Works, Verse 1

Works · Verse 1

p. 1MATTH. 4.

Verſ. 1 Then was Jeſus led aſide of the Spirit into the wilderneſs, to be tempted of the Devil.

2 And when hee had fasted fourty daies and fourty nights, hee was afterwards hungry.

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

4 But he anſwering, ſaid, It is written, Man ſhall not live by bread only, but by every word that proceedeth out of the mouth of God.

5 Then the Devil took him up into the holy City, and ſet him on a pinacle of the Temple,

6 And ſaid unto him, If thou be the Son of God, caſt thy ſelf down: for it is written, That he will give his Angels charge over thee, and with their hands they ſhall lift thee up, leſt at any time thou ſhouldſt daſh thy foot againſt a ſtone.

7 Jeſus ſaid unto him, It is written again, Thou ſhalt not tempt the Lord thy God.

8 Again the Devil took him up unto an exceeding high Mountain, and ſhewed him all the Kingdomes of the world, and the glory of them,

9 And ſaid unto him, All theſe will I give thee, if thou wilt fall down and worſhip mee.

10 Then ſaid Jeſus unto him, Avoid Satan: for it written, Thou ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerve.

11 Then the Devil left him, and behold, the Angels came and miniſtred unto him.

OUR Lord Jeſus Chriſt having paſſed the former part of his preparation to his Miniſtry and Office, by his moſt holy Baptiſm (of which wee have ſpoken at large in the former words) now he proceedeth to the ſecond, which ſtandeth in Temptation: For as in the former he publikely revealed himſelf to bee that Meſſiah ſo long expected, in whom ſalvation is purchaſed to all beleevers of Jews and Gentiles: ſo herein hee ſheweth himſelf moſt evidently to bee that promiſed ſeed of the woman, who was p. 2to break the ſerpents head, and him who was ſet a part and ſent from his Father, to deſtroy and diſſolve the works of the Devil. And therefore this holy doctrin bringing us ſuch glad tidings of Satans confuſion, and our own reſcue out of his hands, muſt bee moſt welcome to us; whereof if we would taſte the ſweetneſſe and benefit, we muſt ſtir up our beſt attentions, affections, petitions, to hear with readineſs, receive with gladneſſe, and practiſe with fruitfulneſſe, ſuch holy inſtructions as this Treatiſe will abundantly afford unto us. Wherein muſt bee handled three things:

1 The preparation to Chriſts combate, verſ. 1, 2.

2 The combate it ſelf, with the ſeveral aſſaults, from verſ. 3. to verſ. 11.

3 The iſſue and event, verſ. 11.

The preparation hath three parts, 1 Chriſts entring the liſts, by going into the wilderneſs. 2 His expecting of the enemy, by his abode and converſe there. 3 The entrance of his adverſary.

The firſt part is inlarged by ſundry circumſtances; as, 1 The time when this combate was, Then. 2 The perſon oppoſed, Jeſus. 3 His guide, hee was led by the Spirit. 4 The place, into the wilderneſs. 5 The end why hee came thither, to be tempted of the Devil.

In the ſecond part, three points are afforded out of the three Evangeliſts, 1 How hee was furniſhed, Hee was full of the Holy Ghoſt, Luke 4.1. 2 What company hee had, Hee was with the wilde Beaſts, Mark. 1.13. 3 What was his imployment. 1 Hee was tempted, Luk. 4.2. 2 Hee faſted forty daies and forty nights, and afterwards was hungry; which was both the effect of his faſt, and the occaſion of the firſt temptation.

The third general part, namely the entrance of our Saviours adverſary, ſtands in three circumſtances, 1 The time, then. 2 The name of the adverſary she Tempter, before called a Devil. 3 The manner of his entrance, he came.

The firſt circumſtance in the preparation is the circumſtance of time, noted in the word Then; which is not a word of ſupplement, but of reference unto the former Hiſtory of Chriſts Baptiſm, which this immediately ſucceedeth: as Mark 1.12. Immediately the Spirit driveth him (note the preſent tenſe) into the wilderneſſe: ſo as Chriſt went directly from Jordan into the wilderneſs.

Then] 1 When Chriſt undertook his high-office. 2 When hee was baptiſed. 3 When the Spirit had deſcended upon him. 4 When hee had received teſtimony from Heaven, that hee was the Son of God, and Doctor of his Church.

Doct. The more God graceth his children, the more Satan letteth himſelf to diſgrace and moleſt them.Hence note, That the more God doth grace any man, or advance him in gifts or place, the more doth Satan ſet himſelf to diſgrace and moleſt him. Wee read not that the Devil did ever ſet upon Chriſt, while hee lived as a private man, though perhaps hee did: but now, his Father ſetting him apart to work mans redemption, baptizing him, powring his Spirit upon him, and giving teſtimony with him, that hee is the Son of his love, now hee is aſſailed with moſt violent temptations.

No ſooner is hee ſet apart to his office, therein to glorify God, and gratify man, but hee is ſet upon by Satan, a deadly enemy to both. Moſes was quiet enough till God ſet him apart to deliver his Brethren, and after that hee was never at quiet. The like may bee ſaid of David, an eminent type of Chriſt: while hee kept his fathers ſheep, hee was at reſt; but if hee will ſet upon Goliah, and bee annointed King by Samuel, let him look to himſelf; Saul will hunt him like a Partridge, and ſo narrowly eſpy his haunts, that himſelf will ſay, hee muſt ſurely one day fall by the hand of Saul. Zech. 3.1. when Jehoſhuah the High Prieſt, (another type of Chriſt) commeth to ſtand before the Lord in his ſervice, the Devil commeth and ſtandeth at his p. 3right hand to reſiſt him. The Apoſtle Paul, ſo long as hee was of the ſtrict ſect of the Phariſees, hee was highly eſteemed, and lived quiet enough: but when hee became an elect veſſel to carry the Goſpel among the Gentiles, then hee was tryed and buffeted; now hee knows that bonds and impriſonment abide him every where, 2 Cor. 7.5. & 6.5.

1 Satans hoſtility againſt God, and his glory, and the means of it, Reaſons. forceth him to hinder whatſoever may further Gods Kingdome and hinder his own. While the Priſoner is in fetters, under bars and bolts, the Jailor ſleeps quietly; and while the ſtrong man keeps the hold, all is in peace: but diſturb him a little, and you ſhall hear of him. Hence it is, that the more weighty any calling is, and the more conſcionably a man ſets himſelf to diſcharge it (which wee ſee in Chriſt himſelf) the more vigilantly doth Satan watch to hinder it. Reach once at Satans head, and hee will ſurely reach as high as hee may at thine.

2 This is not without the good providence of God, who hereby will prove his ſervants, to whom hee will commit ſome ſpecial work, whether they will ſhrink or no: hee will have them alſo to have good proof and trial of his ſtrength and faithfulneſſe in ſupporting them, that they may the better commit themſelves unto him in time to come, who hath upheld them formerly, and go on undaunted in conſtant walking with him, through the experience of his goodneſs.

3 God ſeeth (though Satans malice blindeth him) that his children without ſuch ſtrong trials ſhould not bee ſo fitted for his ſervice. It is a training of them to great employments, and makes them not onelyonly more expert in themſelves, but alſo far more able to help others in any kinde. God would not exempt his natural and only Son from temptations, that hee might know how to help others that are tempted, Heb. 2.18. nor the Apoſtles, for the ſame end, 2 Cor. 1.4, 6.

Uſe 1 All ſorts of men, the more they ſet themſelves to glorify God in their places, the more they ſhould expect trialls. A Chriſtian can no ſooner give his name unto Chriſt, nor the Spirit deſcend upon him, but Satan with all his malice will aſſault him. Chriſt was no ſooner baptiſed, but hee muſt go forth to bee exerciſed with Satan: and his Members alſo, who not onelyonly by outward profeſſion, but inward ſincerity alſo make a league with God to renounce Satan, ſin, and this evil world, ſhall not want all the moleſtation that Satan can create them, Rev. 12. the red Dragon watcheth for the Child to bee born, to devour it: and ſuch is his malice, Whom Sat… cannot … in the end… which is ſal… tion, bee w… trouble the… in the way…that whom hee cannot hinder of Salvation, hee will hinder of their peace and joy, as much as hee can: if hee cannot chaſe vertue out of the world, hee can diſgrace it: and if he cannot quite hinder all good proceedings, hee will by moleſtation delay them as long as hee may. Hee is ſubtile; if hee cannot do the greateſt evil that hee would, hee will do the leſſer that hee may; as by Sanballat hee did hinder the re-edifying of the Temple. The condition of the child of God is military in this life; Hee hath Satan and all his Army of wicked ones mortal foes againſt him.

Many deceive themſelves, who mean to profeſs Religion ſo long onelyonly as they may injoy peace, and credit and the applauſe of the world, ſo long as they may ſee Chriſt with a golden crown and ſcepter, and follow him into Jeruſalem with Hoſanna: But they have not caſt their accounts right, nor weighed the difficulties of ſound profeſſion of Chriſt, and therefore, like the foundation of the fooliſh builder, when winds and floods riſe, they fall down right; with ſhame they forſake Chriſt, and religion, and all; they look back and run back to the filthineſſe of the world, they embrace a courſe which ſtandeth with their own eaſe: but never ſhall they have the honor of honouring God, or of effecting any thing which ſhall bring God true praiſe, and themſelves true peace.

p. 4It will bee the wiſdome therefore of every Chriſtian, undertaking any commendable action, ſo to look and begin with God, that ever hee have another eye upon Satan and his malice, both to expect it, and reſolve not to bee beaten off for it. Shall the Iſraelites being ſet out of Egypt run back again, becauſe Pharaoh purſues them? no, but hye them more haſtily away. Shall I give …er my profeſſion, becauſe the greateſt part of men hate and reproach it? no, I muſt ſee Satans old malice renewed, who caſts a flood of poyſoned water againſt Chriſt himſelf; who ſhould not avoid the ſame meaſure of obloquie and reproach if hee lived again upon earth. Was it thus with the green tree? it is no marvail then if it bee ſo with a dry. Shall I neglect my duty to which God and good conſcience ties mee, A wiſe Chriſtian may ſtop the mouth of Satan, but never his malice.becauſe I would not diſpleaſe men, and bee thought no medler? then farewel Gods glory, if I go about to ſtop the Devils mouth; which if I could, yet I ſhall never ſtop his malice.

Uſe 2 The more publike a mans calling is, the more doth Satan aim at him to caſt him down, who doth conſcionably intend it: as for example, 1 The Magiſtrate, Satans chief aim is againſt Chief…in… in Church and Commonwealth.Satan ſtirs up David to number the people, 1 Chron. 21.1. 2 The Miniſter, being the Lords ſtanderd-bearer, the Devil ſeeks to winno… him eſpecially, and begges leave to bee a lying ſpirit in the mouths of four hundred falſe Prophets at once. And both theſe, becauſe God hath ſpecially inſtituted theſe callings, for the beating down of Satans Kingdome, and lifting up the Scepter of Chriſt: and again, if Satan can foil the Leaders, the bands are ſoon overcome: ſmite the Shepheard, and the ſheep will bee ſcattered; caſt down Cedars, and they will cruſh many ſhrubs with their fall. Hence muſt both theſe bee more careful of themſelves than ordinary men, as being in greater danger, as men ſet upon ſteep and ſlippery hills, beſet with enemies to caſt them down: And the leſs that men ſee theſe oppoſitions, the leſs ſervice do they to God or his Church: For if they do their duty in one place or other, they ſhall hear on both ſides, both of Satan and his inſtruments.

Now becauſe the Devil uſeth two ſpecial weapons againſt thoſe in higher place, to make them unprofitable or hurtful, one open, the other ſecret, it behoveth Magiſtrates and Miniſters to watch againſt them both, and fully reſolve againſt both.

Magiſtrates and Miniſters muſt watch againſt two things eſpecially.1 Satan will ſtir up his inſtruments openly againſt them: Let either or both rebuke the world of ſin, and force men to walk in the narrow path of life, wicked men grow mad againſt them, and rage with all open rebukes, and helliſh and horrible ſlanders, and, ſo far as they dare, blaſpheme the Ordinance it ſelf in their hands. Hence Jeremy was a contentious man with the whole earth, both Moſes and Aaron take too much upon them. What? muſt men now, becauſe they muſt bee counted peaceable, ſuffer every man to do what hee liſt, as though there were no God nor King in Iſrael, till iniquity ſo abound as it know no bounds, bankes, nor bottome? No, but wee muſt look both to the Commandement, and to the Promiſe, Jer. 1.18, 19: If ſinners bee obdurate as iron, and of braſen and impudent fore-heads, wee muſt bee as braſen walls to make their wickedneſſe recoyl and bound upon them; and with the Palm-tree riſe againſt the burden that lyeth upon us.

2 If this will not weary them, but they hold on with courage, then hee works more ſecretly, more dangerouſly: If hee ſee them inclined to gain, hee will offer them Commodities and profits: If ambitious, he will choak them with preferments: If given to eaſe or pleaſure, hee can eaſily perſwade them to a courſe of favouring themſelves: And experience ſhews how commonly Satan prevailes with men ſome of theſe waies: and who would think him now an enemy, or in the field, and yet he hath won a fort, which open force could not attain?

p. 5And, as being in great danger, they muſt adde to this watch, Three means for their comfort and ſafety▪the means of their comfort and ſafety: as, I Let them look to their entrance and drift, undertaking theſe functions not headily, or haſtily, but as Chriſt did, with faſting and prayer. How few do it, who have much more need than Chriſt had, and are in greater danger than hee was? When ambition, or covetouſneſs, or idleneſs, or any thing but earneſt deſire of Gods glory, leads men into theſe places (beſides that they never do good) no marvail if they fall fearfully, as being not fenced; they cannot ſay God ſet them there, or will help them againſt temptations. 2 Let them look that they have good warrant for that which they do, and for every action of their calling, that they may ſee themſelves to bee in Gods work: for ſo long they have promiſe of protection, hee will keep and help thee in thy waies. 3 Let them pray to God for power and ſucceſſe, notwithſtanding their tryals; which they ſhall do, if they ſee the need of Gods ſtrength, as the Apoſtle did, Eph. 6.19. Pray for mee; and beſought the Saints for Chriſts ſake and the love of the Spirit, to ſtrive with him in prayer to God.

