Then.

Then? When? Immediately af­ter the ending of his Baptizing, and immediately before the beginning of his Preaching, vers. 17. Then began Iesus. In spiritual feasts, it is no bad manners for the entertainer to cut for himself before he carve for his guests.

The first Doctrine concerns Mi­nisters. Such as intend to enter into the Ministery, Doct▪ must expect temptations.

It is an expression reported and approved by Master Perkins, That four things make a Divine, (to the first three I concur chearfully and willingly; to the fourth and last I consent fully, but sadly) namely, Reading and Meditation, Prayer and Temptation.

[Page 4]The second Doctrine is general to all Christians.

Doct. After a more then ordinary elevation of thy Soul in grace, suspect and expect a sudden Temptation.

As sure as the Valley attends on a hill in nature; so after an height of holiness in thy soul (too fine ware to have much measure of) beware a depression, concavity, and hollowness of a Temptation. I speak not this to make any good Chri­stians fearful, but all watchful; not any to despair, but all to be discreet.

Object.You Ministers speak much of temptations, it is a great Topick in your Sermons: but for my part (saith many a man) I never had temptation as yet, and know not what belongeth thereunto.

Answ.It is too too suspicious, that the great work of conversion is not as yet sincerely wrought in thy heart, and Satan needs not besiege that soul with temptations, which is al­ready in his peaceable possession; But if thou beest truly converted, how old soever, thou art young e­nough [Page 5] to be tempted. A Country­man riding with an unknown tra­veller (whom he conceived honest) over a dangerous plain; This place (said he) is infamous for robbery: but for mine own part, though often riding over it early and late, I never saw any thing worse then my self. In good time, replied the other; and pre­sently demanded his purse, and robbed him. Brag not that thou never hast had a temptation; it may surprise thee in that very instant wherein thou boastest that thou wert never tempted. Wherefore, be not high-minded, but fear.

Was led into the wilderness.

Let this qualifie the harshness of the phrase, Mark 1.12. The spi­rit driveth him; but how? not as a ship is driven by a tempest, not as the horses and chariots driven by Iehu, furiously: but, to joyn Matthew and Mark together, he was led-driven, by a mixt motion: led, there is willingness; driven, a kinde of violence: led, there is free­dom; driven, there is force.

[Page 6]The sum is this: an efficacious impression from the spirit met in Christ with a voluntary condescen­tion thereunto, and susception thereof.

I see then no cause of cavil, that Effectual Grace, when it works ir­resistibly on the soul of a Convert, must needs prejudice and destroy the liberty thereof. I may say in such a case, A man is led-driven to repent, led-driven to believe: paral­lel whereunto, I may say, He doth come-drawn to repent, according to Christ's expression, (Ioh. 6.14.) No man cometh unto me, except the Fa­ther, who hath sent me, draw him. Sic [...]uvat trabi: a pleasing force enter­tained by mans freenes; led and driven.

The Doctrine is this:

The Do­ctrine. Such as do not rashly run themselves into a temptation, but are led into it by divine providence, may with Christ con­fidently expect a comfortable issue out of it.

Now they run into a temptation, who leave their Calling to meet it: [Page 7] They are led into a temptation, who go on in their vocation, and a tem­ptation encounters them; so that (because they may not go back in their Calling) they must either go o­ver it, or under it, or thorow it. Now a man in his Calling, is twice as strong to resist the temptation, as one out of it. A Fish is twice as strong in the water, as on the shore; but a four-footed beast is twice as strong on the land, as in the water. The reason is, because the water is the proper element of the one, and earth of the other. Thy Calling is thy element, wherein thou art most able to resist temptation. When Esau came against him, (Gen. 32.9.) Iacob with two excellent arguments importun'd Gods protection: One from Gods command, Thou saidst unto me, Return into thy country: the other from his promise; Thou saidst unto me, I will deal well with thee. Both these reasons mayst thou en­force upon God to preserve thee, when a temptation assaults thee in thy calling: His Command, Six [Page 8] days shalt thou labour; his Promise, That he will keep thee in all thy ways, (whereof thy Calling is, next the serving of God, the highest:) And thou mayst comfortably presume that he will either remove the tem­ptation, or make thee victorious over it.

Use. Use 1. To confute such who on the proud opinion of their strength hollow in the ears of a sleeping temptati­on, and tempt it to tempt them; deal­ing therewith as Asahel with Abner, (2. Sam. 2.) Abner would willingly have declined the fighting with Asa­hel; but the other prosecuted, yea persecuted him to fight, and was slain by him. Some temptations may be said to have no minde to meddle with us, but that our pride and business must be tampering with them. We should not be so forward, if we considered how hard a thing it is to get out of a tempta­tion. We usually say, Such a man is run into debt: but if afterwards he hap to pay his engagements, we say not that he is run out of debt, but [Page 9] he is crept out of debt. Swift may the motion be into a temptation, but slowe the recovery out of it.

Into the wilderness.

I observe,

Solitariness is most advantageous for the devil to tempt us. Doct. There­fore Christ sent always his disciples by two's, when to preach, Luk. 10.1. when to fetch the colt, Matth. 21.1. when to bespeak the room for the Passeover, Mark 14.13. And this perchance was one reason why Christ in the choice of his Apostles and Disciples pitch'd on an even number, Twelve of the one, and Seventy of the other; that if he should have occasion to sub-divide them, they should fall out into even couples, and no odde one to lack a companion. However, no place comes amiss to the devil to tempt in: Paradise, where he tempted our first parents: A Palace, where he tempted David with pride, in numbering his people: An upper room, where he tempted Iudas to betray Christ: The Congregation, (the [Page 10] Apostles being present) where he tempted Ananias and Sapphira to tell a lye. But Satan is in his throne, most potent and powerful in a soli­tary place, in the wilderness.

Quest.What was the Devils design in tempting of Christ?

Answ.He had a double designe.

1. If possible▪ to wound him with sin, which if he had effected, he had frustrated the salvation of mankind, Satan knowing he could not save o­thers, who sinned himself.

Object.Seeing Satan must needs know already that Christ was the Son of God, why would he adventure on a labour in vaine, seeing it was im­possible to make him sin? Iam. 1.13.) God cannot be tempted with evil. Now Satan must needs know that Christ was the Son of God, by what he had seen and heard; He had heard Gabriels salutation to the Vir­gin Mary (Luk. 1.35.) That holy thing which shall be born of thee, shall be call­ed the Son of God: The Angels sing­ing to the Shepherds (Luk. 2.11.) To you is born a Saviour, which is Christ [Page 11] the Lord. The prophecie of Simeon (Luk. 2.34.) plainly describing him for a Saviour; yea, Satan had seen the Spirit of God descending on him as a Dove (Mat. 3.16.) and God owning him from heaven, for his welbeloved Son. All these observed by Satan, must needs infallibly in­form him that Christ was the Son of God, and therefore it was a won­der that the devil would tempt him.

All these did only amount to ve­hement suspitions,Answ. whereby Satan might probably conjecture, but could not certainly conclude him the Son of God. I mean, thus he could not hereby collect, That Christ was the second Person in the Trinity in­carnated, assuming mans flesh and nature upon him. He knew him to be the Son of God by grace and adoption, such an one as David and other men were, and a most emi­nent person in piety and holiness: He knew also that he was the Re­deemer of Israel, such as Moses, Ioshua, and the rest of the Judges were: all [Page 12] of them Saviours of their people by temporal deliverances from their enemies: But he knew not certainly (though he shrewdly suspected) that he was the only Son of God by e­ternal generation, and who by his death and Passion should save man­kind from their sins. Wherefore the devil did not wholly despaire, but tempted Christ with some probabi­lity of success.

This first design, I may call it the devils forlorne hope, which he himself (almost) despaired would take ef­fect.

The second was his Reserve, which was to vex our Saviours soul with suffering an affliction. If righ­teous Lot (2 Pet. 2.8.) dwelling a­mong the Sodomites, in seeing and hearing, vexed his soul from day to day with their unlawful deeds; surely it not only grated the ears, but griev­ed the heart of Christ to hear the devil lye so impudently, blaspheme God so presumptuously, quote Scri­pture so perfidiously, and apply it so mischievously.

[Page 13]What was Gods intent in leading Christ to be tempted?Quest.

That he gaining an experimen­tal knowledge of Temptations,Answ. might sympathize the more affecti­onately with us in our temptations, Heb. 4.15. For we have not such an high Priest who cannot be touched with the feeling of our infirmities, but was in all points tempted as we are, yet with­out sin. Why did God suffer Saint Paul, 2 Cor. 1.8, to fall into a des­perate sickness and escape it, but chiefly that he might, verse 4. com­fort others in trouble, by the comfort wherewith himself was comforted in God? And for the same reason suffer­ed Christ to be tempted.

