Works, Verse 5

Works · Verse 5

p. 100Verſ. 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, &c.

WE come now to ſet down and expound, by the aſſiſtance of God, the ſecond on-ſet of the Devil upon the Son of God, by a violent and helliſh temptation, nothing inferiour to the former, in the furious, malicious, and cunning contriving of it.

In the entrance whereof, we muſt remove one rubb by the way, concerning the order of this temptation, wherein the Evangeliſts ſeem not to agree among themſelves: for whereas St. Matthew makes this the ſecond, St. Luke makes it the laſt, and puts the laſt in St. Matthew, into the ſecond place. And herein ſome learned men have ſtumbled, and have deviſed ſimple ſhifts to reconcile the two Evangeliſts. Some think, that they write not the ſame Hiſtory, nor of the ſame temptations, but of temptations urged at ſundry times. Theſe are confuted by the very matter, phraſes, and words, which are in both the ſame, and need no other conviction.

Others think (and they of the learned Papiſts) that in ſome ancient Books, St. Luke obſerves the ſame order in the temptations with St. Matthew, and that the difference crept in by the heedleſneſs of ſome Writer: which is a needleſs deviſe of them, who ſtrive to prove the Canonical Scripture to bee corrupted in their Fountains, that ſo their corrupt Latine Tranſlation may prevail; but both impeaching the watchfulneſs and care of God over the Scriptures, as alſo the diligence and faithfulneſs of the Church, which is pretended to ſuffer her ſelf wholly to be abuſed, by the careleſneſs or unfaithfulneſs of ſome one Scribe.

But the truth is, that it doth no whit prejudice the truth of the Evangelical ſtory, that the Evangeliſts doe not ſtand ſo much upon order, where it is not ſo neceſſary, as upon the matter, and the things themſelves done, which they faithfully report, and in which they joyntly accord and agree: as oftentimes they ſtand not upon words, nor ſometimes upon ſentences, but one delivers the ſame fact in one ſtyle of ſpeech, another in another form; but ſo, as one is ſo far from croſſing another, as he giveth thereby more light and certainty unto the other.

Queſt. But whether of theſe obſerved the right order, as the temptations were paſſed?

p. 101Anſ. I am out of doubt, that Matthew ſets down the right order as they were done: 1 Becauſe he paſſeth his ſtory by ſuch particles as imply an orderly conſequent: as, Then the Devil took him, then he took him again, then the Devil left him, &c. whereas Luke uſed the particle and, in his paſſages, foreign.which noteth no certain order, as the former doth: his care was to relate the whole matter, but was not ſo accurate for order. 2 The coherence and dependance of this ſecond temptation with the former ſhews, that Matthew obſerveth the right method: for Chriſt having by a teſtimony of Scripture confirmed himſelf in the confidence and truſt in his Father, Satan immediately ſeeks to make his advantage of Chriſts words, and ſeeing hee will needs truſt his Father, he would have him truſt him too much; If hee need no bread being hungry, he needs no ſtairs to goe down from the pinacle of the Temple; the laſt temptation doth not ſo fitly cohere with the former, as this ſecond doth. 3 After Chriſt had bidden Satan avoyd, Matthew adds, Then the Devil left him, as being obedient to his word; plainly ſhewing, that that was the laſt temptation. Luke hath it not in ſuch dependance, but thus, And when the Devil had ended all the tentation, he departed.

In the Combate note two generals, 1 The preparation to it. 2 The temptation it ſelf. The preparation containeth ſuch neceſſary circumſtances, as by which the temptation might more eaſily prevail; as, 1 the time, Then. 2 The place, firſt general, the holy City; ſecondly ſpecial, a pinacle of the Temple. 3 The manner how Chriſt was conveyed thither, The Devil took him up, and ſet him on the pinacle. The temptation conſiſts, 1 Of the aſſault. 2 Of the repulſe.

The aſſault hath three things: 1 The ground of it, If thou be the Son of God. 2 The ſcope or aim, namely, the ſin or ſins to which hee was tempted, Caſt thy ſelf down. 3 The argument or perſwaſion to enforce it, For it as written, He ſhall give his Angels charge over thee, &c. The repulſe of our Saviour is by another teſtimony of Scripture, not contrary to that which Satan alleadged, but expounding it, that he might in the right ſenſe of it, ſence and ſecure himſelf from the temptation, as after we ſhall ſee.

Firſt, of the preparation: Then] This particle ſhews not only the time of this temptation, but alſo the order as I noted: Satan having no ſucceſs in the former, renews his aſſault, and would aſſay another way. Hee had been kindly and gently uſed of Chriſt, who had anſwered him courteouſly; nay, he had convinced him by Scripture, that hee had nothing to ſay againſt it, and yet he goes on in his malice, as though he had had both great provocation and advantage. Whence,

Doct. Note the property of wicked men ruled by Satan, who by no means can be brought to lay off their malice towards Gods children. Deal gently with them, they are like Nettles, the ſoftlier toucht, the ſharper they ſting: Deal plainly with them, and convince their conſciences by the word, that they have nothing to ſay for themſelves, yet being convinced they give not over, no more than Satan here, but proceed in miſchief. And what are the reaſons?

1 Becauſe the godly in their courſes doe oppoſe themſelves to the darkneſs of this world: now there is no fellowſhip between light and darkneſs, no way to reconcile them, as we may ſee in the example of the wicked Sodomites againſt Lot: firſt he reſiſted their wickedneſs, when they came about his houſe to abuſe the two men; he gives them fair words, I pray you my brethren; hee convinceth their conſciences, Doe not ſo wickedly; and out of his weakneſs he offers them his two Daughters: but, being a righteous perſon, whoſe ſoul was daily vexed with their uncleaneneſs, neither his piety, nor humanity, nor intreaty, no nor his weakneſs and ſin could pleaſe them, but, Away with him hence, he is a ſtranger, ſhall he judge and rule? now we will deal worſe with him than with them, Gen. 19.9.

p. 1022 Chriſt gives another Reaſon, Joh. 8.44. You are of your Father the Devil, for his works yee do. In that Chapter Chriſt plainly teacheth the Jews, that hee is the light, verſ. 12. they tell him hee bears record of himſelf, and therefore his record is falſe, verſ. 13. hee tells them hee ſhall go from them, and carry the light with him, and they ſhall ſeek him, and not find him: what (ſay they) will hee kill himſelf? verſ. 22. hee tells them, that hee that keepeth his word, ſhall never ſee death: then ſaid they, Now wee know thou haſt a Devil, verſ. 25. Hee tells them, before Abraham was, I am: and they take up ſtones to ſtone him. Here were the Children of the Devil, who was a man-ſlayer from the beginning: And of theſe Chriſt ſaid, Yee go about to kill mee, a man that hath told you the truth, verſ. 40. and, Yee do that which you have ſeen with your Father, and not only ſeen, but felt him moving and ſtiring in their hearts: ſo he worketh mightily in the ſons of diſobedience, Eph. 2.2.

3 The more light and grace the Lord manifeſteth in any of his children, the more muſt the darkneſſe of wicked ones fight againſt it. It is not their innocency, their holineſſe, their wiſdome, their peaceable courſe of life, that can fence them; nay, theſe bring all the malice of the wicked on them, and lay them open to their rage. Stephen, a man full of faith and power, whoſe enemies were not able to reſiſt the Wiſdome and Spirit by which hee ſpake, Act. 6.8. yet drew they him to the Councill, and ſubordened falſe witneſſe againſt him: where what ſhould hee do? They might, and did ſee his face thine as the face of an Angel, verſ. 15. In his Apology hee begins as a perſon at the bar, with a loving and moving ſpeech, Men, Brethren, and Fathers, hearken: afterward in the courſe of his ſpeech, as a faithful ſervant of God, and true teacher, hee freely reproves them, chap. 7. verſ. 51, 52. calls them reſiſters of the Holy Ghoſt, betrayers and murtherers of the juſt, hee could convince them out of all the Scriptures, as Chriſt did Satan here: But the more full of the Holy Ghoſt hee was, the more were they filled with devilliſh fury, like ſo many Devils, or furies, their hearts braſt for anger, they gnaſhed with their teeth, more like fell and ſavage beaſts, than men; they ſhouted with a loud voice, ſtopped their ears, upon upon him, caſt him out of the City, and ſtoned him.

4 The inceſtant malice of the wicked againſt the children of God, is a running ſtream from this of the wicked one, againſt the natural Son of God: the Devil would ſtill, if hee could, tempt and moleſt Chriſt himſelf in his own perſon, but that hee cannot, hee will therefore bee ſure to moleſt him in his ſervants: hee would obſcure the glory of Chriſt in himſelf, but ſeeing hee cannot do that, he will do what hee can by himſelf, and all his members, to extinguiſh that glory of Chriſt in thoſe beams, wherewith his ſervants are graced and honoured: And this makes this war ſo irreconcilable.

Uſe 1. Therefore let us not marvel, when wee ſee good things, and good men reſiſted, nor condemn that preſently which wee may ſee oppoſed: but 1 Turn our eyes upon that natural enmity which is between the ſeed of the woman, and of the Serpent. 2 Upon mens ſtubbornneſs againſt the truth, and malice, by which the ſinner given up by God to Satan is obfirmed and hardened. 3 Upon the powerful work of Satan in men of great gifts, that being convinced in conſcience, even againſt that light, can reſiſt godly and innocent men. 4 Upon the love of mens ſins, profits, and pleaſures, which ſets on forward this hatred againſt their conſcience. What could Chriſt himſelf do to conciliate Judas his favour? Did not hee know that Chriſt was the Meſſiah? did hee not preach him? did hee not work miracles in his name? did not Chriſt make him one of his family, and prefer him to be the Steward of his houſe? did hee not warn him of his ſin, and bear him p. 103moſt patiently? Yet his heart being upon covetouſneſſe, for a ſmall commodity hee will betray Chriſt, and that againſt his conſcience. 5 Other perſonal and private occaſions, may force men of great gifts to malign and hate (againſt their conſciences) moſt innocent perſons.

The Jews knew that Chriſt was the Meſſiah, that hee was moſt powerful in Doctrin, and moſt holy in his life; yet they loved their own praiſe, and therefore thruſt down Chriſt; If wee let him alone, all will beleeve in him. They thought themſelves ſo much diſhonoured, as Chriſt was honoured. Sometime fear of great men, or ſome loſs, or check, may cauſe this obſtinate oppoſition. Pilate knew Chriſt was an innocent man, he waſhed his hands, and would have no hand againſt him; hee pronounced him innocent, ſaying, I find no fault in him: his wife being troubled in a dream, ſent him word, he ſhould have nothing to do againſt that juſt man. Yet againſt his conſcience, and his own words, hee proceeded to condemn him. Why? how could hee bee ſo blind and wicked? ſurely it was fear of Caeſar, and of ſome cheeck: for hee had heard them ſay, If thou let this man go, thou are not Caeſars friend.

Vſe 2. It ſhould teach us to go on undaunted in our godly courſe, making no account of all the malice that the Devil or his inſtruments can create us, and never offer to ſhake hands with them; wee ſhall never have done if wee go about to pleaſe them; wee can not do it unleſs wee will bee as bad as they, if wee retain our favour of goodneſſe, it doth but provoke them.

Vſe 3. Many men may hence ſee what ſpirit rules them, who when they hear Scripture againſt their ſinnes and unwarrantable courſes, they go on ſtill as a chafed colt, that cares neither for pale nor hedge, but flings over. Theſe men would bee loath to bee compared to the Devil, but wee ſhall ſee them for worſe, and the Devil not ſo bad as many of them. When hee hears Chriſt alledge Scripture, hee ſaith nothing againſt it, but was ſilent, he replies not, and much leſs rails on him as a phantaſtical or preciſe perſon. But reprove the Swearer, the Drunkard, the Gameſter, the unjuſt courſes of men in their trades, Sabbath-breaking in Maſters or Servants, and do it out of the Scripture, as Chriſt did; wee ſhall have the ſame meaſure that hee had returned from the Scribes and Phariſees, who railed out-right on him; He is too preciſe and ſevere, wee can do nothing for him; or, What hath hee to do with our Government, or Trades? or, He might finde other things to ſpeak of.