Vſe 3 Seeing high eſtates are ſo dangerous, Mean eſtate the ſafeſt and beſt for Reaſon.why ſhould not men content themſelves with a mean condition, but inſatiably gape after promotion? 1 High callings are like high trees, upon the tops of hills, which are ſubject to every winde. 2 If height could bring content, or a ſweet life, it were more worthily deſired: but wee ſee it conſumes a man with envy, and fear, deſiring ſtill ſome thing beyond his preſent eſtate. 3 There is as great ſorrow in the fall, as labour in riſing, and to come down in the height is greater grief. And all this comes upon a man beſides Satans malice.

Vſe 4 Laſtly, this ſerves to comfort Chriſtians, Four grou… of comfort weak Chriſtans in …ption.who are acquainted with temptations in the beginning of their converſion, and are ready to give up all, as ſeeing nothing but diſcomfort. For, 1 It was the lot of Chriſt the head. 2 It is a curſed peace to bee at peace with the Devil; and a bleſſed war to fight for God and Chriſt Jeſus. 3 A Theef breaks not into an empty houſe, and a dog barks at ſtrangers; it is a good ſign that thou art gotten out of Satans power, becauſe hee purſues thee; hee needs not purſue thoſe whom hee poſſeſſeth; they bee good men whom Satan is an enemy to. 4 The Lord firſt ſtrengthened Chriſt with his voice from heaven, and then brought him into the field, and ſo hee will deal with thee his member.

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

This will ſeem ſtrange, if wee conſider in our Lord Jeſus, 1 The perfection of his nature; hee was free from all Original Corruption, by his moſt holy conception, by the over-ſhadowing of the Holy Ghoſt; as alſo from actual ſin, 1 Pet. 2.22. hee did no ſin, neither was any guile found in his mouth; And though hee had our ſubſtance, and our infirmities, yet with one exception, without ſin, Heb. 4.15. a The perfection of grace: for hee was now full of the Holy Ghoſt, indued with infinite knowledge, wiſdom, holineſs, and grace; and it might ſeem that there was no place or room for Temptation. 3 The perfection of his power, being the Creator and preſerver of all things, the Lord of Hoſts, by whoſe very word or beck, all creatures, as they bee ſuſtained, ſo might bee brought to nothing; who being at the weakeſt, was able by one word to caſt down to the earth all that came to apprehend him, and compel the very Devils to begge favour of him. 4 The perfection of his Fathers Love, having immediately before teſtified, that hee was his beloved Son, in whom hee was well pleaſed, who as in his private eſtate he encreaſed in favour with God, Luke 2.52. So now much more hath hee gained his fathers love, as wee have heard. Doct … excelle… … exemp… man f… S… tans temptations.And yet Jeſus muſt not eſcape the Tempter.

It is not any excellency, or high respect, that can exempt any man from Satans temptations. If a man had all the perfections which Chriſt had, of nature, grace, power, and the love of God, yet in this life hee muſt bee expoſed unto p. 6them. If wee look at all the worthies of the World, of greateſt grace, in greateſt favour with God; as Job, Lot, Aaron. Moſes, David, Peter, none of them could eſcape his onſet. Satan deſires to winnow the Diſciples as wheat, even at the ſide of Chriſt, Luke 22.31. Nay, our firſt Parents Adam and Eve, created in abſolute perfection, concerning preſent righteouſneſs and holineſs, met with a Serpent even in innocency, in Paradiſe. If neither holineſs of perſon or place, can priviledge a man from temptation, but Prophets, Apoſtles, yea the firſt Adam, and the ſecond Adam alſo muſt be tempted, who can expect immunity from the Tempter?

Reaſon. 1 This life is the time of warfare, and the world is the great field of God, in which Michael and his Angels fight againſt the Dragon and his Angels; and can the Captains and Leaders of the reſt, that go before them in grace, in ſtrength, in knowledge, in holineſs, eſcape the onſet, ſeeing the ſharpeſt and moſt keen aſſaults of every battel, is upon the fore-ward and forelorn hopes?

2 Satans malice being the greateſt ſin in the world, and the ſin againſt the Holy Ghoſt, is directly, and profeſſedly againſt God; and conſequently againſt thoſe that appertain to God, … ven… ſelf …od in … …nts. … 22.becauſe they do ſo. That hee hateth the Godly, it is becauſe hee hateth God, and in us would bee revenged on him; in the ſervants hee perſecutes the Maſter, in the members the head, whereas his chief quarrel lyeth againſt the Maſter and Head. This cannot bee new to him that conſidereth either Chriſts prophecy, Yee ſhall bee hated of all men for my ſake, that is, of all wicked men that carry Satans image and properties; or elſe the Saints experience of the accompliſhment of it, For thy ſake are wee killed all the day long, Pſalm 44.22. Whence it muſt follow, that the nearer any man is to God, more graced, or more like him, the more is Satans malice kindled againſt him, and hee is leſſe exempted from temptation; the nearer Chriſt, the more deſirous is hee to winnow him.

… grea… … …ſe.3 Gods Providence ſo ordereth the matter, that where hee gives greater ſtrength and grace, there ſhould bee greater exerciſe, to prevent pride, to keep grace on work, and to make his gifts known to the world.

Vſe 1 If Satans malice and impudency ſet upon the green tree, what will hee do to the dry? If hee dare make tryal of Chriſts ſtrength, will hee fear our weakneſſe? If bee dare encounter with perfection, can wee impotent and infirm Creatures look for exemption? No, wee had more need arm our ſelves, and expect our adverſary: and the rather, becauſe the Prince of the World comes upon Chriſt, and findeth nothing to help his temptations by; but to us hee needs bring no weapons; hee findes in our ſelves a whole armory of weapons, by which hee may fight againſt us bee findes a rebel within us, an old Adam of our corrupt nature, that giveth him ſtrength and help againſt us; and therefore his boldneſſe will bee ſo much the more againſt us, when hee ſees our, own wicked inclinations yielding ſtrength to his wicked temptations. Many men ſay, they are of ſo ſtrong a faith, and of ſuch grace, that they defie Satan, they were never troubled with him, … …ce, …ouble.hee hath nothing to do with them: Alas poor ſoules! the more grace, the more trouble: If ſtrength of faith and grace had given priviledge from temptation, our Lord Jeſus had not been tempted: haſt thou more than hee? or haſt thou more than Adam in innocency? yet Adam in innocency was tempted. Oh take heed leſt the ſtrong man have carried all away, and ſo thou haſt peace: thinkeſt thou that hee durſt aſſault Chriſt, and dares not come neer thee? dares hee encounter with a Lyon, and will hee ſtand in fear of a fearful Hare?

… …on … de… …d not …Ʋſe 2. Temptation is no ſign of Gods hatred, but of the Devils. It is the weakneſſe of fleſh to think, that a mans own, or other mens temptations, proceed from an angry God, and thence to give falſe witneſſe againſt himſelf or p. 7others, being aſſailed by Satan. See wee not here Chriſt proclaimed the Son of God, and in whom his Father is well pleaſed, yet ſubject to temptations by the Devil? wilt thou now conclude, that Chriſt is ſuddenly caſt out of favour? Nay, our Duty is, if wee ſee any buffered by Satan, rather to pray for them, and pitty them, than paſs ſentence (as Judges) upon them, conſidering that our ſelves alſo may bee tempted. And if our ſelves bee not moleſted and troubled, let us take heed wee have not given Satan peaceable poſſeſſion, which makes him now fawn upon us. Many will ſpit at the mention of the Devil, who are linked to him ſure enough, and lulled aſleep with the pleaſures and profits of this world, and are never diſeaſed or diſquieted, becauſe they go on pleaſantly with full ſail and gale to deſtruction.

Ʋſe 3 This Doctrin confutes that Romiſh deluſion of driving away the Devil, and exorciſing him with holy water of Baptiſm. The holieſt water that ever was, did not drive away the devil.For the holieſt water that ever was, was that which waſhed the holieſt Son of God, and yet the Devil was never a whit afraid of that, but immediately Chriſt muſt go forth to bee tempted.

Papiſts uſe the name of Jeſus uttered in ſo many letters and ſyllables, to bee powerful to hinder the entrance of Devils, and to drive them out being entered. For (ſay they) when it is uttered, the authority of Chriſt is preſent, which they cannot reſiſt. But I anſwer, 1 Never did the Apoſtles acknowledge any great miracle or work to bee done by the name Jeſus, but as Peter ſaith, Act. 3.6, 13. By Faith in his name, which goes beyond the bare repeating of it. 2 Satan delights to ſee ſilly people, being deluded, to abuſe both this name, and all the names of God to ſorcery; which is the cauſe, that when hee is raiſed by the Sorcerer, bee is content to bee adjured by all the holy names of God in the Scripture, as though they bound him: whereas hee deludes them the more, and exerciſeth his malice againſt God in an high meaſure, and his holy titles. If Satan fear not the perſon of Jeſus, he leſs fears the name of Jeſus.3 If Satan fears not the perſon of Jeſus, but dares ſet upon him, certainly hee fears not the name and word. Chriſt might eaſily (according to Papiſts) have ſhaken off the Devil, and ſaid, What? knoweſt thou not that my name given mee in my circumciſion, is Jeſus? how dareſt thou bee ſo bold with mee? And ſurely, if that Name in the mouth of a wretched man, would by any vertue in it make him fly, then much more in the mouth of Chriſt himſelf. But all this is but diabolical and Antichriſtian deluſion.

Object. But muſt not every knee bow at the name of Jeſus, Phil. 2.10.Phil 2:10even of things under the earth, by which are meant the Devils?

Anſ. They wickedly abuſe that place: for the name Jeſus is not only a title of Chriſt, but of his Power, Majeſty, and Authority, ſitting now at the right hand of his Father; which if they had to command, they might command all creatures in heaven, earth, or hell. Whence wee ſee, that the literal underſtanding of that place is the ground of Magick.

The like they ſpeak of the reliques of Saints, bones, apparel, &c. which the Devil cannot abide. I anſwer, 1 They have few or no true reliques of Saints, but falſe colluſions. 2 if they had, what warrant, word, No uſe of dead bodies or bones, in ſcripture, but to be buried. Satan flye not the living body of the Son of God, and much leſſe the dead bones of a ſinful man.or calling have they for the uſe of them? what is the uſe of dead bodies or bones in Scripture, but to bee buried; yea, if it bee Chriſts himſelf, ſo long as hee is dead? 3 What vertue had any body, bone, apparel, or any relique of any Saint above Chriſts bleſſed body? and yet the Devil feared not that. If he feared not the vertue of Chriſts living body, certainly hee fears not the rottenneſſe of a dead bone of whatſoever ſinful man. But this is alſo another trick of the myſtery of Antichriſt, plainly diſcovered by our preſent Doctrine.

The Jeſuites teach at this day, that the Apoſtles appointed the manner of p. 8hallowing water, and that being hallowed it hath power to pardon ſins, to drive away Devils and diſeaſes, and by it they have wrought many miracles. But I prove the contrary: De invent. …er. lib 5 cap. 8. Six reaſons againſt Popiſh hallowing of water.1 Their own Polidore Virgil affirmes, that Alexander the firſt, a Pope, inſtituted it; and therefore not the Apoſtles. 2 If the blood of Jeſus Chriſt his Son cleanſeth from all ſin, 1 John 1.7. then hallowed water cleanſeth not venial ſin, as they term it. 3 If the weapons of our warfare bee not carnal, but ſpiritual, 2 Cor. 10.4. then hallowed water cannot drive away Devils. Faith is our ſhield, prayer is our buckler, and the Word of God our Sword; where is their holy water? 4 Their miracles are either falſe relations, or colluſions, or magical, of no other uſe, but whereby wee may know and diſcern, as by ſure notes, the falſe Prophets and Champions of Antichriſt, of whom the Spirit hath propheſyed, Mat. 24. and 2 Theſſ. 2.5 The uſe of water is 1 natural and external, 2 By inſtitution, ſacramental and ſignificative, the Scripture acknowledgeth no other: If their holy water bee hallowed, then it is hallowed by the word and pray…: Let them ſhew this for their practice, if they can. 6 In this uſe of it, it is one of the ſtrange gods of ſpiritual Egypt, or myſtical Babylon, and there is a vain confidence in the creature, which is due to the Creator.

Object. Eliſha took ſalt, and healed the waters, 2 King. 2.21.

Anſw. 1 That was common ſalt, not hallowed. 2 That effect was extraordinary, for that occaſion onelyonly, never ſince that time produced by any. When wee have a pleaſant City infeſted with naughty and deadly water, So ſaid the bleſſed Martyr Tho. Haukes.and a Papiſt will come and heal it with his hallowed Salt, wee will beleeve their doctrin, and hearken to their exorciſmes, not before.

Vſe 4 Laſtly, This doctrin yeeldeth us comfort in our temptations, in that our Lord Jeſus hath begun to us. He was the beſt beloved, yet hee muſt not lead his life in delicacy and ſoftneſſe, but was in continual moleſtation; ſo as his whole life was a continual monument of the Croſs, that we ſhould not think much of the ſame condition which our Head underwent: and beſides, that wee ſhould in all our temptations caſt our eyes upon him, who was tempted, that hee might have compaſſion on them that are tempted, Heb. 2.18.

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

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

1 By the Spirit indefinitely ſet down, what is meant?

Three ſorts of created ſpirits in this Text.Anſw. A ſpirit is either created, or uncreated. Of the former wee read of three ſorts in this Hiſtory, 1 Diabolical, tempting us to ſin: for the Devil is a ſpirit that being unchangeably turned from God, is called a ſpirit that ruleth in the Children of diſobedience, Eph. 2.2. a lying ſpirit, 1 King. 22. an unclean ſpirit, Luke 11.24. ſuch ſpirits are all the wicked Angels 2 Angelical, comforting Chriſt; and theſe are the good Angels, which now unchangeably cleave unto God, called Miniſtring ſpirits, Heb. 1.14. 3 Humane, hungring, the ſoul of Chriſt, which (as other ſouls of men are) was a ſpirit, as, Father, into thy hands I commend my spirit: and the humane and reaſonable spirit of man returneth to God that gave it, Eccleſ. 12.7. None of theſe are here meant, but the Divine and uncreated Spirit, even the third perſon in Trinity, The holy Spirit of God here meant for three reaſons.even that Spirit which had now deſcended upon Chriſt like a Dove, and that holy Spirit whereof Luke ſaith hee was full, Chap. 4.1. And this 1 the oppoſition of the Leader, and of the Tempter proveth: for it were harſh to ſay, that Jeſus was led of the devil to bee tempted of the devil: but hee was led of the good Spirit to bee tempted of the evil. 2 The ſame phraſe is uſed, Luke 2.27, Simeon came in the Spirit into the Temple, i. e. In p. 9that holy Spirit, of which mention was made in the former verſ. 3 The Chalde and Syriak expreſſeth it, led by the holy Spirit.

