Two Treatises 2, Tract 2 (2 of 3)

Two Treatises 2 · Tract 2 (2 of 3)

p. 254Doctr. 3 3. The diuell fits, and ſhapes his temptations according to our ſeuerall eſtates, conditions, and diſpoſitions. The Diuell fits his temptations to our diſpoſitionsAs here one temptation for hunger and want. If Chriſt had beene in fulneſſe and abundance, he would hauehave had another. He hath temptations on the left hand, and temptations alſo on the right. When in want, then comes the temptation to diſtruſt, to vſe ſhifts and vnlawfull meanes. If in diſcontent, then to be impatient, and if wee bee of great ſpirit, then to lay hands on our ſelues, as in Achitophel. If wee bee rich, and in great and high places, then hee tempts to pride, diſdaine, and oppreſſion, epicuriſme and voluptuouſneſſe. Prou. 30. Prou. 3. 8. 9.Prov 3:8Prov 3:98. 9. Thereafter alſo as our conſtitution of bodie, are his temptations. The ſanguine man is tempted to vaine lightneſſe and ſcurrility, the cholericke to wrath and fury, the melancholly to dead and vnprofitable lumpiſhneſſe, to ſtrange and idle conceits, the phlegmatick to ſloth and drowſineſſe. EueryEvery calling alſo hath his ſeuerall temptations. As the Iudge to be corrupted with bribes, the Preacher either with man-pleaſing, Ezek. 13. or to ſelfe-pleaſing, as Auguſtine complaines in Pſal. 51. the tradeſ-man with deceit, and the ſeruing-man with idleneſſe and gaming. EueryEvery age hath his temptations, youth to be ouercome with the louelove of pleaſure, and olde age with couetouſneſſe. Yea, eueryevery gift hath its temptation, as the gift of learning, valour, eloquence, beauty, yea the ſauing graces of Chriſtianity, and the calling of a Chriſtian. Hee will not tempt a p. 255Chriſtian ordinarily to the groſſer and more odious ſinnes of the world, but to the cloſe & more ſecret, of priuy pride, hypocriſie, coldneſſe, negligence and ſecurity.

Ʋſe. 1 1. Look then to what temptation thou lieſt moſt open, and ſo accordingly arme thy ſelfe.

22. Be not ouer cenſorious in condemning others that are of other eſtate, calling, age, ſpirit, conſtitution of body, gifts, then our ſelues for we know not their temptations; And ſpecially ſhould moderation bee ſhewed to thoſe of high place, becauſe their temptations are more dangerous.

33. Take heede of that deceitfulneſſe of heart whereby we promiſe our ſelues great matters of our ſelues, if wee might but change our eſtates and callings to our mindes. Oh how liberall would the poore man be, if he were rich, how vpright and iuſt the priuate man, if he were a Magiſtrate. But they conſider not that there are temptations in thoſe eſtates and callings, and that more dangerous then in their owne, and therefore they know not what they ſhall doe till they hauehave triall of themſelues. And therefore they ſhould rather feare the worſt of themſelues.

So much of Sathans temptation.

Now let vsus ſee Chriſts anſwer.

But Ieſus anſwered, and ſayd, It is written, Man liueth not by bread onelyonly, but by eueryevery word that proceedeth Chriſts anſwer to Sathans temptation.out of the mouth of the Lord. The diuels argument was. If thou wert the ſonne of God, thou wouldſt turne ſtones into bread to releeue thine hunger, and ſo preſerue thine humanity, which otherwiſe p. 256will periſh. But thou doeſt not turne ſtones into bread. Therefore &c. Our Lords anſwer now is both to the conſequence, and the falſe ground of it. To the conſequence hee anſwers by retorting it moſt excellently, whatſoeuer proceedes out of the mouth of God can preſerue mans life, Therefore it followes not that if I be God, I muſt needes nouriſh my body by bread, oh abſurd and ſenſeleſſe Sathan. Nay if I could not nouriſh my body but by bread, then were I not God, and therefore need I not turne theſe ſtones into bread, becauſe I am God, and can make what I will to nouriſh me, euen ſtones without being turned into bread.

To the ground of the conſequence, which was, that without bread his life could not bee preſerued, he anſwers that it was directly falſe, and prooues it by the words of Scripture. Deut. 8. Man liueth not by bread. &c.Deut. 8. 3.Deut 8:3

And thus we ſee the ſcope of this anſwer. Wherin

Conſider

1. Whence it is taken.

2. The anſwer it ſelfe.

Doct. 1 For the firſt. It is taken out of Deut. 8. Where Moſes tels the Iſraelites that God therefore did feed them with Manna from heauen, to teach them that man liueth not by bread onelyonly. Our Lord could hauehave confounded the Diuell otherwiſe, but to ſhew the power of the Scripture, and to grace it, and to The word of God is the ſword of the Spirit, wherewith we muſt wound Satan. Epheſ. 6.Eph 6giuegive vsus an example of fighting againſt Sathan, hee chuſes this way of confuting him by the written word. This is that ſword of the ſpirit, Eph. 6. wherewith we muſt wound Sathan. We are bidden to reſiſt him by faith, but this faith is grounded on Gods word.

p. 257Ʋſe. 1 The Vſe. 1. Againſt the Papiſts, that take away the weapons from Gods people, and ſo betray them into the hands of their enemies, and in ſteed of the ſharpe two edged ſwords of the ſpirit, giuegive vsus a leaden, and a woodden ſword of their owne, as their holy water, their croſſings, their graines, and their durty reliques. It is not the ſigne of the croſſe, but the word of the croſſe that ouerthrowes Sathan. For he is that ſtrong man that will not yeeld but to a ſtronger. Now the ſigne of the croſſe, and holy water, and ſuch bables are humane inuentions, and therefore too weake to chaſe him away. But the word of God hath a diuine power in it, and ſo is able to ouercome him. And indeed if there were no other argument to prooue the Scripture to be Gods word, this were ſufficient, that it hath power to quaile, and to quaſh Sathans temptations.

Vſe. 2 2. Againſt ſuch of vsus as delight in other bookes, and not in Gods, and this is the fault of many miniſters that are mighty in the Fathers, Schoole-men and Counſels, but not with Apollos in the Scriptures. Acts 18. 24.Acts 18:24Acts 18. 24. But Miniſters with Chriſt ſhould labour to bee good Textuaries, and not Miniſters onelyonly, but all Chriſtians in their places. For Chriſt heere alledgeth Scripture not as a Miniſter, but as one tempted to defend himſelfe. Now all Chriſtians are ſubiect to temptations. In the plague time none will goe abroad without ſome preſeruatiue. None will goe foorth into the fields, but take at leaſt a ſtaffe with them for feare of the worſt. Thoſe that trauell will not ride without their ſwords, Thoſe that know they hauehave enemies will neuer goe foorth vnweaponed, p. 258and Kings alwayes hauehave their guards. Now all of vsus hauing Sathans temptations, and our enemies ready for vsus at eueryevery turne, we had neede daily to reſort to the armoury of the Scriptures, and there to furniſh our ſelues. For when this word ſhal be hid in our hearts, and enter into our ſoules, then ſhall we preuaile both againſt the violent man, and the flattring woman, that is againſt all kinde of temptations, whether on the right, or on the left hand. I hauehave hid thy word, ſaith Dauid Pſal. 119. in mine hart, Pſal. 119.Ps 119that I might not ſinne. Thus Ioſeph preuailed againſt that temptation to folly, by remembring the ſeauenth commandement. The reaſon why we are ſo Geneſ. 39.Gen 39often foiled is, for that we read not the Scriptures at all, or elſe careleſly without affection, or attention, and impreſſion in the heart. Let vsus now then like good ants hoard vp againſt the winter of triall, of this ſpirituall graine. In that time one ſauoury ſentence of Scripture ſhall do vsus more ſeruice, then all the pretty and witty ſayings & ſentences of Fathers, Philoſophers and Poets. If Chriſt as man, notwithſtanding his vnion with the God-head, had vſe and comfort of the Scripture, how much more then the moſt holieſt men. Caſt not off the ſtudy of the Scriptures onelyonly to the Miniſters. Though the law bee not thy profeſſion, yet thou wilt hauehave ſo much skill in it, as to hold thine inheritance, and to keepe thy land from the cauiller. So heere, though diuinity bee not thy profeſſion, yet get ſo much skill as to keepe thine heauenly inheritance againſt Sathans cauils. As any is more ſubiect to Sathans temptations, ſo hath hee greater neede of the Scriptures. p. 259Therefore Princes and great ones ſpecially hauehave ſpeciall great neede of them. Deut. 17. 18: 19. Ioſh. Deu. 17. 18. 19. Ioſh. 1. 8.Deut 17:18Deut 17:19Josh 1:81. 8. And betimes let vsus inure our little ones to them, Who knowes but that the alledging of theſe texts heere might bee the fruit of that inſtitution in the Scriptures in his childhood vnderunder his parents.

12. The anſwer it ſelfe followes. In which heere are two things. 1. Firſt, a conceſsion or grant, implied 2. The anſwer it ſelfe.in the word OnelyOnly. Man liueth not by bread only. It implies thus much. I grant that ordinarily man liues by bread. Where by bread ſynechdochically is meant all other the creatures made for food. As Iob 1. They went to eat bread, that is, to feaſt & banquet.

2Then ſecondly, a reſtriction of the grant. Yet not onelyonly by bread, but by eueryevery word that proceedeth out of the mouth of the Lord. EueryEvery word.] This word Word is not in the Hebrew, but only thus, by all that proceedeth, but the ſenſe is well expreſſed: for Word both in Hebrew & Greek ſignifies as much as thing. So that it is all one as if we ſhould read it thus, but by eueryevery thing that proceedes out of the mouth of God, that is, which God appoints and giues power vntounto, to be nouriſhment. The ſumme of the anſwer then is. Bread indeede is the ordinary meanes of ſuſtaining life, but yet bread hath not this power in it ſelfe, but becauſe it is proceeded out of Gods mouth, God hath appointed it for that purpoſe. Now God can as eaſily appoint any other thing as bread, if he will.

The words then containe the doctrin concerning Gods prouidence for this temporall life. In the which doctrine conſider two things.

1. Firſt the kinds of this prouidence. They are two.

p. 2601. Ordinary. By bread.

2. Extraordinary. By whatſoeuer elſe beſides bread ſhall be appointed of God.

Secondly, the obiect of both the kindes. Man liueth not. Man in generall.

For the firſt, namely the kindes. And

Firſt, the ordinary prouidence of God in maintaining 1. The ordinary prouidence of God in maintaining this preſent life.this preſent life, our Sauiour grants it to be by the meanes of bread, yet ſo, that therefore bread is the meanes of life, becauſe the decree is gone forth from God concerning bread, that it ſhould bee the meanes. We learne then.