Thus if Paul ſpeak againſt Diana, or whatſoever the craft-maſters live by, all the City is in an uproar againſt him. It ſeems men are loath in their callings to meddle with the word of God, or the directions of it, elſe wee ſhould have to deal with them. It were too much to ſit down ſilent, and go on in ſinne againſt the Word: but to reſiſt the word in termes, or to rail upon the Preachers thereof, goes one ſtep beyond the Devil.

Vſe 4. Take knowledge of the ſecret working of the Devil againſt the light and truth, in ſuch as ſpurn againſt it. They cannot abide that truth and innocency ſhould acquit it ſelf; but though they ſee nothing but meekneſs patience, and innocency, yet will ſide againſt it, as though they had the greateſt advantage and occaſion. What is the cauſe, that men will take part with moſt abject and baſe perſons, and bring the curſe on themſelves, in condemning the innocent, and juſtifying the wicked in their horrible riots and misbehaviour, but the hatred they carry againſt goodneſſe? Why did the Jews band themſelves for Barrabas, and ſeek to acquit him? Was it becauſe there was any cauſe of love in him? knew they him not to bee a murtherer and a Rebel? Yes, It was hatred of Chriſt that made them ſtick to him: and p. 104why hated they Chriſt, but becauſe he was the light? Some there bee of that Jewiſh generation leſt, to whom, if Chriſt be weighed with Barrabas, he will ſeem too light; Barrabas ſhall carry the credit and defence from him; Not him, but Barrabas.

Into the holy City.]

We come to the ſecond circumſtance in the preparation to this ſecond aſſault, which is the place that Satan chuſeth; ſet down, 1 In general, the holy City. 2 In ſpecial, a pinacle of the Temple. What holy City this was, Luke expreſſeth, chap. 4.9. He brought him to Jeruſalem, here called the holy City.

Jeruſalem is called the holy City, not becauſe of any holineſs in the place: for no place as a place is more holy than other. It is true, that wee read in Scripture of holy ground, as Exod. 3.5. Mount Horeb where Moſes ſtood is called holy ground, and Moſes muſt put off his ſhooes. But this was no inherent holineſs in the place, only for the preſent the preſence of God appearing after a ſpecial manner, makes a ſpecial holineſs to bee aſcribed unto it. Neither is it called holy in reſpect of the people and Inhabitants: for the faithful City was long before this become an Harlot, Iſa. 1.21. and Chriſt not long after this Combate, cryeth out againſt Jeruſalem, That ſhee had killed the Prophets, and ſlain ſuch as were ſent unto her, and proclaimeth a ſpeedy deſolation againſt her. But it was ſo called,

1 Becauſe God had made choyce of this City to put his name there, 2 Chron. 7.12. I have choſen this place for my ſelf. Hence was it called the City of God, and Gods holy Mountain, Dan. 9.16. and the holy Hill of Sion; becauſe God had choſen it, and ſanctified it for himſelf, wherein himſelf kept reſidence, and made it eminent above all the places of the earth.

2 Becauſe of the holy things which were there eſtabliſhed, even all the holy worſhip of God; it was not lawful for the Jewes to ſacrifice or eat the Paſſeover any where but in Jeruſalem.

There was the Temple built on mount Moriah, wherein, I. There was the Sanctum ſeculare, the utter Court of the Jews, and Salomons porch, which did riſe up by fourteen ſtairs, wherein Chriſt preached often, and Peter healed the lame man, Acts 3.3. and probably, where Peter converted three thouſand ſouls at one Sermon. In this porch was the great brazen Altar for whole Burnt-offerings, on which Altar the fire (which at Aarons firſt offering in the Wilderneſs fell from Heaven, Levit 9.2…, 24.) was to be kept perpetually before the Lord; the which when Aarons ſons neglected, and offered with ſtrange fire, they were burnt with fire before the Lord. In this Court was the great braſen Sea, wherein the Prieſts waſhed themſelves, and the Beaſts to be offered on that Altar, eſpecially their feet, becauſe they were to miniſter bare-foot before the Lord. Both of them holy repreſentations of Chriſt; the former of his Sacrifice, who gave himſelf for a whole Burnt-offering; the latter the fruit of it, he being the Laver of the Church, by whoſe bloud we are waſhed from the guilt and power of ſin.

II. There was the inner Court, which was called the Sanctum, or the Sanctuary, or the Court of the Prieſts, whence the Jewes were barred. There was here. 1 The Altar of Incenſe for ſweet perfume, wherein the Prieſts were evening and morning, to burn the holy Incenſe before the Lord, as a ſweet-ſmelling ſavour unto God, and no ſtrange incenſe might be offered thereon, Exod. 30.9. While Zachary ſtood at the right ſide of this Altar, offering incenſe to God, the Angel Gabriel ſtood and fore-told the birth of John Baptiſt. This was an holy type of Chriſt, who offered himſelf on the altar of the Croſs▪ a ſacrifice of ſweet ſmell to God his Father, and through whom God ſavoureth a ſweet ſmell from all our duties. 2 In this Court was the golden p. 105Candleſtick, with ſeven Lamps, and ſeven Lights, which were …ed with moſt pure holy oyl, night and day, to lighten the whole inner Court. And this was an holy type of Chriſt, the light of the world, enlightening all his elect with ſpiritual and heavenly light. 3 In this Court was that golden Table, on which the holy Shew-bread was ever to ſtand, even twelve Loaves, which were to be made of the pureſt flower of Wheat, and were to bee renewed every Sabbath, the old Loaves converted to the Prieſts uſe: a holy type of Chriſt, in whom alone the Church, and every member, ſetting themſelves continually before God, are nouriſhed and preſerved unto eternal life. 4 In this Court was that coſtly and precious Veil, of blew ſilk, and purple, and ſcarlet, and fine twined Linnen, made of broydered work with Cherubims, the uſe of which was to ſeparate the Sanctum from the Holy of Holies: this veil at the death of Chriſt was rent from the top to the bottom. A notable repreſentation of the fleſh of Chriſt, which hid his Divinity, but being rent aſunder by his paſſion on the Croſs, the way to Heaven was laid open unto us.

III. There in the Temple was the Sanctum Sanctorum, and in it the Oracle, called the inner houſe of God, into which only the High Prieſt went alone once a year, and that in the Feaſt of expiation, wherein all the Jews muſt faſt and afflict themſelves. A moſt notable type of Chriſt: for as it was called an Oracle, becauſe God thence gave anſwer in doubtful caſes; ſo who is the Fathers Oracle but his Son, who is the word of his Father, by whom he ſpeaks to us, by whom we ſpeak to him, and through whom the Father heareth us? In this Holy of Holies was the Ark of the Covenant, and in this holy place ſtayed the Ark almoſt four hundred and thirty years, ſignifying Chriſt the author of the Covenant between God and us. In which Ark or Cheſt were kept three things: 1 The Tables of the Covenant, written with the finger of God, ſignifying Chriſt, who is the fulfilling of the Law. 2 The Rod of Aaron which had budded, a type of the Prieſthood of Chriſt, who in the world ſeemed a dead branch and dry, but after his Death and Reſurrection began again to flouriſh, and bring fruits of life to Jewes and Gentiles. 3 The Pot having Manna a holy type of Chriſt the bread of life, and that Manna that came down from heaven, Joh. 6.35.

In this Holy of Holies over the Ark was the holy cover, called the Propitiatory, prefiguring the Lord Jeſus, whom the Father hath made our Propitiatory by faith in his bloud, Rom. 3.25. Here alſo were the two glorious Cherubims, ſet like Angels on either ſide the Ark, looking upon the Ark, figuring the holy Angels miniſtring to Chriſt, and earneſtly deſiring to look into the myſtery of our ſalvation, 1 Pet. 1.12.

Theſe were the chief holy things eſtabliſhed in the Temple at Jeruſalem, but not all: for there were beſides theſe, the obſervation of all holy Rites appointed by God, the Chair of Moſes, and in it the Law read and expounded: there were the holy perſons, the High Prieſt with all his holy garments, with Urim and Thummim, and on his fore-head, Holineſs to the Lord: there were other the holy Miniſters of the Lord, who had the Lords holy Oyl upon them, of Gods own compoſition, with ſtraight charge, that no other ſhould make or uſe it out of this uſe. Yea, here had lived the ancient Kings and Prophets, David, Salomon, Joſiah, Hezekiah, who were ſpecial types of Chriſt. In which regard Ieruſalem the ſeat of God and Gods worſhip, is called the City of perfect beauty, the joy of the whole earth.

3 It is called an holy City by compariſon unto other great Cities of the neighbour Countries, wherein Idols and Devils were worſhipped in ſtead of God, as Babylon; or whoſe worſhip was the deviſe of mans brain, and no inſtitution of God, as Samaria, Ceſarea, and others, 2 King. 17.33.

p. 1064 It is called holy in type, two waies. 1 As it was a type of the Church militant, of which the members are holy in part, at leaſt in profeſſion. For the whole Church of God was gathered together three times every year before the Lord; at the feaſts of Paſſeover, Pentecoſt, and Tabernacles, Pſal. 122.4. Thither the Tribes of the Lord go up, and appear before the Lord. 2 As it was a type of the Church triumphant, even that Celeſtial Jeruſalem which is above, that new Jeruſalem into which no unholy thing can enter, but is the eternal habitation of the holy God, the Holy Angels and Saints.

5 It was called holy, or the holy City, becauſe it was the fountain of Gods holy Religion, which being firſt ſeated there by God, muſt be derived thence, and ſent out to all other Nations. Micah 4.2. The Law ſhall go out of Sion, and the word of the Lord from Jeruſalem: Therefore was it the Metropola and mother City, the heart of the earth, placed in the midſt of Nations by Gods own confeſſion, Ezek. 5.5. Nay, there muſt the pretious blood of the holy Son of God be ſhed, which muſt ſtream and run out to the ſalvation of all Nations, and himſelf Preached the King of the Jews, upon the Croſs as upon the theater, in Hebrew, Greek, and Latine, and that in the time of the Paſſeover, when there was a concourſe of all the people of Jews, and other Nations. There the Apoſtles muſt give their firſt witneſſe of Chriſt, and thence muſt carry it into Judea, Samaria, and all nations to the utmoſt parts of the earth, Act. 1.8. And 8.1. the Church of the New Teſtament was firſt gathered at Jeruſalem, and thence by perſecution ſcattered into all Nations. In this regard it was called foreign, the Holy City: for all the holineſſe of all other Cities was derived thence.

Doct. 1 Wee learn out of this title, what it is that makes places and perſons holy, even the preſence of God, of his word, and worſhip. Thus the ground was called holy, Exod. 3.5. and the place where Joſhua ſtood, when the captain of the Lords Hoſt appeared unto him, chap. 5.15.

