he ſleeps not when we ſleepe, nay this enuious man ſowes his tares whileſt the good man is aſleepe. Euen in our ſleep will he tempt vsus in our dreames. whoſe experience is not able to iuſtifie as much? Fitly then is he called a tempter, ſo diligent is he to tempt all perſons, in all places, and at all times. His diligence ſhould teach vsus that leſſon Pro: 4. 23. Keep thine heart with all diligence. It is the vſe that Peter makes of it, 1. Pet: 5. 8. Prou: 4. 23. 1. Pet: 5. 8.Be ſober and watch, for the deuill your aduerſarie, as a roaring lyon walkes about, ſeeking whom he may deuoure. And thus much of the firſt aduantage, or prouocation giuen to the deuill to tempt, viz. the place whither our Sauiour went, and where he continued 40. dayes.

The ſecond aduantage followes. His condition The ſecond aduantage.in the place, which was twofold,

1. He was wholly without foode, and therefore faſted.

2. He was without fellowſhip of men, hauing onelyonly the wilde beaſts for his companions.

For the firſt. It is ſet forth to vsus, 1. by the kinde p. 228of faſt. It was a thorough faſt indeed. He eat nothing ſaies Luke, and therefore Matthew makes mention of faſting in the nights alſo, when he had faſted fortie dayes and fortie nights. 2. It is ſet forth by the time, how long it laſted, fortie dayes. 3. By the conſequent enſuing at the end, He was hungry.

For the firſt. His faſting. It may ſeeme not ſo 1. The kinde of faſt.fitly to be made a prouocation to temptation, for it was an argument of his diuinitie to faſt wholly, and that ſo long a time, and this might hauehave skarred the diuell rather from, then hauehave drawen him to Chriſt. Anſ. 1. It was no prouocation to the three inſuing temptations, ſimply in it ſelfe, but in the conſequent that followed thereon, his hunger. 2. There were other temptations before the forty dayes were ended, and as it is likely, in the firſt beginnings of Chriſts being in the deſert. Now his want of foode in the deſert might draw him on at the firſt in the former temptations, though afterwards ſeeing the faſt grow ſo miraculous, it ſeemes he went away, becauſe it is ſaid, Then came the tempter, namely, when Chriſt was hungry; ſo that he tarried not all the while of his faſt with him, but departed confounded with the miracle of the faſt, and yet alſo ſeeing Chriſt to be hungry ſet vponupon him againe.

For the ſecond point, the time of his faſt, namely, 2. The time of his faſt.fortie dayes. The Papiſts hence gather the fitneſſe of their Lenton faſt, as being an imitation of Chriſts. Anſw. Reaſon. 1 1. There may other farre more reaſonable cauſes of Chriſts faſting be rendred, as namely, 1. to authorize his doctrine, ſince hee p. 229brought it out of the deſert, where he had faſted ſo long a time in ſolitarie retiredneſſe, and not out of the Schooles, and Colledges, and that the rather becauſe Moſes and Elias, two notable reſtorers of Religion vnderunder the Law had done the like. As his faſting could not but be of God, ſo neither his doctrine, which hee thus faſting receiued. 22. To ſhew the glory of his Godhead in the humiliation of his manhood. As in moſt of his humiliations ſome ſparkles of his diuinitie brake forth as before in his birth, and his baptiſme. 33. To ſhew how little the belly ſhould be regarded of vsus Chriſtians in following the buſineſſes of a better life. Xenocrates a Philoſopher was ſo hot on his ſtudies, that he forgat to eat, and his wife was faine to put his meat into his mouth, and worldlings are ſo eager ſometimes of their occaſions, that they feele no hunger. EueryEvery Chriſtians conuerſation ſhould be in heauen, and there is no neede of meat, and here we ſhould be, as if no great neede, eating as not eating. We ſay the belly hath no eares, for others, but we ſhould hauehave no eares for it. The belly is common with vsus to the bruites, and while we much affect it, we are more brutiſh then reaſonable. Reaſon is clouded with thoſe fogges and miſts, that aſcend vp out of the kitchin of the ſtomach to the braine. 44. To ſhew, by his faſting the ſame number of dayes that Moſes and Elias did, the conſent between their doctrine, and his. 55. To ſhew, that as Adam begun our woe with eating, ſo he contrarily our weale and ſaluation, with abſtinence. 66. A reaſon alſo of his ſo long ſtay in the wildernes, p. 230might bee to try the Iewes, that had beene at Iordan, and had ſeene this ſunne of righteouſneſſe riſe there ſo gloriouſly, and ſhine ſo brightly, and might expect much comfort from him, and loe now in the firſt riſing he is no ſooner ſeen but he is taken away from them, and ouer clowded with theſe temptations in the deſert. Thus is it alſo in the ſpirituall preſence of Chriſt in the hearts of his children. As ſoone as he hath appeared to them at their firſt conuerſion he departs, and is not felt of a long time againe, but at the length hee wil returne out of the deſert wherein he had hid himſelfe.

But now as for the Papiſts reaſon, that hee did it Chriſts faſt is no patterne of an anniuerſaty faſt.to giuegive vsus a patterne of an anniuerſary faſt, it is abſurd. For,

11. Chriſts workes are of his God-head as the creation of the world &c. or of his perſon as God-Man, and Mediatour, as his ſuffrings, or of his humanitie as the workes of morall obedience. Now onelyonly the latter are imitable of vsus. Matth. 11. Learne of mee, Matth. 11. 28.Matt 11:28not to faſt forty dayes, but to be humble and meeke. Now his faſting thus long was a miracle, and therfore the worke of his God-head that enabled the man-hood to hold out.