Doct. That as Gods prouidence ordinarily workes by vſuall meanes, ſo theſe means hauehave all their ſtrength As Gods prouidence ordinarily workes by meanes, ſo theſe meanes hauehave all their ſtrength from him.from him. We ſee how for the preſeruation of eueryevery particular man hee hath appointed foode; for the continuance of the whole kinde, generation; for the reſtauration of health decayed, and the preuenting of ſickneſſe, phyſicke. And in theſe creatures he hath placed a vertue inherent in themſelues for theſe purpoſes; yet ſo that the operation & ſucceſſe is guided by his power and gracious bleſſing. For that he that gaue the vertue is able to inhibite and reſtraine it if he will. Hence that ſpeech. Hoſ. 2. 21. Hoſea 2. 21.Hos 2:21I will heare the heauens, and the heauens the earth, and the earth Izreel. The earth is the meanes to bring foorth fruite to vsus, the heauens to make the earth fruitfull by their influences, but yet they muſt bee petitioners to God before they can exerciſe that vertue God hath giuen them, for the helping of the earth. God then at the firſt gaue power and qualities to his creatures of working this and that, and ſtil p. 261in the exerciſe of this power he ſuſtaines an vnderprops them, for in him wee liue, mooue, and hauehave our being, Acts 17. And by his mighty word hee beares vp Acts 17. Heb. 1. 3. Geneſ. 1. Geneſ 9.Acts 17Heb 1:3Gen 1Gen 9all things. Heb. 1. 3. And that word Gen. 1. and againe Gen. 9. for our foode is at this day effectuall for nouriſhment, as that other Encreaſe and multiply is for propagation of man-kinde. Wee may eaſily ſee that as the creatures could not make themſelus, ſo neither could they beſtow theſe properties and qualities they hauehave vponupon themſelues. Beſides that, theſe properties are ſuch, as make them to be in the places of ſeruants vntounto others, as the heauens to the earth, the elements to plants, plants to beaſts, beaſts to men. Now eueryevery creature naturally abhorring ſeruitude, and ſeeking ſoueraignty would neuer hauehave beſtowed on it ſelfe ſuch properties, as whereby they were thus to be enthralled to the ſeruice of other creatures. And thus other creatures whom they ſerue, they did not thus diſpoſe of them, therfore theſe properties and qualities were giuen them by God.

Ʋſe. 1 1. It makes againſt the curſed practiſe, and vſe of charmes and ſpels. They hauehave no ſuch vertue in them as is thought. They neuer proceeded out of the mouth of God, neither are any ordinances of God. For then they ſhould either hauehave vertue inherent in them by nature, as bread and hearbes, &c. which God in their creation bleſſed to theſe ends, and then endued them with ſuch vertue. 1. Tim. 4 3. 1. Tim. 4. 3.1 Tim 4:3which God created to eat. So that in nature the reaſon of this vertue of theirs may be ſeene. Or elſe they ſhould hauehave Gods vertue and power aſſiſting them, p. 262and preſent with them, as in the Word and Sacraments, and the reaſon of this muſt bee ſeene in the the Scriptures, and Gods ordinances there reuealed. But neither of theſe can be ſpoken of charmes, and therefore it is onelyonly the Diuels mouth out of which they are proceeded. And only thoſe meanes are for our vſe which proceeded. And only thoſe meanes are for our vſe which proceede out of Gods mouth.

Vſe. 2 2. This muſt teach vsus not to truſt to, or reſt in the outward meanes of our life, health, comfort, ſafety, for they are not abſolute in themſelues. They are lame themſelues, and need a ſtaffe to leane on, namely, the ſtaffe of Gods power and gracious bleſſing. Whence that phraſe is vſed of breaking the ſtaffe of bread. Now if they neede a ſtaffe to leane on, they are not fit to bee ſtaues for vsus to leane on. And therfore that which Prou. 3. 5. Salomon ſpeaks Prou. 3. 5.Prov 3:5of one ſecond cauſe, Truſt in the Lord, and leane not to thy wiſdome, is to bee applied to all ſecond cauſes whatſoeuer. Leane not on them then, but on that they leane on too, which is to ſupport both them & thee, and that is God. Without him they are not onelyonly lame, but dead, hee it is that muſt quicken them. Hence that oppoſition of the liuing God, to riches, That they truſt not in vncertaine riches, but in the liuing God. 1. Tim 6. And therefore Luk. 12. the 1. Tim. 6.1 Tim 6foole deceiued himſelfe, promiſing himſelfe long life becauſe of his great riches. Though a man hauehave abundance, yet his life conſiſteth not in his riches. Luk. 12. Princes children ſhould in all likeli-hoode bee Luke 12.Luke 12ſtronger, luſtier and heathfuller then poore mens that are glad to leape at a cruſt, the other hauing the pureſt and moſt exquiſite diet, and wanting no p. 263tendance, and yet for the moſt part they are not in ſo good liking, nor of ſuch able bodies. Daniels pulſe by Gods bleſſing kept him in as good liking, as the kings diet did the reſt of his fellowes. Men and women of weake conſtitutions hauehave oftentimes children, when others more likely in naturall reaſon, are without. Hence that obſeruation Pſal. 37. that a little to the righteous is great riches, and goes further then the larger reuenues of the wicked: ſo that the poore godly man with his little can doe good, and Pſal. 37.Ps 37lend to others, whereas the great rich wicked man, for all his liuing and rents is faine to borrow, and which is worſe, payes not againe. If any ſay it is for want of wiſdome, and prouidence and care, Dauid tels vsus the contrary. Pſal. 127. 2. that for all their Pſal. 127. 2.Ps 127:2earely vpriſing, and their late downe-lying, for all their carking and plodding they could doe no good without God built the houſe. A wiſe woman builds the houſe, Prou. 10. And yet withall God muſt build Prou. 10.Prov 10the houſe too, ſaith Dauid, Not her wiſdome without God. So the diligent hand makes rich, ſaies Salomon Pro. 10. 4. But the bleſsing of God makes rich ſaies the Prou. 10. 4.Prov 10:4ſame Salomon Pr. 10. 22. Not diligēce without Gods Prou. 10. 22.Prov 10:22bleſſing. For otherwiſe for all the earning of great wages it is but put into a broken bagge. Hag. 1. 6. So bread nouriſhes, but withall God bleſſing nouriſhes. Hagg. 1. 6.Hag 1:6The one as the matter, the othet as the forme. The very heathen apprehended this point very well, They made their Goddeſſe Prouidence to be the midwife of nature, ſhewing that nature could doe nothing without the power of Gods prouidence. And hence though the wiſer of them acknowledged but p. 264one God, yet to eueryevery ſeuerall creature gaue they the name of God, as of Ceres to the corne, of Bacchus to the wine, of Neptune to the waters, to ſhew that the power of God was in theſe creatures, and that it was not ſo much they, but God in them and with them that wrought. What a ſhame then for Chriſtians to repoſe and ſecure our ſelues in theſe outward meanes? Oh when one hath gotten a great liuing and great friends, we ſay, oh hee is made for euer. God that can breake the ſtaffe of bread, can breake the ſtaffe of friends, riches, fauour, and all ſuch meanes as wee truſt to. As hee did the ſtaffe of phyſicke to Aſa. 2. Chron. 15. As he reſtrained 2. Chron. 15. Dan. 3.2 Chr 15Dan 3the fire. Dan. 3. from hurting and from burning, ſo can hee alſo, from helping, and from warming. If wee want meanes then let vsus not onelyonly ſeeke to them, but to God. And if wee hauehave them though in neuer ſuch ſtrength and abundance, yet let vsus as earneſtly craue Gods bleſſing and helpe, as wee would doe in our greateſt want. For what hauehave we when we hauehave the meanes? HaueHave wee God locked vp in the meanes? No, we hauehave but dead things, vnable to helpe without God. Therfore in the fourth petition Chriſt teacheth the greateſt Princes that ſwimme in wealth to pray for their daily bread as the pooreſt begger.

Vſe. 3 3. This teaches vsus neuer to vſe meates, drinkes, marriage, phyſicke, recreation, apparell, habitation, or any other of Gods creatures without prayer. This ſanctifies them all. 1. Timoth. 4. 4. nor yet other 1. Tim. 4. 4.1 Tim 4:4wiſe to goe about any buſineſſe. Thus Geneſ. 9. Noah by the ſacrifice after his releaſe from the p. 265Geneſ 9.Gen 9Arke ſanctified his dwelling againe on the earth. Hence of ancient did the Iewes dedicate their houſes, Deut. 20 5. The want of this, & the ſwiniſh ruſhing vponupon the cretures makes many houſes to be Deut. 20. 5.Deut 20:5preyes to the fire, theeues, diuels, and many mens meat to be the ſame to them, that the quailes were to the Iſraelites.

Vſe. 4 4. It muſt teach vsus ſpecially to labour for Gods fauour, to get him who is the firſt cauſe to bee on our ſide, as our Sauiour aduiſes the carefull ſeekers after the ſecond and inferiour cauſes, Matth. 6. 33. Matth. 6. 33.Matt 6:33Firſt to ſeeke the Kingdome of God; This is to goe to the fountaine, to the well-head. Who would goe to an inferiour officer if hee may hauehave acceſſe to the higheſt? to the ſeruant if hee may come to the maſter? If God be diſpleaſed with our ſinnes, then neither ſowing, eating, drinking, or labouring, ſhall hauehave any ſucceſſe, as in the Iewes that neglected Gods Kingdome, Hagg. 1. Therefore godlineſſe is Hagg. 1. 1. Tim. 6.Hag 11 Tim 6well called great gaine. 1. Tim. 6. becauſe it gaines God himſelfe, and ſo his bleſſing vponupon all outward meanes, and hee that gaines riches without God, what hath he gained but a little grauell? Pro. 20. 17. Prou. 20. 17.Prov 20:17A ſweet bargaine.

Vſe. 5 5. In the ſucceſſe of the meanes let vsus be thankfull to God, and not ſacrifice to our owne nets, not applaud our owne wiſedome and diligence, but let God hauehave all the praiſe, becauſe without him nothing had proſpered.

And thus much for the ordinary prouidence of 2. The extraordinary prouidence of God.God.

Extraordinary followes, but by eueryevery word that proceedes p. 266&c. that is by any thing elſe beſides bread whatſoeuer God ſhall thinke good.