I wonder why Papists assigne such and such diseases, to such and such Saints to cure them: as soare eyes to Saint Blaze, the tooth-ach to Saint Appollonia. Was it not because (perchance we shall give a better reason for the Papists therein, then they can give for themselves) these Saints when living were affected with these infirmities? which makes [Page 14] them more compassionate to such as suffer the same maladies. But whatsoever thy paines be, make thy application by prayer to Christ, who will experimentally pity thy condition. Art thou hungry? he was hungry, Mat. 4. Thirsty? he was thirsty, Ioh. 4. Weary? he weary, Mat. 27. Tempted? he was tempted, as in the text.

By a barbarous and ancient cu­stome, all the goods of shipwrackt men were escheated to the Crown, and so the poor Merchant was stript out of the raggs of his estate, which the modesty of the windes and waves had left him.

But when King Richard the first himself had been on the Sea neer Sicily, like to be drowned, he re­called those Customes, making provision that the propriety of those goods should still be preserv­ed to the right owner.

Christ hath been tossed in a Tem­pest of Temptation, and knows what belongs to the trouble there­of.

[Page 15]Let us pray to him with confi­dence in all our distresses, assured that out of the bowels of his ex­perimental compassion, he will have the more mercy upon us.

And afterwards he was an hungred.

[Page 29]Three principal reasons may be alleadged for Christs hunger.

First, because he was now to leave the Wilderness, and come in­to a Country that afforded plenty of food: God therefore, who had formerly tied up his appetite, now let it loose again.

The second Reason, to shew you the truth of his Humility. His fast­ing so long, spake him God; his being hungry afterwards, spake him Man: His fasting, and being an hungry afterwards, spake him God-man, and a fit Mediator.

The third Reason, to toll on the devil to tempt Christ with some hope of success, that so Satans shame and confusion might be the more, when overcome. Christs being an hungry in some sort tempt­ed the devil to tempt him, and in­spirited Satan with some probabili­ty of conquest: for Satan before was almost out of heart at the long miraculous fasting of Christ; one­ly one thing comforted him, that Moses and Elias fasted as long, and [Page 30] yet were but meer men, Iam. 5.17. subject to like passions as we are. This, I say, kept Satan in heart, that not­withstanding Christ's long fasting, he might be subject to sin; and when he found him an hungry, his hope was doubled, that all was his own; which made him tempt Christ with the more confidence.

From Christ's hunger at last, after so long fasting, we conclude,

Doct. Men cannot conclude the constant tenure and continuance of their souls, from some extraordinary acts by them performed.

Men sometimes are enabled by God to go beyond themselves, and are raised in some kinde of per­formances to so high a pitch, that they can never reach it afterwards. But if this good temper should stay with them some terme of time, he cannot thence truely infer a perpetuity of that condi­tion. One may be chaste fourty days together, and not feele the least motion to lust; yet afterwards be wanton. One may be patient four­ty [Page 31] days together, and not finde the least provocation to passion; yet afterwards be immoderately angrie. God's Spirit may vigorously quic­ken thee for a time, and then leave thee to thy self: I say, He may then leave thee to thy Natural and Mo­ral, as here he left Christ to his Na­tural infirmity; who, after fourty days fasting, was afterwards an hun­grie.

The tempter.

Doct. The Devil is the tempter paramount.

There be other tempters, The World, the Flesh, Wicked men; but all these are subservient to Sa­tan, who in them and by them driveth on his designe of Tempta­tion. [Page 39] But this Tempter never be­fore nor since took such a task in hand, as here to tempt Christ. Fiery darts (Eph. 6.16.) can make no im­pression where they meet not with combustible matter: Granado's, if cast on a Castle all strongly arched over with stone, do small execution: so here, Satans temptations took no effect in Christ, because finding no party to comply with him. Ioh. 14.30. The prince of this world com­eth, and hath nothing in me. Though Christ was All in all, yet Satan found nothing in him, namely for his purpose; no Corruptions to be tinder to his fiery Temptations.

If thou beest the Son of God.

Some conceive that Satan herein dissembled his knowledge, (as Io­seph, who did know, and would not know his brethren) though as­sured Christ was the Son of God. Such a sort of people we meet with, 2 Pet. 3.5. For this they are willingly ignorant of.

[Page 40]But cui bono? For what concei­ved good to himself should the de­vil disguise his knowledge here­in?

Others conceive, that as an angry dog bites a stone out of meer mad­ness, though knowing he shall soon­er break his teeth, then batter the stone: so Satans malice so far trans­ported and blinded his judgement, that he tempted Christ, though (knowing him for the Son of God) his temptations would prove in effe­ctu [...]l.

But I rather cast the grain of my opinion into the Seale of those Di­vines, who conceive the devil un­sa [...]isfied in this point; and there­fore his of thou be the Son of God pro­ceeded from his desire of more per­fect information therein.

Hence we learn,

Doct. Satan hath a limited and confined knowledge, and is ignor [...]nt in many things.

[Page 41]He knoweth not the secrets of our hearts, nor future contingen­cies reserved to God alone; the reason why he returned such ridling Oracles, meerly to palliate his own ignorance. In such things he speaks warily, with an if; not that he is conscientious, not to tell a lye; but cunning, not to be caught with a lye, that by pretending of tru [...]h, he may keep up his credit, and deceive with the less suspicion.

Secondly, from this if we collect also,

It is Satan's master-piece, Doct. to make Gods children first doubt of, and then deny their sonship. (For, had Christ entertained this temptation, at the next return, Satan would have turned si into non; this his conditional particle, into a pure negation.)

This he doth by two devices.

First, by insinuating a si, a suspi­cion of doubt, into the most posi­tive and pregnant promises of God. Where God saith, Call upon me in [Page 42] the time of trouble, and I will hear thee; Satan infers, if he will hear thee. Where Christ saith, Mar. 16.16. He that believeth and is baptized, shall be saved; Satan suggests, if he shall be saved. In a word, the devil endea­vours to alter the property of all Gods promises for the worst, sub­stituting a supposition for Gods po­sition: as, where God had lately said, Matth. 3.17, This is my beloved Son; the devil spoils a direct text, with a doubting gloss, If thou be the Son of God.

Secondly, by heightning the af­flictions of Gods servants, to be so great, as inconsistent with their son­ship: as here he would perswade, Christs hunger argued him no Son of God, except he could presently relieve himself. So he tempts Gods children to believe, that their po­verty, infamy, captivity, and other tribulations, plainly prove them no sons of God, unless they can pre­sently rid themselves of them.

Gratifie not Satan in the deepest [Page 43] of thy afflictions, with a confession against thy self. Acknowledge thy self a prodigal; but yet a childe, no bastard: a wandering sheep; but yet a sheep, no goat: sanctified afflictions being evidences of Gods love, not hatred unto thee.

Remember and apply to thy self Gods three GIFTS.

• The first, good:
• The second, better.
• The third, best of all.

The first, general; Ioh. 3.16. He GAVE his onely Son, that whosoever be­lieveth in him, &c.

The second, particular; Eph. 5.25. loved the Church, and GAVE himself for it.

The last and best, more particular still; Gal. 2.20. who loved me, and GAVE himself for me.

Take heed to pleasure Satan, by renouncing thine own sonship; and apply this grand Gift of Christ, with a particular faith, unto thy self.

Command that these stones be made bread.

[Page 44] Doct.Even by the confession of Satan himself, The Son of God by his mandate can instantly transubstantiate stones into bread.

Indeed, men by the help of a fi­gure may in some sort be said to do so. Such who in the West country turn solid Lime-stones into Com­post, whereby they manure their Tillage, and make their grain won­derfully to increase, may by a Meto­nymie be said to turn stones into bread. But this is done with a tedious go­ing about; whereas Christ's Mira­cles are presently and perfectly per­formed: Immediately his leprosie was cleansed, Matth. 8.3. Immediately their [...]y [...]e received sight, Matth. 20.34. Im­mediately the fever left her, Mark 1.31. Immediately her issue of blood was stanched, Luke 8.44. God onely can instantly and perfectly (with such as act by commission under him, as Moses did) turn the sub­stance of one thing into another.

See we here, That Jannes and Jambres, the Egyptian inchanters, did [Page 45] their Miracles but seemingly. Had Christ rejoyned, My turning of stones into bread will n [...] argue me the Son of God, seeing the Egyptian Magicians, Exod. 7.12, turned their [...]ods into serpents; how quickly would the devil have distinguished, that these things were done quoad [...] tudinem, non quoad [...]ritatem? dis­claiming his own deed, because Aaron's rod swallowed up theirs; that is, it lasted and con [...]ed, when the others vanished awaye.

Three good things appear in this temptation of Satan.