1 Whatſoever was in the Law ſeparated to God and his ſervice, was called holy: the Sabbath was holy, the Prieſts Garments holy, Exod. 28. Thou ſhalt make holy Garments for Aaron thy brother: Holy, both becauſe they were peculiar to the holy Prieſthood, (for none elſe might put them on) and becauſe they were to bee uſed in the holy place (for when they came forth of the Tabernacle, they muſt put them off:) and thirdly, conſecrate to holy uſes, and to bee an holy type of Chriſts righteouſneſſe, a precious robe wherein all our Sacrifices are offered. The fleſh was holy, which was offered to the Lord in ſacrifice, Hag. 2.13. For places, Bethel was an holy place, when Jacob ſaw the viſion of the Ladder there; and the Temple was holy. For people, the Jews were called an holy Nation, and Chriſtians, an holy Prieſthood, and Saints by calling, 1 Pet. 2.9. For perſons, ſome are ſanctified in the wombe to ſome ſpecial ſervice, as Jeremy, chap. 1.5. and John Baptiſt. Yea, every faithful mans heart, is as it were an Ark of God, in which are kept the Tables of the Law, yea, the Tabernacle of God, and the Temple of the Holy Ghoſt, where hee pleaſeth to dwell. And thus was Jeruſalem an holy City, ſo long as it continued in the true worſhip of God.

2 This appears by the contrary, ſeeing his holineſſe was no further annexed to this place, than God tyed his preſence to it; for when as the Jews had crucified the Lord of glory, both the Temple and City, as prophane were deſtroyed, and delivered into the hand of the Romans, and are now in the hands of the Turks a neſt of unclean and Idolatrous beaſts, moſt ſavage enemies of Chriſt, and Chriſtian profeſſion.

3 That place muſt needs bee holy, where the Lord dwelleth as a maſter in his houſe; teaching, ordering, and ſupplying all neceſſaries: where Chriſt the Holy Son of God walketh in the midſt of the ſeven Golden Candleſticks, p. 107being converſant among the flocks of Shepheards: where the Holy Spirit of God is preſent to pour out his treaſures of wiſdome and grace, by means of the word and Sacraments, which are his chariot, and which, not accompanied with the Spirit, are but dead and ineffectual to regeneration: where the Holy Angels are preſent to aſſiſt the miniſtery, to repel hinderances, to behold our order; but eſpecially deſirous to look into the myſteries of our ſalvation: where the Holy Saints upon earth, are met together to ſeek and ſee the face of the Lord, joyning together in all the parts of his pure and holy worſhip, in hearing his holy word, receiving his holy Sacraments, preferring publikely their holy prayers, greatly by this means glorifying God, and inriching their own ſelves: Surely, this is Bethel, the houſe of God, and the gate of heaven.

Ʋſe 1. This teacheth us not to deſpiſe our Aſſemblies, nor to think out Churches unholy for ſome corruptions. Look upon Jeruſalem, Matth. 23.37. you ſhall ſee the eleven Tribes were Apoſtates, there were in it dumb dogs, Iſa. 56.10. there were Scribes, and Phariſees, hypocrites; nay, at this time the Doctrin of the Law was corrupted by the falſe gloſſes of the Phariſees, and the Temple almoſt a den of Theeves, full of buyers and ſellers. Yet for all this, the Evangeliſt calls it the holy City, even when it had more corruptions in it, than the Church of England hath at this day. Why? 1 Becauſe there was the ſervice of the true God ſet up in the Temple, the word preached, and ſacrifices offered, and the meetings of the Church of God. 2 Becauſe as yet they had not received a bill of divorcement. Have not wee the Word truely Preached, and the Sacraments for ſubſtance truely adminiſtred? And for diſcipline, I will ſay, I wiſh wee had the execution of ſo much as the Church alloweth. Or, when did the Lord give us a bill of Divorce? Or, what Church hath convinced us, that wee cannot bee acknowledged for a true Church? If they ſay, they of the Separation have; I anſwer; 1 They have laboured to diſcover ſome errors, but none fundamental in us, nor without as many in themſelves. 2 Wee may well doubt whether they bee a Church, or no, ſeeing by the profeſſion of ſome of their Teachers, they will not joyn themſelves to any Church at this day upon the face of the earth, and ſo renounce all Communion with all the parts of the Catholike Church in the world. But wee muſt not think much, if ſome unſtable perſons forſake our Communion, ſeeing in the golden and flouriſhing age of the Apoſtles themſelves, ſome ſuch there were, Heb. 10.25.

As for our ſelves, wee may ſtrengthen our ſelves againſt them by theſe concluſions. 1 Wee know, that the word of Truth is truly preached amongſt us, which appeareth by the daily converſion of thouſands, whereas never was man converted by a word of error, Jam. 1.18. 2 Wee know, that our Miniſters are of God, becauſe by them ſo many are begotten to God: Our Saviour thought this a good reaſon, when hee ſaid, Beleeve mee that I came out from the Father, for the works ſake. The blinde man had good inſight into this matter, Joh. 9.30. ſaying, If this man were not of God, he could do nothing: and a wonderful thing it is, that yee know not whence hee is, and yet hee hath opened mine eyes. So may I ſay to the ſeparatiſt, Doeſt thou not know whence that Miniſter is, who hath opened thine eyes? 3 We know that our meetings are holy meetings: 1 Our people is outwardly called by an holy calling, and to an holy end: 2 They profeſs faith in Chriſt, which is an holy profeſſion, and in charity, (if wee ſee no open raigning ſin) are to bee judged Saints: 3 Congregations are called holy in the Scripture from the better part, not from the greater, as an heap of wheat, mingled and covered with chaffe, yet it is called wheat, 1 Cor. 6.11. Now yee are ſanctified, waſhed, and juſtified: but in Epiſt. …. chap. 12. I fear, that when I come p. 108among you, my God will humble mee, and I ſhall bewail many of them that have ſinned, and have not repented of their uncleanneſs, and fornication, and wantonneſs which they have committed. Diverſe other abuſes there were, yet among Saints, and beloved ones. 4 Mixt Congregations are holy in Gods acceptation, eſteeming them not as they are in themſelves, but as members of Chriſt. When Iſrael was at the beſt, it was a rebellious and ſtifte-necked people: yet Balaam ſaid, Hee ſaw no iniquity in Jacob, nor tranſgreſſion in Iſrael, not that there was none, but that none was imputed.

4 Wee know that wee have no warrant to ſeparate from holy things, neither for ſome defects cleaving to them, nor for ill men either handling them, or communicating in them. The Prophets never made any ſeparation in times of greateſt corruption, even when they cried out of their wickedneſſe, 1 Sam. 2.24. Do ſo no more my ſons (ſaid Eli) yee make the people treſpaſs: how? By making them loath the ſervice and ſacrifice for your wickedneſs, verſe 17. And when many abuſes were among the Corinths in the Sacrament of the Lords Supper, yet a man that did carefully examine himſelf, might communicate of it with comfort; yea, our Saviour Chriſt was often in the Temple, teaching and praying, and ſo were his Diſciples, though it was a moſt corrupt place.

Object. 1 How may I pray with an evil man, ſeeing God heareth not ſinners? Nay, his prayer is abominable.

Anſ. 1 The ſpeech in John 9.31. is not univerſally true, for God heard the poor Publican confeſſing himſelf a ſinner. 2 Though God hear him not for himſelf, yet hee hears him for the people; as Balaam bleſſing Iſrael, being both a wicked man, and ſpeaking againſt his heart, God heard him for the people, Numb. 23.

Object. 2 But how may I communicate with a wicked Miniſter, or with what comfort?

Anſw. The wickedneſs of the Miniſter may ſomewhat leſſen the comfort, but neither diminiſh the perfection of the Sacrament in it ſelf, nor hinder the efficacy thereof to us, ſeeing the efficacy depends onelyonly upon the promiſe of God, and the faith of the receiver, and is no more to bee refuſed than the gift of a King, though the conveyance bee drawn by a wicked Lawyer.

Object. But how can hee bee a means of conveying grace to mee, that is a graceleſs man?

Anſw. Grace is compared to water: now may not water that paſſeth through a wooden or ſtony channel, which it ſelf is ſo undiſpoſed that it cannot receive or have any benefit of it, make a whole garden fruitful? It is Auguſtines ſimile. Beſides, I would ask, whether any could with comfort refuſe Judas his Baptiſme. John 4.2. even when hee was a Devil incarnate? If it bee ſaid, They knew him not ſo to bee, then belike a man may receive the Sacrament fruitfully of a ſecret prophane man or infidel, and the wickedneſs of a Miniſter (if it bee ſecret) pollutes not the Sacrament; and then it muſt follow neceſſarily, that no comfort and truth of the Sacrament can depend upon any Miniſter; for then none could have any aſſured comfort, that they have ever received a Sacrament, becauſe no man can look to the ſanctification of any mans heart, and cannot certainly without revelation know who is indeed truely ſanctified.

Object. 3 But what ſay you to a dumb Miniſter? hee is no Miniſter, and therefore hee can perform no miniſterial action: his Baptiſm, is no Baptiſme; his Sacraments, no Sacraments; his prayers, no Prayers.

Anſ. 1 For themſelves, I ſay their Miniſtry is unlawful to themſelves, and without repentance a certain matter of deſtruction. 2 I cannot blame thoſe, p. 109who with their own peace, and the Churches avoyd them. 3 Wee muſt diſtinguiſh between ſuch a man, and a meer private man: for although they be no good and lawful Miniſters of God, yet becauſe they come in the room of Miniſters, by the election of the Church, to whom God hath given power to ordain, they are now publick perſons, and Miniſters, though no good ones. 4. Being thus enabled by the Church to give what they can, and bound by being in the place of a Paſtor, though he come never ſo inordinately to adminiſter Sacraments, we may receive from him what hee can give. 5 Wee muſt diſtinguiſh between a calling, and the execution of it; for it proves not he hath no calling of a Miniſter, becauſe hee executeth it not. A Magiſtrate ceaſeth not to be a Magiſtrate, or to want Office, becauſe he doth not duely execute it.

Obj. But the Magiſtrate is an able Magiſtrate, ſo is not this Miniſter.

Anſ. A Magiſtrate is a Magiſtrate, who for the ignorance of his place may be called an Idol-Magiſtrate: the ſubſtance of a lawful and good Magiſtrate, is to be able to judge of Cauſes, but not of a Magiſtrate ſimply, who is choſen by election of people, or by courſe: ſo it is of the ſubſtance of a good and lawful Miniſter of God, to be able to preach, but not of a Miniſter ſimply. And as a Magiſtrate not able to weild martial affairs, and ſo defective in a ſpecial part of his Office, yet no man refuſeth the good that he can doe for peace: even ſo, endeavouring in the mean time for a ſufficient Miniſtery, and groaning under this burthen, which private men cannot caſt off, I take it, the good things which they can give, may bee taken at their hands.

Obj. But by communicating with them, we communicate in their ſin.

Anſ. He that receiveth the Sacrament at the hands of a Miniſter, who is an Adulterer, neither makes him an adulterer, nor partakes of his adultery. If wee either made him Miniſter, or communicated with his inſufficiency, which our ſouls groan under, ſome part of the guilt would ſtick to our fingers. But we communicate only in the Lords Ordinances, ſo farr as hee is able to adminiſter, and juſtifie not the lawfulneſs of his calling, but that he only is in the room and place of a Miniſter, whom wee cannot avoyd, unleſs wee will put away the Lord in refuſing his Sacraments.

Obj. Hoſ. 4.6. Becauſe thou haſt refuſed knowledge, thou ſhalt be no Prieſt to me: therefore ignorant Miniſters are no Miniſters.

Anſ. 1. True; no lawful, no good ones, approved of God, to me. 2 The Prophet rather gives a rule in election and depoſition of ſuch, then ſhews how farr they may be uſed while they ſtand: So we deny not but ſuch ought not to be choſen Miniſters, nor that ſuch ought not to be depoſed: but, that nothing ought to be received of them while they ſtand, we deny, eſpecially ſeeing we well know, that in ancient Churches there were Deacons, who were aſſiſtants to Paſtors and Presbyters in reading, adminiſtring Sacraments, Baptiſm, and the Euchariſt, yea and in Catechiſing, who had not the office of Paſtors. All which I ſpeak not to maintain this foame of the Church, which ſhe hath been too long in ſcumming off; but to remove cauſleſs ſcruples of weak conſciences, who are ready to deem all their actions nullities, and utterly reject Sacraments at the hands of ſuch unpreaching Miniſters.