II. The manner, hee was led; not by any local tranſportation from Jordan to the wilderneſſe, as Elias from earth to heaven; or carried through the air, as the ſpirit carried Philip from the Eunuch, Act. 8.39. but as one led by the hand; ſo hee was by a ſtrong inſtinct of the Spirit, forced to go thither. And for the ſtrength of the motion, S. Mark ſaith, foreign, the ſpirit driveth him out: and St. Luke uſeth another word, foreign, hee was led out: not that any thing befel Chriſt being forced to it or unwilling (for all his obedience was a free-will offering) but hee is driven or drawn as the faithful are drawn by the Father, Joh. 6.44. foreign. Chryſ.None can come to … unleſs my Father draw him; namely, by the effectual and forcible working of his Spirit in their hearts, not as ſtocks and ſtones without wills, nor as enforceing them againſt their wills, but ſweetly inclining their wills, and working effectually in them both the will and the deed, according to his good pleaſure.

Object. But Chriſt ſends the third perſon; he… then doth the third …ſon lead him.

Anſw. Chriſt as God, and as the ſecond perſon in Divine unity ſendeth the Holy Ghoſt into the hearts of his Elect: but conſider him in the form of a Servant, and ſo hee is ſubject unto providence, and led by the Spirit this way and that: And this is, becauſe the humanity of Chriſt is the Organ or inſtrument of his divinity, and in all the actions and Offices of it, is moved and guided by the Holy Ghoſt.

All Satans temptations are appointed and limitted by God. Doct. All Satans temptations are appointed and limitted by God.It is the Spirit of God that here leadeth the Son of God into temptation, and conſequently God is the Author of all the Tryals of his Saints. Paul went bound in the Spirit to Jeruſalem, Act. 20.22. Gen. 45.5. what a number of Tryals was Joſeph caſt into, being ſold to a hard Maſter, a tempting Miſtreſs, to bands and impriſonment? yet hee tells his brethren, it was not they, but the Lord that ſent him thither.

1 Gods Providence ſo watcheth over his Creatures, Reaſons. that not an hair ſhall fall to the ground, and much leſs ſhall the head of Gods Childe fall into Satans hand: this providence is wakeful, and ſuffereth nothing to come by chance or luck, but from a good hand, and for a good end.

2 Satan, although hee bee never ſo malicious, yet is reſtrained and cannot tempt us until wee bee committed into his hands: for the juſt are in the hands of God, and not of Satan: hee cannot touch their goods, no not the ſwine of the faithleſſe Gadarous, though hee was a Legion, till he had begged leave, and Chriſt ſaid, Go: and much leſs their bodies, no more than hee could Jobs, till the Lord ſay, Lo, all that hee hath, is in thine hands, onelyonly ſave his life. Hee is a Lyon in chains, and as hee could attempt nothing againſt Chriſt, until the Spirit led him to bee tempted, and ſo committed him unto him ſo neither againſt his members.

Object. But how can the Spirit lead Chriſt to bee tempted, and not be the Author of evil.

Anſw. There is a twofold temptation, one of proof or Tryal, Tentatio probationis, & deceptionis.the other of deluſion: by the firſt God tempted Abraham, Gen. 22. and the Iſraelites, Deut. 13.3. But of the ſecond S. James ſaith, ch. 1.13. Let us man ſay when he is tempted, I am tempted of God: for God tempteth no man.

Object. But this temptation of Chriſt was to delude and deceive him, therefore evil.

Anſw. If wee conſider as temptation to evil, wee muſt conceive God to bee an actor in that which is evil ſundry waies, though no way the Author of evil: For in the worſt of them all, God doth moſt righteouſly uſe the p. 10malice of Satan, either in the puniſhing and blinding of the wicked, or in exerciſing and trying his own; both which are juſt and good. As for all the ſin of this action: God ſome way an actor in that which is evil, no way an author.1 It can be no work of God, becauſe it is formally no work at all, but a vice and corruption inherent in it: and 2. It is all left to Satan, who inſtilleth malice, and ſuggeſteth wicked counſels, and that to the deſtruction of men. As for example, 1 Sam. 16.14. an evil ſpirit of the Lord vexed Saul; that is, ſo farre as it was a juſt puniſhment, it was of God, and Satan was Gods inſtrument in executing his judgements ſo farre as it was a puniſhment: but God left the malice of it to the wicked inſtrument working after his own manner.

But to come to the very point: In the deceiving of Ahab and the falſe Prophets, 1 King. 22.22. God not only nakedly and idlely permitted, but expreſly commanded the wicked and lying ſpirit, ſaying, Goe, and deceive, and prevail: Where we muſt diſtinguiſh between the righteous action of God as a juſt judgement, and revenge of God, and moſt properly aſcribed unto him; and the malice of it, which was the Devils infuſing corruption inſtigating …o wickedneſs; which very wickedneſs the wiſdome of God directed and turned to the execution of his moſt righteous judgement.

Vſe 1. This ſerves to rectifie our judgements in trials, and clear our eyes to ſee this hand of God in them: commonly wee look too low at men who are but duſt, as though miſery came out of the duſt; and wee look too near us at the ſtaff or ſtone, which with the Dogge we bite, but conſider not the hand that ſmites us, 2 Sam. 16.9. Abiſhai looks at Shemei that barked at David, and ſaid, Why doth this dead Dogge curſe the King? But David could tell him, verſ. 10. The Lord hath bid him curſe: that is, he hath ſo decreed and ordained, and in his ſecret will bid him.

Vſe 2. Let us willingly ſubmit our ſelves unto temptations, becauſe God by his Spirit leadeth us to be tempted, as he did his natural Son: ſo Chriſt willingly yeelded himſelf to be tempted, being led by the Spirit: he was led, he was not forced and drawn to it, though the trial was as great and fierce, as Satan could make it: 4. Reaſons to be contented and cheerful intrialsand ſo let it be with us. For,

1 As we muſt be cheerful in doing the will of God, ſo alſo muſt wee bee cheerful in ſuffering it. True it is, that tryals and perſecutions come often by the Devils means, but never from the Devil. 2 The Lord knoweth beſt in his Divine wiſdome what is beſt for us; and in his fatherly goodneſs diſpoſeth to us what he knoweth ſo to be. 3 Hee that leadeth us into the liſts, meaſureth our temptations, weigheth our ſtrength, and will not ſuffer us to be tempted above that we are able: he giveth ſhoulders, and fitteth the burden. 4 He hath promiſed his preſence with us in ſix dangers, and in ſeven, and goeth out with us into the field, not as a looker on, but to ſupply us with new ſtrength and wiſdome, to help our infirmities, and uphold us unto victory.

Theſe conſiderations are forcible to work in us a contentment of minde with Gods fatherly appointment, without which we can never be cheerful in trials: for nature will be working in Peter himſelf, and when hee is an old Diſciple, he ſhall be led where he would not; and oftentimes the fear of danger and trouble, Pejor eſt bell… timor ipſe belli. Senec.is greater than the trial it ſelf.

What was it elſe that moved Chriſt in that bitter trial, when otherwiſe hee could have wiſhed the cup might paſs from him, to ſay, Yet not as I will, but as thou wilt; but the remembrance that he came to ſuffer, as well as to doe the will of his heavenly Father? What elſe added ſuch courage to Paul, Acts 21.13. as to ſay, What doe yee weeping and breaking my heart? I am ready not only to be bound, but alſo to dye at Jeruſalem for the name of the Lord. What elſe made the Martyrs ſo invincible in ſuffering, that often, when they might, they would not be delivered, but that they found themſelves led and p. 11bound by the Spirit, yea ſtrengthened to all long-ſuffering with joyfulneſs?

Obj. But we pray, not to be led into temptation.

Anſ. 1 Tentation is two-…old (as wee ſaid before) one of Tryal, which wee muſt ſuffer with cheerfulneſs; the other of deluſion, againſt which wee may and muſt pray. 2 Again, there are two leaders into temptation: the Spirit of God leads Chriſt and Chriſtians, the evil ſpirit leads the wicked at his will; wee pray againſt this Leader, and not againſt the former. 3 And further, wee muſt diſtinguiſh between being tempted, and being led into temptation in our Saviours ſenſe: the former is a work of Gods mercy, to try, exerciſe, or chaſtiſe any of his Children; the latter is a work of Juſtice, in which God leaves a man to himſelf, ſo as the temptation is prevailing againſt him. Now wee pray onelyonly againſt the latter, which is, to bee left, and ſo overcome in temptation; neither doth God ſo lead us into temptation, but to make us in the end more than Conquerors: ſo as ſtill wee may bid Temptations welcome, and with cheerfulneſs ſubmit our ſelves unto them.

Vſe 3 In every tryal ſee that the Spirit lead thee: for this is a ſure ground of comfort, and hath aſſured hope in it of a good end. Chriſt was not led into temptation by private motion, neither did hee thruſt himſelf unto it: no more muſt wee raſhly run into, or pull dangers upon us, or through preſumption object ourſelves unto temptations: if wee do, Wee muſt not thruſt our ſelves into tryals, but expect the leading of the ſpirit.wee muſt needs fall, and cannot expect ſafety, becauſe wee tempt the Lord, and provoke him to with-draw his Fatherly protection from us; whereas there is no danger in following the leading and guidance of the Spirit. Many a man is of ſo ſtrong a faith, that nothing can harm him; hee is for all courſes, and all companies. But how can a man bee ſafe where Satans throne is? Peter thought himſelf ſtrong enough to go into the High-Prieſts Hall; but hee found in the end, it was no fit company for him.

Others through vain preſidence of Gods protection, run in times of contagion into infected houſes, which upon juſt calling a man may: but for one to run out of his calling in the way of an ordinary viſitation, hee ſhall finde that Gods Angels have commiſſion to protect him no longer than hee is in his way, Pſalm 91.11. and that, being out of it, this arrow of the Lord ſhall ſooner hit him than another that is not half ſo confident.

Others are bold-hardy to ſet upon the Devil in his own holds, they dare enter into, and lodge in houſes given up by God to the Devils poſſeſſion: which is (if it bee out of ones lawful Calling) to caſt a mans ſelf into moſt probable danger: for whereas wee ought to uſe all good and lawful means for the preventing of imminent danger, this is to ſeek danger and hurt; and commonly they that ſeek it, juſtly find it. The iſſue of ſuch preſumption wee may ſee in the ſons of Sceva, Act. 19.16. who took upon them to do as the Apoſtles did, namely to name Chriſt over thoſe that were poſſeſſed; but the Devil ſeeing their want of calling thereunto, ran upon them, and overcame them, ſo as they fled out of the houſe naked and wounded.

Others through temerity and raſhneſs, bring on themſelves much woe, who follow the motions of their own ſpirits in their courſes, and never or ſeldome conſider whether they have Gods Spirit before them, or no: they look not for warrant out of Gods Word in the things they do or ſpeak; they begge not Gods direction and aſſiſtance; they ſpy not in what ambuſh Satan lyeth, what advantages hee eaſily taketh, and ſo for want of Chriſtian watchfulneſſe lay themſelves open to many evils and dangers, wherein they can meet with no great comfort, becauſe they cannot ſay with a good conſcience, Lord, thou haſt led mee into this eſtate; but rather, I have caſt my ſelf into this danger.

If therefore thou wouldeſt finde comfort in troubles, keep thee in thy way p. 12that thou mayeſt never bee without the leading of the Spirit; Three notable effects from aſſurance of the ſpirits guidance in trials.and then this will bee the iſſue.

1 Being led by the Spirit, thou wilt follow willingly, thou wilt lay aſide all reaſonings, excuſes, and delaies, as Chriſt did; hee murmures not, delaies not, doth not firſt return to Nazareth, bids not his Parents and friends farewel, conſults not with fleſh and blood, but was driven out with a ſtrong motion ot the Spirit. This is the ſame free Spirit which dwelleth in the hearts of Chriſtians; hee leads them too, and they obey, and follow; Abraham follows him from his own Countrey, and Moſes into Egypt.

2 If thou ſee the Spirit leading thee, thou ſhalt not faint under the Croſs, no not when thou lookeſt upon the greateſt danger that can be threatned, becauſe the other eye is upon the Spirit which helpeth thy infirmities, and according to the meaſure of affliction miniſtreth a ſound meaſure of comfort, 1 Pet. 4.14. therefore the Saints rejoyce in affliction, becauſe the Spirit of glory and of God reſteth upon them. A valiant Captain leading the way, incourageth the moſt timorous ſouldier to follow with courage and reſolution: So this Spirit which leadeth, is a ſpirit of ſtrength, and of power, not in himſelf alone, but ſupplying with new ſtrength thoſe that give up themſelves to bee led by him.

3 If thou ſee the Spirit leading thee into tryal, it will keep thee from ſeeking to winde thy ſelf out by any unlawful or unwarrantable means: thou wilt follow him to bee led out by him, as well as thou waſt led in by him; thou wilt wait his leiſure for the removal of thy Tryal, in whoſe good pleaſure it lyeth moſt ſeaſonably to deliver thee. This is often the reaſon why God giveth his children to bee led by the Spirit, to try whether they will abide with him in temptation, or no. And thoſe who will ſhift themſelves out of trouble, by lying, ſwearing, and the like; or avoid croſſes and loſſes by wicked means, as poverty by breaking the Sabbath, ſickneſs by ſorcery and witchcraft, what ſpirit ſoever led them in, certainly the evil ſpirit hath led them out; the remedy is worſe than their diſeaſe, and their eſcape is made only by breaking the priſon.