22. What imitation is theirs of Chriſt. For firſt, Chriſt ate nothing at all any of theſe forty dayes, They eat eueryevery of theſe dayes. Chriſt abſtained from all kinde of meats, they onelyonly from fleſh, exchanging onelyonly the ſhambles with the fiſh-market and comfit-makers ſhops, which yeeld greater prouocations to luſt then moſt fleſh meats, ſpecially hauing wine added to enflame, which they vſe in this p. 231their faſt. Whereas therefore they ſay that fiſh is a fitter meat to tame the body, it is egregiouſly falſe. The Graecians called the fineſt feeding men, fiſh-eaters. foreign. Plutarch. ſymp.And the greateſt feaſts hauehave beene of fiſh. God when he appointed the Nazarites abſtinence from wine, yet appointed no abſtinence from fleſh, and yet vnderunder the ſeuerity of the Law theſe were to practiſe the ſtrickteſt outward mortification. Obiect. Yea but, ſay ſome of them, Chriſt often eat fiſhes, as we ſee in the Goſpell, and they had nothing elſe. Anſw. Anſ. His diſciples being fiſhermen thoſe were eaſieſt to be had, but hauehave they forgot that hee eat fleſh, the Paſchall Lamb, and that in the time of their Lent? Obiect. Yea, but fleſh comming of the earth: curſed in ſpeciall manner, is defiled in a ſpeciall ſort, fiſh not ſo, it comming out of the water. Anſw. Anſw. But why then eate they bread, and drinke they wine comming from the earth? Theſe are but idle toies. Their owne eating of fiſh, and abſtinence from fleſh is a ſufficient argument againſt them, for by their kinde of abſtinence from fleſh not forbidden, they grew ſo proud that they could not abstaine from fleſh indeed forbidden them, as a learned man excellently ſpeakes. 2Secondly, Chriſt faſted not at this time they faſt, but as they confeſſe themſelues his faſt ended where theirs beginnes. Though indeede his baptiſme being according to his birth (for Luc. 3. then hee beganne Luke 3.Luke 3to be thirty yeere olde) and at Eaſter the time of his ſuffrings, there being an odde halfe yere beſides the three yeeres of his miniſtry, it will follow that this faſting was about Michael-tide.

Obiection. They reply, that it is not needfull that they ſhould p. 232imitate Chriſt in eueryevery poynt and circumſtance of this faſt, or in the exactneſſe of it, if ſo farre as they can, it is well. Anſw. Anſw. Yea, but Chriſt appointed it not for imitation, as I ſhewed in the former reaſons, Chriſt appointed no ſuch faſt for imitation.and further ſhew thus.

11. Becauſe he neuer renewed his faſt afterward, but faſted thus once onelyonly in his whole life. Obiect. Bellarmine ſaies the reaſon was becauſe Chriſt fought butthis once only openly with the Diuell, but we that are eueryevery yeere to fight, had neede eueryevery yeere to faſt. Anſw. Anſw. But doth the Diuell come at ſet times of the yeere, or only at that time, or was not Chriſt himſelfe tempted afterward? Not openly ſayes Bellarmine. Thats more then hee knowes, for the text ſayes, the Diuell left him for a ſeaſon. So hee then returned againe. How, the Scripture hath not told vsus, why then will Bellarmine determine?

22. Becauſe that faſt-which is imitable for vsus is to pinch and humble the carkaſſe, and in the which there may be praiſe of temperance, ſuch as was not in this of Chriſts, for he was not hungry. No temperance to forbeare meate when wee hauehave no ſtomacke to it.

33. Becauſe his Diſciples, who I am ſure were to fight eueryevery yeere with Sathan, did not faſt this faſt. Matth. 9. Thou and thy Diſciples faſt not. Obiect. Reply. Not Matth. 9Matt 9in Chriſts time, but as Chriſt ſayes, the time ſhall come, when they ſhould faſt. viz. after the aſcenſion of Chriſt, and then the Apoſtles faſted, and euer ſince the whole Church. Anſw. Anſw. The Apoſtles faſted as we reade ſometimes in the Acts vponupon ſome ſpeciall iuſt occaſions offered, but that they faſted p. 233their Lenton faſt there is no proofe. Superſtition quickely grew after the times of the Apoſtles, but at firſt it was obſerued onelyonly as a religious commemoration of Chriſts faſt, and that not generally by all, but onelyonly particularly and voluntarily by ſome. And Irenaeus in his time writing to Victor Biſhop of Rome ſhewes with what variety and diuerſity it was obſerued.

44. Becauſe our Sauiour did not faſt to arme him ſelfe againſt Sathans temptations, but rather, as I hauehave ſhewed, to draw him on to tempt. For that was the reaſon of his going into the deſert. where there was no food, that he might be tempted. Matt. Matth. 4. 1.Matt 4:14. 1. Hee went to the deſert indeede purpoſely and deliberately, but his faſting there was occaſionall partly becauſe hee had no neede to eat, and partly becauſe the deſert affoorded him nothing to eat.

55. Becauſe no warrant for ſet times of faſting, but faſts are to bee when God giues occaſion of mourning and humiliation. Now in times of ſet faſts it may ſo fall out that God may giuegive occaſions of holy feaſting, and triumphing. Obiect. Bellarmine obiects that the tithe of our life is due to God, and that is giuen in this yeerely Lenton faſt. Anſw. Anſw. 1. The tithe being but as hee himſelfe caſts but 36. dayes, why faſt they forty, and vrge Chrits example. 2. Baſe niggards are they, that giuegive but the tithe to whom all is due. And thirdly it were hard if wee gaue our life no better to God, then in a Lenton faſt.3. The conſequent enſuing vponupon his faſt.