Obj. 4. But how may I partake where open ſinners are tolerated to receive the Sacrament? doe not I partake of their ſins?

Anſ. Chriſt entred into the ſame Temple with wicked perſons, and ate the ſame Paſſeover with Judas, and was undefiled: the Prophets lived in the midſt of a polluted people; and joyned in the publike exerciſes of religion: and thoſe few of the Church of Sardi defiled not their garments among a multitude of wicked perſons.

Obj. Iſa. 52.11. and, Revel. 18.3. Come out of her my people, touch no uncleane thing, &c.

p. 110Anſ. If we compare the Prophets precept, with his practiſe, we ſhall eaſily ſee he means not of any Schiſmatical ſeparation: he calls Gods people out of that wicked multitude, but where read we, that himſelf did bodily ſeparate? and therefore, this muſt be a coming out, and departing from their evil, not local, but moral: q. d. 1 Have no fellowſhip with their unfruitful works. 2 Doe not countenance them in their evil. 3 Reprove them. 4 Touch no unclean thing, that is, conſent not to any wickedneſs among them. But, 1 It is one thing to touch the holy things of God, another the uncleaneneſs of men. 2 Separation from the wicked in body is impoſſible, except we wil go out of the world. The Diſciples could not bee rid of Judas, unleſs they would depart from Chriſt himſelf. 3 Unleſs they can prove an eſtabliſhed Idolatry among us ripe to the plague, as in Babylon, they cannot prove a ſeparation in body and mind. 4 Of this ſeparation a reaſon is given, not becauſe they cannot partake in any holy thing, while the wicked are in preſence; but, leaſt yee be partakers of her plagues.

Qbj. 1 Cor. 5.11. If any be a fornicator, or covetous, or an idolater, or a drunkard, or an extortioner, with ſuch a one eat not. A little leaven leaveneth the whole lump.

Anſ. 1 The place is meant of private familiarity and amity, ſo farr as a man is not bound, or tendeth to the countenancing of his ſin. 2 It implieth that he ought to be excommunicate, if he hear not the Churches admonition, (as the whole context will ſhew) and ſo cut off from Chriſtian communion for the time. 3 If a man were excommunicate, ſome were bound to eat privately with him, as his Wife, Children, and Servants: for theſe are neceſſarily bound, and doe not countenance him. 4 A man may and muſt eat ſometimes with notorious wicked perſons; as ſuppoſe a man in the ſame ſhip, or priſon, or army, and can have no meat but among vile wicked perſons, here a man may not refuſe it, leſt he famiſh himſelf. So at the Lords Table: ſuch as admit wicked perſons, having power to repel them, communicate with their ſin and countenance them therein: but a private perſon, whoſe ſoul is vexed with their ſin, and doth what he can to redreſs it, but cannot, is not polluted by them; hee is forced to eat with them, he may not ſtarve his ſoul.

As for that, A little leaven leaveneth the whole lump, the Apoſtle ſpeaks it to the Governours not to ſuffer ſuch wicked perſons, and provoketh only private perſons, the peeces of that lump, to be the more watchful over themſelves, but not to refuſe Gods Ordinances for them: And as neither that Church of Corinth ceaſed to be a Church for ſuffering that wicked man (for the Apoſtle honours them with that ſtyle while he checketh that ſin,) ſo neither doe particular members ceaſe ſo to be for that ſuch are ſuffered, much leſs. Look to thy own ſoul: the Apoſtle wiſheth every man to examine himſelf rather than others.

Object. 5. But how can I hear the Word with profit from a wicked man?

Anſ. 1. A wicked man may preach ſalvation to another, and damnation to himſelf; as Judas, and the builders of Noahs Ark. A ſtatue may point another the way, but it ſelf ſtand ſtill. 2 An inſtrument hath all his efficiency from the firſt mover, who is God himſelf: a Knife with motion will cut if the hand will uſe it. 3 The Word is like the Light: now as the light of the Sun is not defiled, though it paſs through the dirtieſt places, ſo the Word is not polluted through awicked preacher. 4 Look to thy own diſpoſition, that thy ſoyl be good as the ſeed is good, take the benefit of the Sun and rain, and it is no matter whether the hands be clean or foul that caſt and diſperſe the ſeed. 5 Let Preachers conſider what a barr it is to all their labour to bee ſcandalous, covetous, diſdainful, envious, noted for Gameſters, companions, &c. how their example p. 111doth more harm than their teaching can doe good; with how little power or prevailing he can point his finger to other mens ſores, which every one can point at in himſelf; what an odious thing it is to make Gods people to loath Gods Ordinances, becauſe of him; and what a woeful caſe is it that Paul intimates of ſuch teachers, who preaching to others, themſelves by diſobedience become caſt-aways, 1 Cor. 9.27.

Rules to avoyd entangling and ſeduction by Separatiſts perſwaſions.

1 Labour for wiſdom to diſcern between main truths in doctrin, and inferiour in diſcipline; as knowing that Jeruſalem was the holy City before Nehemiah builded the wall of it: between the perſon and the place, not condemning the place for the perſon; between the thing and the uſe, and condemn not the uſe for the abuſe; between Offices and Executions, ſubſtance and circumſtances; the being of a thing, and the wel-being of it.

2 Labour to reform thine own heart firſt, for that is in thy power to amend; and then thy own family; and, if it be in thy power, goe further to the houſe of God: but if thou beeſt a private man, and this bee not in thy power, thou muſt turn thee to prayers and tears; and yet ſo ſtrive in ſeeking the wel-being of things, as by unthankfulneſs thou loſe not the comfort of the things themſelves.

3 Be low in thine own eyes, ſuſpect thy own judgement, condemn not, much leſs contemn thoſe that are not every way as thy ſelf. Pride and contention of ſpirit are inſeparable; and it is folly to look that men who have a different meaſure of grace, ſhould not differ in judgement, and though they walk in the ſame way, yet not after the ſame manner.

4 Teſtifie thy ſelf a ſound Chriſtian by the badge of Chriſt, which is love: by this ſhall all men know that yee are my Diſciples, if yee love one another. Study to be quiet (ſaith the Apoſtle) and follow things that concern peace. Love will make the beſt, even of bad things, and give a charitable conſtruction of things doubtful, and pitty and pray for ſuch as erre howſoever, and much more if they erre of ignorance.

Uſe 2. This doctrin teacheth us, that the way to ſanctifie a mans perſon or family, is to ſet up the Worſhip of God in his heart or houſe. 1 Thy heart muſt be the Temple of God, yea as the Ark within the Sanctuary: In the Temple God was daily worſhipped, there were daily Sacrifices offered, the Scriptures read and expounded, and prayers preferred unto God from his people. Thou muſt get proportion in all theſe, if thy heart be Gods Temple: thou muſt privately, yea ſecretly apart daily worſhip God with perſonal worſhip, daily offer the ſacrifices of praiſe and thanks for perſonal bleſſings and deliverances, daily prefer thy perſonal prayers, daily apart read and apply the Scriptures to thine own uſe: for thus muſt it be in Gods temple. And further, thy heart muſt be as the Ark, wherein were kept the Tables of the Law, written with Gods own finger: endeavour in obedience to all Gods Commandements, intreat God to write his Law in thy heart, that thou mayeſt never depart from it. Thy heart as the Ark, muſt keep the pot of Manna, a type of Chriſt the food of life; cloſe Chriſt within thy heart, and hold him as thy life never to part with him: for that figured the Sacraments, in which Chriſt is propounded the food of the ſoul. Thy heart as the Ark, muſt contain Aarons rod that had budded, ſignifying the diſcipline and government of Chriſt, unto which thou muſt ſubject thy ſelf: let this rod flouriſh in thee, and ſtoop with reverence and fear to this ſcepter.

2 Thy houſe and family muſt be ſanctified alſo, by ſetting up and preſerving Gods worſhip there. We read of ſome of the Saints, who had Churches in their Houſes: Every Chriſtian profeſſing holineſs muſt have the like care and endeavour in ſuch Family-exerciſes as God hath preſcribed: as,

p. 1121 In diligent teaching and inſtructing the family-partly in reading, and partly in delivering precepts out of the word. It is Gods Commandement, Deut. 6.7. to whet the law continually on our children, and train them up even from child-hood in the Scriptures. The benefit whereof ſhall bee, 1 To fit them for the publike Miniſtry: 2 To cauſe the word to dwell plentiouſly in them: 3 it is a notable means for their growth in godlineſs, and to contain them in good order.

2 In calling them to account for things delivered, by catechiſing, pittifully neglected in families, who yet would be thought to bee Gods people. This is the driving of the nail to the head, to ſtick the ſurer. It works care in thoſe who eaſily reject good means. It hinders vain thoughts, words, and exerciſes. It baniſheth much folly and ignorance, that is bound up in the hearts of children and ſervants.

3 In applying the works of God paſt or preſent, on our ſelves or others, to move them to confidence and truſt in God, by the works of his mercy, and to fear to offend by the works of his juſtice: and by this means, the ſeeds not only of true Religion, but of good conſcience, ſhall bee ſown in them betimes: this was holy Abrahams practiſe, for which God would not hide his ſecret works from him, Gen. 18.19.

4 In daily private prayer with the family, at leaſt every morning and evening ſolemnly on our knees, making confeſſions of ſins, and requeſts to God, together with thankſgiving. Pſalm 55.17. Evening, and morning, and at noon, will I pray and make a noiſe. Daniel three times a day prayed, and praiſed God in his houſe, as hee was wont, chap. 6. v. 10. The excellent uſe of which, is the opening of the door of Gods treaſury to the family, by which it is inriched with the beſt bleſſings of God. Beſides, the Lord ſhall hereby have ſome honour, that is due to his mercy upon the family.

5 In edifying the family with Pſalms and melody to the Lord, as it is Col. 3.16. In theſe daily duties doth the ſanctification of a family conſiſt. Whereunto wee may bee perſwaded by theſe motives: 1 In that they are the practiſes of men fearing God, ſuch as Joſhua and his houſe, Cornelius and his houſhold. 2 In that by theſe exerciſes the family ſhall not only be ſanctified, but alſo bleſſed; as Obed Edom and his houſe for the preſence of the Ark. 3 What madneſs is it, to reject and baniſh Gods word and worſhip out of doors, and yet think God is there? Nay, where found grace comes, there is the Spirit of Prayer and Supplication in every family apart, Zach. 12.14. and where the worſhip of God is not ſet up in families, there is nothing but a conſpiracy of Atheiſts, and a wicked brood bringing Gods judgements on themſelves, and the buſineſs paſſing through their hands.

Uſe 3. Jeruſalem is called holy, being once ſanctified to the Lords uſe; which teacheth us, that wee ſhould reverently both conceive and ſpeak of all ſuch things as are ſet apart to the Lords uſe.

1 Some perſons are conſecrate to the Lord, as the Tribe of Levi, of whom the commandement was, Thou ſhalt not forſake the Levite all thy daies. And the Prophets: Touch not mine annointed, and do my Prophets no harm. So in the New-Teſtament, The Miniſter that rules well, is worthy of double honour: Yea, if the widows which were ſet apart to inferiour offices about the poor, muſt be honoured, 1 Tim. 5.3. much more the Miniſter that ſtandeth in Gods place and ſtead, Heb. 13.17. Obey them that have the overſight of you. Thus Cornelius reverenced Peter, and the Eunuch, Philip. Nay, not onelyonly the Miniſter, but every beleever is ſeparate to God, and ſanctified to carry the Covenant, and hath the annointing of the Spirit; which the Lord acknowledgeth on them, and ſpeaketh reverently and lovingly of them, calling them his holy ones, yea, the apple of his eye. They ſee not this, who can perſecute and revile them for hypocrites, and count them as the Apoſtles p. 113(whoſe doctrin they profeſs) the ſcum of the world.