Vſe 4. As Chriſt was led by the Spirit in all his courſe of life, ſo ſhould Chriſtians: for as many as are the Sons of God, are led by the Spirit of God, Rom. 8.14. So the Apoſtles in their Miniſtry went hither and thither, ſtayed or departed, preached and prophecyed by the Spirit; They were forbidden by the Holy Ghoſt to preach the Word in Aſia, and Bithynia, Act. 16.6, 7. & 21.4. certain Diſciples told Paul by the Spirit, that hee ſhould not go up to Jeruſalem. And it is the duty of all true Beleevers, to reſign themſelves in ſubjection to Gods Spirit.

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

Anſw. By theſe rules: 1 Gods Spirit works in, and by the Word: therefore if thou enquireſt in every thing what is the good and acceptable wil of God, Three rules to know a mans ſelf led in every thing by the Holy Ghoſt.Rom. 12.2. thou art led by the Spirit. 2 Diſcern his guidance by the mortification of the deeds of the fleſh: for the life of the Spirit is oppoſed to the life of the fleſh, Rom. 8.13. Therefore in any ſtrong motion, examine thy ſelf whether it tend to thy own profit, credit, or luſts: if it do, ſuſpect it, and caſt it off: The Apoſtles in all the motions of the Spirit, reſpected the publike good of the Church, not their own eaſe and reputation. The guidance of the Holy Ghoſt requires denyal of our own wills, ſtrife againſt the ſpirit that beareth rule in the world, and againſt the ſpirit of a man that luſteth after envy. 3 Know it by the excitation of the Spirit, which ſtill ſtirres and moves the will and minde, and raiſeth it from under the oppreſſion of the fleſh, and thus preſerves and maintains the gift of regeneration, and effectually bends a man to obedience.

p. 13And this duty is neceſſary, 1 In regard of the unregenerate, who are blind and in darkneſſe, and without a guide know not what way to go: the natural man perceives not the things of God. 2 In regard of the regenerate, who are but as little children, weak and feeble, and cannot go without a Leader. And therefore all of us need the leading of the Spirit.

Into the wilderneſs.]

This is the fourth circumſtantial point. A Wilderneſs is taken in the Scripture two waies: 1 For a place inhabited, although not fully peopled, as Joſh. 15.61. ſix Cities of the Prieſts in the wilderneſſe: and John Baptiſt came Preaching in the wilderneſſe of Judea, becauſe Zachary his Fathers houſe was there: and 1 King. 2. Joab was buried in his own houſe in the wilderneſs. 2 For a place utterly deſolate, not inhabited or frequented of men, but poſſeſſed onelyonly of wilde Beaſts: and thus it is here to bee taken, as Mark. 1.13. hee was with wilde Beaſts, utterly ſeparate from the ſociety of men. This place Chriſt makes choice of by the motion of the Spirit, for theſe Reaſons.

1 In opp…ſition to the firſt Adam, who was tempted in Paradiſe, Four reaſon a why Chriſt made choice of the wilderneſs to bee tempted in.a place in all the World ſtrongeſt and fitteſt to reſiſt temptation in; and being overcome was caſt out thence into the wilderneſs, as all the world was in compariſon. But the ſecond Adam to recover this loſs, encountreth with Satan in a wilderneſs; the fitteſt place in the world to bee overcome in, and overcomming, reſtoreth us to the heavenly Paradiſe again.

2 That Chriſt might manifeſt both his willingneſs to bee tempted, and his courage againſt his enemy: the former, in that hee appointeth a place wherein Satan might take all advantage againſt him: the latter, in that like a Champion hee challengeth the field where they two alone might try it out. A Coward will bee ready to draw in the ſtreets, that dares not look a man in the face in the field: But Chriſt appoints a field, where Satan may have all his power againſt him, and hee no help at all: and by both theſe hee ſhews himſelf the promiſed ſeed, appointed to bruiſe the Serpents head.

3 That Chriſt being known to bee the onelyonly combatant and maintainer of the fight, all the praiſe of the conqueſt over Satan might bee aſcribed to him alone, and to bring in no compartners, with him, as the Papiſts do the Virgin Mary, and other Saints; whereas Chriſt was therefore the onelyonly Conquerour, becauſe hee was of infinite power, as they are not.

4 In imitation of Moſes at the giving of the Law, and Elias at the reſtoring of it, the one being forty daies in the mountain, the other forty daies in the Cave of Horeb; Chriſt at the bringing in of the glorious Goſpel would bee anſwerable to thoſe figures of him, who (as they) commeth now out of a ſequeſtred place wherein hee was fitting himſelf to undertake ſo weighty a buſineſſe as this is.

1 Note hence, That no place in the world is free from Satans temptations, but hee laies his ſnares in every place. Lot is caught in the Cave, No place in the world free from temptations.his wife in the field, David in his houſe, Adam in Paradiſe, and Chriſt is tempted in the Wilderneſs. The Reaſon hereof is taken, 1 From Satans diligence and malice, who goeth about like a roaring Lyon, ſeeking whom hee may devour, 1 Pet. 5.8. and is diligent in compaſſing the earth to and fro, Job 1.7. his Commiſſion is of large extent, no place in earth is priviledged from his temptation. 2 From his ſpiritual and powerful nature: no place is ſo ſecret but hee can finde it, none ſo ſtrong but hee can enter it, none ſo holy, but bee can ſlily get into it, and boldly ſtand even among the Sons of God, the Angels, Job 1.6.

Vſe 1. Seeing the whole compaſs of the earth is Satans circuit, Satans circuit is the earth compaſs.let us where ever wee are, conſider of our enemy, and of our danger by him, ſeem the place never ſo ſecret, never ſo ſecure: the greeneſt graſs may harbour a ſerpent: And ſurely, the more free and ſafe wee think our ſelves, the nearer is our p. 14danger. There bee two places in which men may think themſelves ſafeſt: 1 The place of their particular calling. 2 The publick place of their general, the Church: the former becauſe of Gods promiſe; the latter becauſe of his preſence: yet Satan ſhuns neither, neither may we lay off our watch in either. Experience ſheweth how he lays ſnares in the ſpecial calling, whereby many fall: ſome he winneth to injuſtice, and ſecret couſenage; ſome to lying, and ſwearing; ſome to Sabbath-breaking: Now though thou art in thy calling, yet thou art not conſcionable in it, and ſo art out of thy way, and without Gods protection. The ſame experience giveth witneſs to the truth of Scripture, how Satan not only haunts us in our own houſe, but alſo follows us to Gods houſe, and there intercepts the Word, or ſteales it away, or corrupts the judgement, or caſteth men on ſleep, or occupies their minds with worldly and baſe thoughts; and thus, where they think themſelves moſt ſafe, they are moſt foyled: The reaſon is this, though thou beeſt in Gods preſence, yet thou ſetteſt not thy ſelf in his preſence, but comeſt careleſly and inconſiderately; and ſo God having no delight in thy ſervice, ſuffers the Devil to exerciſe his will on thee. So as there is no place, wherein we muſt lay aſide our watch, if we would not be overcome.

Neither Popiſh c…oſſes, nor Conjurers circles, barre the Devil further than he liſteth.Vſe 2. This ſheweth the vanity and deluſion of the Papiſts, who think the Devil is barred out of Churches by their Crucifixes, conſecrated Hoaſts, Croſſes, and Holy-water: For the Leviathan of Hell laughes at the ſhaking of theſe ſpears. Alſo it ſheweth the madneſs of Magicians and Conjurers, who think they can bind the Devil within their circles: for although (to delude them and winn them ſure to himſelf) he be ſerviceable, and at their command, yet hee keeps his liberty permitted him of God, and compaſſeth the whole earth.

Some places are more fi… for temptation than others.2 Note, that ſome places are more fit for temptation than others; as namely, ſolitary and deſart places. For Satan hath then greateſt advantage for his aſſaults, when he hath men alone, without the help of others to counſel confirm, and comfort them. This the Preacher confirms, Eccleſ. 4.9. Two are better than one, and wee be to him that is alone; if hee fall, hee hath none to help him up: and two are ſtronger than one, and a three-fold cord is not eaſily broken. Nay, God himſelf did ſee diſadvantage of ſolitary life, when he ſaid, It is not good for man to be alone. VVhen did Satan aſſault Eve, but when ſhe was alone? when did hee David, but being alone on his Gallery? when Lots Daughters, but when they were alone in the cave? Gen. 19.30. And therefore the Devil is delighted to walk through ſolitary places, Matth. 12.43. if hee poſſeſs any, he carrieth them into ſolitary places, Luke 8.29. and where doe Conjurers and Sorcerers talk with the Devil, but in Woods and Wilderneſſes, where Satan moſt eaſily appeareth? For theſe reaſons: 1 Becauſe being a Prince of darkneſs, he hates the light, and paſſeth all his exploits in as much darkneſs, ſecrecie, and ſilence as he can. 2 He ſees how eaſily we ſin, when there is none by to hinder us from it by fear or ſhame.

Vſe 1. This overthrows the dotage of the Papiſts, who approve and magnifie as meritorious, the ſtrict and ſolitary life of their Monks, Eremites, and Votaries; The Devil hath Monks and Eremites where hee would have them.who to free themſelves from Satans malice, and for more holineſs, (as they ſay) voluntarily forſake the ſocieties of men, and live by themſelves in Woods, Caves, Cloyſters, and Wilderneſſes, as though they had the advantage of Satan becauſe of the place, whereas indeed he hath them where he would. And becauſe they ſeem moſt to build upon the examples of John Baptiſt, and Chriſt himſelf, both whom they find in the Wilderneſs, we will a little clear this place.

Lib. 2. de monach. cap. 39And firſt for John Baptiſt, whom Bellarmine ſaith for his fare, apparrel, and ſtrict manner of living, was a right pattern of true Eremites. True it is, his life was auſtere, as his office and calling was ſingular and extraordinary, p. 15and no ground for any ordinary office and order in the New Teſtament; wherein he is no more to be imitated, than in his ſpringing in the wombe at Maries preſence, which was an extraordinary teſtimony of an extraordinary perſon. Beſides, John being no Miniſter of the New Teſtament (for the leaſt Miniſter in the Kingdom of God is greater than he:) but the laſt of the Prophets, and greater than any of them, how can any order of Evangelical Miniſters be raiſed from his example? Further, whereas Chriſt himſelf the Head of our profeſſion, cam… eating and drinking, and familiarly converſed among men for good, why ſhould wee not rather hold our ſelves to his example, into whoſe name we are baptized, than Johns who was an extraordinary forerunner of him? Laſtly, we have heard that the Wilderneſs wherein John lived, was not ſuch a Wilderneſs as they dream of, utterly remote from the ſociety of men; but a VVilderneſs, in which were Houſes and Cities, yea his Fathers houſe; a wilderneſs though leſs peopled than the frequented places of Judea, yet not without people, becauſe it was a wilderneſs wherein John preached, who preached to men, **As their St. Francis is did, to ſhew his great humility and charity.and not to beaſts; a wilderneſs wherein Chriſt among a multitude of people was baptized: and ſo it ſcarce affordeth a colour of their Eremitical Orders, vowing ſuch a ſolitary life ſeparate from all men, which John never did.

And for the example of Chriſt his going into the VVilderneſs to faſt and pray; I anſwer: I Chriſt was led thither by the Spirit, Chriſts going into the Wilderneſs, no g…ound to Popiſh Mon…s or Eremites, for four Reaſons.but they of their own heads: and to pretend a ſpirit without a word of warrant, is a …renſie and deluſion. 2 Chriſt went for fourty days, and came again to his calling; they goe and never return again. 3 Chriſt went to offer opportunity and advantage to Satan, the more victoriouſly to foyl him, and purchaſe Heaven for us; they in a ſuperſtitious end, to merit and purchaſe Heaven for themſelves. 4 Chriſt never ate nor drank all the while he was in the Wilderneſs, wherein would they tye themſelves to imitate him, they would ſoon grow weary of their holineſs and devotion.

Accurſed therefore be this Monkiſh and Auchoriſh life, which profeſſeth open hoſtility to human ſociety, which thruſts them out of their lawful callings, wherein they ought to be profitable to men in the ſocieties of Church, Common-wealth, or Family. What? are theſe the lights of the world, that flie the light like Bats and Owls, and priſon themſelves in Cloyſters; whereas they ſhould lighten others, and not thruſt their light under a buſhel, or under the table? Are theſe the ſalt of the earth, who never apply themſelves to ſeaſon the fleſhly and unſavoury manners and behaviours of men? The Apoſtle teacheth them another leſſon, Heb. 10.24. ſaying, Let us provoke one another to love, and to good works, not forſaking the aſſemblies, as the manner of ſome is: implying that to be an unlawful calling, which cannot but fayl againſt ſuch duties of charity as theſe be. It were to bee wiſhed, that becauſe the world receiveth no ſeaſoning from them, the unprofitable burdens of the earth were caſt out upon the dunghil the place which Chriſt himſelf aſſumed unto them.

Vſe 2. It teacheth thoſe that are troubled with temptations, to beware of ſolitary and ſecret places, becauſe Satan is there the ſtrongeſt: and much leſs muſt they thruſt themſelves into deſert places, forgetting their weakneſs, as though they would with Chriſt offer battel, and tempt the temptor: for this his practice is no warrant for us: but they muſt avoyd the place ſo ſoon as they can, and get into the ſociety and fellowſhip of men. Joſeph when hee was alone with his Miſtris tempting him, fled out of the houſe: Bad company worſe than ſolitarineſs.ſo if there be none but the temptor with thee, take the benefit of company ſo ſoon as thou canſt: but ſee thy company bee good; for bad company is farre worſe than ſolitarineſs, as many find, who being troubled in mind, or tempted by Satan, run to lewd company, to Cards, Dice, drinking, and ſporting; p. 16and ſo by Beelzebub will caſt out the Devil: But this enlargeth the grief; and they find in the end the remedy nothing inferiour to the diſeaſe: Whereas had they reſorted into the ſociety of the godly, by godly and religious communication and converſation, they had been much comforted and confirmed; according to the promiſe of Chriſt, Whereſoever two or three are gathered together in my name, I will be in the midſt of them.