Doct. God is not tied to the ſecond ordinary cauſes, but he can doe that without them which he can do God is not tied to ſecond cauſes. 1. Without meanes.with them. This will appeare in theſe particulars. 1. God ſometimes workes without the meanes at all, as in the firſt creation of the chaos, and in Chriſts healing of many diſeaſes. Heere the word that proceedes out of Gods mouth is his owne immediate power. He ſpeakes to that, and bids that alone effect this or that, 2. Chron. 14. 11. It is all one with God to 2. Chro. 14. 112 Chr 14:11ſaue with many, or with no power, namely of any meanes, ſaue this of his owne immediately. 2. God 2. By inſufficient meanes.ſometimes workes by ordinary, but thoſe weake and inſufficient meanes in the order of nature. As when the bunch of figs healed Hezekiahs ſore. 2. King. 20. 2. King. 20.2 Kgs 20as when Iaakobs rods laid before the ſheepe of one colour and made them conceiue, and bring foorth particoloured ones. Geneſ. 30. when the winde Geneſ. 30.Gen 30brought the Iſraelites quailes in ſuch abundance. Exod. 16. when Gedeons three hundred ſouldiers Exod. 16.Exod 16got the victory Iudg. 7. and Ionathan and his armorbearer Iudg. 7.Judg 7alone chaſed away, and ſlew ſo many of the Philiſtims. 1. Sam. 14. 6. It is not hard to the Lord to 1. Sam. 14. 6.1 Sam 14:6ſaue with many or few. Of the ſame kinde was it to ſtrengthen Elias ſo long with one meale, that hee ſhould be able to goe forty dayes iourney together in the wilderneſſe. 1. King. 19. 8. And to this head 1. King. 19. 8.1 Kgs 19:8may wee referre that of Merlyn, who during the maſſacre of Paris, ſome fortnight together was nouriſhed with one egge a day layd by an hen that came conſtantly to that hay-mow, where hee lay p. 267hid in that danger. Thus the oyle in the widdowes cruiſe and meale in her barreil. 1. King. 17. together with the ſeauen loaues, and two fiſhes in the Goſpel 1. King. 17.1 Kgs 17inſufficient to doe that they did, and yet God ſpeaking the word to them, they did it. So for the apparell of the Iſraelites which they had when they were young, and children in Aegypt to ſerue them till they were growen men, and forty yeeres together in the wilderneſſe without being worne out. And ſo for our Sauiour Chriſt to be conceiued onelyonly of womans ſeede without mans. In all theſe God indeede did worke by meanes, but by ſuch as weake and inſufficient in the order of nature. 3. God otherwiles 3 By vnuſuall meanes.workes altogether by vnuſuall and vnwonted meanes. Such as was Manna in the deſert. So without the ſunne he cauſed light to ſhine forth either out of the whole chaos, or elſe out of the element of fire, at the firſt creation, ſo without rain at the ſame time the earth was fruitfull. Thus with the noyſe of Rammes hornes the walles of Iericho fell downe. 4. God ſometimes workes not onelyonly by 4 By contrary meanes.meanes diuerſe from, but quite contrary vntounto the ordinary. As the blinde mans eyes are reſtored with clay and ſpittle. Ioh. 9. and Ionas is ſaued by being Iohn 9.John 9in the whales belly. Thus God workes without all meanes, without ordinary meanes, by weak and inſufficient meanes, and againſt the meanes.

Reaſon. The reaſon why God will thus extraordinarily worke is, to let vsus ſee whence it is that the ordinary meanes doe worke, and that he needs them not, but that the vſe of them is an argument of our weaknes ſo to be ſupported, not of his.

p. 268Vſe. The vſe of this doctrine we ſee heere in our Sauiours example, keeping himſelfe by it from diffidence in his fathers prouidence, and from the vſe of any indirect meanes in releeuing his neceſſity, and withall encouraging himſelfe in comfort and patience to wait vponupon his fathers prouidence. If lawfull means faile vsus, as bread in famine, yet let vsus feede our ſelues with faith. Pſal. 37. 3. making that to bee inſteede Pſal. 37. 3. Et paſcere fide ſic Iun. Hab. 2. Luke 21. Gen. 22.Ps 37:3Hab 2Luke 21Gen 22of meat and drinke. Thus Hab. 2. The iuſt, in troubleſome times, ſhall liue by faith; And Luc. 21. Poſſeſſe your ſoules by patience. Neuer deſpaire, but ſay as Abraham to Izhak. Gen. 22. God will prouide, and then will the Lord prouide in the mount. And when with Iehoſhaphat we know not what to do, yet hauehave wee our eies vntounto God. 2. Chron. 20. 6. Art 2. Chron. 20. 6.2 Chr 20:6thou brought to low eſtate, and haſt ſcarſe bread to put into thy mouth? Remember that if God ſpeake the word to weake meanes they ſhall worke as well as the ſtrong. An hard dry cruſt of bread, and a very little ſhall be nouriſhment competent and comfortable. Neuer vſe any ſhifts if in any of thy wants thou haſt not lawfull meanes at hand. He that beleeueth will not make haſt. Iſay 28. 16. Neceſſity is a Eſay 28. 16.Isa 28:16ſhrewd dart and a ſharpe one, yet ſee how Chriſt repulſed it heere by faith, in his fathers powerfull and all onelyonly all-ſufficient prouidence. So muſt thou, and bee of his minde, I'le ſtarue rather then thorough diſtruſt vſe vnlawfull meanes, and ſo offend God. The three children comforted themſelues thus. Dan. 3. that though they ſaw no ordinary Dan. 3.Dan 3meanes for their deliuerance, yet God was able extraordinarily to deliuer them, if not, yet wold p. 269they not deliuer themſelues by diſobedience and idolatry. Chriſt in his greateſt neceſſity would not turne ſtones into bread to ſaue his life, and wilt thou in farre leſſe neceſſity not to ſaue life, but to encreaſe wealth, and ſo honour and greatneſſe, turne not ſtones but bloud, euen the blood of the poore Saints of God into bread by oppreſſion and extortion? How many are there that turne, not ſtones into bread, but lies, flatteries, baſe ſhifts into ſiluer and gold, yea, iewels and precious ſtones? Others turne ſtones, yea, precious ſtones, and their whole ſubſtance inro bread, into meats, drinkes and apparell, and waſtefully lauiſh Gods good creatures on idle backes and bellies, vſing this as a meanes to procure ſomething their affections want. But whether wee would free our ſelues from our feares, or obtaine our deſires, our Sauiours example heere ſhewes vsus, that on no hand we may vſe the leaſt indirect courſe whatſoeuer. Chriſt with one word ſpeaking to theſe ſtones might hauehave killed his hunger. Mordecay with a bow of his knee might hauehave preuented his danger. And many of the Martyrs by one daſh of a pen in ſubſcribing to the wicked articles of their aduerſaries. But they truſted in God, and knew no meanes could deliuer them without him, and therefore durſt not vſe vnlawfull meanes curſed by him, for how could Gods bleſſing be expected vponupon them? Though Cranmer ſubſcribed yet that would not ſaue his life. And if ſuch vnlawfull meanes of ours worke, it is a far greater iudgement then if they did not. Whatſoeuer is got with euill meanes is got with Gods anger, and ſhipwrack p. 270of conſcience. An hard bargaine. A ſhamefull diſparagement to God and to his fauour to preferre a peece of bread, or of red earth before it, and what a foolery is this to ſaue thy little finger with the loſſe of thine eyes? In getting a little good, to loſe a farre greater? in ſauing life and getting wealth, to loſe God and a good conſcience? As Salomon ſhews in falſe and deceitfull tradeſmen. Prou. 20. 25. There Prou. 20. 15.Prov 20:15is gold and precious ſtones, which happily ſometimes by a falſe oath may be got in ſelling, but the lippes of truth are a precious iewell. Truth and a good conſcience are farre more precious then gold or precious ſtones. It is a pittifull exchange when with the loſſe of theſe the beſt iewels, we gaine the other, which are worſe, and but dung in compariſon. Why doe we thus diſtruſt God, as if hee alone were not able to helpe vsus? and why doe wee thus diſhonour him, as to lend him, and to ioyne with his prouidence ſuch baſe helpes as theſe. He needes not his owne lawfull, much leſſe thy vnlawfull meanes. Vnlawfull it was vnderunder the law to couple an oxe and an aſſe together, how much more to couple Gods holy and iuſt prouidence, and thine vnholy and vnrighteous meanes? Thoſe holy matrones of olde, which would not we are gawiſh and gariſh ornaments to winne their husbands affections, are ſayd to truſt in God. 1. Pet. 3. 5. And therefore would they not we are braided haire, and ſuch meretricious 1. Pet. 3. 5.1 Pet 3:5allurements, but onelyonly vſed meekneſſe, peaceableneſſe, and a quiet ſpirit, which were meanes appoynted by God. Whereſoeuer there is truſt in God, there will all baſe meanes bee reiected. Oh p. 271then that wee could learne in all needes to caſt our ſelues vponupon God, to liue by faith, and not by fleſhly practiſes. Doeſt thou want all meanes? God is inſteede of them, and more then them all. Are the meanes againſt thee? God workes ſometimes by contrary meanes. Dauids father and mother forſook him, yet God tooke him vp Pſal. 27. Ioſephs brethren were againſt him and his preferment, yet God thereby aduanced him. Iaakobs maſter Laban was againſt him, and dealt baſely with him, and ſought his impoueriſhment, yet God therby enriched him. Therefore with Iob truſt we in God killing vsus, for he workes by contraries, life out of death, and light out of darkneſſe.

And ſo much for both the kindes of God prouidence, The obiect of Gods prouidence.The obiect followes, Man in generall, not holy and good men onelyonly, but man in generall liues not by bread onelyonly, and ſo heere is an amplification of the argument. If any, euen the wickedeſt man that is, may hauehave his life preſerued by God without the ordinary meanes, much more Chriſt an holy man, yea, more then a man, his man-hood being vnited perſonally vntounto the ſecond perſon in the Trinity.

Doct. This ſhewes the wonderfull goodneſſe of God, that will doe good to all his creatures, euen to the So wonderful is Gods goodneſſe, that it extendeth to all his creatures. Pſalm. 36. Matth. 5.Ps 36Matt 5wicked his enemies, becauſe they are his creatures. as Pſal. 36. Thou Lord ſaueſt both man and beaſt. and Matth. 5. He cauſes it to raine, and ſhine both vponupon the iuſt and the vniuſt. Nay, he will extraordinarily prouide for them in their neede, as Manna for the murmuring rebellious Iſraelites, for Core, Dathan and Abiram, as well as for Moſes and Aaron. He extraordinarily p. 272prouides for the yoong rauens crying for hunger, when forſaken of their dammes. Pſalm. 147. 9. And ſo for the birds. Matth. 6. wanting ſuch Pſal. 147. 9. Matth. 6.Ps 147:9Matt 6meanes as men hauehave to prouide for themſelues, ſo that ſeldome ſeene to fall downe dead for want of foode. Now men though wicked are aboue beaſts, and come neerer to God, and therefore God is ſaid to be the Sauiour of all men, though ſpecially of them that beleeue. 1. Tim. 4. 10. An excellent example of 1. Tim. 4. 10.1 Tim 4:10Gods extraordinary prouidence ouer the wicked in their great calamities ſee in Hagar and her brat Iſhmael. Gen. 21. 15. 16. 17. Learne henceGen. 21. 15. 16 17.Gen 21:15Gen 21:16

Ʋſe. 1 1. Not to gather anie neceſſary argument of Gods fauour from his prouidence in theſe outward things, for it is common with vsus to the wicked.

22. To comfort our ſelues in all our ſtraits Matth. 6. 26. Are ye not much better then they. If God ſo prouide for ſtrangers, for the Diuels brats, what will he doe then for his owne children? If ſo for Iſhmaels, what then for Iſaacs, and if thus for our bodies, wormes meat and rotteenneſſe, what then for our immortall ſoules?

Thus much for the firſt temptation.

The ſecond followeth. Matth. 4. 5. Then the Diuell The ſecond temptation. Matth. 4. 5.Matt 4:5tooke him vp into the holy city, &c.

In this temptation conſider two things.

1. Firſt, The Diuels aſſault.

2. Secondly, Chriſts rcpulſe.1. The Diuels aſſault.

In the former, two things alſo

Time.

Parts.

For the Time two queſtions may bee demanded. 1. The time of it.Queſt. 1 Firſt, whether this temptation were next in order p. 273to the former, ſince Luke ſets that in the mount in the ſecond place.

Anſw. Luke ties not himſelfe to the iuſt order, but onelyonly to the truth of the hiſtory, and ſets them downe in that order they came to his minde, not in that order they befell our Sauiour.