2 Some places are for their uſe to bee accounted holy, becauſe God is there preſent in his worſhip, as the places of our meetings; not that any inherent holineſs is annexed to the place, or cleaveth to it out of the action of Gods worſhip; but while God is preſent in his Worſhip, wee muſt account it holy ground, and the houſe of God. When God appeared in Bethel to Jacob, hee ſaid, How fearful is this place? ſurely it is no other than the houſe of God. Wee muſt therefore put off our ſhooes with Moſes, that is, our baſe and vile, our ſinful and ſenſual affections, yea, our lawful (if earthly) thoughts, when wee come to this holy place. Look wee bring no thoughts with us unbeſeeming the place where God is, ſeparated from other common places to holy uſes. Look that in this place wee uſe no geſture or behaviour, unbeſeeming a man that hath buſineſs with God being preſent. To ſit talking, or ſleeping, or laughing, or gazing, ſutes not with this place. And further, if God pleaſe to account the very places holy for the uſe, and preſence of God in this uſe; what ſhall wee think of them that conceive ſo baſely of them, as they would love a Pariſh better, in which is no Church? Others prophane them with baſe practices, and unconſcionably ſuffer them to fall or decay, and will bee at no charge to make or keep them handſome, ſweet, and beautiful. Styes were fit for ſuch ſwine: As their affection is, ſo is their devotion.

3 The holy Ordinances of God muſt not bee touched but with holy reſpect and reverence: of which it is ſaid, It is not ſafe to play with holy things: 1 The word muſt bee received, read, heard, ſpoken, as the holy word of God. To make jeſts of Scripture is a wicked practice. God looks graciouſly on him that trembles at his word, Iſa. 66.2. as good Joſiah, whoſe heart melted, hearing the words of the Law. So the names and attributes of God, are never to bee uſed in frivolous admirations; but every knee muſt bow unto him, Phil. 2.10. Neither ought wee to laugh at Gods judgements on others.

2 An Oath is one of the holy Ordinances of God; and to ſwear in common talk vainly, is not to ſhew reverence to this holy Ordinance. Swear not at all, that is, uncalled, Mat. 5.34, 35. neither being called, but in truth, juſtice, and judgement: for an Oath is appointed to decide controverſies, which other means cannot. How few conſider whether the matter bee worth an Oath, or whether they bee called to it, or whether it might not have been better paſſed by Yea or Nay, or by a bare aſſeveration? A wicked man is deſcribed by being a Swearer, Eccl. 9.3. but a godly man not only not ſwears, from which a man by education or civility may abſtain, but alſo fears an oath, in what company ſoever hee is, or what occaſion ſoever hee hath.

3 A Lot is another ſpecial Ordinance of God, to decide a controverſy from heaven by God himſelf, when all means on earth fail. Therefore Lots muſt not be uſed without great reverence and prayer, becauſe the diſpoſition of them commeth immediately from the Lord, Pro. 16.33. and not but in great matters, not for recreation: for it is ſaid, to cauſe contentious to ceaſe among the mighty, Prov. 18.18. neither do wee read that it was ever uſed, but in very great things, as the dividing of the land of Canaan, the election of High Prieſts and Kings, and the ſurrogation of Matthias into the place of Judas. Hence it follows, if dice and cards bee Lots (as I think they bee) that all play by them is unlawful.

4 Some times are ſanctified above other, as the Sabbath day, all which muſt bee paſſed holily, with much reverence and reſpect, both remembring it before it come, yea, rejoycing in the approach of it; and when it is come, to ſanctify it; 1 In our hearts: for external obſervation of the Sabbath, without inward holineſs and affection to the duties of Gods ſervice, is hypocriſy. p. 1142 We muſt not meddle with any part of the duties of our ordinary calling: for that is no holy thing. 3 Much leſs travel to Markets or Fairs: but every man muſt ſtay in his own place, Exod. 16.29. Neb. 13.15. to 19. 4 Leaſt of all muſt wee ſet any part of it apart to our recreations: theſe bee no holy things: ſports are inferiour to our lawful Callings, which are to be laid aſide, farr from holy things, and unſutable to the Lords Holy-day. The like (if not more) may be ſaid againſt pampering a mans ſelf and others, by feeding or feaſting, and of drinking, or any ſuch wicked paſſing away the Sabbath. The ſame alſo is to be ſpoken of a day of Feaſting, of publick Thankſgiving, which have the reaſon of a Sabbath.

Of theſe, and all other Gods holy Ordinances, wee may ſay as the voyce ſaid to Peter, What God hath ſanctified, pollute thou not.

Doct. 2. A place is no longer holy, than God and his Worſhip is preſent. Was Jeruſalem a holy City? how then is the beautiful City become an Harlot? how is it, that this City which was the ſeat of Gods worſhip, and the habitation and collection of the Saints, is now an harbour of Turks and Infidels, over-run with Turciſme or Idolatry? Surely, becauſe the cauſe of this holineſs ceaſed; the worſhip of God was corrupted, the Son of God deſpighted, the Goſpel of God rejected, the Saints of God murthered, the day of Viſitation neglected. And therefore, they being infinitely departed from God, and his pure worſhip, God departs from them; and God being gone, the place ceaſeth to be holy; Bethel, while the viſion of the Ladder laſted there, was an holy place, and ſo long as Gods Worſhip continued there: but when it adm…tted the pollution of Idolatry, it muſt be called Bethel no more, but Beth-aven. When the Congregation of Iſrael brought the Ark from Gilgal, and ſet it up in Shilo, then was Shilo the ſtanding houſe of God, the ſeat of religion and juſtice which God had choſen, Joſh. 18.1. but for the ſins of this place, the Lord rejected it; as Jer. 7.12. Goe now to Shilo, into my place where I ſet my name in the beginning, and behold what I did unto it for the wickedneſs of Iſrael: if we will know what, look 1 Sam. 4.4. when by the villany of Elies Sons, and outrage of the people, the Lord was provoked, hee gave Iſrael into the hands of the Philiſtims, there were thirty thouſand Foot-men ſlain, the Ark was taken Hophni and Phineas ſlain, Eli the High Prieſt brake his neck; then did the glory depart from Iſrael, and the Ark never came at Shilo more.

So the Temple at Jeruſalem was holy, the City holy, ſo long as they continued in the true Worſhip of God; but after they crucified the Lord of life, both City and Temple as prophane were deſtroyed; ſo as Jeruſalem, although the holy City of God, if her filthineſs be found in her skirts, ſhe ſhall be had in deriſion, Lam. 1. the moſt beautiful rod, if held out againſt God, ſhall bee broken: yea, the Temple of God, if it become a denne of Theeves, God will depart from it. For what is it that can tye God to any place, but his own worſhip, to which he hath tied himſelf by promiſe?

Vſe 1. Let not the vain Romaniſt boaſt of the pretended chair of Peter, from which God cannot poſſibly depart. Can God depart from Shilo for the ſins of Prieſt and people, where firſt he put his Name, and can he not depart from Rome? Can he depart from the holy City, where he promiſed hee would reſt, and can he not be driven from the great City of the Whore, to which hee never made any ſuch promiſe? Can he depart in diſpleaſure from her, whoſe foundations were layed among the holy Mountains, Pſal. 87.1. and can hee not depart from the Whore, Revel 11.8Rev 11:8that ſitteth upon ſeven Hills? Shall Bethlehem where Chriſt was born, be forſaken, and cannot Babylon where Chriſt is daily Crucified? Nay, the Lord is long ſince departed from her, and her final confuſion is at the door.

Vſe 2. And if Jeruſalem, once the holy City, but now a Cage and Neſt p. 115of unclean Saracens and Turks, bee left of God, what a ſuperſtitious error prevailed in former times, wherein ſuch bloudy Battels were fought for the recovery of the holy Land, moſt ſuperſtitiouſly putting religion and holineſs even in the place it ſelf, after all the holy things were prophaned, and God himſelf departed? The evil ſucceſs of ſuch Battels ever ſhewed, how God was offended with ſuch ſuperſtitious warres: and another miſchief by them oppreſſed the Chriſtian world to keep it in blindneſs: For the Pope making his advantage of this blinde devotion, if any King or Prince in Chriſtendom ſtood between him and his proceedings, one way or other he would ſend him out of his own Country in expedition for the Holy Warre, and there hold him till he had effected his own deſigns in that Princes Country, and ſo ſtrengthned himſelf in all Lands, as Hiſtories manifeſt.

Uſe 3. Let us not bear our ſelves as though we had God ſo ſure, as the Papiſt thinks he hath him in a Box, or pretend any vain priviledge that we have to exempt us from danger: True it is, we have the word with peace, liberty, and protection: but the fear is, that our ſecurity and deadneſs of heart, with diſſoluteneſs and prophaneneſs in behaviour, will forfeit all. God ſendeth Jeruſalem, to Shilo, ſaying, Truſt not in lying words, ſaying, Jer. 7.4, 12Jer 7:4Jer 7:12The Temple of the Lord; but amend your wayes, and I will let you dwell in this place: but if you will not, goe to Shilo, and ſee what I did to it, and look for the like. So now God ſends us to Jeruſalem, that we may conſider what he did to it, being once the praiſe of the earth: and if the ſame ſins be found in us as were in Jeruſalem, the Lord will doe no other with us, than he did with it; even as he threatned, 2 King. 21.13. he will ſtretch over us the line of Samaria, that is, bring the enemy in our necks; and the plummet of the houſe of Ahab an Idolater; take away his holy things, and exchange them with filthy Idolatry, and wipe us as a man wipeth a diſh, even turn us upſide down. What were the ſins of Jeruſalem but pride, idleneſs, fulneſs of bread, and contempt of the poor? In all which England doth equal, if not goe beyond Jeruſalem: and yet wee charge our ſelves as little with our ſins as Jeruſalem did. And if wee look to the immediate cauſes and fore-runners of Jeruſalems over-throw, and compare them with our Land, wee ſhall ſee it high time to look about us: for,

I. In general, Jeruſalem had grievouſly ſinned, and therefore was had in deriſion, Lam. 1.8. Her ſins were great, many, of long continuance, with treaſured wrath; and all this in a place of ſuch means and light. Now no place in the world hath more means than wee, wee are farre beyond Jeruſalem in means, and therefore farre beyond her in ſins.

II. More ſpecially: 1 They did not hear the words of Gods ſervants the Prophets, nor obey them; therefore the Lord made that houſe like to Shilo, Jerem. 26.6. and hence Jeruſalem afterward had time enough, but too late to charge her ſelf with rebellion, Lament. 1.18. and to acknowledge the righteous judgement of God againſt it. Never were the Oracles of Heathens deſpiſed ſo amongſt them, as Gods holy Word is generally of our people; no man almoſt lets it come near his heart, a manifeſt argument that God will one day ſpeak ſo as hee will bee heard. A Jeruſalem would not take knowledge of the day of her Viſitation, as appears in Luke 19.43. and Matth. 23.37. therefore her habitation was made deſolate. As little know we the worth of our bleſſed means: but perhaps wee may know it better in the want of them. 3 Jeruſalem remembred not her latter end, therefore ſhe came down wonderfully, Lam 1.9. ſhe was careleſs and never conſidered the account ſhe was to make of her liberties, and ſo hardned her ſelf in ſin, and grew to contemn the good means ſhee had, through the daily cuſtom of them. This alſo was the immediate fore-runner of Ninivehs deſtruction, Zeph. 2.13. This is the rejoycing City, p. 116that dwelt careleſs and ſaid in her heart, I am, and there is none beſide mee. How is ſhee made waſt, and the lodging of beaſts? Every one that paſſeth by her, ſhall hiſs and wag his head. And the reaſon is, ſhee bore her ſelf upon her priviledges, her holy things, her ſtrength, wealth, populous and flouriſhing eſtate, ſpecially upon the Promiſes of God, which they perverted, being all made with condition of obedience, which they had long before forfeited: yea, ſo likely and conſtant an eſtate ſhee had, as none in the world would have beleeved, that the enemy ſhould have entered the gates of Jeruſalem, Lam. 4.12. ſo as hee came unlookt for. The ſame is our conceit, wee think our ſtaffe ſo ſtrong that it can never bee broken, wee remember not what is the end of ſecurity: when men cry, Peace, Peace, comes ſudden war.