Uſe 3. Yet if God ſhall by vertue of our calling draw us into ſolitary places, we muſt be careful ſo to carry our ſelves, Nunquam minus ſolus quam cum ſolus.as we may ſay with Scipio, Wee are never leſs alone, than when we are moſt alone: and with our Saviour, Joh. 16.32. I am not alone, the Father is with me. The faithful need never bee alone, becauſe they may ever be in conference with God: then may they goe cloſe to God, and ſharpen their prayers, and meditate on his Word and VVorks, to fit them better for their callings: then may they enlarge their hearts to God in confeſſions and praiſes: and thus he that is led by the Spirit into theſe ſolitary places, is in ſafety; becauſe, as the hills compaſs Jeruſalem, ſo doth the Lord his people while they are in his ſervice: thus ſhall Satan bee moſt diſappointed, who while hee hopes to make our ſolitarineſs his advantage, wee ſhall by it draw nearer unto God, and bee ſet ſo much the more out of his reach.

4 Directions for ſolitarineſs.Directions for ſolitarineſs.

1 VVatch the benefit of time, to ſpend it beſt in muſing upon heavenly things, and enjoy the ſweet liberty of converſing with God. 2 Know that no time muſt be ſpent in roving and ranging thoughts, but muſt be redeemed from evil, and unprofitableneſs: and therefore choice muſt bee made of objects preſented, and as little time as may be, ſpent in worldly and indifferent things; and then with as little delight as may be. Holy wiſedome is ever diminiſhing the love of earthly things. 3 Conſider the danger of ſin in thy ſolitarineſs, when fear, ſhame, witneſſes, and counſellers are removed, and that there are no open ſins which are not ſecretly firſt hatched and warped: and therefore, if we muſe on any ſin, let it be to overcome it, and beware of ſecret allurements. 4 Conſider the ſlipperineſs and buſineſs of the heart, which is a wandring thing, like a Mill ever grinding, ever in motion, ſtill ſetting us on work with more Commandements than ever God did: and therefore, giving it leave to muſe, we muſt the better watch it.

To be tempted of the Devil.]

This is the fift circumſtantial point, namely the end of Chriſts going into the wilderneſs. Here conſider two things: 1 The Author of the temptation, the Devil. 2 The end it ſelf, to be tempted of him.

The Devil] that is, a wicked ſpirit, the Prince and Captain of the reſt, as we may gather out of Matth. 25.41. A wicked ſpirit, not by creation, but by defection: Full of wickedneſs, whence Elimas the Sorcerer is called the child of the Devil, Act. 13.10. becauſe he was full of deceit and wickedneſs: Full of malice, a red Dragon, full of poyſons, ſeeking nothing but deſtruction: Full of craft, an old Serpent, more crafty than all the beaſts of the field: Full of power, called the Prince and God of the world, and the power of darkneſs: the ſtrong man keeping the hold: Principalities, powers, &c.

foreign.The word comes of foreign, trajicio, calumnior, and ſignifies an accuſer, calumniator, or ſlanderer, having his name from his continual practice: For ſo he is called the accuſer of the brethren, which accuſeth them before God day and night, Satan accuſeth man 1 To God.Rev. 12.10. and no marvel, ſeeing he durſt accuſe God himſelf as an envier of mans happy eſtate, and careleſs of Chriſts eſtate here. But eſpecially he accuſeth, 1 Man to God, as he did Job, that he ſerved God in Hypocriſie, and upon affliction would curſe him to his face, chap, 1. verſ. 9. 2 Man to man, 2 To man.ſtirring up ſtrife and contention from one againſt another; and by this means he worketh effectually in the children of diſobedience, p. 17Epheſ. 2.2. VVhere ſtrife and envying is, there wiſdome is ſenſual and devilliſh, Jam. 3.15. An example hereof wee have in Saul, who, when the evil ſpirit was entred into him, all manner of accuſations came againſt innocent David, and were received; that he was a Traytor, and one that ſought Sauls life, &c. 3 Man to himſelf: 3 To himſelf.when he hath drawn a man to many loathſome ſins, then he ſtretcheth them beyond all the meaſure of mercy, aggravates Gods juſtice, extenuates his mercy, and all to bring the Sinner to deſpair. Thus he accuſed Cain, Achitophel, and Judas, whom hee brought to confeſs their ſin, but to deny Gods mercy.

Whence note, 1 The miſerable estate of wicked men, that ſerve ſuch a Lord and Maſter as the Devil is; Satan… beſt wages to his moſt diligent Servants.who in ſtead of ſtanding by them for their diligent ſervice, will ſtand againſt them to accuſe them to God, to men, to their own Conſciences; will reckon up all their faults, and deprave whatſoever was beſt intended. While he can draw them along in his ſervice, hee will lye cloſe like a crafty Fox and Serpent, in one corner or other, to devour their ſouls: but afterwards will terrifie them, and roar like a Lion on them, ſetting in order before them the villanies to which he himſelf tempted them, crying out on them as damned VVretches, and making them often cry out ſo of themſelves even in this life, and for ever in the life to come. And yet alas! he is the Prince of this World, to whom generally moſt men yeeld their ſubjection and homage: yea, the God of this world, to whom men offer themſelves, and whatever they have or can make in ſacrifice: yea, men ſell themſelves as ſlaves and bond-men to be ruled at his will. How ſhould this one conſideration move men to get out of his power, and out of the ſervice of ſin, and come to Jeſus Chriſt, who is meek and merciful, one that covereth ſins, acquitteth and diſchargeth; one that anſwereth all accuſations, and crowneth our weak endeavours, which himſelf worketh in us, in ſuch ſort as a cup of cold water ſhall not goe unrewarded?

2 Note, how expreſly Satan hath ſtamped this quality as his own mark upon his Children, who ſo lively reſemble▪ him as that they have his name alſo given them, Tit. 2.3. and 2 Tim. 3.3. and 1 Tim. 3.11. For how quick and nimble are men to goe between man and man with Tales and accuſations, to caſt bones of enmity? Sometimes charging men openly, or ſecretly, with things utterly untrue and falſe, as Ziba dealt with Mephiboſheth, 2 Sam. 16.3. ſometimes blazing infirmities, which love would have covered: ſometimes aggravating with vehemency of words, facts, or ſpeeches, which charity would give a favourable conſtruction unto, as Doeg pleaded againſt Ahimelec, 1 Sam. 22.9. ſometimes depraving the truth, by adding to mens ſpeeches; and this coſt Chriſt his life, his enemies adding, I will deſtroy this Temple, and make another in three days, made with hands: or diminiſhing it, by concealing that which might make for a man. All which are Satanical practices, who being the Father of Lyes, would chaſe all truth out of the world.

Let all Gods Children labour to expreſs Gods Image, 7 Rules or means againſt falſe accuſation.in hating this hateful ſin, and help themſelves thereunto by theſe rules. 1 Conſider thy charge, Levit. 19.16. Thou ſhalt not walk about with tales among thy people: and conſider, that whiſpering and back-biting are the ſins of men of a reprobate ſenſe, Rom. 1.29. 2 Receive no falſe accuſation: receivers of ſtollen goods are acceſſary to the theft: if there were no receivers, there would bee no theeves; if no hearers, no informers. Drive away the ſlaunderer with an angry countenance, as the North-wind driveth away rain, Prov. 25.23. have no pleaſure in this ſin of another man, Rom. 1.32. 3 Do thine own buſineſs, look to the duties of thine own calling: buſie-bodies and pratlers are joyned together, 1 Tim. 5.13. 4 Take heed of envie: malice never ſpoke well, it is always ſuſpicious, ever traducing. Embrace the love of thy neighbours perſon. 5 Deal with another mans good name, as thou wouldſt have him deal p. 18with thine, if it came in his way. Conſider thou mayeſt reſtore his goods, but never his name: once broken, ever a ſcar. A felon is more tollerable in a Common-wealth than a ſlanderer. 6 In receiving reports, excuſe the perſon ſo far as thou canſt; Vide Pe…ald. tom. …. p. 561 de detractore…conſtrue the ſpeech or fact in the moſt favourable ſenſe; do as thou wouldeſt bee done to: and if thou canſt not, adviſe the reporter to look to himſelf, and tell him, that in many things wee ſin all. 7 Curſe not the deaf, ſaith the Scripture: now a man that is abſent is a deaf man.

Object. But I speak the truth.

Anſw. But not truly. 1 Without ground, thou art uncalled and unſworn; thou doeſt it not by way of charitable admonition to the party himſelf or others. 2 Not in a good manner, without love, pity, ſorrow nay, thou rejoyceſt rather in thy tale. 3 Not to any other end, but to fill mens mouths with prattle, and bring thy brother into contempt. And why ſpeakeſt thou no good of him as well as evil, but art like a ſwine in a garden, that leaves all the ſweet flowers, to dig or wallow in a dung-hill?

Five motives to lay aſide calumniation and ſlandering.Motives to lay aſide and abhor calumniation and ſlandering.

1 Charity is not ſuſpitious, but in doubtful caſes thinks the beſt. 1 Love thinketh not evil, 1 Cor. 13.5. 2 It covers a multitude of ſinnes, Prov. 10.12. and 3 It gives to every man his due, in his goods and good name. And therefore the tale-breeder, tale-bearer, and tale-beleever, who do none of theſe, but hammer tales and ſlaunders upon the anvil of envy, and ſet them upon the wings of fame and report, are uncharitable and unchriſtian perſons, the Devils fewellers and gun-powder: for where no wood is, there the fire goeth out; ſo where there is no tale-bearer, the ſtrife ceaſeth, Prov. 26.20.

2 Wee have a common Proverb, A man muſeth as hee uſeth, as himſelf uſeth to do, ſo hee imagineth of another: and therefore to judge lewdly of another upon bare ſuſpition, is commonly a note of a lewd perſon: thoſe that are ſo ready to tax men of Hypocriſy, commonly are hypocrites themſelves.

3 It is a queſtion among the ſchool-men, whether a man that hath impaired anothers good name, bee bound to reſtore, as hee that hath pilfered his goods; and it is concluded by all the Doctors, that hee is bound in Conſcience, becauſe a good Name is better than all Riches, ſaith Salomon: And becauſe it hath more enemies than our goods, even this law of reſtitution and ſatisfaction ſhould bee of force to keep them off us: and if the law bind him that ſteals our goods, to reſtore five-fold, certainly hee that ſtealeth our name, is bound to reſtore fifty-fold, becauſe it is ſo far above a mans ſubſtance, and the blot is never wiped away. If Serpents ſting us, or mad dogs, or venemous beaſts bite us, there is ſome remedy; but againſt the tongue of the ſlanderer, there can none be found.

4 It is one of the ſins againſt the ninth Commandement, to hear our Neighbour falſly accuſed, and not to clear him if wee bee able. Jonathan when hee ſaw Saul ſtirred up by tale-bearers againſt David, ſpake boldly in his defence, and ſaid, Why ſhall hee dye? what evil hath he done? And Nicodemus, Ioh. 7.51John 7:51when hee ſaw the Scribes and Phariſees ſo ſet againſt Chriſt, that they would have condemned him being abſent and unheard, ſtood up, and ſaid, Doth our Law condemn any before it hear him, and know what he hath done? A good rule for us how to carry our ſelves towards all Chriſtians.

5 Wee muſt hold us to our rule, to judge no man before the time, 1 Cor. 4.5. and if no man, then, 1 Not our ſuperiours: people muſt not bolt out opprobrious words againſt their Paſtors and Teachers; ſin is aggravated by the perſon againſt whom it is committed: to tevile an ordinary man is odious, but much more to revile the father of our ſouls or bodies, Paſtors or Parents. 2 Not godly men and profeſſors of the Goſpel, as to charge them p. 19with hypocriſy, and traduce with violence that which would receive a charitable conſtruction, Heb. 6.9. 3 Not ſuch as in whom Gods graces ſhine more eminently than in others, through pride or envy: this is a high ſinne, and coſt Chriſt his life: yea, to diſgrace and obſcure Gods gifts, which ought to bee acknowledged with thankfulneſs, is in the skirts of that unpardonable ſin, and had need bee ſtayed betimes: for it is to hate goodneſſe; and if it did hate it becauſe it is goodneſſe, it were farre more dangerous.

3 Note: Seeing Satan is ſuch an Arch-accuſer, If there be ſo many accuſers, no marvail if godly men want no manner of accuſation.and that his special hatred is againſt goodneſs, is it any marvail that the Children of God paſs through many ſlanderous accuſations? If ſpeech bee of the faithful Preachers of the Word, neither Prophets nor Apoſtles ſhall avoid moſt dangerous ſlanders. Amos ſhall bee accuſed by Amazia to preach againſt the King, and that the whole land is not able to bear his words, chap. 7. ver. 9. Paul and Silas preaching nothing but Chriſt, are brought before the Governours, exclaimed upon as men troubling the City, preaching Ordinances not lawful to bee received, and teaching men to worſhip God contrary to the Law, Act. 16.20. & 18.13. Let ſpeech bee of profeſſors of the Goſpel, how do men in their mindes accuſe and judge that to bee done in vain-glory, which is done in ſimplicity, and for Gods glory? and that to bee done in hypocriſy, or for commodity, or other ſiniſter ends, which God ſees is done in ſincerity? Yea, as if men did ſee their hearts, and inſide, how do they ſpeak it, that ſuch are not the men they make ſhew of? or if grace evidently appear in the eminent notes of it, they can ſo leſſen, ſo diminiſh and clip the beauty and glory of it, as ſtill they ſhall bee diſgraced.

Our bleſſed Lord himſelf was accuſed and condemned for a malefactor, yea, and executed; his doctrin, notwithſtanding moſt heavenly, and as his enemies witneſſed, Never man ſpake like this man, yet was condemned, his wonderful miracles obſcured, yea, blaſphemed, Hee caſt out Devils by Beelzebub: and ſhall the ſervant look to bee better than his Maſter? Lamentable it is to ſee how our times accuſe the firſt reſtorers of Religion, Luther, Calvin, Beza, Bucer, and the reſt, as the Layers of ſedition and rebellion; and as lamentable, that ſuch as preach the ſame holy Doctrin as they did, ſhould under the titles of Puritans and Schiſmaticks bee coupled with Papiſts, yea accounted worſe. And no marvel, if the whole profeſſion of Religion bee accuſed, and religious perſons made the ſongs of the abject, and ſcum of the Land, becauſe the Devil is an accuſer. When the Devil laies off his name and nat…re, and ceaſeth to bee a Devil, it will bee otherwiſe, but not till then. But let ſuch as would bee wiſe by Gods wiſdome, labour to ſee Satans malice in all this; and that, if to bee accuſed bee ſufficient, who can bee innocent?