Reaſons. 11. Matthew ſpeaking of the temptation in the mount ſayes, Againe the Diuell tooke him, &c. verſ. 8. which ſhewes that hee had taken him once before. 22. Becauſe Chriſt in that temptation in the mount, bad Sathan be gone, which voyce of Chriſt could not but be powerfull. 33. The fit coherence of this temptation with the former, & the fit paſſage Satan had frō the temptation to diſtruſt, to the temptation to preſumption. 44. Becauſe in that temptation to idolatry, Sathan did deale more powerfully, and diſcouer himſelfe more groſſely. And this he would not doe but in the laſt place.

Queſt. 2 2. Queſt. Whether this temptation, being the next in order, did follow the former immediately or in ſome diſtance of time?

Anſw. It ſeemes there was no great ſtay. 11. Becauſe of Sathans malice which is reſtleſſe. 22. Becauſe Chriſts hunger which beganne before the firſt temptation was not releeued till after the laſt. Now we are not to thinke that Chriſt was kept long hungry. 33. Luke ſayes in the end of theſe three temptations the Diuell left him for a time. When he had ended all his temptations hee left him for a time, implying, that before hee did not leaue him, nor gaue him any reſpite.

Doct. Note we heere, the ſhameleſneſſe of Sathan in p. 274renuing his temptations. His mouth was ſtopped, Sathans ſhameleſnes in renuing his temptations.and hee was ſet non plus in the former temptation, yet how ſoone doth hee beginne to open his mouth againe. Hee was repulſed yet hee comes to fight againe. He hath many ſtrings to his bow, and many arrowes in his quiuer. When one way takes not, hee tries foorthwith another; yea, hee will make proofe of all ere he leaues. Hee is called Beelzebub. The maſter flie. Flies though they be neuer ſo much beaten away, yet they will come againe and againe to the ſame place. In perſwading to good, alas how quickly are we weary. If at firſt we find no ſucceſſe, we quickly giuegive ouer. Not ſo with Sathan and his inſtruments. Putiphars wife againe and againe ſollicites and ſets vponupon Ioſeph for all his many denials.

Vſe. 1 1. It diſcouers the falſhood of that lying Angell, Tob. 6. That the heart and liuer of the fiſh could ſo driue away the Diuell that he ſhould neuer returne againe. Could that heart of the fiſh doe more then Chriſt himſelfe? Chriſt himſelfe had repulſed the Diuell, yet he comes againe, yea, in the end after his more thorough foile hee left him, yet but for a ſeaſon. And Chriſt Matth. 12. tels how the Diuell caſt out by himſelfe, returnes againe with ſeauen Matth. 12.Matt 12worſe then himſelfe.

22. It muſt teach vsus neuer to be ſecure after temptation, though wee hauehave got the victory. But as in the fight wee hauehave an eye vntounto the victory, ſo in the victory to hauehave an eie to the fight againe. We muſt be ſtill troubled, and that daily: whereupon in the Lords prayer we are taught daily to pray, Lead vsus not into temptation. Which alſo further refutes that p. 275dotage of Tobies fiſh, ſo driuing away the diuell that he ſhall neuer returne againe. Iob had giuen him a notable foile, and yet he returned again with greater violence. Our whole life is a continuall warfare, one triall is the beginning of another: changes and armies of ſorrowes are againſt me, ſaith Iob. The ſame may wee obſerue in the Patriarches hiſtory, how one waue followed another, one triall lincked and chained to another Alwaies then keepe we on our harneſſe, and looke we for no eaſe heere.

So much for the time of this aſſault.

The parts are two. Firſt, Sathans fitting his temptation. 2. The parts of the aſſault.Secondly, his vttering it being fitted.

The fitting of his temptation conſiſts in two 1. The fitting of his temptation.things. 1Firſt, in carrying Chriſts body to the holy city, that is to Ieruſalem. Luc. 4. Secondly, placing it there on the top of the pinnacle.

For the firſt, two queſtions may be asked.

Queſt. 1 1. Queſt. Whether Chriſt were thus carried, and ſo ſet in viſion onelyonly, the Diuell deceiuing his ſenſes, or whether really and indeede?

Anſ. I thinke the Diuell carried his body really and indeed. Reaſons. 11. The literall ſenſe not contraried by the Scripture, or the analogy of faith is to be followed. Now this is the literall ſenſe, and nothing againſt it. Ob. Obiect. Yes, before it was ſayd, that Chriſt was led into the deſert to be tempted. The deſert then was the place of his temptations, not the Temple. Anſw. Anſw. It is ſufficient to make good that ſpeech, that he was there tempted in the 40. daies, and that the firſt temptation of the three, wherein was a preparation to the other following was there p. 276perfected. 2. If his carriage were onelyonly in viſion, then either Chriſt inwardly in his minde knew that it was Sathans iugling, and no ſuch matter as it ſeemed to his ſenſe; or elſe as his outward ſenſes, ſo his minde alſo was deceiued, and he thought it was ſo indeede, as it ſeemed to his ſenſes. If the firſt, then it was no temptation, for Chriſt knew hee was in no danger, he knew that hee ſtood vponupon firme ground in the wildernes, and ſo he ſhould but hauehave abuſed the Scripture hee alledged for himſelfe. The latter ſeemes to offer a far greater diſgrace to the mind of Chriſt in the apprehenſion of errour for truth, then the Diuels carrying of him doth to his body.

Queſt. 2 2. Queſt. Whether was Chriſt carried by the diuell thorough the aire, or went on his feet.

Anſ. The word that here Matthew vſeth doth not neceſſarily imply that hee was carried, as neither Lukes word that hee went on foot. But yet nothing hinders but that Chriſt might in body be thus carried by Sathan, as he was afterward apprehended, bound and crucified by that curſed crue. And as he gaue them, & death it ſelfe power ouer his body, ſo might he the diuell. Chriſt came in the ſtate of humiliation, & ſtood in our ſteed. He could hauehave confounded the diuell, and hauehave ſmitten him as he did thoſe officers. Ioh. 18. but as there, ſo here he willingly Ioh. 18.John 18yeelded himſelfe. And ſince he yeelded his body to be ſet on the pinacle by the diuell, why not Doct. Sathan & his inſtruments may hauehave power ouer the bodies of Gods childrē Luke 13.Luke 13alſo to be carried. Sathan, and ſo his inſtruments may hauehave power ouer the bodies of Gods children. As he had ouer Iob in his vlcers, ouer his children in their death, ouer Mary Magdalen that was poſſeſſed, p. 277& ouer that daughter of Abraham, Luc. 13. for to this the beſt are ſubiect, yet ſo that Satan is reſtrained & curbed by God, ſo that he cannot do what he would. And this greeuous affliction is ſweetned and ſanctified to Gods children, ſo that the more power hee hath ouer their bodies, the leſſe hee ſhall hauehave ouer their ſoules. Yea, his poſſeſſion of the body is turned to bee a meanes of his diſpoſſeſſion out of the ſoule. In which regard it is ſayd Numb. 23. 22. 23. There is no ſorcery againſt Iaakob, nor ſouth-ſaying againſt Iſrael, becauſe God was an Vnicorne to take Num. 23. 22. 23.Num 23:22Num 23:23away the poyſon, and venome, and ſting of it, as he doth of all other afflictions, yea, and of death it ſelfe to his Iſrael. Waters when the Vnicorns horn hath been in them, are no longer poiſonable, but healthfull; A waſpe when his ſting is out, cannot be hurtfull in ſtinging, but may be profitable in his buzzing to awaken vsus: So are all theſe outward afflictions, euen witching and poſſeſſing by Sathan. So that that which Chriſt ſayd of the Diuels inſtruments, they can kill the body, but not the ſoule, the ſame may we ſay of Sathan himſelfe concerning his poſſeſſion, He may poſſeſſe the bodies, but the ſoules of Gods children he cannot. Here he had ſome power ouer the bleſſed body of our head Ieſus Chriſt, but not the leaſt power ouer his ſoule. In the wicked his ſpecial power is ouer their ſoules. When he was ſent to Ahab, he was ſent to go and be a lying ſpirit, & to deceiue him. But when he was ſent to Iob, it 1. Reg. 22.1 Kgs 22it was but to afflict his body with vlcers. Againe, this power which he hath ouer the bodies of Gods children that we now ſpeake of, is ſuch as that they p. 278are meerely patients; as in Chriſt in this place. Otherwiſe for Chriſt to hauehave gone, and idlely without cauſe to hauehave endangered himſelfe on the pinnacle had beene to tempt God, But now it is the Diuels ſinne, not his. So in thoſe that are poſſeſſed, all thoſe forced and violent motions, though not onelyonly vaine and idle, but euen horribly ſinnefull, as when hee ſpeakes railingly on God, his truth and his children, theſe are all the Diuels owne ſinnes. And therefore he deſired not to poſſeſſe Iob, becauſe his intent was to draw Iob himſelfe to blaſpheme. But now wicked men, though they are free vſually from this poſſeſſiue power of Sathan, yet Sathan hath a farre greater power in the voluntary motions of their bodies, ſuch a power as that they ſhall bee agents in that they doe, and guilty of ſinne. Hee carries them not againſt their will, as heere our Sauiour to the top of a pinnacle, nor as him in the Goſpell, into the fire and water, hee offers not that violence to their bodies, but he carries them willingly, and driues them as free horſes that neede onelyonly the ſhaking of the hand, to the tauerne, to the ſtewes, to the theater, to this or that euill company. He makes them abuſe their eyes to wantonneſſe, their mouthes to filthineſſe, and he makes their feete ſwift to ſhed blood. So that as Paul beeing guided by the good Spirit of God could ſay, I liue not, but Chriſt liues in mee. Gal. Gal. 2. 20.Gal 2:202. So they, wee liue not, but the Diuell liues in vsus. This poſſeſſion of ſoule and body together, is the more fearefull, and yet the more ordinary, and yet no maruell made of it, becauſe it is not diſcerned.

The place whither he is carried, Ieruſalem, is called p. 279the holy City, becauſe of the Temple, and Gods worſhip there, though otherwiſe there were horrible abuſes in doctrine, diſcipline and manners.

Doct. Mans wickedneſſe cannot ouercome, nor ouerthrow Gods goodneſſe. Againſt ſuch it makes 1firſt, Mans wickedneſſe cannot ouerthrow Gods goodneſſe.with whom a little euill either in whole Churches, or in particular men preuailes more, to make them ſpeake euill of them, then much good can doe to make them ſpeake well of them. It is the ſinne of the Browniſts.

2Secondly, it is a comfort for Gods children. If there bee an altar for God in the heart, though the ſuburbes of the city bee filthy, and as Golgotha, yet God will account of thee by his, and not by thine owne. Though thy wheate bee mixed with much chaffe, & thy wine with much water, yet God giues the denomination from the better part.

3Laſtly, it is inſtruction for vsus all, what account to make of ſuch places where the meanes of ſanctification are. Such are holy places, to them ſhould we reſort, as they Acts 2. 9. 10. 11. did to Ieruſalem. The Papiſts pilgrimages thither are abſurd, becauſe the Acts 2. 9. 10. 11Acts 2:9Acts 2:10Acts 2:11holineſſe is not inherent in the ground and the wals, but was only in regard of the worſhip of God, which then was there in ſpeciall manner, and now failing, it is no longer the holy city.