1. Truth, allowing Divide Omni­potencie.

2. Temperance, that stones should not be turned into variety of dai [...] ­ties, provocatives of wantonness; but onely into bread, for necessary sustenance.

3. Tenderness, counselling Christ to support his own life and health.

But as the Lo [...]ls (Rev. 9 7.) bad faces like the faces of men, but [...] like [...]nto scorpions: so here Satans tem­ptation [Page 46] had much of humanity and Philanthropia in the complexion and visage thereof, (and no wonder he can make himself look like a man, who can (1 Cor. 11.14.) transform himself into an angel of light) but a sting in the tail, to put Christ on the preposterous working of a miracle, to the distrust of his Fathers provi­dence.

Use.Learn we from hence, to fear all discourse with Satan, and suspect all that he saith, as having a reach be­yond our discovery. Metuas Sata­nam, vel vera loquentem. Some will say, Let Satan but speak the truth, and let him do his worst. Ex veris possunt nil nisi vera sequi. By the necessity of Lo­gick, truth must inevitably follow from the truth he speaks. But know, his sophistry can grast a lye suddenly on the stock of truth, so artificially, so invisibly, that thine eye cannot discern the same.

Lastly, be jealous of Satans best temptations, which (as here to Christ) pretend most courtesie and [Page 47] kindness in them. Stinks are not so dangerous for mens healths, whose offensiveness makes them easie to be avoided, as those faint and lusci­ous smell, which, complying with mans nature, insensibly steal into the nostrils: such is the smell of May-flowers, mellow apples, and, they say, of the Plague it self: But of all sents, the least suspected, and there­fore most malignant, is the stink of a Goal Lord Ba­con in his Natural History., which is somewhat akin to man, arising from the corruption of his flesh and sweat. Take heed especially of those temptations of Satan which have some mixture of humanity in them, as this in the Text, when he perswaded our Savi­our by sin to preserve himself. Stu­diously avoid such Temptations, which in some manner claim kindred of us, lest by their pretended alliance to our natural preservation, they sur­prise our souls into a sudden consent unto them.

It is written.

Where?Quest. In what Book, Chapter, and Verse?

For the later,Answ. Chapter and Verse, they are not Iure Divino, but of hu­mane and late institution. Indeed [Page 58] the Psalms, both for number and order, were anciently divided and martialled; Act. [...]3.33. It is written in the second Psalm. But Chapters are of a far later institution. Let it suffice the place was betwixt the first of Genesis and the last of Mala­chi. And Satan knew full well it was no forged text, but truely to be found, Deut. 8.3.

Doct. Gods Word is the best weapon for our spiritual warfare.

Military men have much troubled themselves advantagiously to com­pound offending and Defending in the same Weapon. This, if effected, would both save portage, and one Weapon would be eminently two, for all purposes and intents. Hence grew the invention of making short pikes in the bosses and middle of shields, that the same may both hide the souldier, and hurt his adver­sary. This is perfectly performed in the Scripture, both sword and shield against the Eph. 6.16 fiery darts of the devil. And well are his tempta­tions resembled unto darts, for their [Page 59] swiftness, for their sharpness: they come the quicker, and pierce the deeper, according to the might and malice of the arm enforcing them.

To confute the Papists,Use. who dis­arm Gods people, and leave them naked against the assaults of Satan, by locking up the Word in an un­known Tongue.

Whether the translating of the Norman Laws into English, will make men more knowing, or more wrangling; more intelligent, or more litigious, the present age can onely ghess, the next will certainly conclude. But out of all question it is, the Laws of God cannot, with­out breach of Christian liberty, and the apparent injury of Gods ser­vants, be hid him from them in a strange language, so depriving them of their best defence against Satans temptations.

Gods faithful servants, Doct. in the time of famine, can make a feast unto themselves out of the promises in Scripture.

[Page 60]They take the first course out of the Old Testament, Psal. 34.10. The lions do lack and suffer hunger; but they that fear the Lord, shall want no manner of thing that is good. The second course is out of the New Testa­ment; Matth. 6.33. But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you. Yea, he may make a Convivium dubium, a doubtful feast, wherein the appetite is suspended betwixt the variety of equally-dainty dishes; and he shall leave as good as he takes, so copious is the Scripture therein.

Come we now to consider the several ways whereby God won­derfully supports them, who in want feed on his promises. Some will say, Words are but winde: but God's are real words, such as fill and fat those that depend upon them.

First, he can make a little go far, as Matth. 14.21. when about five thousand were fed with five loaves and two fishes.

[Page 61]Secondly, he can (as extend the quantity) so improve the quality of meat, that coarse diet shall cause strength and health as well as dain­ties; as in the case of Daniel's pulse. Shew me not the meat, but shew me the man, saith our English Proverb. When I behold the children of poor people, I perceive a Riddle, and contradiction between their fare and their faces: lean meat, and fat children; small beer, and strong bodies; brown bread, and fair com­plexions. Nor can I attribute it to any other cause but this, That the rich folk generally make long meals and short Graces, whiles poor men have short meals and long Graces; I mean that they rely more upon Gods blessing then their own pro­visions.

Thirdly, by strange and unexpect­ed ways, he can furnish them with food in the greatest of their necessi­ties. Whereof we will make onely a fourfold instance.

In the yeer of our Lord 1555, when a general Famine was over [Page 62] all England, Master Cambden in his Pag. 466. Britannia reports that at Alborough in Suffolk, on the sea-coast, there grew on the Rocks such plenty of Pease which came to perfect matu­rity, that they abated the prizes of the market, and saved the lives of many poor people.

When the City of M. Fox his Martyrs. Rochel was be­sieged, 1572, and by famine reduced to great extremity, God sent into their Haven such a shole of fishes, (of a sort never seen there before or since) which relieved the people till the Siege was broken up.

When the wife and children of banished Melchior Adamus in his Life. Musculus begged bread of him (no welcome musick to a tender father, who had not where­withal to relieve them) to divert his care, he fell a making of verse:

I confess the Verses none of the [Page 63] most, excellent; but I question whe­ther a better Poet would not have made worse on the same occasion, seeing the tears of starving children are but a bad Helicon to quicken his fancie. Now no sooner were his Verses ended, but a neighbour of his brought him a loaf, which made him a feast for his family.

Lastly,M. Dyke in his Com­ment on this text. in the Massacre at Paris, one Merlin some fortnight together was nourished with one egge a day, laid by an hen that came constantly to that Hay-mow where he lay hid from danger. To teach all in time of extremity to depend on him, who hath written, Man shall not live by bread alone, but by every word that pro­ceedeth out of the mouth of God.

The devil taketh him. Luke saith, brought him

Hath Satan such power over Christs Body,Quest. to hale and draw him at pleasure, to any place? This is cold comfort to Christians: The disciple is not above his Master: If he served Christ thus, how cruel will he be to us!

[Page 70]He hath no power of himself over Christ's or our bodies: which plainly appears, because he doth not daily exercise the same. Had he any such power, Scholars should not stay still in their studies, nor Lawyers stand quietly at the Bar, nor any sit undisturbed at meals: none should ever walk unmolested when waking, nor lie undisquieted when sleeping. It is not from store of pity, but want of power in Satan, that he doth not daily hack­ney and harase out the bodies of Gods Saints till they become ske­letons, and more wasted then Pha­raoh's lean kine.

Expect not here that I should speak any thing of Witch-bridles, fondly believed by many; as if a witch can bestride any thing into a steed, and mount whither they please on such a Pegasus. I am thus far for Witch-bridles, that God bridles all Witches, and the devil their master, with a confined power. And as for Witches pretended a [...]ry travels, they are generally delusions [Page 71] of their fancies in dreams, whilst their head never travelled from their pillows; if they be so well stored (as commonly being most poor) to sleep upon them.

But to return to the text: the words he taketh him, imply not any force, seeing the Original, [...] is used Matth. 2.21. And Ioseph arose, and took the young childe and his mother. The same is used, Matth. 17 1. Ie­sus taketh Peter, and Iames, and Iohn, when he was to be transfigured; who freely went along with him, at his motion. Nor doth [...], he brought him, Luke 4.9. import any violence, seeing we read, Act [...] 5.26. [...], They brought them, but without violence. The sum of all is this: As a cha­lenger may be said to have took and brought such a one to fight with him on Calice-sands, that i [...], by mutual consent, the other being as willing to go, as the chalenger to have him: so Christ confident of his cause, innocence, armour, and Gods assist­ance, went willingly with the devil, [Page 72] refusing no place of his profering. However, our Divines generally conceive, that God for the present gave Satan power over Christs bo­dy to transport it: which may be maintained without any absurdity. For if the Imps of Satan, the Soul­diers and Priests Officers, had power to carry him from the garden to Annas, from Annas to Caiaphas, from Caiaphas to Pilate, from Pilate to Herod, from Herod to Pilate, from Gabbatha to Golgotha; no wonder if Satan himself might have commis­sion to carry him, and Christ shew submission to be carried by him. In a word, as when Pilate boasted what great matters he could do, Ioh. 19.11. Jesus as humbly as sharply returned, Thou couldst have no power against me, except it were given thee from above: So Satan could have no power over Christs body, ex­cept God, for his own greater glory, had permitted it unto him.