4 Note: Seeing Satan is ſuch an accuſer of us in himſelf and his inſtruments, So many accuſers ſhould make us watchful of our ſelves.to God, to men, and to our own conſciences, how careful ought wee to bee in our whole converſation to ſtop Satans mouth, and the mouths of wicked men, which will bee open againſt us? How ought wee to make right ſteps to our feet, ſeeing we ſhall bee ſure to hear of the leaſt halting? How ought wee to examine the uprightneſs of our hearts, that in thoſe accuſations wee may bee bold to go to God and ſay, Lord, do thou prove and try mee, if there bee any ſuch wickedneſs in mee.

Rules to become in-offenſive and unreproveable, and ſo ſtop the mouth of of Satan.

1 The matter of thy work muſt bee good, and warranted by the Word: 4 Rules to ſtop the mouths of all accuſers.then God will juſtify that which himſelf ſets thee about, and thee in it. 2 The manner of doing it muſt bee proportional: a good thing muſt bee done well, in good circumſtances. 3 The end muſt bee found, namely Gods glory, and mans good. A bad end ſpoiles the beſt action. 4 In every thing remember, p. 20that Satans eye is upon thee to accuſe thee, the eye of thine own conſcience to witneſs for or againſt thee, and Gods eye to judge thee, to whom thou muſt ſtand or fall as to thine own Lord.

To be tempted.]

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

I God tempteth, 1 When he proveth the graces of his Children: ſo hee proved Abraham, Gen. 22.1. and Job, chap. 7. verſ. 18. 2 When he diſcovereth the ſin and corruption which lurketh in them: and thus God tempted the Iſraelites, who, when their deſires in the Wilderneſs were not ſatisfied, uſually broke out into murmuring and impatiency, and ſhewed naughty hearts, full of diſtruſtfulneſs. And thus God is ſaid to lead into temptation, when being provoked to wrath, he with-draweth his grace, that ſo his Children by their falls might ſee their weakneſs, as David and Peter; and that the wicked might in juſtice bee prepared to judgement, as Pharaoh burſt into blaſphemy, Achitophel hanged himſelf through impatiency, and Saul uſed unlawful means to eſcape his croſs.

2 Rules in Gods tempting of man.But in theſe temptations of God, obſerve two rules: 1 That the word tempting, referred to God, is ever taken in good part: for hee tempteth only to prove, never to ſeduce: and his temptations are always good, becauſe they proceed from him that is goodneſs it ſelf, and tend altogether to the good and profit of his children; and are the execution of juſtice on the wicked, which is good alſo.

2 That all theſe temptations are not to confirm Gods knowledge of men, who perfectly knows what is in them, yea who ſeeth things that are not as though they were; but to bring men being exerciſed by them to the clearer knowledge of him and themſelves.

Man tempteth God two ways.II Man tempteth, 1 God, two ways. 2 Man, both himſelf, and others. Man tempteth God, 1 By preſumption and curioſity, as when men forſake the ordinary means of their good, and preſume too much upon Gods help, to try whether God will uſe any other than the appointed means to ſuccour them: ſo it is ſaid, verſ. 7. Thou ſhalt not tempt the Lord thy God. 2. By diſtruſt, when men by unwarrantable means try the power of God, whether he can or will help or hurt. Exod. 17.2. when the Iſraelites by murmuring would have water, Moſes ſaid, Why tempt yee the Lord? and Pſal. 78.18. they tempted him in the Wilderneſs, requiring meat for their luſt, and ſaid, Can God prepare a table in the Wilderneſs? Here they tempted him by doubting, 1 Of his Promiſes. 2 Of his Preſence. 3 Of his Power. 4 By limiting him to that ſtraight. 5 They thought he was bound to them, to fulfill their luſts.

Man tempteth man three ways.Man tempteth others, 1 VVhen upon juſt occaſion, he tryes a mans affections and diſpoſition to this or that: ſo Jonathan tried his Father Saul how he ſtood affected to David, 1 Sam. 19.3. 2 VVhen men goe about by captious and ſubtile queſtions, and with fair ſhew of words, to get matter of reprehenſion and accuſation againſt others. Thus the Phariſees came to Chriſt, tempting him, Matth. 16.1. and thus the Herodians came to him to intangle him in his talk. 3 VVhen men allure and entice one another to evil, as Prov. 1.10.11. Come, let us lay wait for bloud, and have all one purſe: ſo the Harlot ſaid to the young man, Come in with me, let us take our fill of love till the morning.

Man tempteth himſelf two ways.Man tempteth himſelf two ways: 1 VVhen his own concupiſcence moveth and draweth him aſide to ſin: Jam. 1.4. Every man is tempted when he is drawn aſide of his own concupiſcence. 2 VVhen he wilfully caſts himſelf into danger, as Peter when he went into Caiaphas the High Prieſts Hall among Chriſts enemies and his; here he is moved to deny his Maſter, and Satan prevails againſt him.

p. 21III Satan tempteth, and in his tempting goeth beyond all theſe: Satan tempt… two ways.1 VVhen by outward objects he ſtirreth up inward corruption, as David walking on his leds, and ſeeing Bathſheba, the Devil wrought luſt in him. 2 By infuſing inwardly evil motions and thoughts, without objects: and thus ſtood he up againſt Iſrael, and cauſed David to number the people; a thing meerly needleſs, as Joab confeſſed, 1 Chron. 21.1, 2, 3.

Now thus God cannot tempt to evil: he with-draweth his Spirit, by outward occaſions he brings to light the ſins of men; and puniſheth one ſin with another, but moveth no man to evil, and much leſs driveth him to it, and leaſt of all infuſeth wickedneſs into any mans heart; which to think were high blaſphemie, So men by tempting may ſtirre up corruption in others, but to infuſe wickedneſs into the heart belongs only to Satan, becauſe of his Spiritual nature, and ready entercourſe with our ſpirits.

Now ſeeing theſe temptations of the Devil are ſo wicked, coming from evil, and tending to evil, two points are worthy our conſideration: 1 How Chriſt, being ſo holy and powerful, could be tempted of the Devil. 2 Why he would be ſo tempted.

For the former. How Chriſt ſo holy and ſo powerful could be tempted of the Devil.1 It is not againſt the holineſs of Chriſt to be ſubject to temptation without ſin, no more than to hunger, thirſt, weep. 2 Nor againſt the power of Chriſt to be tempted, no more than it was a ſign of infirmity and weakneſs in Adam ſo to be, before infirmity and weakneſs came in. It argued not impotencie in Chriſt, to dye; nay, ſo to dye, argued omnipotency. So it was not weakneſs in Chriſt to be tempted, but willingneſs: and ſo to be tempted argued vertue and ſtrength. But howſoever the Apoſtle ſaith, Chriſt was tempted, and like us in all things, yet without ſin: and Chriſt himſelf, Joh. 14.30. The Prince of this world cometh, and hath nought in me; that is, no ſin at all: yet it is hard to be conceived, and therefore wee will explain it by theſe propoſitions.

1 That temptation that wholly riſeth from another, and not from a mans ſelf, is not neceſſarily mixed with ſin: But ſuch were the temptations of Satan to Chriſt, wholly hatched by the Devil: for there was no manner of evil thought, no corruption in the holy perſon of Chriſt for any ſuch to riſe forth of. Wee indeed have many temptations ariſing out of our own corruptions, which are ſin in the beginning, though no conſent be given unto them, but are preſently reſiſted: but no ſuch thing could bee in the holy Nature of Chriſt. A fire kindled within the houſe is dangerous; but the lightning coming from without, being but a flaſh, is without danger. Joſeph allured by the words of his Miſtris, reſiſted and fled away, Gen. 39.12. this was not his ſin. And Hezekiah, provoked to diſtruſt by Rabſhakies rayling letter, reſiſted, and was confident, 2 King. 19.10. it was not his ſin: the temptation was wholly without.

2 Thoſe temptations, which are offered by others, either by voyce, geſture, or outward objects; or elſe by inward thoughts, utterly abhorred, without the leaſt liking, are not the ſins of them that are tempted; their exerciſes and trials they be, not their ſins: But ſuch were the temptations of Chriſt; he was troubled and vexed with them, as appears by his Avoyd Satan; and the voyces and objects carried to his ear and eye; yea motions to infidelity, covetouſneſs, and Idolatry, to his mind; but yet by the perfect light of his mind, and the unchangeable holineſs of his will, were inſtantly repelled, and gained not the leaſt affection, and much leſs left the leaſt infection behind them. True it is, that evil thoughts caſt into our mindes, can hardly bee caſt out without ſome taint: for we are ready as tinder to receive ſuch ſparkles; we muſt pauſe upon them, till they gain ſome delight, if not content. But it was not ſo with Chriſt, whoſe perfect holineſs was as water to quench all ſuch ſparkles.

p. 22Three degrees of temptation.3 Of temptation there are three degrees: 1 Suggeſtion. 2 Delight. 3 Conſent. Suggeſtion is the meer motion of another, altogether without us, and cannot be our ſin, if neither of the latter come to it; either of which two is a token of infirmity. But Chriſts temptations were all in ſuggeſtion, becauſe he ſtood laſt without alteration of his minde, without the leaſt delight or conſent to the thing tempted unto. VVhereunto ſerveth that diſtinction of glancing, and permanent motions; the former paſſing through the heart without any footing, againſt no Commandement; the latter either without conſent, againſt the tenth; or with conſent, againſt all the nine.

Hence note: 1 Seeing Chriſt himſelf of ſo holy condition was ſubject to bee tempted, let no man living look to be exempted from temptations. Our Lord Jeſus that had no inward corruption to ſtirre up any motion in him, cannot avoyd outward objects and perſwaſions to ſin. But our caſe is farre otherwiſe: for ſuppoſe there were no Devil aſſayling us, no outward object that could bee preſented to us, yet we are tempted and led away by our own concupiſcence; we need no moving or ſtirring, but run headlong of our ſelves into ſin. It we had no enemies to batter down our walls and holds without us, wee have inward and domeſtical rebells and traytors, which continually betray us. VVhere is the man now that boaſts hee was never tempted, and hee hath ſo ſtrong a faith, and is of ſuch holineſs, as he defieth Satan, and will ſpit in his face, and he never was moleſted by him? But pitiful is this deluſion; Is thy faith ſtronger, thy holineſs greater than Chriſts? No no, Satan is gone away with all, the ſtrong man hath all in peace, elſe thou ſhouldſt hear of him, and tell mean other tale. This example of Chriſt well conſidered, would teach thee another leſſon, The greateſt temptation of all is, not to be tempted.namely, like a wiſe man, 1 To expect temptations. 2 Learn to reſiſt them, as Chriſt did. 3 That the greateſt temptation of all, is, not to be tempted: for where Satans malice ſhewes not it ſelf, there is no good thing at all.

2 Note hence, That all Satans temptations, be they never ſo helliſh and violent, yet cannot hurt us, if we yeeld not to them. He never more fiercely aſſayled any than Chriſt himſelf, yet Chriſt, giving no way to him, was a little troubled and grieved, Satan may allure, but hee cannot force us.but not hurt. So all that Satan can doe to us, is but to aſſayl and allure us, but force our wills he cannot; for God hath not put our wills in his power. VVhichWhich ſhould teach us, 1 More carefully to reſiſt the Devil, who never getteth advantage of us, but by our own voluntary yeelding, which rolls us into his ſin and condemnation. 2 Being fallen into ſin, to accuſe our own cowardlineſs and careleſneſs: many being fallen into miſchief, lay load upon the Devil, Oh the Devil ought them a ſpight, and hee hath paid it; and ſo lay all the blame on him, not conſidering their own ſin. True it is, the Devil ſpights every man, and the beſt moſt; but if thou hadſt not more ſpighted thy ſelf, thou hadſt done well enough: the Devil did move, and gave a riſe to a ſin; but who bade thee perfect and finiſh it? Can the Devil make thee ſin without thy ſelf? I deny not but that thou canſt not lay too much blame upon the Devil, but ſee thou layeſt not too little upon thy ſelf.

3 Note: in that therefore Chriſt fully overcame, and was not touched with temptation, becauſe by the perfection of his holineſs hee reſiſted at the firſt we muſt learn this wiſdome; if we would not fall by temptation, to reſiſt the firſt motions, and beat back the firſt aſſault, which is a great advantage. For, if Satan can get us to reſt upon his ſuggeſtion, hee preſently hopes for conſent, and then haſteneth the execution forward: for the party is wonn, and the means of executing ſhall not be farre to ſeek. Hence are we commanded, to give no place to the Devil, but to break the head of the Serpent, hit Goliah in the fore-head, tread on ſin in the ſhell, and daſh Satans brood againſt the ſtones while they are infants. For, 1 Satan is more eaſily driven back at the firſt; p. 23as ill weeds grow a pace in a ranck ſoil, ſo by a little continuance, Satans firſt aſſaults to be repelled for three reaſons.his temptation getteth power, ſtrength, and greatneſs. 2 Mans power is daily leſſened, and hee is more unable to reſiſt; as in the body, the ſtronger the diſeaſe, the weaker the body. 3 Many habit grow to a nature, and ſeldome are habitual ſinners reclaimed. When ſaw wee a Drunkard converted, foreign. Ariſt.or a Blaſphemer, or a mock-God, or a raylor at Religion? No, the delight in ſinne hath delivered them into Satans hands, to bee ruled at his will. It is in the recovery of the ſouls health, as in the bodies; it is more eaſily obtained, if the diſeaſe be met with at the firſt aſſault.

The ſecond point conſiderable is, Why Chriſt would bee tempted. II. Why Chriſt would bee tempted four reaſons.For wee muſt think, that hee voluntary ſubmitted himſelf unto temptations, and was not violently ſubjected to them, ſeeing hee who was able to caſt out Devils by his very word, and legions of them, could (if hee had pleaſed) by his own power have commanded the Devils, not once to attempt the tempting of him. And therefore one diſtinguiſhed between Chriſts ſubmiſſion, of which this was a branch, and ſubjection, which uſually infertes neceſſity.

Wee may well aſſure our ſelves, that it being in his power, hee would never ſo voluntarily have yielded himſelf to ſuch an unpleaſant combat with ſo ſoul an enemy, had there not been very weighty and urgent cauſes. And theſe we ſhall ſee moſt ſpecially reſpecting us rather than himſelf: hee was incarnate, not for himſelf, but for us: hee ſuffered in our nature, not for himſelf, but for us, that by his ſtripes wee might bee healed: hee ſubdued and vanquiſhed the Devil, not for himſelf, who was never under his power, but for us; and ſo was tempted, not for himſelf, but for us; and that for theſe reaſons.