2The ſecond point is the ſetting of Chriſt vponupon the pinnacle of the temple. Some difference there is amongſt Interpreters what it ſhould be. It matters not greatly. All agree in this, that it was a very dangerous place.

Doct. Marke heere what aduantage there is in places p. 280for temptations. Sathan had before the aduantage of the place in the deſert giuen him by our Lord, and Sathan many times takes the aduantage of the place for his temptations.heere hee takes it himſelfe. As heere hee tooke the opportunity of this place, and the danger thereof for Chriſt to ſtand long vponupon it, to vrge this temptation of this Caſt thy ſelfe down, ſo doth he ſtill againſt vsus, for the better enforcing his temptations againſt vsus. Some places are as dangerous for our ſoules, as the pinnacle of the temple was for the body. And when once hee hath gotten vsus vponupon theſe pinnacles, then it is hard if wee caſt not our ſelues downe. As when Peter was in Caiaphas his hall, then was he ſet as it were on the pinnacle of the Temple, and how fearefull a fall caught hee? So in Ioſeph, learning in Pharaohs court to ſweare by the life of Pharaoh. Queſt. May we not then dwell in ſuch places? Anſ. As for the body, we may not bee venturous to goe vponupon high, ſteepe and dangerous places without a calling, but hauing a calling wee may, as Maſons and Carpenters doe, So for the ſoule, when God cals vsus to ſuch places, as he did Ioſeph, Obadiah, Nehemiah, then we may dwell therin, but if no calling, take heede then, and let Peters example teach vsus the danger of Caiaphas his hall. Wee that can ſcarſe ſtand in the firme ground, neuer truſt wee our feete in ſlippery ground, vnleſſe God guide and leade vsus into it.

Thus much of the fitting of the temptation.2. The vttering of his temptation.

The vttering of it followeth.

And he ſayd vntounto him, If thou bee the ſonne of God, Caſt thy ſelfe downe, for it is written, &c.

In which words two things to be conſidered.

p. 281Firſt, the ſinne whereto he tempts.

Secondly, the arguments whereby he tempts.

That whereto he tempts is to Caſt himſelfe downe 1. The ſinne whereto he tempteth.headlong from the top of the pinnacle. Where obſerue.

Doctrin. 1 That the Diuell in temptation hath no enforcing power, though hee hauehave a perſwading ſleight. It The Diuell in temptation hath no enforcing power but onley a perſwading ſleight.reſts in vsus to giuegive aſſent. Therefore he ſayes heere, Caſt thy ſelfe downe. For indeed elſe we ſhould not ſinne. Many fondly excuſe themſelues and their ſinnes by the Diuell, but the Diuell could not make thee ſinne except thou wert willing. And hee hath no power to conſtraine thy will. The Diuell is the father of thy ſinne, but thine owne concupiſcence is the mother. And what could the father doe without this mother. EueryEvery man is tempted, when hee is drawen away by his owne concupiſcence, and is entiſed. Iam. 1. 14.Jas 1:14Iam. 1. 14.

Doct. 2 That the Diuels power is limited. Hee can bring Chriſt, and ſet him on the pinnacle, hee cannot The Diuels power is limited.throw him downe. He is a finite creature, and cannot doe all things. And in thoſe things hee can doe (ſuch as was this, to throw downe a man ſtanding on the pinnacle of the Temple, for euen a childe might hauehave done this) he is curbed and reſtrained by God. So the Lyon. 1. King. 13. killed the Prophet, but 1. King. 13.1 Kgs 13neither touched the aſſe whereon hee rode, nor yet the dead carkaſſe.

Three notable evidences of Sathans limited power may we finde in that one hiſtory of the man poſſeſſed in the region of the Gadarens, Luk. 8. 27. Firſt, Luk. 8. 27.Luke 8:27in that he begges leaue to enter into the ſwine. He p. 282that afterwards boaſts of that all the world was his, and all the kingdomes thereof, hath not power ſo much as ouer a vile ſwine. 2Secondly, we ſee that as ſoone as he enters into the ſwine, hee preſently carries them headlong into the ſea, why did hee not ſo to the man poſſeſſed? Surely, not for any louelove hee bare to him more then to the ſwine, for he is a deadly hater of man-kinde. He would as willingly hauehave drowned the man, as he did the ſwine had not God limited him. 3Thirdly, his name was Legion, there was a whole Legion of Diuels in him. Now a Legion in the warres containes aboue ſix thouſand footmen, Veget. lib. 2. cap. 6.& ſeauen hundred horſe men. Now though whole a legion of diuels, ſuch an army and hoſt of them in one poore man, yet were not able to deſtroy him, nor to do with him as they did with the ſwine. Thus it is alſo in the rage of Sathans inſtruments againſt the Church, the ſpirituall bodie of Chriſt. God ſuffers his Church to be in their hands, as Chriſts body in Sathans to bee placed as it were on the top of the pinnacle, to bee in great danger, and as with Dauid but an haires breadth betweene him and death, yet then Gods ſnaffle is put into their mouthes, and his hooke into their noſtrils, as into Eſaus and Labans in Iaakobs cauſe. Pilates brag therefore againſt Chriſt, Knoweſt thou not that I hauehave power to crucifie thee? Ioh. 19. 10. And Labans to Iaakob. Gen. 31. 29. I am able Ioh. 19. 10. Gen. 31. 29.John 19:10Gen 31:29to doe you hurt, they were but vaine crakes. Sathan himſelfe was faine to ſay to God in Iobs cauſe, ſtretch out thine hand.

Vſe. Heere is comfort then in greateſt dangers, Doth God take care for oxen? ſaith Paul, ſo may wee ſay, p. 283Doth God take care for ſwine? Are wee not much better then they? Though the knife bee in the enemies handes ready to cut the throate of Iſaac lying bound on the altar, yet their hands ſhall ſooner wither with Ieroboams, then doe the deede; Euen then God will work our deliuerance, euen by themſelues, as heere the Diuell doth not onelyonly not throw Chriſt downe, but carries him ſafe away from this ſo tickle and dangerous a place.

But in the action it ſelfe of caſting downe himſelfe, It had beene a great ſinne in Chriſt to caſt down himſelf.it may be asked what ſinne was in it.

Anſw. Reaſon. 1 1. There was a manifeſt hazarding, yea, throwing away his life againſt the ſixt commandement. Life is a moſt precious gift of God, and it ought not to be made ſo little of, as to bee aduentured at Sathans pleaſure. This is a ſinne that Sathan tempts ſtill vntounto, and often preuailes, to offer violence vntounto their owne bodies, by throwing downe themſelues from high places, by running to the water, to the rope, to the ſword. OnelyOnly this is the difference, that for the moſt part this is from deſpaire of Gods mercy, as in Iudas, but hee would hauehave had our Sauiour to hauehave done it out of preſumption and vaine-glory, as ſtill he labours with ſome in the ſame kinde, as in duels, ſingle combates, and going out into the field for eueryevery trifle. Thus the Diuell labours both to make vsus vſe and loſe our liues when, and as hee would. As hee would hauehave vsus to liue to him, ſo to die to him. When God calles for our liues to be ſpent in his quarrell, then he makes vsus timorous and fearefull; when God would hauehave vsus liue, and doe good, then the Diuell labours to make vsus p. 284idlely and vainely prodigall of our liues. When Chriſt had no calling to venture his life now he perſwades him to venture it, but afterwards when God called him, hee ſet on Peter to call him backe and to ſay, Maſter ſpare thy ſelfe. Matth. 16. 22. So the Gallants Matth. 16. 22.Matt 16:22of our time that ſeeme ſo little to paſſe by their liues, that will venture them to reuenge the leaſt diſgracefull word or looke, if God ſhould call them to ſuffer martyrdome for his glories ſake, how baſe and daſtardly cowards would they ſhew themſelues. 22. Heere would hauehave beene preſumption in truſting to Gods power and promiſe for preſeruation without warrant. 33. Vaine-glory, deſiring by this meanes to bee accounted of all the ſonne of God. But this will better appeare by conſidering the arguments The Arguments, whereby he tempteth.whereby Sathan perſwades Chriſt to this caſting downe of himſelfe.

1. Argument. If thou bee the ſonne of God. The The firſt argument.ſenſe is thus much. Since thou art ſo confident in the voyce at Iordan, and beleeueſt verily that thou art the ſonne of God, and therfore in the ſtrength of this thy faith wilt reſt on thy fathers prouidence for food without turning ſtones into bread, well then thou that art ſo great, and ſo mighty, both in thy God-head, and in the faith of thy man-hood, neuer bee afraid of this ſo dangerous a place. Truſt to the power of thy God-head, Truſt to the faith of thy manhood, and boldly throw thy ſelfe downe, that as thou art God, ſo it may euidently appeare in this ſo famous and populous a city, in the eyes of all the beholders, who will receiue thee as a man come downe from heauen vntounto them.

p. 285In this argument there are three reaſons couched together.

Reaſon. 1 Firſt, from his perſon and power. Thou art Gods ſonne, what needeſt thou to feare, Thou mayſt doe any thing.

Doct. An vſuall tricke of Sathan to make vsus preſume, It is Sathans vſuall trick to make vsus preſume vponupon the priuiledges we hauehave receiued from the Lord. 1. Cor. 7. 20.1 Cor 7:20and beare our ſelues out vponupon the priuiledges wee hauehave receiued from the Lord, euen ſometimes vponupon our ſpirituall priuiledges, that we are the ſonnes of God, and are heires of heauen. As in the ſeruants in the primitiue Church, that therefore caſt off the yoake, and would bee ſeruants no longer, 1. Cor. 7. 20. And in others heereupon to carrie themſelues more highly, and to deſpiſe others, on whom yet God hath not ſhewed ſuch mercy. But in outward temporall priuiledges it is more common. Great perſonages preſume vponupon their place, their power and their parentage, as if theſe were ſo many licenſes to ſinne. Pharaoh thus preſumed vponupon his King-ſhip, who is the Lord? or who is Moſes? I am an abſolute Prince, a man to whom all ſtoop, and to hauehave a meane fellow thus to talke to mee, thus to threaten mee? As heere hee reaſoned with our Sauiour, If thou be the ſonne of God, ſo will he be ſtill ready to reaſon, If thou be the ſonne, or daughter of a King, of a Prince, of a Noble-man, of a great rich man, who then ſhould reſtraine thee, who ſhould be ſo bold to checke or controll thee? Baſe flatterers that are alwaies haunting great perſonages hauehave learned the Diuels argument, and indeed are his inſtruments in preſſing of it. As Iezebel to Ahab, Art thou King of Iſrael? And the Perſian Iudges p. 2861. King. 21. 7.1 Kgs 21:7to King Cambyſes, who being deſirous to marry his ſiſter, and asking them if there were any law for it, anſwered that there was no ſuch law, but that there was another, that the Kings of Perſia might doe what they lift. A groſſe deceit. For the more priuiledges, the more bonds of obedience to that Lord of whom wee hauehave and hold them, by whom euen Kings and Princes doe raigne. And therefore ſuch ſhould rather reaſon as Nehemiah did, Neh. 6. Neh. 6. 11.Neh 6:1111. ſhould ſuch a man as I flee? ſhould ſuch a man as I am, ſo honoured, ſo aduanced by God, ſhould I ſo much forget him, and my ſelfe to ſinne againſt him? The Diuell reaſons, Thou art the ſonne of God, therefore caſt downe thy ſelfe, that is, therefore ſin. Nay the contrary argument holds ſtrong, Thou art the ſonne of God, Therefore ſinne not againſt thy father. So God when hee could hauehave made thee the baſeſt drudge and ſcullion, hath yet aduanced thee to high and honourable eſtate, Therefore remember thy debt to him, and ſhew thy thankefulneſſe. No doubt but Sathan thus reaſoned with Dauid when he tempted him to adultery with Bathſheba. 2. Sam. 12.2 Sam 12What? thou art a King, and bee croſſed in thy pleaſure? But when God ſent Nathan to rebuke him. 2. Sam. 12. hee inuerted the Diuels argument, and reaſoned quite contrary, I aduanced thee from the ſheepefold euen to the throne &c. and ſo amplifies his ſinne euen by that whereby Sathan extenuated it to him, and made it ſeeme no ſinne.