4 Jeruſalem had two ſorts of Prophets in her: Firſt, Falſe Prophets, which flattered them, and ſought out vain things, falſe propheſies and cauſes of baniſhment. Lam. 2.14. Such was Hanani, who oppoſed Jeremy, and ſaid the Lord would within two years break the yoke of the King of Babel, Jer. 28.2. and Ahabs falſe Prophets would bid the King go up to battle againſt Gods Commandement, and proſper. This was one cauſe of her ruine, Lam. 4.13. for the ſins of her Prophets and Prieſts: not that the people had not ſinned, but when Leaders, and ſuch as ſhould preſerve purity of Religion and manners, are ſo corrupt, it argues a general corruption running down from the head to all the members, which muſt needs bring the whole to a conſumption. A ſecond ſort were faithful and ſincere, and the entertainment of theſe was ſuch in Jeruſalem, as God moſt ſeverely revenged. Jeremy was caſt into the dungeon, Micaiah into priſon, nay, our Saviour challengeth Jeruſalem of ſuch cruelty againſt the Prophets, as did bring all the righteous blood upon them from Abel unto Zachariah, Mat. 23.37. But of all cruelty they filled their meaſure in crucifying the Lord of the holy Prophets. Matth. 21.38. the Houſholder ſent his ſervants to receive fruits, but they evil-intreated them, and beat ſome, and ſlew others; at laſt hee ſent his Son, ſaying, They will ſurely reverence my Son: but they ſaid, This is the Heir. Come let us kill him, and the inheritance ſhall bee ours. Now what will the Houſholder do? He will certainly deſtroy thoſe wicked men, and let out his vineyard to others. Expreſſing plainly in this parable, Gods dealing with Jeruſalem, and theirs with him, and what was the immediate cauſe of their deſtruction. A dangerous thing it is to wrong the faithful Miniſters of God: Do my Prophets no harm, ſaith the Lord: and to perſecute Chriſt in his members, ſhall not bee unrevenged.

5 Jeruſalem had many warnings before their utter overthrow. It was beſiedged by Pharaoh Necho, by Senachetib in Hezekiahs time, in Rhehoboams time, by Shiſhac King of Egypt, it was ſacked and overthrown, 1 King. 14.26. It was ſubdued thrice by Nebuchadnezzar King of Babel, twice under Joakim, and the third time under Zedekiah, the City was waſted, the Temple burnt, and the people captivated into Babylon, 2 Kin. 24. and 25 After ſeventy years, when by the permiſſion of Cyrus King of Perſia, the Temple was builded by Zerubbabel, the City by Nehemiah, and the law reſtored by Ezra, and the Lord came again to his Temple: yet being again provoked, ſome years after it was taken by Antiochus Epiphanes King of Syria, the Law burned, the Temple prophaned, the daily ſacrifice removed, the ſanctuary of ſtrength polluted, and the abomination of deſolation ſet up, as Daniel had foretold, chap. 11. v. 31. and made a wonderful effuſion of blood. After this, the City and Temple was re-edifyed by Judas Aſſomanaeus, and began to flouriſh: but it was not long, before it was again taken by Cu. Pompeius, a Romane Captain, whom Ariſtobulus called to help him againſt his brother Hircanus, for the Prieſthood. All theſe were fair warnings, whence they might perceive, p. 1171 How righteous the Lord was in not forbearing their ſins: 2 With how little reaſon they could ſtand upon any outward priviledge, if they would go on in provoking the Lord: 3 How loath the Lord was to reject them utterly, if by any means they could bee reclaimed. But when no means would do them good, the Lord gives them to utterdeſolation by Titus and Veſpaſian, who ruinated the City, defaced the Temple, and left not one ſtone upon another, as Chriſt propheſied, Matth. 24.2. And ſince that time it hath ever been prophaned, and in the hands of the greateſt enemies of God and man, next Satan himſelf; polluted with moſt horrible idolatries, the Jews driven from thence into all Lands, and in all Lands Vagabonds, the blood of the Sonne of God lying upon them and their children till this day.

Oh the patience of God toward us! the many warnings and threatnings that wee have had, by many treaſons, conſpiracies, ſundry open and ſecret practices of our enemies, by Sea and by Land! (Remember 88. and 1605.) by ſundry plagues of many kinds, and every day renewed, renews ſome warning or other: And yet, how fall wee back more and more? how ſtrong are the Papiſts? how bold? how malicious and furious, as maſtives that have been long in the chain? Oh that wee were ſo wiſe, rather to take example by others, than to bee made examples to others; and to take warning by others harms to prevent our own! Why ſhould wee think our ſelves ſo ſafe from the touch of this doctrin, or exempted from the lot of all Churches and Lands? Where was there ever a more holy place, a more holy City, a more holy Temple, than at Jeruſalem? yet by ſecurity departing from the Lord, the Lord left them. What Church in all the World, whoſe flouriſhing eſtate hath alwaies laſted? Caſt wee our eyes upon the Churches planted by the Apoſtles themſelves, that of Rome, Corinth, Galatia, Epheſus, the Churches in Aſia: they had their times, but knew it not till it was too late: now all are become dens of theeves, and ſunk down into the deadly poyſon either of Mahometiſme or Antichriſtianiſme.

It was the over-ſight, and overthrow of the moſt renowned Churches, never long to prize their liberties in the preſence of them, but had leave a long time to bewail their abſence. Time was when Jeruſalem had God near them, his Prophets, his Law and Oracles, her Nazarites purer than ſnow: But not long after, there was never a Prophet left, never a ſign, her Nazarites blacker than a coal, the waies of Sion forſaken: Oh now for one Prophet more! Time was, when they had the Son of God among them, and his Apoſtles, and the ſound of the bleſſed Goſpel was firſt offered to them: But not long after, Chriſt and his Apoſtles, the note was altred, and the caſe changed: for the ſons of peace, and the Miniſters of peace, they hear of Titus and Veſpaſian, of wars, and blood-ſhed, of famine and death meeting them a thouſand waies.

Now time is, wee have God near us, and Chriſt his Son, and the Miniſters of reconciliation, and wee know not our happineſs. Time may come, when wee may wiſh one good Miniſter in a Country, one Sermon, one holy Sabbath ſpent as we have ſeen many with too much neglect: A Lent may come for this long ope-tide. The Lord knows how little wee deſire the day of vengeance, neither can wee propheſy; but bleſſed is that man that ſeeth the plague and hideth himſelf, where as the fool muſt go on to puniſhment.

THE ſecond thing in this ſecond circumſtance, is the ſpecial place, namely The Pinacle of the Temple.

The Temple was the higheſt place on the Mount Moriah, and the pinacle was the higheſt place of the Temple, to wit, a battlement above the top, to keep from falling down, Deut. 22.8. called pinacles from their ſharpeneſs, p. 118as our pinacles are the ſharpe tops of our buildings, or ſpires.

Satan makes choice of this place; 1 As fit to his temptation, the ſcope and aim whereof wee ſhall ſee afterward. 2 Beginning a new temptation, hee changeth his place, to ſee if thereby hee can change Chriſts minde: ſo did Balaam, to ſee if any place would ſerve him to curſe Gods people, ſhift from place to place. And it is not unlike but our Dicers and Gameſters have learned this of the Devil, when the play runnes againſt them, to ſhift places for better luck, as they ſay. 3 The place was full of danger to ſtand upon, and much more for the height to fall from. 4 The Temple was an holy place, dedicated to Gods worſhip and ſervice; what hath Satan to do there? but hee takes upon him, as though hee had to do every where, and can ſtand among the Sons of God, againſt the ſons of God. It may bee Chriſt will think himſelf priviledged there, as the Pope in his chair, that he cannot erre what ever hee do. Or if hee can abuſe the Temple, to make it a means of the overthrow of the Son of God, hee ſhall with one work both diſhonor the Father ſo much the more, and deſtroy the Son.

Doct. Satan either fits his temptation according to the place where hee finds a man, or draws him to a place fit for his temptation: Both which wee ſee here againſt Chriſt; being in the wilderneſs hungry, Satan fits his temptation to the place, to make ſtones bread; and now being to aſſail him with another kind of temptation, hee draws him into a place fit for his temptation. This ſubtlety of Satan wee may obſerve in the firſt temptation of all: there was but one forbidden tree in Paradiſe, and there Satan fits his temptation to the place, to eat of that. So hee findes Peter in the common hall, there hee tempts him to deny his Maſter, a place moſt fit for it, where all elſe denied and abuſed him; and, if hee ſhould not do ſo, hee ſhould bee in like danger: Nay, hee not onelyonly fitted the temptation, but alſo drew Peter to the place.

1 Satan doth not uſe all temptations in every place, but ſuch as hee will have ſome advantage in by the very place it ſelf: hee knows it were bootleſs, if the place as well as other circumſtances bee not fitted to him. It had been in vain to have tempted Cain to ſtay Abel in his fathers houſe: but he drew him into the field after him, and ſo prevailed. Hee knew Joſeph was a moſt modeſt and chaſt man, and it had been in vain to have moved him to uncleanneſs, ſo openly as hee did Zimri and Co…bi at the door of the Tabernacle of the Congregation, or as openly as Abſalom, who defiled his Fathers Concubines in the ſight of all Iſrael: and therefore hee ſets upon him in a ſecret chamber. Hee knew it was no fit place to tempt Noah in the Ark, in the middeſt of the waters, when there ſeemed but a ſtep between him and death: but, ſitting under the vine, in his vineyard, hee was eaſily overcome with it. While David was in his flight before Saul, in Caves and Wilderneſſes, it was bootleſs to tempt him to folly, hee had no leiſure, his thoughts were taken up in holy Prayers and Conſultations with God; but when hee was on his Pinacle, on the top of his turret, the place was fit to ſpye Bathſheba, and have her fetcht to him, and ſo the ſin was finiſhed.

2 Satan knows, that ſins are of divers ſorts, and though all bee works of darkneſs, and ſo ſhould fly the light, and walk in ſolitary and private places, as extremities on the left hand, thefts, murders, Adulteries, &c. yet ſome other are beſt brooded in the light and places of publike reſort, as Pride, Prodigality, and a number of riots and open diſorders: for example; Herod ſwore an Oath to give Herodias whatſoever ſhee asked, to half his kingdom: when ſhee asked John Baptiſt head (which was an heinous murder of them both upon an innocent man) the very fitneſs of the place brought it forth. Great men often ſwear hundreds of Oaths in a day, and forget them preſently, if they were made privately: But becauſe Herod had ſworn amongſt p. 119the people, for his credit ſake, and for them that ſtood by, John muſt preſently loſe his head.