1 That hee might through temptation win that, which the firſt Adam through temptation loſt, and that as our fall was begun by temptation, ſo alſo might our deliverance; that as the Serpent by tempting the woman, bereaved us of our happineſſe; ſo the ſame Serpent, by tempting this ſeed of the woman, might againſt his will help us to our happineſs again.

2 That by his temptation he ſhould not onelyonly overcome ours, as by his death hee deſtroyed ours; but by his reſiſtance to leave us a pattern how to reſiſt the Devil. Hee is the chief Doctor, who not onelyonly teacheth by Precept, but by unfailing example, how wee may riſe from under temptation. Hee might have driven back the Devil with a word, but then had wee wanted the benefit of his example, which hath both ſhewed us our coat-armour, and the right manner of uſing it as hee did. As a faithful Captain, hee trains his Souldiers, and as Gideon ſaid to his Souldiers, What yea ſee mee do, that do you.

3 That hee might bee more able to ſuccour them that bee tempted, Heb. 2.18. Chriſt by being tempted, enabled to ſuccour us in temptation ſundry way….for in that hee ſuffered, and was tempted, hee is able to ſuccour them that are tempted: And Chriſt by being tempted was enabled thereunto ſundry waies: 1 By experience hee learned wherein the ſtrength of Satan did lye, that as Dalilah, when ſhee knew wherein Sampſons great ſtrength lay, did ſoon diſarm him; ſo Chriſt ſpoiled Satan of his locks. 2 He took knowledge, and felt our miſery by reaſon of Satans temptations, whereas he that hath not felt miſery, doth little know or beleeve the miſery that another feeleth; but hee that hath felt the like, hath a fellow-feeling of it, Heb. 4.15. Wee have not an High-Priest, which cannot bee touched with infirmities, but hee was in all things tempted in like ſort, yet without ſin. 3 As hee would by temptation feel our miſery, ſo hee was more enabled to ſhew pity and compaſſion on them that are tempted: Heb. 5.2. He is able ſufficiently to have compaſſion them that are ignorant and out of the way, becauſe hee was compaſſed with infirmity. So as if Chriſt had not had experience of the force, craft, inſtance p. 24of the Tempter, and of the miſery, danger, weakneſs of the tempted, ſo far as without ſin hee could, hee had not been ſo able to ſuccour them that are tempted, as now hee is.

4 That by his temptation hee might miniſter ſundry grounds of comfort unto us: A ground of comfort out of Chriſts temptation.as 1 That our temptations and tryals are not ſignes of Gods wrath, no more than they were to Chriſt, of whom hee had immediately before witneſſed that hee was the Son of his love: but exerciſes, which the Lord in wiſdome uſeth for the good of his Children. If it had been evil to bee tempted, certainly Chriſt had not been tempted.

2 That wee ſhould not quail at the ſight of our enemy, as all Iſrael ran away at the ſight of Goliah, but, although hee bee never ſo huge and ſtrong a Gyant, yet hee may bee, and is overcome, and that by Chriſt, true man, in the fleſh: Yea, this victory over Satan, in our nature, and by our head, is the ground of ours, to whom hee will alſo give power to do the ſame. 3 That wee have him a Companion, yea, an invincible captain in our Combate, who can never bee overcome; but at the weakeſt, and alone, like a mighty Sampſon, ſlew down heaps upon heaps, and bore away his enemies gates; and his preſence ſhall make us invincible, that look as Daniels fellows, could not bee touched with the fire, becauſe there was a fourth like the Son of God with them; ſo much leſs ſhall Gods children by Satans moſt fiery temptations, ſo long as the Son of God is with them. 4 That wee might ſee in him, what glory follows victory, and what crowns are prepared for the Conquerours, and ſo comfort our ſelves in all difficulties, to hold out unto victory.

Vſe 1. Seeing Chriſt was tempted, let not us bee diſmayed at temptations, Motives to manful reſiſtance of temptation.but rather encouraged manfully to reſiſt them: For 1 By vertue of Chriſts temptations, ours are ſanctified unto us. There was nothing which Chriſt did, but hee ſanctified the ſame to us, publike inſtitutions of Gods worſhip ſpeaking and hearing the word, prayer, the Sacraments; and all other private Ordinances, meat, drink, ſleep, yea, even infirmities that are without ſin, pain, ſorrow, temptations, nay death, and the grave: the former, of a gate to Hell, being ſanctified for a wicket to heaven; the latter of a ſtinking Cave to reſerve the body for torment, altered into a ſweet bed to preſerve it to eternal joy.

2 By Chriſts temptation, being our head, the force, and ſtrength, and bitterneſs of our temptations is abated, ſo as Satan cannot now ſo fiercely aſſault his members. Temptation may fitly bee compared to a ſword, which, beaten upon a rock or ſtone, is ſo far from peircing the ſtone, as it turneth the edge, and makes it more unable afterward to hurt. The Devil took this ſword, and laid on with both hands upon Chriſt; but he, as the ſtone hewen out of the mountain, bears the blows, turnes the edge, and blunted his aſſaults, that they can never ſo ſharply peirce the Members. The proud and furious waves of the Sea, beating themſelves againſt a hard rock, break themſelves and loſe all their ſtrength: So is it here with the billows of temptation, beating themſelves againſt the rock on which the Church is built.

3 For our further encouragement, in that Chriſt was tempted, and overcame in temptation, wee have aſſured hope of victory againſt Satan, as Chriſt our Head had: for hee hath trode Satan under his feet for us, nay, under our feet too, Rom. 16.20.

Object. Oh but wee are yet mightily aſſailed, and in great perplexity.

Anſw. God ſuffereth Satan ſtill to tempt and try us, and hee doth it buſily, becauſe his time is ſhort: but yet, though the Lord will have our graces tryed, and will ſee our courage and valour, yet hee hath him under his feet, and in his chain, ſo as wee reſiſt a conquered adverſary; and, a little exerciſe p. 25being over-paſt, wee ſhall alſo have him under our feet.

Vſe 2. In that Chriſt was pleaſed to bee aſſailed with ſundry temptations, let us look up unto this Author and finiſher of our faith, and ſet before us our pattern of imitation, who overcame not Satan for himſelf, as the Saints have done, but for our ſalvation, and for our imitation. The former, Look up to Chriſt tempered for ſalvation, & imitation.that wee might draw power and vertue from him to overcome as hee did, that as the Iſraelites being ſtung with fiery ſerpents, looking up to the braſen ſerpent, might bee cured; ſo wee being ſtung by the temptations of this old ſerpent and dragon, looking up by the eye of faith upon Chriſt, through that bleſſed union betwixt him and us, might receive vertue and cure againſt all theſe fiery darts. The latter, that wee might not give place to the Devil, though hee ſhould aſſault us again, and again, no more than Chriſt did: that wee might learn of him what weapon to uſe, and in what manner to uſe it, both to defend our ſelves, and offend our enemy; therefore would hee not onelyonly overcome one temptation, but many, one in the neck of another, for our inſtruction and imitation: And hence wee are commanded to look up to Jeſus that endured ſuch ſpeaking againſt of ſinners, Heb. 12.3.

Ʋſe 3. Hence wee have a notable prop of our faith, that wee have an High-Prieſt, who would have experience of our infirmities, and in all things bee tempted like us, that hee might bee merciful and compaſſionate; therefore let us go boldly to the throne of grace to ask help in time of need, in temptation, in affliction, in want, Heb. 4.16. Thus Chriſt was typified by the High Prieſts in the Law, who were ſubject to like infirmities with others, that they might bee ready to comfort, and pray, and offer for them. Seeing Chriſt was therefore afflicted, that hee might bee fit and ready to comfort others, with what boldneſſe may wee approach to him in our need, and learn to comfort others with the ſame comforts that wee have received? 2 Cor. 1.4, 5, 6.

HAving ſpoken of Chriſts entrance into the w…derneſſe, which is the former part of his Preparation to the combate, wee come now to the latter, which is the expecting of his enemy: and in this there are to bee conſidered, 1 His furniture, or how hee was appointed. 2 His company, or how hee was attended. 3 His exerciſe, or how hee was employed. The firſt Luke hath, chap. 4. verſ. 1. hee was full of the Holy Ghoſt. The ſecond Mark hath, chap. 1. verſ. 13. hee was among the wilde beaſts. The third is twofold: 1 That hee faſted forty daies, and forty nights, as all the Evangeliſts ſay. 2 That all that while hee was tempted with leſſer onſets, as Luke hath it, chap. 4. v. 2.

Firſt, Chriſt went armed to the combate with Satan, Hee was full of the Holy Ghoſt; which had formerly lighted upon him in the ſhape of a Dove, and had ſo extraordinarily fenced him with graces of ſanctification above meaſure, that there was no room to faſten any temptation upon him. The veſſel that is full, no more liquor can be conveyed into it: Chriſt was ſo full of the Holy Ghoſt, his nature ſo perfectly holy and fully ſanctified, as that not a contrary motion could once invade him.

Object. But ſome of the Saints, as John Baptiſt, and Stephen, have been full of the Holy Ghoſt, and yet have been foyled by temptation.

Anſw. There is a twofold filling: 1 Abſolute and perfect, which is beyond all meaſure; a ſpecial priviledge of Chriſt, who muſt bee filled for himſelf and all his members. 2 Comparative and imperfect, in meaſure: ſo thoſe holy men in reſpect of themſelves at ſome other time, or in reſpect of other common men, might bee ſaid to bee filled, namely above the ordinary meaſure: But never was any Saint ſo filled but that hee had great p. 26emptineſs, and much room for Satan, to frame and forge his temptations in.

When God bringeth his children into the wilderneſs to be tempted, he armeth them with grace ſufficientDoct. When God doth bring his children into the wilderneſs, that is, into temptation, hee armeth them with ſufficient power to withſtand it, 2 Cor. 12.8. when Paul was vexed with an extraordinary temptation, hee prayed thrice, or often; and anſwer was given, My grace is ſufficient for thee: where by grace, is not meant the free favour of God, as in many places, but the power and ſtrength of the Holy Spirit, which was a gift of grace, enabling him to ſtand under it. And this is that which Gods children may expect; not to bee exempted from temptation, nor from much moleſtation, nor from many knocks and foiles, which bring them much ſorrow: but yet at length God, whoſe hand is under them, brings them through all. For ſo it is in 1 Cor. 10.13. God is faithful, and will nor ſuffer you to bee tempted above that yee are able, but with every temptation will give an iſſue. In which place the Apoſtle diſtinguiſheth of temptations; Some are ſo deadly and diabolical, as a man is drowned and never ſwimmes out of them: theſe wee muſt pray againſt, Lead us not into temptation: Others riſe of humane imbecillity, and are ſuch as men can bear, by which God tryeth the graces of his, and manifeſteth their infirmitie, and out of which his grace giveth evaſion and deliverance, ſeem they never ſo dangerous: as for example; What a great temptation was that of Iſrael in the red Sea? Yet God brought them out of it. So for evil of ſin; What ſtrong temptations were they that ſeiſed on Peter, David, Solomon, wherein they ſeemed utterly loſt? Yet the Lord held under his hand, and left them ſufficient grace to raiſe them againe Gods faithfulneſs was ſuch to David and Solomon; and Chriſts prayer, that Peters faith did not utterly fail.

Reaſons. 1 Wee are the Lords ſouldiers and ſervants, and therefore hee will help us; David thought this a good Argument, Pſalm 86.2. O thou my God, ſave thy ſervant, that truſteth in thee. And this is Gods manner of dealing: When hee hath a great work or Tryal for his children, hee arms them with boldneſs, conſtancy, and courage; as Sampſon, when hee was to encounter many Philiſtims, what a meaſure of ſtrength was hee indued withall? when the Prophets were to bee ſent to rebellious and ſtubborn people, the Lord made their faces as braſen walls, Jerem. 1.18. and as adamants, Ezek. 3.9: The Apoſtles, being called to the great function of calling in the whole world, the Holy Ghoſt fell firſt upon them, and furniſhed them with ſingular gifts fit for that calling. How boldly Peter preached and profeſſed Chriſt at Jeruſalem to the beards of thoſe that had put him to death, even the Rulers and Elders, appears in Act. 4.8. but the cauſe of this was, that hee was full of the Holy Ghoſt. The like wee may obſerve in Elias his reforming of Gods worſhip; and in the reſtoring of Religion by Luther, who was wonderfully gifted, 1 With undaunted courage, as appears in his burning the Popes decrees, and his diſputation at Worms: 2 With fervent Prayer: 3 With admirable and heavenly preaching. So the faithful Witneſſes and Martyrs that are called to a hot brunt, are firſt armed with a ſingular ſpirit, as that Prote-Martyr Steven, Act. 6.8, 10. who was full of the Holy Ghoſt, full of Faith and power, full of wiſdome and grace, that they were not able to reſiſt the wiſdome and ſpirit by which hee ſpake. And was it not ſo in Q. Maries daies, that poor Creatures were lifted up with ſuch excellent ſpirits, as that all the learning and wiſdome of the Doctors, or all the power of authority could not daunt them, God ſhould loſe his honour, if any of his ſervants ſhould be utterly overcomebut onelyonly thoſe unmerciful Arguments of fire and faggot could put them to ſilence?

2 The battel and cauſe is Gods, the queſtion between Satan and us is Gods glory and our Salvation. This was Moſes his Argument why the Lord ſhould ſpare his murmuring people; ſee Numb. 14.15, 16. Now if the Devil p. 27prevail againſt us, God ſhall loſe his honour, which is dear unto him: But he will not ſuffer himſelf to bee ſo diſgraced, as to let us bee overcome by his enemy, neither ſhall the ſalvation of his bee prejudiced: for this were againſt the truth of God, whom Satan accuſeth to be a lyar.

3 Hee hath armed us with his own armour, and furniſhed us with his own ſtrength, and will not have his weapons bee thought ſo weak and inſufficient as to bee foiled in it: The Sword of the Spirit is not ſo blunt, The ſhield of Faith is not ſo dull, the breaſt-plate of righteouſneſs is not ſo thin, as to receive every bullet that comes, to hurt us.