Reaſon. 2 2. Reaſon. From his faith in Gods prouidence and promiſes. Thou beleeueſt that that word, Thou art my ſonne, is the word of God, and ſo in thy want p. 287of food thou comforteſt thy ſelfe with it, and liueſt by faith. Thou then that haſt ſuch a ſtrong faith in that voice of God, and perſwadeſt thy ſelfe that this manhood of thine is vnited perſonally to the ſecond perſon in Trinity, and therefore can bee vpheld in this danger of famine without bread, Thou I ſay that haſt ſuch a ſtrong faith, neuer feare to caſt downe thy ſelfe head-long, but aſſure thy ſelfe that Gods prouidence can preſerue thee from this danger, as well as from the other.

Heere we learne.

Doct. 1 That the diuell takes occaſion from our very graces to draw vsus to ſinne, and labours to wound vsus The Diuell laboureth to wound vsus with our own weapons.with our owne weapons, as heere Chriſt, with his faith in the former temptation. What ſtrange cunning is this? The diuell like a crafty pyrate will hang out the ſame colours. Whereas Chriſt ſtood vponupon faith, and reſting vponupon Gods prouidence, why hee will be as well for that as he, and ſo perſwades him to doe that which might carry a ſhew of a ſtrong faith indeede. So hee ſees ſome men zealous and feruent in the profeſſion of religion. And ſeeing no poſſibility to quench this fire, he will throw his gunpowder into it. Hee will deceiue them vnderunder the colour of zeale, and bring them to prepoſterous indiſcretion, yea, to a blinde and bolde madneſſe, as in the common people to reforme publique abuſes without the Magiſtrates authority, as in throwing downe images, and the like. Contrarily ſeeing others to bee wiſer and moderater, hee abuſes their wiſedome and moderation to make them remiſſe and careleſſe, dead and heartleſſe. Thus he abuſes p. 288our care of prayer, and ſeeking Gods Kingdome to be negligent in our callings, and contrarily our conſciences of our callings to the neglect of Gods kingdome. So he abuſeth our commendable cuſtome of giuing our ſelues to good meditations, and ſtirring vp good affections in our ſelues in our ſolitarineſſe, to diſtract our mindes in the publique exerciſes of the word and prayer. The diuell ſees that againſt Gods children, oftentimes hee can hauehave no other aduantage, then that which they had againſt Daniel Dan. 6. in the Law of his God, in the graces of Gods Dan. 6.Dan 6Spirit, and therefore hee dies his bad cloathes in good colours, and paints the foule faces of ſinne with the colours of graces and vertues to deceiue vsus; As heere he preſents preſumption to Chriſt vnderunder the colour, and in the habit of faith; and ſo now couetouſneſſe, of frugality and good husbandry; drunkenneſſe and carowſings of healthes, of good fellowſhip; ſottiſh ſloath, of quietneſſe. Eccleſ. 4. 3. Eccleſ. 4. 3.Eccl 4:3vnlawfull ſports both in regard of the nature of the games, as dice; and in regard of the time ſpent in them, as when men lie at their recreations from morning to euening, this he will preſent to vsus vnderunder the name of honeſt mirth and recreations. Oh then what neede hauehave we to fly to Ieſus Chriſt who dwelleth with prudence, Prou. 8. What neede hauehave wee Prou. 8.Prov 8not to be carried away with eueryevery thing that hath a ſhew of goodneſſe, or of indifferency, but to bring theſe painted ſtrumpets of the diuell to the light, yea, and to the heat of the word of God, and then their painting ſhall melt away, and we ſhal ſee their beauty came onelyonly out of the diuels boxe. Take p. 289heede leaſt we be hardened with this deceitfulneſſe of ſinne. This hardens a man in ſinne, when hee apprehends it as a vertue, or a thing lawfull.

Doctr. 2 2. The Diuell when he cannot draw vsus to one extreame labors to draw vsus to another. As here when The Diuell when he cannot draw to one extreame, ſeeketh to draw to another. Ioh. 13. Numb. 14.John 13Num 14he could not get our Sauiour to diſtruſt, he labours to ruſh him vponupon preſumption. So Peter Ioh. 13. from refuſing to hauehave his feet waſhed, to offer feet, head, hands and all to the waſhing. And the Iſraelites. Num. 14. from denying to goe towards Canaan when God commanded, to be hot vponupon going when God forbad them. So the Papiſts from the extremity of the Corinthians. 2. Cor. 10. 9. 10. ctc. to 2. Cor. 10. 9. 10.2 Cor 10:92 Cor 10:10magnifie the writings of the Apoſtle in the contempt of his vocall miniſtry, are fallen into the contrary extreame of magnifying that which the Apoſtles deliuered by word of mouth, vnwritten tradition, to the diſparagement of their writings. So Luther from rhe indiſcreete zeale of the people at Wittemberg in throwing down images, to the retaining and maintaining of images, and Auſtin from carnall ſinging to no ſinging at all, many of vsus from the falſe religion in Popery, to no religion, from workes without faith, to faith without workes, from zeale without knowledge, to knowledge without zeale, from the tyranny of Popiſh diſciplin, to the neglect of Chriſts holy diſcipline. This then muſt teach vsus not to be too proud, or ſecure if we preuaile againſt Sathan in one temptation to this or that extreame, for eaſily may wee bee foyled in another extreame. As our hatred of prodigality may make vsus couetous, and our hatred of couetouſneſſe may make vsus prodigall. p. 290So that in ouercomming Sathan in one temptation we are ſo much the neerer, being ouercome by him in ſome other if we look not well to it.

Reaſon. 3 3. Reaſon. From that credit and glory he ſhould hauehave by the throwing downe himſelfe, and yet being ſafe, namely, hee ſhould with all applauſe and admiration bee receiued of the Iewes in Ieruſalem, beholding this miraculous deſcent.

Doctrin. 1 1 See how the Diuell vſes to tickle vsus with the delight of praiſe and glory, and puffes vsus vp in pride. The Diuell vſeth to puffe vsus vp with the delight of praiſe and glory.When we feele ſuch thoughts, know that they are of the diuell, who goes about to exalt vsus that hee might humble vsus, to ſet vsus vponupon high pinnacles, that hee may lay vsus flat on the earth, as hee did our firſt parents Gen. 3. whereas on the contrary God vſes Gen. 3.Gen 3to humble vsus that hee may exalt vsus. If Chriſt had hearkened vntounto Sathan he had caſt himſelfe downe indeed, as he himſelfe was once caſt downe out of the heauens into the loweſt hell. Pride goes before deſtruction. Prou. 16. 18.Prou. 16. 18.Prov 16:18

Doct. 2 2. See how much the Diuell truſts to this temptation of vaine-glory, thinking heereby to draw The danger of vain-glory.Chriſt to this ſo dangerous an attempt to hazard the breaking of his necke. And thus for a little vain-glory in the world how many are there that breake their neckes, and cruſh their eſtates in proud and pompous prodigality, that they may hauehave a name, and we well ſpoken of.

2. Argument: that Sathan vfes in this tempation The ſecond argument.followes. For it is written, He will giuegive his Angels charge euer thee, and with their hands they ſhalt lift thee vp, leſt at any time thou ſhouldeſt daſh thy foote againſt p. 291a ſtone. The argument is drawen from aſſurance of ſafety in caſting downe himſelfe, and this he would confirme by Scripture.

Doct. Heere generally we may ſee how the diuell miſapplieth The Diuell miſapplieth Gods promiſes, mercies and prouidence.Gods promiſes, mercies and prouidence. As ſometimes he denies vntounto vsus the application of theſe when we are intereſted in them, as when wee walke vprightly with God, ſo contrarily hee applies them ſtrongly and earneſtly when they belong not vntounto vsus, as heere the promiſe of protection by Angels to Chriſt though hee ſhould tempt God, And ſo hee ordinarily applies the promiſe of mercy to moſt deſperat wretches; though they lie wallowing in their mire, and neuer waſh themſelues in the waters of repentance. Caſt thy ſelfe headlong into this ſin, ſaith he, and Gods mercy ſhall keepe thee from falling into hell. In good things he ſeuers the means from the end, telling vsus we may hauehave the end without the meanes, heauen without repentance and obedience, a plentifull harueſt without ſowing the ſeed. In euill things he ſeuers the end from the means, hell and deſtruction from ſin and diſobedience, as Deut. 29. 19. quite contrary to that Eccleſ. 11. 9. but Deut. 29. 19. Eccleſ. 11. 9.Deut 29:19Eccl 11:9know that for all theſe things God will bring thee to iudgement. Yea, he doth not only thus ſeuer thoſe things which God hath ioyned together, ſinne and puniſhment, but as here we ſee, ioynes together that which God hath ſeuered, ſin and reward, tempting of God, and preſeruation by Angels, implunging our ſelues into the gulfe of ſinne, & reſting in Gods kingdome, ſowing cockle and reaping wheat, ſetting thornes and gathering figs, brewing with crabs p. 292and drinking ſweet and pleaſant beere, waſting and ſpoyling the Lords vine-yard, and our pay, and our penny with the labourers at the end of the day. He makes vsus beleeue we may finde the heauenly kingdome, as Saul found the earthly, without ſeeking; nay, in ſeeking a farre different matter, his fathers aſſes, and ſo that wee may finde Gods kingdome whileſt wee are hunting after the ſinnefull pleaſures of this world. As hee would perſwade Chriſt of a ſure deſcent from the Temple, without going down by the ſtaires, nay, by vſing a contrary meanes, a violent flinging of himſelfe downe: So hee would perſwade vsus of a ſure aſcent into heauen without going vp by the ſtayres of obedience, without climbing vp the hill, nay, though wee runne downe the hill amaine. Witneſſe the miſerable experience of theſe times, wherein ſuch as are idle all the harueſt-time of this day of grace, doe yet promiſe themſelues cloathing in winter as well as any. Impudent and inſolent ſinners, Adulterers, Swearers, Epicures, Mammoniſts, ſuch as ſay vntounto God, Depart from vsus; doe yet make full account to heare God ſay vntounto them, Come ye bleſſed If there ſhould want roome in heauen, the Prophets, Apoſtles and Martyrs muſt come out and leaue their places, rather then they ſhould ſtand out. The vile, vicious and prophane ſwine doe thus deceiue themſelues moſt pitifully. If any are to bee ſaued, they are the men. Though they hauehave liued like ſwine all their life long, yet a cry for mercy at laſt gaſp ſhall tranſforme them into Saints, as the Syrens ſongs tranſformed men into ſwine. In this deceyt many doe p. 293liue and die. Hereupon the Scripture admoniſhes vsus of it. 1. Cor. 6. 9. Know ye not that the vnrighteous 1. Cor. 6. 9.1 Cor 6:9ſhall not inherit the Kingdome of God? Be not deceiued, neither fornicatours nor adulterers &c ſhall inherit the Kingdome of God. And Prou. 20 4. The ſloathfull will not plow in winter, therefare he ſhall begge in ſummer, Prou. 20. 4.Prov 20:4which is true in the ſpirituall ſenſe, as in the rich glutton, Luc. 16. begging water in hell, and in the Luc. 16. Matth. 25.Luke 16Matt 25fooliſh virgins, Matth. 25. begging of oyle. The diuell ſeuers conditions from Gods promiſes, but let vsus couple them together, and not cry peace, peace, when breaking the conditions of Gods peace, preſent deſtruction is at hand. Let vsus know that all abſolute application of the promiſes without reſpect to the condition is of the diuell deceiuing vsus, and therefore examine we our ſelues of the conditions of Gods promiſes, if we would hauehave any comfort of them.