Into the hely citie.

[Page 73]How can a material citie,Quest. being but an heap of houses, be account­ed holy?

As there is none good but one,Answ. God himself; so none holy but he, by original inherent holiness: none holy but Angels and Men, with de­rivative inherent holiness But a relative holiness belongs to places and things, consecrate or set apart, from civil or profane, to religious or pious uses.

But how could Ierusalem now be accounted holy,Quest. seeing the com­plaint, Isai. 1.21. was now truer then ever, How is the faithful city become an harlot! What, an holy Harlot? Matth. 28 37. O Ierusalem, Ierusalem, thou that killest the prophets, and stonest, &c. What, an holy Murderer? Abominable corrupti­ons swarmed therein. The High-Priesthood, which, Iure Divino, ought to have been for term of life, was by a fundamental innova­tion made annual, Ioh. 11.49. Cai­aphas being high-priest that same yeer. Traditions were advanced, not [Page 74] onely to make void, but to check the written Word of God. The Pha­risees made the strength of God's Laws to leak with their carnal and restrictive gloss: and could this be still the holy city?

Answ.It was so; because, notwithstand­ing these corruptions, the vitals of Gods service and mans salvation were therein still continued. There was the holy Altar, (the heart of Reli­gion:) holy, because it held the holy Sacrifices: and they holy, be­cause they were Types of Christ, the Truth, the holy One of God. Se­paration therefore may be made from the corruptions, not from the fundamentals of a true, though sick Church (such as Ierusalem now was) much depraved, but still the holy citie of God.

Doct. Satan is not deterred from tempting, by the holiness of any place.

For here was a Triplicity of ho­liness centred together. Holy land, Zech. 2.12. In this holy land, Ierusa­lem, termed the holy city in the text, as also so called, Matth. 27.53. [Page 75] In this holy city, the holy temple, Psal. 5.7. I will worship toward thy holy tem­ple. A fourth may be added, the Pinacle, which though not the holi­est, yet the highest place of the Temple, in a local position. But all these nothing frighted the devil from tempting.

Some have admired at the impu­dence of those thieves who durst cut purses in Prayer time, in the Kings Chappel, his Majestie being present, and under the Cloth of State. All this is nothing to Satans boldness, who catcheth away that which was sown in the heart, Matth. 13.19. in the Church it self, where the King of heaven is graciously present. And since he tempted Christ on the Temple, fears not to tempt Christians in it, for all the holiness of the place; To tempt the Preachers in the Pulpit to affect popular applause, bow Scripture to his own ends; tempt the Reader in the Desk to have his minde ro­ving, whilst his tongue is reading the Word: tempt the People in [Page 76] their Puts to carp and cavil at the Sermon, and to come thither rather to see and be seen, then to learn and practise.

In a word, no holiness of place d [...]ters Satan from tempting.

See here the folly of the Papists, who conceive holy water, holy reliques, holy rags, will drive Satan away; when holy land, holy city, holy temple, heavenly pinacle, did not fright him from tempting our Saviour.

Pinacle of the temple.

Understand a Battlement: other­wise Iosephus informs us that the Broches of metal on the top of the Temple, were pointed as sharp as a needle, purposely to prevent birds sitting and defiling upon them.

Two things make a Pinacle:

• 1. Height.
• 2. Narrowness.

Both which here met together.

Let those then, first, beware, who stand upon the pinacle of a doubting [Page 77] conscience, and who adventure on those things, the lawfulness where­of is questioned both by themselves and others. Such as use Pastimes on the Lords day, which, for their violence and obstreporousness, seem labour rather then exercises; these stand on a pinacle. Such as being divorced from their wives for adul­tery proved in them, and marry again, their wives yet surviving, stand on a pinacle. Such as marry their Cousin-german (which I con­fess not forbidden in Scripture) by reason of their vicinity are concei­ved by some Divines to stand on a pinacle. And as I wish all such as have taken their station there, firm footing, (unwilling to cast scruple into their consciences;) so it will not be amiss to advise those whose affe­ctions are unengaged, and that have the wide world before them, not to adventure on such a pinacle.

Secondly, Let those beware of temptations, who stand upon a pina­cle of Distress, as David did, 2 Sam. 24.14. I am in a great strait; when [Page 78] chuse betwixt Famine, Flight, and Pestilence. Time was, when he boasted,Psal. 31.8. Tho hast set my feet in a large room; but see into what straits sin hath now reduced him!

Thirdly, let them beware tempta­tions, that stand on the pinacle of Dignity. 1. Because their falls are more conspicuous. 1 King. 1.20. Bathsheba said to David, The eyes of all Israel are upon thee. 2. Because their fall would be more dangerous: [...]olluntur in altum ut lapsu, graviore ruant. Now for their comfort, let such examine themselves, whether God [...]et them on the pinacle, or whe­ther they clambered up themselves. If the former, he that placed them there, will protect them there; he that set them there, will save them there. What makes Tylers▪ Plumb­ers, Masons, and Carpenters, ad­venture themselves so boldly on the tops of houses? Two things, namely, their Calling and Custom, begets their Confidence. If God hath called thee and used thee in the height of honour, he will preserve [Page 79] thee therein. But Adonijah, who ex­alted himself to the pinacle, 1 Reg. 1.5. must beware a downfal: and they who climb up to Greatness by a lad­der of their own sins, commonly make but one step in their falling down, from the top to the bottom.

Let me give also this counsel to those who stand on the pinacle of Dignity; Always look upward (not with proud eyes, to contemn your inferiours, but) with thankful eyes to God that gave thee that honour. This will keep thy head steady, and thy brains from being turned with a Vertigo of Pride. Take heed of looking downward, I mean, to finde out a reason of thine advancement in thine own merit and desert; but say always with David, What am I, or what is my fathers house, that thou hast brought me hither, to this Pinacle of preferment?

Cast thy self down.

I observe in the words,

• God's Goodness,
• Satan's Weakness,
• Man's Freeness.

1 God's Goodness; who, to pre­vent casualties of mens falling from the top of their houses, himself [Page 86] turns Architect, and gives the Jews instructions how to build, Deut. 22.8 When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence. In­deed, we call those Gods gifts, or Deo­dands, which are escheated to him by such casualties; anciently (when not reserved by Charter to the Lord of the Mannor) given to the Almoner, to bestow on pious uses. It seems therefore God delights not to en­rich himself by such revenues, desi­ring no not the temporal death of a sinner, but seeking to prevent their falling down, by enjoyning a border of battlements.

2. Satan's Weakness. Why could could not he thrust Christ down, standing now on so ticklish terms as the top of a pinacle? One shove with his shoulder, nay, one touch with his hand, might have done the deed. Oh, it was past his power! Sooner might he have re­moved the earth from the centre thereof. Even the hairs of your head [Page 87] are numbered. And, as Satan cou [...]d not cast Christ down, so he could not make Christ cast himself down, except wilfully he would do it, on his own accord: which leads us to the third thing,

3. Man's [...]reeness.

Whence we learn,

Satan may fl [...]tter and fright, Doct. 1. but he cannot force us to commit sin.

Indeed he may by his instru­ments compel us to the outward act; (witness Amnon, 2 Sam. 13.14. ravishing Tamar, being stronger then she, forced her, and lay with her) but cannot command the consent of our souls. Thus the Pagans in the Primitive Church might make Christians bend their knees and hold up their hands to Idols, but could not constrain their hearts to adore them. Satan may commend, he cannot command sin unto us.

This discovereth the vanity of their excuse,Use. who having commit­ted some great sin, plead for them­selves, The devil hath long ow [...]d me a shame, and now he hath paid it me. [Page 88] And owe thee he might (to use thine own phrase) till the day of thy death, and his confinement to hell, hadst not thou enabled him with [...]hine own money, and put him in­to a capacity to pay thee there­with.

It is observable, that amongst the many Confessions of good men in S [...]ripture, no one of them (abate onely Eve, transferring her fault on the serpent) chargeth their sins on Satan, but take them on their own a [...]count [...], as ultimately revolved to their free consent. David, of of all men, had most right to make this plea for himself, when he num­bred the people; it being expresly s [...]id, 1 Chron. 21.1. And Satan stood up, and provoked David to [...]umber them. And though David, no doubt, was sensible of S [...]tans temptation; yet he taketh all on his own score, vers. 17. It is I [...] that have sinned, and done evil indeed: as excusing his subjects, so not accusing Satan, as knowing he could not necessitate him to sin, without his own consent.