3 The largeneſs of Satans Commiſſion gives him leave to make choice of what place hee liſt, and thence to make his beſt advantage; no place is priviledged, for hee compaſſeth the earth, and is the Prince of the air, and ſtands ſometimes in the preſence of God, to get leave to afflict the children of God; ſo as there is no deſert ſo ſolitary, no Pinacle ſo high, no City ſo holy, no Temple ſo ſacred, but Satan dares, and can even there watch Gods People a miſchief: Nay, in Paradiſe hee tempted Adam, and Judas at Chriſts own Table.

Vſe 1. This may adviſe us to keep our ſelves ſo far as wee can from places of probable danger, which Satan hath after a ſort fitted for temptation. Some places are dry and barren, no goodneſs is there exerciſed, or to be had, nor to bee done: in theſe places the evil spirit walketh, there hee haunts (as wee ſee in the parable) and therefore our rule muſt bee this: Where we can neither do good, nor take good, thoſe bee no places for us. Many civil mens houſes, how is the time eaten up in vain and idle ſpeech, and the moſt tolerable talk is worldlineſſe, and the talke thereof is endleſſe.

Object. What hurt is in that?

Sol. Yes, it is a dry place, and it cannot bee anſwered, when even this ſhall ſhoulder out better ſpeech. Other places are not onelyonly empty of good but filled with evil, that as hardly ſhall a man come ſafe out of them without ſome poiſon or corruption, as out of a plaguy or leprous houſe: For how can a man bee ſafe where Satans throne is? as,

1 Places of Idolatry, where a man muſt either ſhew his diſlike, or elſe give a ſecret conſent. Men can go into places where the horrible Idol of the Maſs ſtands, and keep their hearts to God: but commonly God gives ſuch unwarrantable boldneſs a check, and experience ſhews what a tang it leaves after it, 2 King. 16.10. Ahaz went upon another occaſion to meet Tiglah Peleſer King of Aſhur, at Damaſcus, and onelyonly ſeeing an altar there, hee was ſo in love with it, as he ſent to Uriah the Prieſt the pattern of it, and the faſhion, and whole workmanſhip of it, to have another like it in all points againſt Gods Commandement. And how hath a ſecret infection poiſoned a number of our Travellers, who falling in love with Romiſh Idolatry, have brought the faſhion and pattern, and workmanſhip of it over with them, and that becauſe they run unwarrantably into places of danger? So how dangerouſly do men run into great Papiſts houſes, where there are a thouſand allurements, and inticements, pure Religion ſcorned, belied, and all to be beſmeared with ſhameful lies, and opprobry, and the contrary magnified and extolled as the only truth; yea, the Scriptures themſelves not leſſe abhorred than the Theif hates the Gallows, and thruſt down under mens deviſes and Popes Decrees, yea, the word of Salvation condemned and burnt (as they were of old by Antiochus and Maximinus) as the books of Hereticks; and the godly profeſſors ſcoffed under the ſtile of Scripturers and Bible-bearers? Men think it no danger to bee familiar in ſuch places, to bee Servants to ſuch Maſters; which is to lead themſelves into temptation. Alaſs, what Communion is there between light and darkneſs, between Chriſt and Antichriſt?

2 Not onelyonly places of ſpiritual whoredome, but alſo corporal: If Satan get a man into ſuch a place, hee hath his ſnares and bands her lips are ſnares, her hands as bands, her words are cords to draw a man in as an Oxe to the ſlaughter. How can a man avoid the unclean ſpirit in ſuch fowl ſinks as ſuch places bee? Prov. 5.8. My Son, keep thy way far from her, and come not near the door of her houſe: and Chapt. 6.32. hee that goes into her, beſides that hee deſtroies his own ſoul, hee findes a wound and diſhonour, and reproach that ſhall never bee put away. And the ſame Commandement, p. 120that hath forbidden any evil, hath forbidden alſo all the occaſions of evil.

3 We muſt avoyd Drinking-houſes, Gaming-houſes, and places of ſuch rude and helliſh reſort. How ſuddenly are minds corrupted in bad company? what quarrels and cauſleſs blows? what vain and ribaldry ſpeech, which corrupteth good manners? what expenſe of precious time? what riot of goods? what waſt of wit, and loſs of reaſon it ſelf is commonly in ſuch places? ſo that a good minde ſees himſelf in a little Hell while he is there: and where lodgeth Satan, if not in ſuch houſes, which are ſervants to every mans ſin, and where are baits and ſnares, which are enemies not only to Chriſtianity, but even to civility and humanity it ſelf? There Satan hath one room filled with Swearers, another with Scoffers, a third with Drunkards, a fourth with Gameſters; and all his rooms are full of idle and diſordered perſons, who for the time have caſt up their callings, and are at leaſure for any work of the fleſh which their maſter the Devil will now employ them in.

4 Adde hereunto the places of Stage-playes, and Enterludes, places of as great danger as any of the former, Satans School-houſes: There you ſhall hear Oathes, and Lies, and Scoffs of baſe Varlets againſt not only their betters among men, …ud… ſcenici ſpectacula turpitudinum, & licentia vanitatum, Aug de civit. Dei. l. 1. c. 32.but of God himſelf, and his holy Religion: There you may ſee ſin acted and repreſented, which ought not to bee named among Saints: There you ſhall ſee men wearing womens apparrel, and perhaps women mens: There you ſhall ſee men travelling of child, as one ſaid of Nero being an Actor in a Tragedy, to which his part called him; and all kind of adulterous behaviours, Scipio propter animorum cavendam peſtilentiam, ipſam ſcenam conſtrui prohibebat. Aug. ibid. Magiſter non erudiendorum, ſed perdendorum puerorum. Cypt.and ſuch ſhameful geſtures and actions, as the light of Nature hath deſcryed and condemned. What ſhall I ſpeak of that lewd and wicked dancing of young men, in the habit and geſtures of women, like Herodias: which what an incentive of luſt it is, may eaſily be conceived in Herods example: and the poyſon of amatory kiſſing of beautiful boyes, is unto luſt as fire to flax, or oyl to fire. And leaſt you ſhould think I did wrong them in calling theſe places the Devils Schools, Cyprian doth no leſs, accounting the Stage-player (teaching boyes to be effeminate, by inſtructing them how to play the women, and to expreſs wanton geſtures) to bee the Devils Uſher.

All theſe are places of certain peril, where no man can miſs the Tempter: if he can draw men into theſe places, he will not fail to fit them with temptation. Let us therefore make a covenant with our eyes, not to behold ſuch vanities and luſtful ſpectacles; and with our feet, not to wander into ſuch by-paths; and with our ſelves, to avoyd the very appearance of evil. It will ſort well with our weakneſs, to avoyd temptation, to pray againſt it, to watch our ſelves leſt we be overcome, rather than to follow, and much leſs to goe before the Tempter.

Vſe 2. But if we muſt needs come in ſuch places, as are fitted above others for temptation, then muſt wee fence our ſelves more ſtrongly againſt ſuch temptations, as the cuſtom of the place offereth.

Queſt. How may we doe ſo?

Anſ. By obſerving theſe rules.

1 In all places put we on our Chriſtian armour, without which Chriſtian life cannot ſtand. When a man goes among thorns and ſtubbs, had hee not need to have his ſhooes of the Goſpel on, if hee would not bee pricked and peirced to the heart? Or if a Chriſtian want his ſword, how ſhould hee cut the bands of ſin in ſunder? How ſhould a Souldier ſtand in the hours of skirmiſh, without his Corſlet and Breſt-plate? or how ſhould he quench or repel the fiery and furious darts of Satan and his Inſtruments, if he want the ſheild of faith? That man that puts on this armour of God, ſhall overcome all difficulties, and ſtand where many have fallen: for he hath with him the victory that overcomes the world.

p. 1212 In all places lay hold on all opportunities to doe good, as Satan doth to doe evil. He that hath goodneſs in him, ſhall come in no place but he may finde ſome fitneſs to communicate it. If in places of good reſort, men may and ought to make gain of that occaſion. Can good men meet, and not bee better one for another, whereas the wicked cannot meet but be worſe? Here a man may 1 Obſerve Gods graces in others, to bee a pattern to himſelf. 2 Draw out underſtanding of them by godly and fruitful queſtions, or conference: Prov. 20.5. 3 Stirre up others to diligence in going forward, and to greater love, Heb. 3.13. and inoffenſive walking. Others may be ignorant; and here is occaſion for thee to pitty them, and open thy lips with wiſdom to feed them, Prov. 10.20. Others may be dull and ſlow in Gods ways, and theſe muſt bee provoked and encouraged. Others by infirmity may bee going aſtray, and thou perhaps mayeſt be a means to turn him, and winne a ſoul. Others may need an exhortation, an admonition, a loving and brotherly reproof, or may need comfort: A wiſe man may now watch occaſion not only to prevent Satans baits, who would keep Chriſtians from doing the good they can, but alſo to acquit himſelf in all places to the good of others, and his own comfort.

3 In places of bad reſort, or ſcorners, if our calling lead us into them, let us take with us the exhortation of the Apoſtle, 2 Pet. 3.17. Take heed ye be not plucked away with the error of the wicked, and fall from your own ſtedfaſtneſs. And beſides, 1 Let us grieve, that we are fallen into ſuch company. 2 Let us think of ſome good or ſpecial work of Gods mercy or judgement, freſh in memory. 3 If there bee apparent evil, either give apparent token of diſlike; or in a wiſe and peaceable manner, ſo ſpeak as Gods honour be not by our ſilence trodden down. 4 If there bee no opportunity or place for good, depart with all ſpeed, Prov. 14. verſ. 7. and beware of falling into the like company again.

Took him up, and ſet him on the pinacle.]

The third circumſtance in this preparation, is the manner how Chriſt was conveyed to Jeruſalem; Then the Devil took him up into the holy City, and ſet him on a pinacle of the Temple. Some of great Learning and Piety hold, that Chriſts preſence in the holy City, and on the Pinacle, was only in Viſion, and not corporal. Their reaſons are theſe: 1. Some of the Prophets thus are ſaid in viſion to goe from place to place; as Jeremy muſt goe to the river Perath, and back again, chap. 13.4. and Ezek. 11.24. The Spirit of God took me up, and brought me in a viſion by the Spirit of God into Chaldea: and, 8.3. And took me by an hairy lock of my head, and the Spirit lift me up between the earth and the heaven, and brought me by a Divine viſion to Jeruſalem. 2 Becauſe the Evangeliſts ſay, that the temptations were in the Wilderneſs, and therefore could not be actually in the holy City, or on a pinacle, but in viſion. 3 Becauſe Luke ſaith, that the temptations being ended, Chriſt returned into Galilee, namely from the wilderneſs.

But it ſeems, Chriſts being in Jeruſalem, and on the Pinacle of the Temple, was not in viſion, but in deed and in truth; and the reaſons well conſidered are too weak to prove the contrary: becauſe, 1 It overthrows the end of the temptation, which was to caſt himſelf down head-long, for the Angels would keep him without hurt. How could hee hurt himſelf by an imaginary fall? or what needed he the Angels help? Neither could hee caſt himſelf down, if he were ſtill in the plain of the wilderneſs. 2 It ſeems not to ſtand with the holineſs of Chriſt, ſeeing every viſion, which is a work of Satan, intending by it to delude man, is either a deceiving of the outward ſenſes, (whereby he makes a man think he ſees, hears, or feels ſomething, which indeed and truth he doth not: as the Witch of Endor made Saul beleeve hee did hear and ſee Samuel, when he did not, 1 Sam. 28. And after the ſame manner, p. 122if it were a viſion, ſuppoſing that Chriſt was awake, he muſt not ſee the ground of the Wilderneſs, where they ſay he was, but upon that ground the City Jeruſalem, the Temple, and Pinacle, and himſelf ſtanding on the top of it, when indeed it was not there:) Or elſe, a viſion preſented by Satan muſt bee an illuſion of the mind, whereby he makes a man think that of himſelf which is not true; which can farre leſs agree with the holineſs of Chriſt, whoſe imagination could not be ſo farre abuſed, as that he ſhould think he was carried, when he was not carried; or to think himſelf to be there, where he was not: for this were contrary to that unmeaſurable wiſdom, which was with him. And if Satan had had ſuch power over the ſuperiour part of the mind of Chriſt he might likewiſe have perſwaded him he had not fallen when hee did fall, or he did not worſhip him, if he had done ſo.