But let vsus come more ſpecially to the diuels proofe, and examine the teſtimony of Scripture cited by him out of Pſal. 91.Pſal. 91.Ps 91

The promiſe of the Angels protection is made vponupon condition of our keeping our ſelues within our bounds, for ſo it is ſayd, They ſhall keepe thee in thy wayes, that is, in thoſe courſes appointed thee by God, but the Diuell perſwading Chriſt to goe out of theſe wayes, carftily clippes off that clauſe.

In this allegation let vsus conſider,

1. What is right and good.

2. What is naught.

1. This is right.

Firſt, That the attendance and the ſeruice of the p. 294Angels is acknowledged. Well might Sathan acknowledge it, for he knew it by experience, being The Angels are attendants to Gods ſeruants. Dan. 10. 21.Dan 10:21encountred ſo often by the good Angels in his wicked endeauours againſt them. Dan. 10. 21. As there was a ſtrife betwixt Michael and Sathan about dead Moſes, Iude 9. ſo much more no doubt about Iude verſ. 9.liuing Moſes, and eueryevery good Chriſtian. The Angels ward off his blowes, and helpe vsus againſt him both in ſoule and body. This place is of the bodies defence, as the daſhing of the foote againſt the ſtones implies, by which one danger vnderſtand by a ſynecdoche all other. And the whole purpoſe of the Pſalme ſhewes as much; for the Pſalmiſt had ſayd before, he ſhall deliuer thee from the ſnare of the hunter, and fom the noiſome peſtilence, &c. and then giues the reaſon, for he ſhall giuegive his Angels charge &c. So that Angels helpe to remooue diſeaſes and euils, as the Diuell helpes to bring them, Pſalm. 78. Pſal. 78. 49.Ps 78:4949. and as appeares in Iobs hiſtory. Iob. 1. and 2. But that their office is alſo for the ſoules good is cleere enough out of the Scripture, Heb. 1. 14. Pſal. Heb. 1. 14. Pſal 34. 7. Matth. 18. 10Heb 1:14Ps 34:7Matt 18:1034. 7. yea euen the little ones hauehave their Angels. Matth. 18. 10. both little in chriſtianity, and little in yeeres, babes and ſucklings. Angels are their rockers. EueryEvery childe of God is a ſpirituall Prince and King, and this honor is not meerely titular, it is true and reall, and therefore we muſt hauehave the ſtate and priuiledges of a King. The priuiledge of a Councell or Senate Pſal. 119. 24. to wit, Gods teſtimonies, Pſal. 119. 24.Ps 119:24& the priuiledge of a guard full of ſtate & ſtrength, the Angels themſelues.

Ʋſe. 1 1. Loe the happy and honourable priuiledge of p. 295Chriſtians. Dauid, Pſal. 34. 7. hauing ſayd, The Angell Pſal. 34. 7. 8.Ps 34:7Ps 34:8of the Lord pitcheth his tent round about them that feare him, he addes ver. 8. Taſte, and ſee how gracious the Lord is, to wit, in allowing his children ſo gracious attendance, Bleſſed is the man that truſts in him, namely in regard of ſo happy protection. It is accounted a great matter of ſtate in the world to hauehave at our heeles a long traine of followers, in ſilkes, ſattins, golden chaines, and ſuch like brauery. How are ſuch ſights gazed on, and how doe ſuch doate vponupon their owne greatneſſe? Alas but beggery to the glory of the leaſt of theſe attendants. Thou hadſt neede hauehave a faire day, and a cleere ſunneſhine, or elſe halfe thy ſhew will be loſt, but Angels our attendants enlighten the greateſt darkeneſſe. Luc. 2. 9. What a fauour was it for Mordecay a poore Luke 2. 9.Luke 2:9porter to hauehave Haman the great pompous Peere of the Empire to be his attendant, his lacquay, and his footman for an houre; how much more honour for vsus poore wormes to hauehave thoſe mighty Peeres of heauen, little Royes, Demi-gods to wait vponupon vsus continually? King Salomon in all his royalty, in the middeſt of his two hundred targets, and three hundred ſhields of beaten gold was not like one of the lillies of the field, much leſſe like a Chriſtian enui roned and encompaſſed with a wall of Angels on eueryevery ſide. Deſpiſe not, ſaith Chriſt, Matth. 18. one Matth. 18.Matt 18of theſe little poore Chriſtians. As ſimple as they ſeeme to be, they hauehave a guard of Angels attending them, Their Angels are in heauen. How dareſt thou deſpiſe them whom the Angels honor? why ſhouldeſt thou diſdaine the pooreſt Chriſtian, and thinke p. 296him vnworthy thy ſpeech, thy countenance, thy company, whom the great Angels thinke worthy of their ſeruice and atrendance? what pride is this? Nay, this ſhould make vsus humble our ſelues though neuer ſo great to become ſeruants in louelove to our brethren, and to be ready to waſh, yea and kiſſe the feete of the leaſt of the Saints of God. For the Angels greater in power and in glory they doe thus abaſe themſelues to vsus. But eſpecially how dareſt thou wrong them? How dareſt thou wilde boare ruſh into Gods Paradiſe, ſuch as is eueryevery true Chriſtian, where ſtands Gods Angels with their ſwords drawen? will a dogge feare thee from entring into, and making an aſſault vponupon an houſe, and ſhall not a legion of Angels affright thee from offering violence to any of Gods Saints?

Vſe. 2 2. Comfort to vsus all in all our afflictions and dangers. Wee hauehave the Angels ayde, as the Prophet Eliſha againſt that bloody King, Iaakob againſt the feare of Eſau, Hezekiah againſt Senacherib, and England againſt that inuincible nauy of the Spaniards in the yere 88. what though the good Angels appeare not ordinarily, no more doe the euill ones, and yet thou doubteſt not of the hurt done by them, why then doubteſt thou of the helpe done by the other? Get thee thoſe eies whereby thou mayſt ſee as with Moſes the inuiſible God, ſo the inuiſible Angels. Pray, as Eliſha for his ſeruant, that thine eyes may bee opened, and then ſhalt thou ſee more with thee then againſt 2. King. 6. 16 17.2 Kgs 6:16thee. 2. King. 6. 16. 17.

Vſe. 3 3. Take we heede then how we carry our ſelues becauſe of this honourable preſence of the Angels p. 297our attendants, that we grieue them not with our miſdemeanours, and make not their waiting tedious vntounto them. So Paul 1. Cor. 11. 10. would hauehave 1. Cor. 11. 10.1 Cor 11:10the women behaue themſelues orderly in the aſſemblies becauſe of the Angels.

2Secondly, this is right alſo in the diuels allegation, that he applies the promiſe ſpoken to that Pſalm to the faithfull, ſpecially, and by name to Chriſt, and this is not to bee blamed as though it corrupted the ſenſe of the place. Nay, the diuell heerein hath taught vsus a notable poynt of diuinity (yet taught by God elſe where in Scripture more fully) which we may well take from him as an vniuſt poſſeſſour, as the Iſraelites the Aegyptians iewels. For the truth, whereſoeuer it is, is Gods.

Doct. 1 1. Then we learne that whatſoeuer promiſes or bleſſings belong to vsus, they belong chiefly and principally The promiſes and bleſſings that belong to vsus belong principally to Chriſt Pſalm. 8.Ps 8to Chriſt. As heere the promiſe of the Angels protection is in ſpeciall manner applied to Chriſt, & ſo comes to vsus at ſecond hand. That which is ſpoken Pſal. 8. of mans dignity aboue all other creatures as hauing all things put in ſubiection vnderunder him, is interpreted, Heb. 2. 6. and 1. Cor. 15. 27. Heb. 2. 6. 1. Cor. 15. 27. Heb. 1. 3.Heb 2:61 Cor 15:27Heb 1:3of Chriſt. For Heb. 1. 3. hee is made heire of all things, and therefore Rom. 8. 17. wee are ſo made heires, that we are but heires annexed with Chriſt. Hee is the grand heire. Hee is the executour as it were of Gods will, and receiues all his legacies, and then from him they paſſe to vsus. Hence we are ſayd to be elected and called in him, and bleſſed with all ſpirituall bleſſings in him. Epheſ. 1. 3. 4. Firſt Chriſt Epheſ. 1. 3. 4.Eph 1:3Eph 1:4is elected, then wee in him; firſt Chriſt is iuſtified p. 298and diſcharged of our ſinnes, then we in him. Gal. 3. 19. The promiſes are made to Abrahams ſeede. Not Gal. 3. 16.Gal 3:16ſeedes, ſaith Paul, but ſeede, noting one and that is Chriſt.

Vſe. 1 1. For humility in the middeſt of all our excellency, which though it be great by vertue of that communion wee hauehave with our head and husband Ieſus Chriſt, entituling vsus to his bleſſed priuiledges, yet it is but deriued from another. In our ſelues we are naked, and meere nothings. All that we are, wee are it, and all that we hauehave, we hauehave it in Chriſt. Wilt thou be proud of the Angels ſeruice? They doe it to thee onelyonly as thou art a member of Chriſts body. If a King ſhould marry a poore begger, the greateſt Nobles of the land muſt doe her ſeruice, but yet it is done with a relation to the King. And ſo the ſeruice the Angels doe vsus is done with a relation to Chriſt who hath married vsus to himſelfe. 1. Cor. 3. 21. 22. 23. All things are yours, but how comes that? 1. Cor. 3. 21.1 Cor 3:21you are Chriſts. This is the difference betwixt legall and Euangelicall bleſſings, that the Legall are directed, and came to man immediately, but no Euangelicall bleſſing comes to vsus otherwiſe them mediately by Chriſt, firſt receiuing them, and then paſſing them ouer to vsus. This ouerthrowes the popiſh pride, that would be ſomething of themſelues without Chriſt, like that youncker in the Goſpell that would hauehave his portion in his owne hands. Luc. 15.Luke 15.Luke 15

Vſe. 2 2. For inſtruction, to get vsus vntounto and into Chriſt. Elſe are wee the nakedſt, and moſt beggerly wretches of any. No right to the leaſt crumme of bread p. 299or droppe of water, no right to the ſeruice of the meaneſt, much leſſe of the choyſeſt of Gods creatures. But Chriſt hath gold and golden apparell, and he cals thee to buy of him. Reuel. 3. Thou maiſt Reuel. 3.Rev 3buy it at an eaſie rate, by marrying thy ſelfe to him by faith. Can the husband be rich, great, glorious, and the wife poore, obſcure, ignoble? Can Abram be called Abraham receiuing honour in his name, and ſhall not Sarai bee Sarah, and partake with him in the ſame honour. Oh the glory of all Chriſts members, and oh the miſerie of all that are out of him.