[Page 89] It is a notorious sin, Doct. 2. for a man, whilst himself, to destroy himself.

Why insert you these words,Quest. whilst himself? Open but that window, and it will be in vain for you to shut any doors. Every self-homicide will plead, That he was beside himself, with Fear, or Love, or Grief, or Anger.

God is not mocked. Answ. I onely count such besides themselves, who are not compo [...]es mentis; but visit [...]d with a distraction from Gods hand, and not wilfully contracted by their own vitious Intemperance. In such a case, ut ad insaniam ita adju­dicium, as men fall into madness, so are they brought to judgement, and all their mediate intervening actions are beheld by Divine Justice as none of theirs, because wanting the roy­al assent of their Reason. For any other to destroy themselves, is an hainous offence against Nature; self-preservation being the first Article in the grand Charter thereof. 2. A­gainst [Page 90] Reason; Ephes. 5.29. No man ever yet hated his own flesh. No man; he must be a beast, or a devil, that doth it. 3. Against Scripture: Thou shalt not kill. Say not, No law is particularly made against mans killing himself. Perchance it was purposely omitted (as the Law against Patricides amongst the Gre­cians) partly, because Charity would presume, none could be so wicked; and partly, lest mans cor­ruption should abuse the Law, sins punisher, to be sins remembrancer. But whereas it is said, Thou shalt love thy neighbour as thy self; love of our selves is the original, love of our neighbour the copie. If therefore the killing of our neighbour, much more of our selves, is forbidden.

Miserable are the pretences men make for this sin.

First, To prevent or remove pain. This proceeds from the ig­norance of the Scriptures, and the unbelief of the torments of hell: Otherwise it is not the removing, but the increase and exchange of [Page 91] pain; where the worm dieth not, and the fire is not quenched.

Secondly, To shan shame. Both these motives to Self-mur­ther met in Saul, 1 Sam. 31.3, 4. He was sore wounded of the archers; there was pain: and he feared le [...]t the uncircumcised come and abuse him; there was his shame. Yet twist both together, and they would not make one Reason strong enough for him to kill himself. This was not the way to avoid, but increase shame. Of him shall the Son of man be ashamed, Mark 8.38.

Thirdly, To procure Praise; which cannot be only, when it is purchased by the breach of God's Law. Say not, Samson did the same, whose faith is praised, Heb. 11. Do thou as Samson did, and it shall be forgiven thee: Pluck down at once two fundamental pillars of a Church. His action shews his commission extraordinary, and is no warrant for others to drown, stab, poyson, mur­ther themselves.

[Page 92] Use 1.To confute such as are guilty of Self-homicide. But be this first pr [...]m [...]sed.

Those who being Preachers, look with the severest on this sin, can as private men look with the most pitiful eyes on their per­sons. They that fall on their own sword, stand or fall to their own Ma­ster. I will not say the men are damned; but I will say the deed is damnable. Who knows but that the l [...]st groan, which divorces their souls from their bo­dies, may marry their souls unto God [...] so that the pangs' of tem­poral death, may prove the pains of their spiritual birth.

Now Self-homicide is two­fold:

Either of Omission, or Commission.

Omission, by neglecting the means of food and Physick, which [Page 93] God hath appointed for the pre­servation of their lives, and which come within the compass of their estates to procure. Christ saith, Mark 3.4. Is it lawful on the Sab­bath day to save life, or to kill? making the forbearance of curing another man (when he had power to do it, and the other faith to have it done) equivalent to the killing of him. How more strong­ly then doth the argument hold in our selves, that it is Self-murder to omit the means of our preserva­tion!

Self-homicide of Commission, is, when men actually murther them­selves?

Let such as have entertained thoughts to destroy themselves,Use 2. and are yet kept alive, Be doleful for what is past, thankful for what is present, watchful for what is to come.

Peter said to S [...]mon [...]s Magus, Act. 8.22. Pray God if perhaps the thoughts of thine heart may be forgiven thee. [Page 94] Some conceive Magus his fault within the luburbs of the sin against the Holy Ghost; and therefore Peter warily inserteth perhaps, speaking conditionally, not positively; as un­certain of his pardon. But I may certainly say to such who have har­boured thoughts of Self-homicide, Pray, and without any perhaps the thoughts of thine heart shall be for­given thee. The rather, because the best of men in their passions have been tempted with such thoughts: Iob 7.15. So that my soul chuseth strangling and death, rather then life. Beza confesseth, that when a youth, being tortured with a scurfie head, he intended to have drowned himself from off the Mil­lers bridge in Paris, had not the coming in of his uncle interrupted him.

And let such as have lodged thoughts of Self-murder, be watch­ful for the future in their prayers to God. Let them beg of him, to binde their souls in the bundle of life; to secure them (in the best acce­ptance [Page 95] of the word) from them­selves; to hide their life (as well temporal as spiritual, Col. 3.3.) with Christ in God; that it may not be found out, either when Satan seeks to devour them, or they to destroy themselves.

The Lord.

Doct. 6. It is height of Madness, to tempt so great a Majestie as the LORD.

Abner disswaded Asahel from pursuing him, 2 Sam. 2.21. Turn thee aside to the right hand, or to the left, and lay hold on one of the young men. If you must needs be tempt­ing, be trying conclusions, be making experiments; let men meddle with their matches, and tamper with those which are equal with themselves; but forbear chalenging one infinite­ly above us. 1 Cor. 10.22. Do we provoke the Lord to jealousie? What, [Page 125] are we stronger then he? What king (Luke 14.31.) going forth to war against another king, doth not first sit down, and consulteth whether he be able with ten thousand, to meet him who cometh against him with twenty thou­sand? I confess here is a possibili­ty implied, that one may manage a Defensive war, with hope of suc­cess, though the enemy be two to one against him; namely, where the lesser number are better armed, disciplin'd, victuall'd, flesh'd with success, have the advantage of the time and place, not to speak of the goodness of the Cause. But will any tempt the Lord, and not first consider with himself, Can thy folly mate his Wisdom, thy Weak­ness his Strength? thy (I say not ten, his twenty thousand, but) cy­pher, his infinite millions? O tempt him not; he is the Lord.

Thy God.

It is the height of Badness, Doct. 7. to tempt so good a Majestie as Thy GOD.

[Page 126]Christ said unto the Pharisees, Ioh. 10.32. Many good works have I shewed you, for which of those works do you stone me? So may the God of heaven say to us sinful men, Many benefits I load you with daily, Psal. 68.19. (Whilst we, vile wretches, as it is Amos 2.13. press him with our sins, as a cart is pressed under sheaves) for which of those benefits do you thus tempt me, and constantly rebel a­gainst me? Is it because God gave thee plenty and freedom, in the penury and captivity of others, that therefore thou dost tempt him? Is it because God hath endowed thee with many natural abilities above thy fellows, that therefore thou dost tempt him? Or because he hath conferred on thee many spiritual gifts and graces, that therefore thou dost tempt him? Ioseph, when sol­licited by his Mistress to unclean­ness, brought an argument to dis­swade himself from wronging his Master, fetched from the many fa­vours he had heaped upon him, Gen. 39.9. There is none greater in this [Page 127] house then I, neither hath my master kept, &c. The same seriously con­sidered, and sincerely applied to our hearts, would keep us from com­mitting many sins against him, who hath endeared us unto him with many mercies, and who is not onely The Lord, but Thy God.

Shewed him all the Kingdomes of the world.

Observe, Kingdoms are generally the Governments wherein most earthly glory and gallantry is visible and conspicuous. Yet I believe there want not those who dare maintain, that though Pomp may be more in Kingdoms, Pride may be as much in Commonwealths.

Now seeing the whole Text is but a Dumb show, wherein nothing is spoken, but onely all things pre­sented to the sight of our Saviour, we learne,

The Eye is the principal Broker to make up the bargain betwixt sin and our soul. Doct.

I say, principal; the other senses being also active to the same ill end, but in an inferiour degree.

We will not stir a step out of the [Page 136] first book of the Bible, to give four plaine and pitifull instances there­of.

Gen. 3.6. When the woman saw that the tree was good for food, and pleasant to the Eyes, &c. Herein, in some sort, her eye was taster to her mouth; she presumed (before she tried) it would be delicious to the palate, it was so delightful to the look.

Secondly, Gen. 6.2. When the sons of God saw the daughters of men, that they were (what? wise? vertuous? religious? oh no) faire, they took them to their wives. And we know what a graceless brood of Giants, was the issue of such equivocal mar­riages.