As for the Objection taken from the example of the Prophets;

I anſwer, Great is the difference between the viſions of God, and viſions from Satan. They knew their viſions to be Divine, and not to delude or deceive them, they knew the Spirit of God took them up in Divine viſions; but here it is ſaid, The Devil took up Chriſt; and the text mentioneth that theirs were viſions, ſo it doth not here.

For that which is objected out of the Evangeliſts, that the temptations were in the Wilderneſs, and if it were not in viſion, only the firſt ſhould be there:

I anſwer, 1 The Evangeliſts ſay, that Chriſt went into the Wilderneſs to be tempted, but none of them ſay, that all theſe three were in the wilderneſs. 2 If they ſhould have ſaid, that the temptations were in the wilderneſs, it had been true: for (as we have heard) Chriſt was tempted with other temptations than theſe in that place within the forty days.

Whereas it is further ſaid, that Chriſt returned after the temptations into Galilee, and therefore the laſt temptation was in viſion upon the Plain, and not on the Mountain:

I anſwer, 1 No one Evangeliſt ſaith, he returned from the Wilderneſs. 2 That the Evangeliſt hath reference to the laſt temptation, which perhaps was finiſhed in the Mountain, either in that Wilderneſs, or near it, after Chriſt was led back from Jeruſalem, and there the temptations ended.

And now, ſeeing that his preſence in the holy City, and upon the Pinacle was real and local, not in viſion and mental, the next queſtion is, How the Devil took him up, and ſet him on.

Anſ. It muſt neceſſarily be one of theſe two wayes; either Satan muſt lead him, or elſe muſt carry him.

The former, that Satan took him as a Companion, or a Leader, ſeems not ſo probable: 1 Becauſe Chriſt of his own will would not goe; for (as wee have heard) the Spirit led him into the Wilderneſs to bee tempted; and hee would not of himſelf goe elſewhere, becauſe the Spirit of God called him thither, and no whither elſe. 2 Chriſt would not doe it at Satans inſtigation, whom he knew to be the Tempter: for neither muſt we doe any thing at Satans requeſt, be it never ſo lawful: for whatever wee doe, wee muſt have a word of God to doe it in faith. 3 If Chriſt had yeelded to be lead as a Companion, he might have ſeemed to have ſought temptation, and been a Coworker with Satan againſt himſelf: but it was enough to yeeld himſelf a Patient in it. 4 The diſtance of the holy City from the Wilderneſs, which was (as thoſe ſay that make it the leaſt) twelve miles from Jeruſalem, admitteth not that Chriſt being hungry and ready to faint, ſhould follow Satan ſo many miles.

The latter therfore ſeems to be the right manner of Chriſts conveiance, namely, that he was carried by Satan through the air, who by Gods and Chriſts permiſſion, p. 123took him up, and tranſported his bleſſed body to Jeruſalem, and ſet him on the battlements of the Temple, For, 1 The words, he ſet him on the Temple, ſignifies he ſet him down, who had formerly taken him up; and if he had power to ſet him there, why ſhould he not alſo have power to carry him thither? And, if he had not carried him thither, but Chriſt had followed him the Evangeliſt would have ſaid, When they came to the pinacle of the Temple, and not ſet him on the pinacle. 2 This was the hour of the power of darkneſs, wherein Satan was allowed to take all advantages to further his temptations: and he might think this violent tranſportation a means, either of ſhaking Chriſts faith with terror and fear what might become of him, being now delivered into the hands of Satan; or elſe to make him ſwell with pride and inſolency, that he was able to flie in the air, or to be conveyed in the air from place to place, without hurt, which an ordinary man could not: and this would well fit the ſcope of the temptation enſuing.

Queſt. But how could Satan carry the body of Chriſt, being a ſpirit? Or if he could, why ſhould hee?

Anſw. Hee is a Spirit, 1 Of wonderful knowledge and experience, to dive into ſecrets of Nature, to work ſtrange and hidden things. 2 Of exceeding great power, to ſhake the Earth, move the mountains, and confound the Creatures, if God ſhould not reſtrain him. 3 Of Admirable agility and quickneſs, proceeding from his ſpiritual nature, whereby hee can ſpeedily convey himſelf, and other creatures, into places far remote and diſtant one from another. 4 Hee knows to apply himſelf to the creatures, and to move them, not onelyonly according to their ordinary courſe, but with much more ſpeed and quickneſs. 5 Hee is able to appear in the form of a creature, or any perſon, not by deluding ſenſes, but by aſſuming to himſelf a true body, and move it by entring into it, and to utter a voice in a known Language, as hee did in the Serpent, and ſo hee can in other creatures, which have inſtruments of ſpeech. And thus it is not difficult to him to tranſport a body.

Witches and Wiſards have been often by their own confeſſion tranſported into remote places by wicked ſpirits, which they call familiars. Beſides, good Angels (being in their nature Spirits as Satan is) are able to tranſport men hither and thither, as Chriſt was in the air. Act. 8.39. The Spirit of the Lord caught away Philip, and carried him from Gaza to Azotus, which was about thirty ſix miles. Some underſtand it of an Angel of the Lord, as Mr. Beza noteth. But if God by himſelf miraculouſly did that, the additions to Daniel (to which as much credit is to bee given, as to any Hiſtory, which is not Scripture) affirm, that the Angel of the Lord carried Habbakkuk out of Judea into Babylon by the hair of the head.

Now, why muſt Chriſt be thus carried by Satan?

Anſw. 1 It was not againſt the will of Chriſt, but willingly hee puts himſelf into the hands of the Devil, to pluck us out of his hands. 2 It was not impotency or weakneſſe of Chriſt, but power and reſolution, who would not recoil, nor ſhun any place where Satan would appoint for his aſſault, or would carry him, being as well the God of the Mountains as of the Vallies. Here therefore wee muſt not admire the power of Satan, but the patience of Chriſt, that ſuffered himſelf to bee carried of the Devil, being it tended to the greater confuſion of Satan, and the glory of his own victory. 3 Our bleſſed Lord would be tempted in all things like unto us, that as a careful Head hee might ſympathize with his members. God for the tryal of his children, ſometimes ſuffers Satan to have power even over their bodies: and therefore Chriſt to ſanctify this affliction to his members, would ſuffer even his own bleſſed body for a while in the hands of Satan. 4 What marvel if Chriſt ſuffred himſelf to bee carried by the Devil to temptation, that p. 124ſuffered himſelf to bee carried by his inſtruments to execution? How was hee haled and carried by the Devils limbs from place to place, from Annas to Caiaphas, from him to Pilate, from him to Herod, from him to Pilate again, and from him to the place of execution? Satan in himſelf might as well carry his body into Jeruſalem to be tempted, as his limbs carry it out of Jeruſalem to bee crucified; and as well might he ſuffer Satan to lead him into the mountain, and tempt him, as his inſtruments to lead his body unto Mount Calvary to kill him.

Ʋſe 1. Conſider the wonderful love of God to mankind, who would give his onelyonly Son, and the Son of his love, to ſuch abaſement, to deliver him not onelyonly into the hands of Satans inſtruments, to mock, to ſpit upon him, to buffet, yea, to condem and kill, but to deliver his bleſſed body into his own hands, to carry and recarry at his Pleaſure. Adde hereunto the wonderful love of the Lord Jeſus, who was a willing patient in the hands of the Devil himſelf. Hee knew it was the will of his Father, and therefore ſubmitted himſelf unto it. Hee knew it was a part of that whole Righteouſneſſe, which hee was to fulfil, and therefore hee reſiſteth not. Hee knew it to bee as great an indignity as never could bee the like; yet for our ſakes hee is well content with it.

Now as Chriſt was content, becauſe hee loved us, thus to bee toſſed of Satan here, and of his inſtruments afterwards, ſo let us ſhew or return our love to him. If wee be toſſed by Satan, or by his inſtruments, for Chriſts ſake, as the Saints have been, from Priſon to Priſon, wee muſt bee contented: our Love to our Lord muſt help us to ſwallow it, and not ſhrink from him. Conſider, wee may bee in the hands of the Devils inſtruments, but hee was in the Devils own hands for us: this would make us ſhrink.

Vſe 2. Obſerve hence, That the work of our redemption, though free to us, yet coſt Chriſt dear. Hee muſt bee not onelyonly in the hands of Judas to betray him, of the Jews to ſcoffe him, of Pilate to condemn him, and of the Souldiers to crucify him; but perſonally in the hands of the Devil to tempt him. And had not Chriſt been thus, and worſe than thus, in the hands of the Devil, wee had never been gotten out of his hands. Here take wee notice of the execration of our ſins, and the wofulneſſe of our eſtate: our ſins put him into Satans hands, he muſt put himſelf in our place or ſtead, before we can bereſcued.

Vſe 3. Obſerve The wonderful power of our Lord Jeſus, that being in the bands of the Devil, can come out ſafely: nay, his mighty power ſhines herein, that by his own comming into Satans hands hee brings us out, an unlikely and contrary means, but ſuch as by a divine power prevails for himſelf and all his members. Could any other but hee worke Satans greateſt diſadvantage by offering him the greateſt advantage? Here is omnipotency to work by contraries, to kill death by dying, to ſhut the grave by entring into it, to remove helliſh pains by ſuffering them, and to pull his members out of Satans hands by putting himſelf in. The Philiſtims deſired but to get Sampſon into their hands, and prevailed: but here is an invincible Sampſon, his enemy cannot hold him.

Uſe 4. Hence wee ſee that Satan may have power over the bodies of men, God permitting him, to carry them as hee liſteth, and grievouſly to afflict them, as wee ſee in Job. That Satan can tranſport the bodies of Witches, all Hiſtories record. That hee can bewitch the bodies of unbeleevers, none deny. But our example teacheth, that even the godly themſelves may bee bewitched; as Jobs body was, and the woman of Canaan her daughter, a daughter of Abraham, Matth. 15.22. For if the Devil hath power here over the Body of Chriſt himſelf, hee may alſo over his members. Many preſume upon the ſtrength of their faith and graces, that Satan can have no power over them, and they defye him: But haſt thou more p. 125ſtrength of Faith and Grace than Chriſt had, over whoſe body Satan had power for a time to carry and recarry.

Object. Witches have aſſaied to bewitch ſuch and ſuch, but have confeſſed their faith to be ſo ſtrong as they could not prevail.

Anſw. They alledge a falſe cauſe to feed the former deluſion: for the true cauſe of their not prevailing is Gods reſtraint, not the ſtrength of faith.

Vſe 5. Here is a ground of comfort, if the Lord permit the bodies of his elect to Satans diſpoſal, it is no argument (ſuppoſe a man be bewitched or poſſeſſed) that a man is not then the child of God: For 1 Chriſt was as dear unto God now, being in the Devils hands, as before. 2 Chriſt was ſafe enough now in the hands of the Devil, and ſo are all they that are in Chriſt. He was no leſſe in his fathers hands now than before. 3 He was not left in the hands of the Devil, but permitted for a time of trial and temptation: So it is no argument of final delivery up to Satan, when the child of God is for a time delivered into his hands to exerciſe him. 4 It is rather an argument of Gods child, and conformity with Chriſt, to be maligned of Satan and vexed by the Devil. Satan may winnow and ſiſt Gods children, but their faith through Chriſts prayer ſhall not fail, and the gates of Hell ſhall not prevail.