The third poynt followes. His hunger, following after forty daies faſt. He could ſtill hauehave preſerued p. 234himſelfe from hunger, as well as in the forty dayes, He was hungry.but he would not for theſe cauſes. 11. Becauſe he was now to returne out of the wilderneſſe to ſuch places where food was, and God will not keep men miraculouſly when ordinary meanes are at hand, as when the Iſraelites came to Canaan, Manna ceaſed. 22. To ſhew cleere proofe of his humanity. 33. To toll on the Diuell to tempt. Ambroſe ſayes his hunger was an holy craft. 44. To ſhew his ſtrength aboue the firſt Adam, who in Paradiſe a place of all abundance without the neceſſity of hunger was prouoked to eat by Sathan vnlawfully, whereas this ſecond Adam in the deſert, and hungry too, could ſo not be ouercome by him.

2The ſecond thing conſiderable in Chriſts condition in the wilderneſſe is that hee was without fellowſhip of men, He was with the wilde beaſts. Marc. Marc. 1. 13.Mark 1:131. 13. This Chriſt did to giuegive the Diuell further aduantage, and to ſhew that of himſelfe without the helpe of any man he ouercame him As at his paſſion and agony, though his diſciples, ſome with him, yet alas aſleepe when he prayed, onelyonly Iudas he waked to doe him hurt.

Doctrin. 1 1. By this may we learne that ſociety and company is a good helpe againſt temptation. The Diuell tempted Eue when ſhee was alone from Adam. Society is helpfull againſt temptation.Two, ſays Salomon, are better then one, woe to him that is alone. Eccleſ. 4. 10. This muſt teach vsus to vſe our company well, that it may indeede bee the communion of Saints. But alas wee ſo abuſe our company, that it is the beſt ſnare the Diuell hath to catch vsus in. And ſooner are we often foiled in company, p. 225then in ſolitarineſſe. So much euill example in company is giuen.

Doct. 2 2. In the beaſts not offering violence to Chriſt, but acknowledging the image of God in him, as It is onelyonly our rebellion againſt God, that maketh the creatures rebell againſt vsus.once to Adam in his innocēcy, we may ſee what was the priuiledge of our innocency, and what now the puniſhment of our ſinne. Man is truely called a little world, and in him wee may ſee an image of that in the greater world. Now in man, as created of God, the affections, called the vnreaſonable part, as beeing common to vsus with bruites, were ſubiected to reaſon, And ſo ſhewed how by like proportion in the great world, the vnreaſonable creatures ſhould be ſubiect to the reaſonable. But when once order was broken in the little world, then was it broken alſo in the other, and when reaſon loſt his authority ouer affection, then man alſo loſt his ſoueraignty ouer the creatures, and his ſlaues became rebels. Excellently Chryſoſtome. As a father ſometime giues ouer a lewd and deſperat ſonne to be ſcourged by his ſlaue, ſo God vsus men into the hands of the wild beaſts. Howbeit as men hauehave had Gods image more repaired, ſo hath God, thogh not without miracle, made theſe beaſts ſhew their ſubiection, as all of them to Noah in the Arke, the lyons to Daniel, and the viper to Paul. Whenſoeuer we ſee any rebellion of theſe creatures againſt vsus, remember we our rebellion againſt God.The Diuell and his inſtruments are worſe then beaſts to the Lord and his Church.

Doct. 3 3. Marke the malice of Sathan, and his rage worſe then the beaſts. Truely it is ſayd, Better to bee a beaſt, then to be compared to a beaſt. Sathan is compared to a Lyon, but yet worſe then a Lyon. The p. 236Lyons heere reuerenced Gods image in Chriſt, and yet here Sathan offers him violence. So man by Iob compared to an aſſes colt. Iob. the Phariſies yet were worſe, for the young colt whereon yet neuer man had ſitten, yeelded himſelfe to be ridden by Chriſt. And ſo ſhould it hauehave been with vsus if we had ſtood in innocencie. No need then of breaking colts, and framing them to the ſaddle. Thus the deuill, and his inſtruments ſhew themſelues worſe then beaſts to the Lord, and his Church.

Doct. 4 4. See here thine owne deſert, to be depriued as of all other comforts of this life, ſo of companie, We deſerue no other companions but the tygers of hell.and to be yoked with thoſe lyons, and tygres of hell, and chayned with them in chaynes of darkneſſe for euer.

Thus much for the preparation to the temptations.

The temptations follow. And they are of two 2. The temptations.ſorts.

Firſt, thoſe that befell Chriſt in the fortie dayes fast, Luc. 4. 2.

Secondly, thoſe afterwards.

1For the former they being not particularly ſet downe, we muſt be content to be ignorant what they were.

Doct. OnelyOnly thus much may we obſerue, That Chriſt being now occupyed in heauenly and ſpirituall meditations, Sathan ſticketh not to interrupt the beſt meditations and actions.and contemplation, and talking ſecretly with his Father, this ſawcie Sathan yet durſt come, and interpoſe himſelfe, and offer to interrupt, and to diſturbe theſe ſweet ſoliloquies of our Sauiour. No maruell then if he deale thus with vsus in our p. 237prayers, meditations, and hearing of the word. No ſuch diſturbance feele we at a play. At gaming can ſome ſit vp all night without any heauineſſe, but at a Sermon how quickly doth the deuill rocke men a ſleepe? This ſhewes that the one is of God, and for our good; the other is againſt God, and to our hurt. It cannot but be good which the deuill is an enemie to. It cannot but be euill, which he is a friend vntounto. This ſerues alſo to comfort vsus, in the griefe we hauehave becauſe of our diſtraction of minde in prayer, and hearing, the deuill laboured to diſtract Chriſt, and came with his temptations, when Chriſt was in his meditations.

2The ſecond ſort of temptations follow. And they are in number three.

The firſt in theſe words, If thou be the ſonne of The firſt temptation.God, command theſe ſtones to be made bread.