Thirdly, Gen. 13.10. When Lot lifted up his eyes (not in prayer to God, to direct him in a choice of such concernments, but) to behold the plain of Iordan, that it was well wa­tered everywhere; which made him unadvisedly fix his habitation there, to his great disturbance, and, with­out Gods greater mercy, final de­struction.

[Page 137]Fourthly, Gen. 19.26. When Lot's wife looked back to Sodom, and was severely punished, though Abraham did the same (in the very next verse save one) without either sin or suffering; partly because no such prohibition was layd upon him; partly because Abraham had better tempered eyes, not to look (as too probably she did) with lusting after the wealth therein.

Let us all pray with David,Use. Psal. 119.73. Turn away mine eyes from beholding vanity.

Which way shall we turn away our faces from beholding vanity? Object. which, as it is so bad, we should not look on it: so, it is so common, we cannot look beside it. If we turn our eyes from the right hand to the left; if from before our face, to behinde our backs, we do but exchange one vanity for another; seeing Solomon saith, Eccles. 1.1. Vanity of Vanities, all is Vanity.

There is a fourfold cast of the eyes, Answ. wherewith men behold worldly vanity: the first necessary and law­ful, [Page 138] not to be avoided; the two next, useful and laudable, highly to be praised; the last, (but most com­monly practised) sinful and dange­rous, justly to be condemned.

The first, to behold vanity with a transient eye, as a passenger, who rides post through a Country, and sees men, buildings, meadows, fields, woods, but can give no account of them, as minding their own business all the while.

Ahim [...]az being asked about Absa­lom's death, 2 Sam. 18.29 purposely concealed his knowledg, in that his slight and general answer; I saw a great tumult, but I knew not what it was. But should a Saint of God be seriously examined upon Interrogato­ries, concerning such a fond fashion or fantastick mode, what he know­eth thereof, all the intelligence he would return is this; He saw a great busling, and huddle, and hubbub amongst men in the world, but he took particular notice of nothing, as beholding world­ly vanities with a transient Eye.

The next, and that commedable, [Page 139] beholding worldly vanities, is with a contemning & disdaining look, slight­ing the poverty & emptiness thereof.

The third, still more to be praised (as speaking a greater degree of grace) is with a pitying and bemoaning eye, (not to the things themselves, but) to souls of men so delighting in, and doating on them, that they, for whom Christ shed his precious blood, should undervalue themselvs so un­worthily, as to set their affections on so useless, yea dangerous objects.

But to behold worldly vanities with an admiring and almost ado­ring eye, as the Disciples, Luke 21.5. gazed on the fabrick and furni­ture of the Temple, is much to be condemned in all Christians.

Now whereas Satan shews our Saviour, all the glory of the world, but suppresseth all the sorrows there­of, and concealeth the cares of the world, mentioned Matth. 13.22. we observe,

The Devil discovereth what is plea­sant,Doct. hideth what is painful, in all his allurements to sin.

[Page 140]He was suspicious, had he really re­presented the world, with all the vex­ations inevitably appendant thereun­to, it would have disheartned our Sa­viour from the acceptance thereof.

Beleive it, they have not the soundest sleeps within them, who lie on the softest beds beneath them, and have the finest Curtains about them. Might one be but admitted to listen to the pillow of great per­sons (seemingly swimming in all outward felicity) he would be wit­ness to strange sighs, and sobs, and moanes, and groans, musick little suspected to come from such mouthes; dayly and hourly fearing to be depress'd by their superiours, justled by their equals, undermined by their inferiours.

The Scholar who reading to his Master in haste mistook THORN for THRONE, committed an ingenious fault; and the wofull experience of some, will justifie that his Error was too true an Anagram: and therefore the craft of Satan concealed the grievances, shews onely the glory of the world.

[Page 141]Let us look as well,Use. on the bit­terness in the end, as on the present pleasantness of sin; and eye Iaels naile and hammer, as well as her butter in a Lordly dish.

Now if one mark these opera prepa­ratoria of Satan in the text, and con­sider their tendency whereunto, one may observe a darker comple [...]tion, and more of hell, likely to be in this, then in both the former temptations.

Satan will reserve his worst assaults for the last. Doct.

Of the three, this Bait was far most pernicious; If we consider,

• 1. The sin to which he tempted, was more damnable.
• 2. The meanes whereby he tempted, were most plausible.

The outward Court of Solomons Temple, was Holy, the middle Ho­lier; but the third, or innermost, the Holy of Holiest.

But in the hellish method of Satans Temptations, the first to Despair, was profane; the second to Presump­tion, was profaner; the last to Idola­try, profanest of all.

[Page 142]Now we will insist on three reasons, why Satan keepeth the worst alwaies for the last.

First, because he is of the nature of a serpent, That old serpent called the devil, Rev. 12.9. and that beast is sufficiently knowne to carry his worst poison in his hindmost parts.

Secondly, because he alwaies delighteth to be one of the Antipodes in opposition to Gods proceedings, who (being the Author of concord) makes ever the sweetest musick in the close, as the other the worst jarring therein. Christ, Iohn 2.10. kept the best wine unto the last, Satan in this his Temptation, reserved to the last the dregs and lees of his sowrest and sharpest vinegar.

Thirdly, because morsus ferarum morientium dirissimi, the bites of dy­ing beasts are the sharpest; and when Satan must depart (a death to him) and leave off to tempt us, he will badger-like, make his teeth meet, and take his leave with leaving a deep impression.

Beware the last last Temptation [Page 143] of Satan, on the day of our death. Then, he will (as we say) make a bolt or shaft of it, put it to the push, either lose himself, or gain thy soul.

We read Iohn. 7.37. In the last day, that great day of the feast, Iesus stood and cryed, &c. But how loud will the Devil that Lion roar, in the great and last day of thy life, when it is with him, the last time of tempt­ing! either now conquer, or let him hereafter for ever hold his peace.

This is sad tidings (will the weakObject. Christian say) to all in my conditi­on. Alas, the Devil too oft prevail­eth against me in my strength and health; I shall certainly then be foil­ed, when, being weakned with long sickness, I shall be assaulted with death, and the Devil, both at the same instant.

Be not dejected,Answ. God will keep thee unto the end, and in the end, and will not suffer thee at the last gaspe, for any paines of death, to fall from him. Comfortable is the expression, Psa. 68.20. Unto God the Lord belong the ISSUES from death.

[Page 144]Wherein observe, first, Death is not a total and final extinguishing of mens being, but there is an emer­gency, an Issue out of it.

Secondly, In the Plural, there be Issues, two Exits out of death: Mat. 25.4. And these shall go away into ever­lasting punishment, but the righteous into life eternal.

Thirdly, These issues are not in the power of man or angel, to order and dispose of. Alas, were it in the pow­er of some men to order them in this uncharitable age, so full of fractions and factions; those of an opposite judgement unto themselves, would hardly find a favourable Issue from death.

Lastly, and most to our comfort, these Issues are only in the sole dis­posing of God himself, who of his mercy will make us conquerors over Satans temptations; by whose gra­cious [...]ssistance, Psa. 91.15. the Lyon and the Dragon (two names of the Devil in Scripture) shall at the mi­nute of our death, be trampled un­der our feet. Amen.

Fall down, and worship me.

The fig-tree would not forsake his sweetnese, olive-tree his fat­ness, vine his wine (whereby he cheareth the heart of God and man) when the bramble (fitter to make a fire then a king of) accept­ed of the Soveraignty of the trees of the wood, Iudg. 9▪

When the good Angel that ap­peared unto Manoah, Judg. 13.16. would not accept of a burnt-offer­ing: when the good angel, Revel. [Page 156] 19.10. would not accept of Saint Iohn's Worship: and when the good angel, Revel. 22.9. refused the same; the Devil desires divine worship to be given unto him. Asperiùs nihil est humili cum surgit in alium. Set the devil on Gods throne, and whither will he mount?

Now, seeing Satan would have the copie of his, agree with the ori­ginal of God's adoration, in all particulars, and expresly in the posture of prostration▪ Fall down, and worship me; we gather,

Doct. 4. Outward bodily reverence is necessary in divine worship.

Now the body of man can scarcely be contrived into a decent posture, which in Scripture hath not been hanselled by some good man or other, with Gods worship therein.

The humble Publicane prayed standing, Luke 18.13. Sick He­zekiah lying upon his bed, 2 Kings [Page 157] 20.2. Aged Iacob, leaning on his st [...]ff. Heb. 11.21. Devout Saint Paul, kneeling on his knees, Ephes. 3.14 Valiant Ioshua, flat on his face, Josh. 7.6. Faithful Elijah, with his face between his knees, 1 King. 18 42. when he prayed for raine. To shew how humbly importu­nate we ought to be, when we pray for so necessary a creature. The said Elijah elsewhere, namely, 1 Kings 19.4. prayed sitting under a juniper-tree; but it was, when his minde was vexed with passion, and his body wearied with travel. O­therwise it is a posture fitter for at­tention, then devotion, as partaking so much of ease, and repose, incon­sistent with the reverence required in Gods worship.