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

Object. 2 Cor. 1.8. Wee were preſſed out of meaſure, paſſing ſtrength, inſomuch that wee deſparred even of life.

Anſw. 1 The Apoſtle ſpeaks of humane ſtrength, which could never have paſſed through thoſe tryals: But the power and ſtrength of God ſhewed them an iſſue. 2 The Apoſtle ſpeaks according to the ſence of his fleſh, and what they were in their own feeling; as it is plain in the reaſon of his deliverance in the next words, That wee ſhould not truſt in our ſelves, but in God that raiſeth the dead. 3 The very ſcope of the place is to ſhew, not the unmeaſureableneſs of affliction, but a great meaſure of them, thereby to amplify Gods mercy.

Vſe. Wee ſhould not bee diſcouraged, though our tryals bee very great: for wee ſhall not want ſufficient to ſtrength to carry us through them. Yea let us check our weakneſs, while wee torment our ſelves with needleſs fears, that God takes little or no knowledge of our Tryals, or will with-draw his grace, and abſent himſelf for ever. No, hee tenders the weakneſſe of his choſen, on whom although the Spirit fall not ſo viſibly as upon Chriſt, yet by vertue hereof they have the ſecret diſtilling, and ſenſible, yea, forcible working of the Spirit in their hearts; ſuch graces of faith, hope, patience, and boldneſſe (in caſe they keep their watch) as whereby they may as ſurely perſwade themſelves of victory, as if they had received the Holy Ghoſt viſibly as Chriſt did.

Add hereunto theſe conſiderations: Strong … tives to ſtand to … tions.1 That it is impoſſible to bee exalted to Chriſts Kingdome, if thou bee not aſſaulted firſt with temptation: thou canſt not bee victorious, unleſs thou fight, nor obtain the crown unleſs thou bee victorious, Rev. 3.21. 2 That if thou beeſt in great perplexity, yet think not the Lord hath forſaken thee: For, 1 not to bee chaſtiſed of God, is to bee hated of him: 2 He hides his face but for a ſeaſon from his children, as the mother doth, till the child get knocks and falls: onelyonly to let them ſee their weakneſs, and more to depend upon him: 3 That there is a time when God makes intimation to all his children of their election and ſalvation: and commonly before this, that they may bee fitted with hungring deſire after grace, and make much of it when they have it, there goeth a trouble of mind, and fear, and diſquiet; ſo as a man thinks God is quite gone, when hee is drawing gratiouſly unto him, and that hee ſhall never hear more of him, when hee is knocking by the Holy Spirit to have entrance into his heart.

Therefore wee may truſt perfectly on this grace, and wait Gods time for his full manifeſtation of it: the juſt liveth by faith, and maketh not haſte: Job, if the Lord killed him, would ſtill truſt. Remember Mr. Robert Glover that bleſſed Martyr at Coventry, crying to his friend Auſten, Hee is come, He is come: hee looked for the Holy Ghoſt two or three daies before, and made p. 28great moan that hee came not; yet hee continued waiting, and hee came at length, but not before he came to the ſight of the ſtake.

Secondly, of the company of Chriſt, and how he was attended: Mark addeth that circumſtance, chap. 1. verſ. 13. He was alſo with the wilde beaſts. VVhichWhich is not to be paſſed without uſe, becauſe the Spirit of God pleaſed to record it. The Popiſh VVriters ſay, that the cauſe hereof was, that the wilde beaſts ſhould come and doe homage to him their Lord, as they did to Adam. But this is a deviſe of mans brain: for although Chriſt deſerved honour and homage from all Creatures, men and Angels, yet this is not the time and place to receive it: yea they forget, that Chriſt went into the Wilderneſs to be humbled in a ſpecial manner. Beſides, the text mentioneth other buſineſs wherein Chriſt was for thoſe forty days imployed, as in the next branch wee are to hear.

Why Chriſt was with wilde beaſts: Four Reaſons.But the true and proper cauſes were theſe: 1 To ſhew what kind of wilderneſs this was, namely not ſuch as that in which John preached; of which there were many in Paleſtina, which were diſtinguiſhed by their ſpecial names, as the Deſert of Judea, of Ziph, of Maon, &c. and ſuch as were not altogether deſert, and without people, or incommodious for men to dwell in, but were here and there inhabited: But this Deſert, wherein Chriſt was tempted, not noted by any addition, but the Deſert, was remote from all company of men, and full of wilde beaſts; by which it is plain it was unpeopled, and had no inhabitants but the wilde beaſts.

If any ask, which Wilderneſs it was;

I anſwer, it is not determined in the Scripture; but it is not unlikely but it was that great VVilderneſs, in which the Iſraelites wandred fourty years, called by eminence, foreign, the Wilderneſs. And we know, that there were ſome figures, which might ſhadow the temptation in this place; as Exod. 17.7. it is called the place of temptation, Maſſah and Meribah, becauſe of contending, and tempting the Lord; here the Lord was contended with and tempted. Again, Exod. 16.4. this was the place wherein the Lord ſhewed them, that man liveth not by bread alone, but by every word that proceedeth out of the mouth of God: compare it with Deut. 8.3. This alſo was the VVilderneſs, in which Moſes and Elias faſted forty days; and if it were not the ſame, it muſt needs bee figured by it. But it is no Article of Faith, to be ſtood upon, or contended about.

2 This circumſtance of Hiſtory is added, to ſhew how helpleſs Chriſt was, without all help and comfort of man, where hee could look for no ſuccour from any earthly creature, or worldly means, nay all the means againſt him: 3. To ſhew that his power was ſo much the more manifeſt, in that when Satan had him at the greateſt advantage, and all the means ſet againſt him, yet he goes away victor; and that none could ſhare with him in the praiſe of the victory, but it belonged to him of all the ſeed of women. 4 To ſhew the power of the Son of God, who could live peaceably among the wilde beaſts, who, if he had been a common and weak man, had been certainly eaten up of them.

Queſt. How could Chriſt live peaceably and ſafely among the wilde beaſt…?

Anſ. VVhen Daniel was caſt into the Den, the Lions ſpared him, but not through the diſpoſition of their nature (for preſently their devoured his enemies) but the text aſcribeth it to two cauſes: 1 To the Angel of God, that ſtopped their mouthes. 2 Becauſe he beleeved in his God, which, beſides the faith whereby he was juſtified, was even a faith in the miracle, by which hee was ſtrengthened at this time. But I take it, another reaſon may bee given of Chriſts peaceable converſe among the ſavage creatures, namely, becauſe hee was endued with the perfect Image of God, and they did acknowledge him as p. 29their Lord, even as they did Adam before the fall; which is a ſpecial priviledge of the ſtate of innocency.

Hence obſerve, 1 That wicked men are worſe than brute beaſts, Chriſt hath more peace among wilde beaſts, than among wicked men.they will not acknowledge Chriſt when the wilde beaſts will; Chriſt ſhall have no peace among them. If he come in Judas his hands, he will betray him; the Jews will accuſe him, Pilate will condemn him, the common ſort will beat and buffet him, the Souldiers will crucifie him. A great deal more ſecurity ſhall he find in the VVilderneſs among wilde beaſts, than in places inhabited by wicked men. And the reaſon ſeems to bee, that the higher the fall, the greater the wound; the Devil falling from ſuch a height of glory, is moſt deſperately wicked againſt Gods Image, eſpecially in his Son: wicked men falling from a bleſſed eſtate of holineſs and renewed reaſon, are deſperately malicious too, ſo as the poor creatures in their proportion retain more goodneſs in their nature than man doth in his; they ſtill ſerve God in their kinds, man ſtill rebelleth; they fell from ſubjection to man, but man from ſubjection to God.

Vſe, This ſhould both humble us, to ſee the little good that is left in our nature, and alſo urge us to ſeek the renewing of it. And it ſhould terrifie wicked men, who, reſiſting Chriſt in his word, members, graces, yea perſecuting him in his Saints, ſhew themſelves more ſavage than the Creatures: the wilde beaſts will acknowledge him that doth him good; but the wicked man ſpurns againſt him. Daniel was more ſafe among the Lions than his enemies; and David was compaſſed with ramping Lions, Pſal. 22.13.

Note 2. This affordeth us a ground of comfort, that when the ſtate of the Church is afflicted, led into the Wilderneſs, environed with men, for their diſpoſitions, as wilde and fierce as Tygres, Lions, Leopards, Cockatrices (for ſo natural men are deſcribed, Iſa. 11.) yet it is in no worſe ſtate than Chriſt himſelf once was: and as Chriſt was in the midſt of wilde beaſts, and was not hurt, ſo ſhall his members be; they may be moleſted and afraid of danger by them, yea aſſaulted and ſlain, but not hurt. If the Spirit lead thee into the Wilderneſs as hee did Chriſt, thou mayeſt bee ſecure; if for good conſcience and Gods religion thou beeſt ſet upon, thou ſhalt not bee hurt, as the Martyrs were not.

Note 3. In that our Saviour now is ſafe enough, when all the means of ſafety and comfort are ſet againſt him, we muſt learn to depend upon him, if we ſhall come into the like caſe: when we have no way to help our ſelves, all means fail, nay all means are againſt us, Chriſt as able to defend us as himſelf, both from wilde beaſts and Devils.like ſo many wilde beaſts about us, then he is able to ſuccour us, as he was to defend himſelf alone, not only from the rage of wilde beaſts, but furious Devils. And this is the true trial of faith, when we have no means, yea when means are againſt us. It is an eaſie thing to truſt God upon a pawn, but we muſt truſt in his word, that is indeed to truſt in God. When the caſe is with us as it was with Moſes at the red Sea, the Sea afore him, the Mountains on both ſides, Pharaoh and his Hoſt behind, then to ſay, Stand ſtill, fear not, and behold the ſalvation of the Lord, here is ſound faith. VVhen Aram and mount Seir came againſt Jehoſhaphat, and he ſaw no ſtrength or means of his own, he ſaid, O Lord, we know not what to doe, but our eyes are unto thee; and ſo, though his Army was ſmall, and his enemies like graſs on the earth, truſting in God he went away with the victory. And what a holy and faithful profeſſion was that of Job? If the Lord kill me, yet will I truſt in his mercy.

Rules to carry our ſelves by faith in the outward means.

I. Where they be. 1 Faith neglecteth not good means where they be, 3 Rules to keep faith in the preſence of outward means.becauſe Gods providence hath afforded them and appointed them for our good: faithful Jacob had a good care to provide for his family, Gen. 30.30. Iſaac ſaid to his Father, Here is the knife and wood, but where is the ſacrifice? p. 30Abraham anſwered, God will provide: ſo ſet us uſe the means, and God will provide the reſt that is wanting.

2 It hath a right judgement of them, not as things to bee truſted to; neither art nor labor, expreſſed by the net, Hab. 1.16. nor wealth and riches, expreſſed by the wedge of Gold, Job 31.24. nor friends and alliance, expreſſed by the arm of fleſh, Jerem. 17.5. no, nor the outward means of ſalvation, Ezek. 33.31. Faith knoweth it is not bread, but the ſtaff of bread that man liveth by David looks upon his ſtaff and bow, and ſaith they cannot help him, Pſalm 42.6. and counteth watching and building but vain, except the Lord joyn his helping hand, Pſal. 127.1, 2.

3 Faith uſeth means, but expecteth no bleſſing from them, but by the word and prayer. Gen. 32.9. Jacob uſeth good means and policy in dividing his Army, and ſeparating his bands, but withall giveth himſelf to Prayer, to get Gods arm with him. Exod. 17.11. Joſ… goeth, and valiantly fighteth the Lords battel, but Moſes muſt bee at prayer in the mount, and no longer Joſhua proſpers than Moſes prayeth.

3 Actions of faith in the abſence of means.II. Where they bee not. 1 Faith truſteth where means bee wanting, or againſt them. Though ten thouſand compaſſed David, yet would hee truſt, Pſal. 3.6. And Abraham was a notable pattern of Faith, when hee had no means, but all was againſt him, in himſelf and his wife; ſtill he depended upon the naked word, that God was true, and able to perform his Promiſe, Rom. 4.9, 20, 21.

2 Faith, when it may, uſeth no evil means; it flies not in ſickneſs to ſorcery, nor in extremity to the Witch, as Saul did, for which he was rejected from being King, 1 Chron. 10.13. It turneth not to fetches of policy, nor to digge deep Counſels, on which a woe is pronounced, Iſa. 29.15. It deviſeth not to ſmite ones betters with the tongue: it taketh not advantage of mens ſimplicity or forgetfulneſſe.

3 It obſerveth how many great things God bringeth to paſs without, yea againſt the means; to ſhew how little hee depends upon them; and therefore it will not ſtint the Holy one of Iſrael, but frame the heart to his likeneſs. It ſees the walls of Jericho fall down by ſeven daies compaſſing, Joſh. 6.3. It ſees all Midians Hoſt diſcomfited, by means of a dream of a barly loaf, tumbled down from above into the hoſt of Midian, Judg. 7.13. and A…hurs Hoſt flye all away, ſuppoſing the King of the Hittites, and Egyptians to come upon them, through a noiſe of Chariots and Horſes, 2 King. 7.6.

And ſurely this is the courſe, in which God often incourageth his Children, who thrive and grow they know not how, by vertue of the promiſe, that God will fill his with hidden treaſures. Whereas thoſe that will feed themſelves upon the means, and truſt God no further; Gods juſtice often lets them ſee their folly, revenging their infidelity: they eat, and are not ſatisfied, they earn mony for a bottomeleſs bag, Hag. 1.6. they go and truſt in Phyſicians as Aſa did, and pine away: their wiſdome and Counſel is turned to fooliſhneſſe, as Achitophels: They have horſes, and ſtrength, and truſt to it, Pſal. 20.7, 8. but they are fallen there where they truſted. And thus God letteth men ſee, that there is neither wiſdome, counſel, power, or ſucceſs againſt, nor without the Lord.

Not to think much, if with our Lord we find men more ſavage than beaſts.Note 4 Chriſtians must not think much to finde men more ſavage than brute beaſts, ſeeing Chriſt found it ſo: Lazarus found Dogges more pittiful to him than Dives; and Paul found the Beaſts, to which hee was condemned at Epheſus, more merciful than the men, 1 Cor. 15.31. The like entertainment in the world muſt every Chriſtian expect.