Vſe. 3 3. For comfort, and that two wayes. 11. That wee cannot loſe the Euangelicall bleſſings of grace and glory, becauſe Chriſt is made the Lord Treaſurer and Lord Keeper of them. Wee are no longer truſted with them our ſelues, as in the legall bleſſings, for then we ſhould loſe them as we did the other, but Chriſt he receiues them for vsus, and communicates them to vsus. They are then in a ſure hand they cannot miſcarry. 22. If thou canſt not ſo certainely apply the promiſes and beſſings promiſed vntounto thy ſelfe, Remember that the promiſes are made vntounto thee in Chriſt thine head, and when hee receiues them, hee doth it more for mee and thee, then for himſelfe, and though thou bee vnworthy, yet he is worthy.

Doct. 2 2. We further may hence learne that the indefinite promiſes are to bee appropriated by particular The indefinite promiſes are to bee appropriated by particular application.application; As heere Sathan applies this promiſe to Chriſt in ſpeciall, and the tenour of the words of the promiſe ſhew as much. Hee ſhall giuegive his Angels p. 300charge ouer thee, ſpeaking particularly to eueryevery faithfull Chriſtian. So Galat. 4. 7. Thou art no Gal. 4. 7.Gal 4:7more a ſeruant, but a ſonne. God would not ſpeake thus particularly, if hee would not hauehave vsus apply particularly.

Thus we ſee what is right.

See wee now what is naught in this Allegation.

11. This is naught, That the Scripture is alledged in a peruerſe apiſh imitation, becauſe Chriſt had alledged Scripture before. Thus hath the Diuell The Diuell, Gods Ape.alwayes been Gods Ape, as in ſacrifices, waſhings, tithes, prieſts, altars, oracles of the heathen, all which hee did apiſhly imitate, and counterfet the like to thoſe in the Church of God, thinking by this meanes to diſgrace the ordinances of God. Pharaoh hardened his heart when he ſaw his ſorcerers to doe the ſame things ſeemingly, which Moſes did truely. And ſo when other nations ſhould hauehave rites and ceremonies of diuine ſeruice as well as the Iewes, and other ſects ſhould alleadge Scripture, aſwell as the orthodoxe Chriſtians, this might harden many, either in wrong religion, or elſe in a neutrality. This imitation the Diuell alſo practiſes in his inſtruments. All thoſe courſes the ſeruants of God at the firſt reſtoring of religion vſed for the furtherance of the Goſpell hauehave the Papiſts ſince taken vp for the ſtabliſhing of their Kingdome. As firſt preaching ſpecially in great cities and pallaces of Princes, though otherwiſe they iudge of preaching as of a matter of complement. 2. Bookes of piety and deuotion. 3. Seaſoning and affecting youth be times by carefull inſtruction. 4. Offers of diſputations. p. 3015. Tranſlations of Scripture with comments, common places & hiſtories of the Church. 6. Diſcouery of their ſcandalous liues. 7. Martyrologies. In all theſe hauehave they affronted vsus.

22. This alſo is naught. That the Scripture the moſt holy word of God by writhing, wreſting, and The Scripture made a patron of ſinne.falſification is made a patron of ſinne. Heere the Diuell by Scripture corrupted, encouraged Chriſt to tempt God. So Epicures, belly-gods, drunkards, fornicators, couetous worldlings, will alledge Scripture for themſelues, which I ſpare to recite remembring what Pliny (beginning to relate ſome trickes of drunkards, but calling himſelfe preſently backe) ſaith, Quae referendo pudet decere, leaſt his taxing ſhould be a teaching. Iulian the Apoſtata ſpoyling the Chriſtian ſouldiers, alleadged that Matth. 5. Bleſſed are the poore, for theirs is the Kingdome of heauen, Matth. 5.Matt 5ſaying that he ſpoiled them to make them bleſſed: So with the like Spirit hee alleadged another ſentence out of the ſame chapter, when thou art ſmitten on the one cheeke, turne the other alſo, to diſgrace Chriſt for that being wrongfully ſmitten he ſpake in his owne defence. The Popes and Papiſts hane excelled in this kinde. The next ſentence in the 91. Pſalme to this ſentence heere alledged by the diuell, did that guilty Innocent the third alledge when hee trode vponupon the Emperours necke, Thou ſhalt walke vponupon the Aſpe and the Baſiliske. And the like is that; God made two lights, the greater and the leſſe, to ſhew that the Pope was aboue the Emperour. And that in the Goſpell, Behold heere are two ſwords with Chriſts anſwer, It is enough, to prooue p. 302the Popes right to both the ſwords.

Vſe. This muſt teach vsus neuer to alleadge Scripture but with reuerence, and to the right ends. A fault in many Preachers, euen in the pulpit vſing them euen as a noſe of wax, and playing with, and deſcanting vponupon them. We ſee heere it is the diuels property to corrupt the Scripture. Marke then whoſe Church the Church of Rome is, that obtrude vponupon vsus their vulgar latin edition for the onelyonly authenticall, which deales with the originall copies, as the diuell doth with this place, falſifies them ſomtimes by falſe interpretations, ſometimes by adding, and ſometimes by clipping and paring away, as the Papiſts Index expurgatorius doth in other authours. More remarkable examples heereof are theſe. Rom. 11. 6. If it be of grace, then not of workes: for then grace Rom. 11. 6.Rom 11:6is no more grace, And if of workes then not of grace, or elſe were worke no more worke. The latter member of the oppoſition (a notable inforcer of the Apoſtles argument againſt merit) is quite left out. So Heb. Hebr. 1. 3.Heb 1:31. 3. where it is ſaid that Chriſt by himſelfe hath purged our ſinnes, that clauſe by himſelfe, forcible againſt our owne ſatirfactions, is left out. So Geneſ. 3, for hee ſhall breake the ſerpents head, they read ſhee, Gen. 3. 15.Gen 3:15which they would hauehave to be meant of the Virgine Mary. See how they imitate the arch-corrupter of Scripture.

33. This alſo is naught, that the diuell leaues out that clauſe which is in the Pſalm, In thy wayes, which Some part of the Scripture omitted.is very materiall, and quite againſt that to which he tempted our Sauiour. For as Bernard hath noted, the Angels ſhall beare vsus vp, in our wayes, not in caſting p. 303our ſelues downe head-long. What kinde af way is this to caſt a mans ſelfe downe from the pinnacle? The In vijs noſtris, non in praecipitijs. Qualis haec via deſcendere de pinnaculo? via Luciferi caedentis de coelo. Bern.way of Lucifer falling from heauen. That which the Diuell hath left out let vsus put in, that which he concealed let vsus ſpecially remember, for if there were not ſome ſpeciall treaſure incloſed in it, hee would neuer hauehave concealed it.

Doct. This clauſe omitted by the Diuell teacheth vsus that Gods good prouidence, and the Angels protection Gods prouidence can only then be expected when we walke in the wayes appointed.can onelyonly then bee expected, when wee are in the wayes he hath appoynted vsus, that is, within the compaſſe of our generall or ſpeciall callings. Otherwiſe it is with vsus as with the deere when they leape ouer the pale of the parke & ſtraggle into the fields. Prou. 27. 8. As a bird that wandreth from her neaſt, ſo Prou. 27. 8.Prov 27:8is a man that wanders from his owne place, While the bird keepes her neaſt ſhe is ſafe from the kite, from the ſnare, the ginne and the fowler, whereas out of her neaſt ſhe is in danger of all theſe. So it is with a man in, or out of his calling. It coſt Shimei his life when he paſſed his bounds ſet him by the King, and ſo it is dangerous to be out of the bounds and waies ſet vsus by God. Examples we hauehave in Balaam met by the Angell with a naked drawen ſword, Numb. 22. Numb. 22.Num 22he was out of the way of the Lord, God had forbid him to goe. So Moſes was met by the Archangell Chriſt himſelfe, when circumciſion was neglected. Exod. 4. And Iaakob met with many croſſes when Exod. 4. 1. King. 13.Exod 41 Kgs 13his vow was neglected. So the Prophet. 1. Kin. 13. that went out of his way, and beyond his bounds ſet him by God, was ſlaine by a Lyon.

Ʋſe. 1 1. Conſider wee then with Dauid our wayes in p. 304our hearts, what they are, and whether wee keepe our ſtation. For wee are all in warrefare, Chriſt is our captaine, as long as wee keepe company with him, the Angels keepe company with vsus, but if we forſake him, they are not ſo fond of our company, as for it to leaue Chriſts. What neede hauehave wee then to looke to our ſelues in all our actions, euen in eating, drinking, riding, ſporting. For euen in theſe actions God hath ſet vsus our waies. If wee bee out of them, we bee out of Gods protection. How can we looke to be protected in the way of drunkenneſſe, gluttony, and prophaneſſe in eating without prayer, or in the way of idleneſſe, and voluptuouſneſſe in our recreations, when wee vſe them immoderately, either in regard of the time, or our affection. We ſee what dangers we are ſubiect vntounto in our eating, drinking and riding. Looke we then, that as in all theſe we ſtand in neeede of Gods protection, ſo wee put it not from vsus by going out of his wayes.

Vſe. 2 2. Heere is comfort and hartening to vsus in Gods wayes. Many are driuen out of them for feare of dangers. This heauenly hoſt muſt imbolden vsus, as it did Iaakob to meet Eſau comming againſt him. Gen. 32. 1. 2. for hee knew hee was in his wayes verſ. 9. O Gen. 32. 1. 2. 9.Gen 32:1Gen 32:2Gen 32:9Lord which ſaidſt vntounto mee, Returne. The wayes of God are like Iaakobs ladder. Gen. 28. where the Angels Gen. 28.Gen 28of God were aſcending and deſcending. And that ladder ſignified the way of going into, and returning from Meſopotamia, and Gods gracious protection of him in his iourney by his Angels. Therefore after his dreame it is ſaid Gen. 29. 1. Then Iaakob p. 305Gen. 29. 1.Gen 29:1lift vp his feete, that is, he went freſhly, couragiouſly and comfortably, becauſe hee was aſſured of the Angels protection in that long and ſolitary iourney. This made Luther ſo couragious, when hee ſayd, that though all the tyles of the houſes in Wormes were ſo many diuels, yet he would goe thither. He knew hee ſhould hauehave more with him, and greater, then any againſt him, euen this guard of Angels. A man that is in theſe waies need not feare, hauing ſuch a guard of legions of Angels. The fearefull ſluggard will cry, A Lyon in the way. Prou. 26. 13. yea but this Prou. 26. 13.Prov 26:13text cries an Angell, yea, many Angels in the way, to ſtoppe the Lyons mouth. The Lyon is in thoſe by-wayes in which that Prophet walked. 1. Kin. 13.1. Kings. 13.1 Kgs 13