The result of all is this, being ignorant of mens particular infirmi­ties, and occasions, we cannot constantly con [...]ine them to one posture in Gods worship. But let them use that, which expresseth most reverence, with their pre­sent convenience, and God will [Page 158] accept it, though no posture but falling down, would please Satan's palate here in my text.

Quest.Such Parents as expect their Children should crave their bles­sing on their knees, Whether do they not assume to themselves too much Reverence, and there­in intrench upon Divine Ho­nour?

Answ.No: Such Genuflection be­ing onely a Civil posture to ex­press their Humility; and is per­formed to Princes and Parlia­ments, by their Petitioners: and therefore may be required by Pa­rents, Monarchs over their own Children.

For my own part, should my sons knees (how old soever) be too stubborn to beg my Blessing, I believe mine arm would be too stiff to reach out Maintenance unto him.

Get thee hence Satan.

Object.But S. Luke saith, Chap. 4.8. Get thee behinde me Satan; whereas it is a dangerous posture for one to have [Page 163] so fierce a Foe behinde his Back. Let me alwaies have my enemy in mine eye, that I may mark and ob­serve his motions. Especially Satan being of a Serpentine nature, which, Gen. 3.15. bruiseth the Heel, it is sus­picious to suffer him to come in the rere, behinde us, for fear he practiseth some treachery against us.

Luke's get thee behinde me Sa­tan, Solut. must be expounded by Mat­thew's Get thee hence Satan, both being in sense and substance the same: That is, Avant, away, get thee out of my sight, as a detestable and odious ob­iect. Besides, there is no danger of the Devils being behind the backs of our Bodies, when at the self-same time, the Eye of our souls may with all caution be fastned upon him.

But because we have mentioned Satan being behinde us, I will describe a Christian, in what posture his soul ought to stand in all relations. He must have God before him, always ey­ing and observing his will and his word: Satan behinde him, detesting and defying his temptations: the [Page 164] World be [...]e [...]th him, neglecting and contemning the wealth thereof: Grace within him, entertaining and treasuring it up in his heart: and Glo­ry above him, ascending and aspiring thereunto in his affections and en­deavours.

Now whereas our Saviour seems in some sort out of Patience, and filled with holy Indignation or Satan, Observe,

Doct. The most Lambs in their owne cause, are the Most Lions in Gods Quarrel.

We find the Character of Christs mildness, Matth. 12.9. Hee shall not strive, nor cry. Yet we hear him ve­ry loud in my Text, when striving with Satan. And just cause he had, when his Fathers honour was so deeply concerned.

Here let us recount how often we finde Christ angry in Scripture.

This was the first time in my Text; and Satan had the good Han­sel, or first-fruits of Christs anger, bestowed deservedly upon him. And as Satan had the top, and begin­ning of Christs anger, so shall he [Page 165] have the last, and the close thereof, yea be-forced to suck out the very [...]ees and dregs, of his Indignation.

Secondly, Christ was angry, Iohn 2.15. when with a scourge of cords he drave the Buyers and Sel­lers out of the Temple; but then it was in his Fathers quarrel, whose house of Prayer they had turned into a Den of Theeves.

Thirdly, Mark 3.5. when he had looked round about on the people with an­ger, (but for what? for any perso­nal Injury they offered him? O no, but) for the hardness of their hearts.

Lastly, When offended with Pe­ter, Matth. 16.23. he said unto him, Get thee behind me Satan, giving Peter worse language for disswading then ever he did Iudas, for contriving his passion, whom indeed he once called Devil, but never bid him, Get thee behinde me.

I will not be over-positive and confident; but perchance Christ may be found once again angry in Scripture: but this I dare presume to affirm, It is not then in his be­half, [Page 166] but (like meek Moses, Numb. 16.15. very worth in the case of Korah) when his Fathers honour or our good was interested therein.

It is written.

What, more Scripture still? Enough, and too much (will some carnal Palate say) of the Manna of Gods word: now a little of the flesh-pots, of Mans Traditions and Inven­tions, were it but for novelty and variety sake. O no: Christ still keeps himself to his Scripture. No wise Souldier will change a tryed sword, of whose metal and tem­per he hath had experience, yea which hath proved successful and victorious unto him, for a new blade out of the sorge; and our Sa­viour would not quit the sword of the word, wherewith he had twice foiled Satan, for any new weapon; but the third time maketh use there­of.

Doct. Scripture, is good to begin with, and good to continue with, and good to con­clude with.

[Page 167]Some meates are said to be Gold in the morning, Silver at noon, but Lead at night. But Gods Word is Gold in the Morning, Gold at Noon, Gold at Night; yea, the more pre­tious, the more it is used.

Yea it is remarkable, Christ took all the three places wherewith he repelled Satan, out of one book of Deuteronomy, and two of them out of one (the sixth) chapter thereof. Now if the opening of one Box afforded Christ three Antidotes against Sat [...]ns poyson, how many Cordials may the whole Scripture yeeld us, espe­cially since the happy addition of the New Testament thereto!

But as the Devil had formerly cited the text defectively (leaving out in all thy ways) so our Saviour quotes the same redundantly, Object. inserting the word Onely, (whereon all the hinge of the controversie did depend) which if the Original be consulted with, Deut. 6.13. appears not at all in the Text; contrary to the heavy curse, denounced Rev. 22.18. on such as adde any thing to Gods Word.

[Page 168] Answ.Though Onely be not expressed, it is implyed in the Text, and may be supplied from the context: For it fol­lowed in the next verse, Deut. 6.14. Ye shall not go after other gods. Is not this the same in effect, You shall serve God onely? So when it is sad, Exod. 20.3. shalt have no other Gods but me; it amounteth to this, that we shall serve God onely.

Doct. Explaining of the text, by the con­text, is no adding to the text.

If we Ministers, (especially in the heat and height of our preach­ing) cite not Scripture Syllabically or verbatim, but faithfully render the life and sense thereof (some per­chance out of the preceding, some from the following verses) we can­not justly be taxed for fallacious alleadging thereof.

Use.This will arm us against the un­just cavil of Bellarmine, traducing all Protestants, and Luther by name, for adding to Scripture, in main­taining that faith ALONE justifieth.

We find this Alone, though not [Page 169] formally, yet equivalently in Gods word.

Here we will not, with some Pro­testant Divines, lay too much stress on that place, Luke 8.20. when Christ said to Iairus, Beleive ONLY, and shee shall be made whole; because it relateth not properly and directly to the justifying of Iairus his soul, but onely to have that miraculous reviving bestowed on his Daughter. But we find Faith ALONE justifi­ing, tantamountingly in Scripture, when we read, Eph. 2.8. By grace are ye saved, through faith, and that not of your selves, it is the gift of God: not of works, lest any man should boast. Here, (as in many other places) the total ex­cluding of Works, fixeth justification in Faith Alone; and Saint Hillary, on the 8 of Matthew (so false is Bellarmines slander, that Luther first made the expression) hath the pro­position in terminis, Fides sola justi­ficat.

God is not onely to be worshiped emi­nently above all, Doct. but also exclusively, none besides himself.

[Page 170]Two things are impatient of a Corrival: The Throne, and the Mar­riage-bed. God in Scripture sha­doweth himself unto us, under both these Relations. Psal. 89.18. The holy One of Israel is our King. Jer. 3.14. Turn, O backsliding children, saith the Lord: for I am married unto you. Dream not therefore of conjoyning any other in Worship with him.

Here some of Solomon's fools, though carnally wise, might con­ceive, (had they been in Christ's place) that they had an advantage to enrich and advance themselves, cozen and delude Satan, and withal, please and preserve God their friend, save and secure their own consci­ence.

Namely, thus.

With their bodies, they would fall down, and worship Satan; and so, by the plentiful performance of the condition, gain worldly wealth and glory to themselves. Mean time, they would reserve their hearts, (which Satan, not knowing the se­crets thereof, could not discover) [Page 171] to God alone; yea, send up an eja­culation to Him, in the midst of their corporal prostration to Satan.

But God is a jealous God, and will not thus be abused. Should a wife, being found in the wanton em­braces of another, pretend for her self, that still her heart was loyal to her husband, He should be as very a fool to believe it, as she an impu­dent harlot to affirm it.

Assure your selves, the wise God of heaven will not be abused by such vain palliations: nay, him onely shalt thou serve:

To confute such,Use. who introduce a Mongrel-medly-Religion; as the Colonies substituted in the room of the ten tribes carried away into ca­ptivity, 2 King. 17. And a seeming-contradiction (but easily reconciled) is remarkable in three verses.