Sonne of God.] He meaneth as God meant before in that voice, This is my wellbeloued ſonne. Beza thinkes onelyonly ſome ſpeciall holy man to be meant, but the diuell did not thinke that eueryevery holy man could turne ſtones into bread, and that by his owne word and commandement, for he ſayes not, pray to God, but command that theſe ſtones be made bread. Stones.] Luke ſaies ſtone, as Miles for the whole companie of ſouldiours, and Gen: 31. the ſtone Gen. 31.Gen 31which here I hauehave ſet vp, ſpeaking of an heape of ſtones. and Exod. 8. The flye came vp. meaning Exod: 8.the ſwarmes of flyes. If thou be the ſonne of God.] He ſpeakes not this ſcorningly as they Mat. 27. 40. Math. 27. 40.Matt 27:40but flatteringly, and with inſinuation. We are not to imagine that Sathan ſpake only theſe words, p. 238but as Gen: 3. in his temptation of Eue, ſo here diuers amplifications, and this but the abridgement of his ſpeech. It is therefore as if he had more largely ſpoken thus: There was a voice lately heard from heauen confirming thee to be Gods ſonne: This miraculous faſt of thine hath confirmed the ſame. Neither ſee I any cauſe to doubt, ſaue that thou art now pinched with hunger, and haſt not reliefe, I would deſire thee therefore both for thine owne, and thy fathers honour, and for his glories ſake, whereof I know thou art zealous, and for this weake bodies ſake, whereunto thou oughteſt to be mercifull, and not by neglecting it, be guilty of ſelfe-murther, and for my ſake alſo, who would gladly be reſolued, that I may giuegive thee the honour due vntounto the, if it may appeare vntounto mee that thou art the ſonne of God. In all theſe regards (all matters of great importance) I deſire thee to turne theſe ſtones into bread, for otherwiſe thou canſt not liue in this neceſſitie. If thou do not this, I ſhall plainely thinke thou canſt not, and ſo that thou art not the ſonne of God. Neither would I wiſh to nouriſh any ſuch conceit of thy ſelfe, but rather ſuſpect that voyce in the ayre, as ſome deceitfull illuſion. for how is it likely that the ſonne of God would ſuffer his humane body thus to be famiſhed, he being heyre of all things, and able to doe eueryevery thing. Therefore I ſay, If thou be the ſonne of God command theſe ſtones to be made bread.

In the temptation conſider two things:

1. The Deuills aſſault.

2. His repulſe in Chriſts anſwer.

p. 239In the aſſault conſider 4. things.1. The aſſault.

1. The ſinnes wherto he tempts our Sauiour.

2. The arguments whereby he tempts.

3. The manner of conueyance.

4. The time.

1For the firſt. By our former opening of the temptation it appeared that the words of the deuill The ſinnes whereto Sathan tempteth Chriſt.ſeemed firſt to vrge Chriſt to the working of the miracle; and then ſecondly, in caſe he did not, to diſtruſt his Fathers voyce. But indeed this latter was the mayne thing he looked at in this temptation. Therefore I ſay Sathan tempted him 1firſt of all to vnbeleefe, not to beleeue his Fathers voyce, Thou art my Sonne. 2Secondly, to diſtruſt the prouidence of God, for releeuing his body in this hunger. As in the former he accuſed Gods truth, ſo in this latter his care. As he tempted him to doubt of that particular word ſpoken onelyonly to him, Thou art my Sonne, ſo of that generall word ſpoken to all Gods children concerning his prouidence, and protection ouer them. And theſe two were inward, and ſecret ſinnes whereto he tempted, to doubt of the truth of Gods word, and the care of Gods prouidence. And indeed theſe two neceſſarily go together, for we can neuer truſt in Gods prouidence for this life, vnleſſe we beleeue that word of his ſpirit telling vsus we are his children. for when we beleeue him to be our father, and our ſelues his children, then will we hange vponupon his prouidence, and aſſure our ſelues of his care. 3Now in the third place out of theſe two bittter roots he would hauehave drawne him to a third, namely, in this diſtruſt of Gods prouidence to hauehave p. 240wrought a prepoſterous miracle, releeuing himſelfe by vnlawfull meanes.

For the firſt then.

Doct. We ſee it is the deuills chiefe endeauour to call into queſtion the truth of Gods word. God had It is the diuels chiefe endeuor to call into queſtion the truth of Gods word.ſaid Thou art my ſonne, and now he comes with his If thou be the ſonne of God. In the word of God there be ſpecially three things. 1. Commandements, and theſe he accuſeth as vniuſt and vnreaſonable, 1. commandements.as that firſt commandement to our firſt parents. 2. Threatnings, and theſe he maketh to be but ſcarcrowes, 2. threatningsand meere bugges; as to our firſt parents that threatning, yee ſhall dye, no ſayes the deuill, but ye ſhall liue better then euer ye did: So Deut: Deut: 29. 19.29. 19. ye ſhall hauehave peace though ye walke after the ſtubbornnes of your owne heart, neuer feare the curſes threatned. 3. Promiſes, and them he 3. promiſes.makes to be but vaine words, as to Dauid in temptation Pſ. 77. Hath the Lord forgotten to be mercifull, and Pſal: 77.to Cain Gen. 4. My ſinne is greater then can be forgiuen, Gen: 4.and ſo to all diſpayring perſons. Now in all theſe the deuill aſſaults our faith, not as he thinks without reaſon. For faith in the commandements breeds obedience, in the threatnings feare, in the promiſes comfort. So that by this meanes he would bring it to paſſe, that as God ſhould hauehave no feare, reuerence, and obedience at our hands, ſo we ſhould hauehave no comfort at his hands. But yet more He ſtriketh more ſpecially at our faith in the promiſes.ſpecially doth he ſtrike at our faith in the promiſes, not ſo much at the generall faith in beleeuing the truth of them in generall, as at our ſpeciall iuſtifying faith applying thoſe promiſes vntounto our ſelues. p. 241Not ſo much to doubt at the generall voice of God in the word, EueryEvery beleeuer ſhall be ſaued, but at the particular voyce of God by his ſpirit applying the generall to vsus, and ſaying, Thou beleeueſt, Thou art my ſonne. For indeede this faith is the ground of all ſauing Reu. 1.Rev 1obedience, The louelove of Chriſt, apprehended by 2. Cor. 5.2 Cor 5faith, conſtraines vsus. 2. Cor. 5. And I beleeued, therefore Pſal. 116.Ps 116I ſpake. Pſal. 116. We cannot performe any ſincere, acceptable, filiall obedience till by faith wee are aſſured of Gods louelove. This perſwaſion ſets vsus on worke in our obedience.

2Secondly, faith is the very life of our liues, and the ſtrength of our ſoules, without which we are but very drudges and droiles in this life. The holy Ghost Rom. 15. 13.Rom 15:13fill you with all ioy in beleeuing. Rom. 15. 13. And beleeuing, ye reioyced with ioy glorious and vnſpeakable. 1. Pet. 1. 8.1 Pet 1:81. Pet. 1. 8. Therefore the diuell enuying our comfort and our happines, would rob vsus of our faith, that he might rob vsus of our ioy.

3Thirdly, faith is our cheyceſt weapon, euen our ſhield and buckler to fight againſt him whom reſiſt ſtedfaſt in the faith. 1. Pet. 5. 9. Therefore as the 1. Pet. 5. 9.1 Pet 5:9Philiſtins got away the Iſraelites weapons, ſo doth Sathan in getting away faith from vsus, diſarme vsus, and make vsus naked. For this is our victory whereby we ouercome, euen our faith. 1. Ioh. 5. And in this faith 1. Iohn 5.1 John 5apprehending Gods ſtrength lies our ſtrengrh, as Sampſons in his lockes, and therefore the Diuell knowing this, labours to do to vsus, which Delilah did to Sampſon, euen to cut off our lockes. And indeed when he doth this, he doth that to vsus, which Sampſon did doe the Philiſtins, hee pluckes downe the p. 242pillers of the houſe, and ouerthrowes vsus.

Vſe. 1 Vſe. 1. Aboue all things then fortifie wee our faith and aſſurance, that God is our father, and we his ſonnes. Where the Diuell oppugnes moſt, thither muſt we bring our greateſt ſtrength. Now as we hauehave ſeen, he labors ſpecially to ſhake our faith. Sathan hath deſired to winnow you, Luk. 22. 31. 32. Luk. 22 31. 32Luke 22:31Luke 22:32what would he winnow in them? The next words ſhew, but I hauehave prayed for thee, that thy faith faile not. Though Sathan then come, and accuſe God to vsus, as not louing vsus, yet let vsus bee no more mooued, then a good wife would bee to heare a falſe knaue thus accuſing her louing husband. If wee muſt not receiue a falſe accuſation againſt an ancient, vnderunder two or three witneſſes. 1. Tim. 5. ſhall wee then rereceiue 1. Tim. 5.1 Tim 5an accuſation againſt the Auncient of dayes, the Lord himſelfe vponupon Sathans word, a knowen and detected deceiuer? Such as are knowen to doe ill offices on both ſides, to come to mee with a tale againſt thee, and then preſently to goe to thee, and ſay as much of mee, ſuch I ſay being once knowen, who will regard them? Now we know Sathan to be ſuch an one. Hee accuſes God to vsus, and then hee goes, and accuſes us to God, as he accuſed both Iob Iob 1. & 2.Job 1to God, Iob 1. & 2. and afterward God to Iob, as not reſpecting him. As wee would bee loath God ſhould beleeue Sathan againſt vsus, ſo let vsus take heed that we beleeue not Sathan againſt God.

Vſe. 2 2. We may not then be diſcouraged when wee feele our ſelues thus tempted to doubt whether we be Gods ſonnes. For the Diuell as he laboureth to ſowe diuiſion betweene brethren among themſelues, p. 243which is curſed; ſo alſo that which is yet worſe, betwixt the father and the ſonnes, yea betwixt the father and his owne naturall ſonne, yea betwixt the two natures in Chriſt perſonally vnited the man-hood and God-head; He would make the man-hood think that the God-head did not ſuſtain it. Now if he thus tempted Chriſts humanity that had that ſpeciall vnion with the ſecond perſon in the Trinity, what then may we looke for, whoſe vnion is not ſo neere? We ſee how he guls the wicked of the world, & perſwades them being his ſlaues that they are Gods ſonnes, being very beggers, that they are kings. And ſo why may hee not contrarily perſwade Gods ſons, that they are his ſlaues?

Vſe. 3 3. When there come into our mindes Atheiſticall thoughts, as to doubt whether Chriſt bee the ſonne of God, yea whether there be a God or no, let vsus know that theſe are the whiſperings of the olde ſerpent, let vsus not be diſcouraged ouer-much ſince he was thus bold with Chriſt himſelfe.

Doct. For the ſecond, In that he tempts him to doubt of Gods care and prouidence. Wee ſee how the Diuell The ſecond temptation.will alſo trouble vsus in this poynt of Gods prouidence for this preſent life, as Dauid was troubled The Diuell would draw vsus to a diſtruſt of Gods prouidence. Pſal. 73. Ierem. 12. Rom. 8. 32.Ps 73Jer 12Rom 8:32Pſal. 73. and Ieremy. Ier. 12. let vsus ſtrengthen our faith in Gods mercy for our ſaluation, and we hauehave made ſure worke for this. Rom. 8. 32 God hauing giuen vsus his ſonne how ſhall hee not with him giuegive vsus all things elſe?

The third ſinne hee tempts him to, was to worke a The third temptation.miracle of turning ſtones into bread, and ſo to hauehave eaten.

p. 244Queſt. Queſt. This ſeemes no ſuch matter. Why might not Chriſt hauehave done it lawfully?