• Vers. 32. They feared the Lord.
• Vers. 33. They feared the Lord, and served their own gods.
• Vers. 34. They fear not the Lord.

All is easily reconciled. They [Page 172] feared the Lord SEEMINGLY: but because they feared him IOYNTLY with their Idols [...] they feared him not TRUELY, nor ACCEPTA­BLY.

Such are they who serve God and Venus, their Wantonness; God, and Bacchus, their Drunkenness; God, and Ceres, their Gluttony; God, and Mars, their furious Re­venge; God, and Mercury, their Fraudulent and Deceitful deal­ing.

Secondly, It confutes the pra­ctice of Saint-worship amongst the Papists, so derogatory to the glo­ry of God.

Nor let them hope to evade, by coining the Distinction, (which with a broken cistern, Jer. 2.13. will not hold water) that God is onely to be worshipped with the worship of [...], but Saints may be worship­ped with the worship of [...].

As if where God saith, Thou shalt not steal, man should plead, In­deed I may not take away my neighbours goods by way of steal­ing; [Page 173] but I may take them away by way of lurching, or filching.

But God, though he be in fact mocked, is not in fine mocked; (though men multiply distinctions till their Fancies be weary, calling the same sin by different names) but will avenge himself on such as abuse him by their vain Inven­tions.

Again, [...], to unbyassed judgements, doth in the natural notion of the word, import more lowe, submiss, and servile adora­tion, then [...] it self; and in Scripture is given to God himself.

Thus S. Iames, Chap. 1.1. stileth himself [...], The servant of Iesus Christ. And although Saint Paul, (to note that by the way) Gal. 1.19. entitles him, for the more outward honour, Iames the brother of the Lord; yet the humble Apostle (be­ing to speak of himself) waves all carnal relation to Christ, and onely calleth himself [...], The servant of Iesus, as a title of highest spiritual honour, and which speaketh his [Page 174] lowest service unto our Saviour; [...], in the criticism thereof, being appropriate to our God alone.

Lastly, though the Learned Pa­pists may plead for themselves, that they serve the Saint in the Image, and God in the Saint; yet it is to be fear­ed, that the Ordinary people termi­nate their Worship in the very Image it self.

The Devil leaveth him.

Doct. Holy Indignation is an excellent ex­orcism to drive Satan away.

The surest way to fright the fiercest Lion, (that of the crowing of a Cock, being denied by many, doubted of by most) is by shaking of a fire-brand before his face. Satan, that Lion, feares the flame of [Page 179] holy and heavenly anger (such as here sparkled out in our Saviour) so that the climat grew too hot for him; he could dwel no longer therein. But we must be sure, that ours be holy Indignation, otherwise the strange fire, of common and car­nal anger, doth allure, not affright the Devil; yea the light thereof giveth him aim the more steddily to direct his temptations at our souls. Yea when his fiery darts meet with our fiery passions ▪ oh how unquench­able (without Gods mercy) is the combustion!

Now Saint Matthew saith abso­lutely, The devil leaveth him; but Saint Luke giveth us the Limitation thereof; he departeth from him, for a SEASON. And seeing departing, and coming are relative termes; we finde Satan afterwards re-assaulting our Saviour, Iohn 14.30. The Prince of this world cometh, and hath nothing in me.

Whence Learn,

Satan though he leaveth us, Doct. will ne­ver leave us, till life leaveth us.

[Page 180]Of the three grand enemies of our soul, One beginneth long before the other two, but all end and ex­pire with us, at the same instant. The flesh starteth first, not onely from our birth, but being and con­ception: Psal. 51.5. Behold, I was born in inquity, and in sin hath my Mother conceived me.

The World and the Devil come after, namely when a child (sooner or later according to his capacity) is able, with the consent of his rea­son and will, to commit an actual sin. But all three determine in and at the same moment, namely just at the time of our death: till then, be sure Satan will not leave thee.

Yet let none be disheartned at Satans never leaving to tempt them, but, in a comfortable opposition thereunto, let them consider that Gods protection will never finally leave to preserve them. Indeed, for some time (especially to the appre­hension of a wounded conscience) he deserteth his servants, who com­plain [Page 181] with Christ, My God, my God, why hast thou forsaken me? Yet we have the certain promise of constant assistance; which he will in­fallibly perform: Heb. 13.5. I will never LEAVE thee, nor forsake thee.

Here under favour, I conceive that though our Saviour was after­wards often tempted with the De­vil, yet the notion and nature of his future, much differed from his for­mer temptations. His former were chiefly for Satans information, and the other were onely for Christs vexation; the former partly to try, the later solely to trouble our Savi­our; the Devil then knowing full well, that he was the Son of God.

And Angels.

Solitary Men (such as Christ in the wilderness) have alwaies the company of Angels or Devils. Doct.

Three things are herein obser­vable.

[Page 182]First, Mans soul (chiefly when alone) admits of no vacuitie: Ani­ma Plena. The avoidance of one, is alwaies the Induction of another in­cumbent.

Secondly, it is impossible that good and bad Angels should be re­conciled at the same time, in the same subject. 2 Cor. 6.14. For what agreement is there betwixt light and darkne [...]s? Those Stars of sweet light, and the Star Wormwood, Revel. 8.11. are of so opposite Horizons, the ele­vation of the one, necessitates the depression of the other.

Thirdly, the intrant of the An­gels is in the very instant after the Exit of Satan; and so reciprocally, when Satans sets, then Angels a­rise. Thus in Saul, 1 Sam. 16.14. The Spirit of the Lord departed from him, and an evil spirit from the Lord troubled him. And as, Gen. 27.30. Iacob was scarce gone out from the pre­sence of Isaac his Father, when Esau his brother came in▪ so, plain, and pi­ous, and profitable thoughts are no sooner departed our solitary [Page 183] souls, but presently rough, hairy, cru [...]l, wild, and wicked cogitations suc­ceed in their room.

Seeing melancholy persons will have some (and it is to be fea [...]ed bad) company,Use. let them avoid loneness, and associate themselves with such as are godly and reli­gious.

Ministred unto him.

Angels on all occasions were very offi­cious in their attendance on Christ. Doct.

First, at his conception, Luke 1.26. An Angel, Gabriel by name, first brought the blessed tidings thereof.

Secondly, After his birth An­gels, Luke 2.10. both celebrated the same with their singing, and imparted to shepherds the first in­telligence thereof.

Thirdly, In his Infancie, Mat. 2.19. An Angel gave notice to Ioseph of Herods death, and that now Christ might safely return in­to his own Country.

[Page 184]Fourthly, In his Temptation, here in my text.

Fifthly, At his Passion, when his Agony began in the Garden, Luke 22.43. There appeared an Angel unto him from Heaven, strengthning him.

Some will say, Seeing it is the general opinion of Divines that the blessed elect Angels are established and strengthned in Christ, how com­eth one of them to strengthen Christ at this time? But let such know, it was the humane nature of Christ, (which is less and lower then the Angelical) which here received strengthning from him. Besides, the Angel being then in a calm, and Christ in the Tempest of an Agony, no wonder if a meaner might mini­ster comfort and support to one o­therwise and at other times far his superiour.

Sixthly, At his Resurrection, Mat. 28.2. when an Augel (which rolled away the stone from the Grave) attested the same.

Lastly, after his Ascention, Act. 1. [Page 185] 10. when two Angels declared the manner of his returne unto Judge­ment.

Nor is this Angelical attendance confined to Christ alone, but ex­tended also to all Christians in some degree, as Page 99. formerly we have large­ly declared, and here intend no re­petition thereof; where also we have proved, that in compensation of their service (though other civi­lities be due to Angels) no worship may lawfully be tendered unto them.

What then is the reason of the inequality of Angels demeanour in Scripture,Quest. that though sometimes they refuse adoration, as Iudges 13.16. Rev. 19.10, 22, 9. other­whiles they accept thereof, as may appear by Abraham's so solemn praying unto an Angel, Gen. 18.23. for the sparing of Sodom?

We may observe that those three Angels mentioned in that Chapter,Answ. appeared in three distinct capacities or representations.

[Page 186]First, They are all three called MEN, Gen. 18.2. Three MEN stood by him; because they took on them the shape and Bodies of men.

Secondly, two of them are termed ANGELS, Gen. 19. & all three promis­cuously, Heb. 13.2. so called) because of their beauty and lustre, power and strength, surpassing Humanity where­in they did appear.

Thirdly, one of them Abraham stileth my Lord, JEHOVAH (who alone, staied behind, whilst the other two, as his servants, were sent to S [...]dom) and termeth him, Gen. 18.25. The Iudge of all the earth. To him onely (as not a meer Angel of God, but the very Angel-God) is Abrahams adoration tendered, and therefore it maketh nothing for the Popish worship of common and created An­gels.