Anſw. Anſw. After we hauehave thoroughly weighed it, we ſhall find a great ſinne. 11. In regard of the ground, diſtruſt in Gods prouidence, as though hee would not prouide for him. 22. In regard of the action it ſelfe, wherein 1firſt our Sauiour ſhould hauehave allowed of the Diuels lies, who required this miracle, both as the onelyonly meanes of his life, and as a neceſſary demonſtration and proofe of his God-head, wickedly tying both the faith of his man-hood, and the power of his God-head to bread. 2Secondly, the third commandement ſhould hauehave beene broken, and a miracle abuſed and prophaned. 11. Becauſe Sathan is a ſwine, a dogge, to whom ſuch pearles, ſuch holy things may not bee caſt, and therefore our Lord would neither gratifie Herod with any miracle, nor yet thoſe cruell mockers at his crucifying, hee owed them no ſuch ſeruice. Nay when his mother vnſeaſonably made a motion he checked her, that though he wrought the miracle afterward, yet it might appeare hee did it as of himſelfe, as knowing beſt his owne time, and not to be inſtructed or directed by any. 22. Heere was no need of this miracle at this time, for 1firſt, God workes not miraculouſly, when meanes may bee had. All the while the prouiſion of Aegypt laſted, Manna rained not, nor yet after they were come to hauehave other prouiſiō in Canaan. Now Chriſt was in his fathers appointmēt to come out of the wildernes into ſuch places, wher he might hauehave bread without miracle. 2Secondly, miracles are for confirmation of faith, but the Diuell is vncapable p. 245of faith, and then being wrought thus in hugger mugger without the ſight of iuſt witneſſes how would it hauehave confirmed faith. 3Thirdly, if Chriſt ſhould hauehave wrought miracles for his owne belly it might hauehave ſeemed ſuſpicious. Wee ſee in the whole hiſtory of the Goſpell that though Chriſts miracles were almners to the poore, and Phyſicians to the ſicke, and with them hee releeued other ſicke bodies, and hungry bodies, yet neuer his owne. He chuſed rather to liue vponupon almes Luc. 8. 1. 2. to begge water of the Samaritan. Ioh. 4. Yea of his Luke 8. 1. 2. Ioh. 4.Luke 8:12 John 1:4cruell aduerſaries on the croſſe, crying out to them, I thirſt, and imploring their mercy, leaſt otherwiſe he might hauehave ſeemed in miracles to hauehave had Simon Magus his mind and to hauehave ſought in ſuch holy things, his own gaine, and priuate benefit, which had beene abominable. Here by the way we may Note. note, how the Diuell laboreth to make vsus prophane holy things by referring them to wrong ends, and how he would make vsus carnall in things ſpirituall, as heere hee would hauehave had Chriſt vſed a miracle (which ſhould hauehave beene for Gods glory, and the Churches faith) for his bellies ſake. So perſwades he many in preaching, in profeſſing, in praying to ſeeke themſelues, and to ſerue their owne bellies, as thoſe phillipicke preachers did. Phil. 1. And thus euen Phil. 1.Phil 1the action it ſelfe is vnlawfull.

33. It was vnlawfull in regard of two neceſſary appurtenances to this action.

11. Vaine-glory and oſtentation. If a baſe fellow ſhould daringly prouoke a wiſe and graue man, of great learning and iudgement, and ſay to him, if you p. 246be a ſcholler, heere conſtrue this Greeke ſentence, it would not beſeeme the ſtayedneſſe of the learned man, who had already giuen farre more ſufficient teſtimonies of his learning then that, preſently to doe the thing required.

22. Inordinateneſſe of appetite. For though in a peece of bread eaten of an hungry man no ſuch gluttony, and certainely the Diuell aimed not at this ſinne as may appeare by our Sauiours anſwer, yet for all that to hauehave ones appetite carried by the Diuell, and to be at his becke argues inordinatenes of it.

Thus we ſee how many ſinnes the diuell couched, and infolded in this one.

Doct. It teacheth vsus not to meaſure actions by the outward appearance. What a matter is it to eat bread We muſt no meaſure actions by the outward appearance.when one is hungry? but wee ſee what a matter it would hauehave beene heere in Chriſt. A little pinne, ſpecially being poyſoned may pricke mortally, as well as a great ſword. Adams eating the fruit ſeems a ſmall matter to fleſh and blood, which wonders that ſo ſmall a pinne ſhould wound all man-kinde to the death. But Adams ſinne was not ſimply the eating of the apple, but the eating of the apple forbidden by God. There was the deadly poiſon of that little pinne. And there alſo the Diuell ſo handled the matter that all the commandements were broken in that one action. As the firſt table in his infidelity doubting both of Gods truth and goodneſſe, contempt of, and rebellion againſt God, preferring of Sathan before God, and in the prophanation of that fruit he ate, which was a ſacrament. And for p. 247the ſecond table, he broke the fift commandement in his vnthankefulneſſe to God his father, that gaue him his being, and had beſtowed ſo many bleſſings vponupon him. The ſixt in the murther of himſelf, and all his poſterity bodie and ſoule. The ſeauenth in his intemperancy. The eight in touching anothers goods againſt the will of the Lord. The ninth in receiuing the Diuels falſe witneſſe againſt God. The tenth in being diſcontent with his eſtate, and luſting after an higher. Take we heed now of the deceit of ſinne. It ſhewes little ſometimes, but oh the bundle of miſchiefe that is lapped vp in that little.

The ſecond point followes. The arguments whereby the Diuell tempts. Firſt to vnbeleefe and 2. The Arguments which the Diuell vſeth to Chriſt.diſtruſt thus.

1 If God regarded thee ought, much more if indeed in this manhood this ſecond perſon in Trinity dwelt perſonally, ſurely thou ſhouldſt hauehave bread to preſerue thee in this neede, though it were made miraculouſly of ſtones.

But thou haſt no releefe, no ſtones turned into bread.

Therefore God regards thee not. &c.

The propoſition is built on this ground. God prouides for all his, ſpecially for ſuch a creature as the humanity of Chriſt, that is vnited to the God-head. The husband would prouide for the wife, the father for the ſon in leſſe need then this. But the vnion betwixt the God-head and humanity of the Meſsiah is far greater. And this ground is true. But then another ground neceſſarily implied by Sathan is falſe, that no other prouiſion could be had, but by bread

p. 248Doct. D. Hereby we ſee how Sathan vſeth to deſcant vponupon our afflictions, & therby caſts doubts into our It is vſual with Sathan to caſt into our minds doubts of Gods louelove. Pſal 73. Iudg 6.Ps 73Judg 6mindes of Gods louelove. So did he with Dauid Pſ. 73. So Gedeon Iudg. 6. If the Lord be with vsus how then is all this vponupon vsus. As in proſperitie the diuells endeuour is to make vsus lay our hearts too neere to it, whence that of the Pſalmiſt, If riches increaſe ſet not your hearts thereon, Pſal. 62. 10. So in aduerſitie, to Pſal 62. 10.Ps 62:10make vsus to lay it to neere our hearts.

Ʋſe. 1 1. It muſt teach vsus in our afflictions ſpecially to ſtrengthen our faith in the mercy of God. It is Sathans pollicie to imbitter our afflictions with this gall of diffidence, and ſo to adde ſorrow to our affliction; but we muſt not yeeld, but rather take our afflictions as markes of our adoption. And as in this hunger of Chriſt, yea in his greater afflictions, yea in his death, and being in his graue, the perſonal vnion was not diſſolued, ſo muſt we aſſure our ſelues that neither is the myſticall vnion betwixt Chriſt, and our ſelues diſſolued by any of our afflictions, no not by death, or the graue it ſelfe. wherevpon we are ſaid to ſleepe in Chriſt, 1. Theſſ. 4. 14. 1. Theſſ. 4. 14.1 Thess 4:14euen then are we in Chriſt, when we are in our graues. If any man ſhould be vſed like a dogge, or a Beare, yet as long as he ſees humane ſhape, and diſcernes the vſe of humane reaſon in himſelfe, he would ſtill for all this vſage thinke himſelfe to be a man. So though the children of God be vſed here in this world, as if they were wicked, yet as long as they feele the worke of grace, and the power of Gods ſpirit, they muſt ſtill hold themſelues to be Gods children.

p. 249Vſe. 2 2. Take we heed that we neuer thus caſt downe the ſmitten of God, and vrge them to deſpayre of Gods mercy, as Dauid complaines of ſome Pſal. 3. 2. Many ſay to my ſoule, There is no helpe for him in God. This is Sathans courſe, and in ſo doing we ſhall ſhew our ſelues his inſtruments.

2The ſecond Argument was to perſwade him to the working of the myracle, becauſe he was the ſonne of God, and therfore he was able to worke it.

Doct. See the Diuells diuinitie, That that which wee can do for helping, or benefiting of our ſelues, that Pſal. 3 2. The Diuell tempteth vsus to doe what we can doe, though neuer ſo vnlawfull.Ps 3:2we ſhould do. It is no matter whether lawfull, or vnlawfull, that skills not, he would neuer hauehave vsus to ſticke at ought. Thus deales he here with Chriſt. Thou art the ſonne of God, and thou canſt doe all things, and wilt thou not vſe this power of thine to helpe thy ſelfe by turning ſtones into bread? And yet this was an vnlawfull meanes of helping himſelfe. So Iezebell reaſons with Ahab about Naboths vineyard, Thou the King of Iſrael, and ſuffer ſuch a baſe fellow to croſſe thee? So ſtill ſpeaks Satan to great men, Thou of ſuch a place, and power, ſuffer ſuch an one to ſtand in thy way. So in ſickneſſe he preſents vngodly meanes, as charmes, and witches, and tells vsus, if when we may be holpen, and will not, we are worthy to be ſicke ſtill. So to ſchollers, you are men of parts, and learning, and liue you thus? Get you to Rome and to Rhemes, and there ye ſhall hauehave reſpect anſwerable to your deſires, and deſerts.

The third poynt followes. The manner of conueyance, 3. The manner of conveyance.full of craft and cunning. for

p. 25011. The matter whereto he perſwades, as we ſaw, in outward appearance was but ſmall, and yet full of deadly danger.

22. He framed his tenations ſo, that he might catch him which way ſoeuer he ſhould take, though yet our Lords skill was aboue his. for thus the deuill thought: If he doe worke the myracle then hauehave I foyled him, and made him to diſtruſt his Fathers prouidence in the vſe of an vnlawfull meanes. If he doe not, then ſhall I inſult ouer him as not being able to doe it, and ſo make him doubt of the truth of his Fathers voyce, Thou art my ſonne, but he was deceiued here.

33. Like a Waterman, he lookes one way, and rowes another. The ſpeciall thing he ſhot at indeed was to make Chriſt call in queſtion the truth of that oracle that ſounded at Iordan, to thinke thorough vnbeliefe that he was not the ſonne of God. But yet the words of the temptation ſeeme to import that he ſought onelyonly the working of the miracle. And yet the deuill would rather a great deale he would neuer worke the miracle, ſo he would doubt himſelfe not to be the ſonne of God. for this would hauehave been the greater foyle.

Doct. This diſcloſes to vsus one of Satans myſteries. Somtimes he will tempt vsus to ſome ſinne to which yet he cares not much whether wee yeeld or no, hoping to get a greater conqueſt of vsus by not yeelding. As thus, when by not yeelding wee grow proud, vaine-glorious, ſecure, confident. wherein the deuil ſeemes to deale like a cunning gameſter, that hides his skill, and loſes two or three games at p. 251the firſt, that he may winne ſo much the more afterwards.

44. He transformes himſelfe into an Angell of light, and makes ſemblance of religion. for

11. He acknowledges plainely that the ſonne of God is God, and can doe that which God can, that God onelyonly by his meere word can worke miracles, and that it ſeemed likely that Chriſt was the ſonne of God. Loe an orthodoxe deuill ſound in iudgment.

22. He bids not our Sauiour turne ſtones into pheſants, Partriches, or any dainty delicates, but onelyonly into bread, matter of neceſſitie. Loe a ſober, and a temperate deuill.

33. Here is a faire pretence of louelove, and mercifull reſpect to our Sauiour in his neede, that he might not periſh but hauehave reliefe. Loe a pittifull, and a compaſsionate deuill.

44. Here is ſome ſhew alſo of a good minde, deſiring ſatisfaction, and reſolution of doubts. for the deuill ſeemes to make fayre, that if his doubt might be ſatisfied by miracle, and Chriſt would cleare his godhead thus to him, he would worſhip him. Loe a religious, and a deuout deuill. And yet in all theſe ſhewes he is falſe, and in theſe buttred, and oyled words, hath warre in his heart. He that flattereth, Prou. 29. 5. ſpreads a net before his brothers feet. So doth the deuill in theſe flattering ſpeeches he giues Chriſt, and his truth. So Marc: 1. 24. O Ieſus of Nazaret I know thee the ſonne of the liuing God. Ieſus and ſonne of the liuing God, there is butter, and oyle, but Ieſus of Nazaret, there is a ſword. for thereby he laboured to confirme the people in that errour p. 252that therefore Ieſus was not the true Meſsias, becauſe he was of Nazareth. This cunning conueyance of Satan muſt teach vsus wiſdome, and watchfulneſſe, in trying and examining matters, and not to be carried away with eueryevery fayre ſhew, and pretence.

The fourth poynt followes. The time when hee 4. The time.was tempted. Then, namely when our Lord was hungry. Where we learne.

Doct. 2 1. That the Diuell and his inſtruments are wiſe to take their times for euill, as in ſpeaking to Princes The Diuell & his inſtruments are wiſe to wait their times. Iob. 24. 15.Job 24:15and great perſonages we wait our fitteſt opportunities. The adulterer waits for the twilight, ſayes Iob. Iob. 24. 15. So Herodias when Herod was in the good vaine tooke her opportunity for Iohns head. So Putiphars wife for Ioſeph when her husband was abſent, and when Ioſeph was alone. Gen. 39. 11. So Gen. 39. 11.Gen 39:11the whore Prou. 7. entiſes the youngſter, My husband Prou 7.Prov 7is from home, and gone into a farre countrey. That was then the baſhfulneſſe of that ſinne in thoſe dayes. Now the caſe is altred. We on the contrary ſhould bee wiſe for good, and learne of the vnrighteous ſteward to make the beſt of our opportunities. So Paul 1. Cor. 16. 8. 9. tooke the aduantage of that 1. Cor. 16. 8. 9.1 Cor 16:81 Cor 16:9opportunity of Gods opening the doore vntounto him, to ſtay the longer at Epheſus. So Abigail tooke her time to reprooue Nabal when he was come to himſelfe. 1. Sam. 25. 37. oh how good is a word ſpoken 1. Sam. 25. 37.1 Sam 25:37in ſeaſon. When the iron is hot then ſtrike, when God by afflictions hath humbled, and ſoftned either others or our owne hearts then to worke vponupon tnem, as Iob 33. 23.Iob. 33. 32.Job 33:32

p. 253Doct. 2 2. When the diuell ſpies vsus weake, in want and neceſſity, or any other wayes diſabled to reſiſt him, It is Sathans fit time to ſet vponupon vsus, when we are diſabled to reſiſt him.that is a fit time with him to ſet vponupon vsus. As the enemies wil make battery vponupon the wals where weakeſt, and eueryevery one goes ouer the hedge where loweſt, So Sathan where, and when hee findes vsus feebleſt, there, and then will he be dealing with vsus. When Dauid was idle and out of his calling, then ſhot he the dart of luſt at him. When the ſame Dauid was in diſtreſſe purſued by Saul, then hee ſhot the dart of diſtruſt at him, and made him ſay, One 1. Sam. 27. 1.1 Sam 27:1day ſhall I be caught by the hand of Saul. 1. Sam. 27. 1. As the fowler ſets his ſnares for the birds in the winter time, when there is want of food, and as the ſons of Iaakob ſet vponupon the Shecemites in their griefe vponupon circumciſion, when vnable to reſiſt them, the like aduantage will the diuell take againſt vsus. This therfore muſt teach vsus at ſuch times ſpecially to looke to our ſelues. If the good man of the houſe knew when Matth. 24. 43.Matt 24:43the theefe would come, how would he watch and prepare for him, ſaith our Sauiour. Now wee know that at ſuch times as theſe are, the diuell will not faile to come. If in ſuch a weakneſſe as hunger, how much more then in our deadly ſickneſſes, and in the very pangues of death. It is but a cowards tricke, but the diuell cares not for his honour, ſo hee may hurt vsus. Againe, if naturall and ſinne-leſſe infirmities yeeld Sathan an hint for temptation, what then do the vnnaturall and ſinnefull? If naturall hunger after meat, what then that inordinate appetite, and itching deſire after gaine, glory and preferment? They that will bee rich ſhall fall into many temptations. p. 2541. Tim. 6. 9, They euen inuite Sathan to come vntounto 1. Tim. 6. 9.1 Tim 6:9them.