Works

First,

A Wake with God in the morning, and before all things give him your first fruits and calves of your lips, in 1 Confession of sin: 2 Petition of necessaries for body and soul: 3 Thankfulness for mercies received, especially your late preservation, rest, and protection of you and yours.

2 Account it not enough that yourself serve God, unless that you see all in your charge do the same.

3 Arm yourself against whatsoever the day may bring forth: and upon all occasions think on your happy redemption, with much thankfulness for so happy conjunction of Justice and mercy.

B

1 Beware of occasions of sin, and wisely inure yourself in subduing the least, that at length the greater may be foiled.

2 Believe all that God speaketh unto you out of his word, but not all that man telleth you: nor tell to any other all that you hear, but only the truth, and that neither all, nor always.

3 Before you take in hand anything, counsel with God's word if it be lawful, and then perform it with prayer, that it may be as successful as lawful.

C

1 Carefully set yourself in God's presence all the day long, that setting him at your right hand you may not fall.

2 Carry yourself unto all as the weak may be won, the strong comforted, and the wicked ashamed.

3 Consider the dignity of your soul how beautiful it is to God and his Angels so long as you keep it unspotted; that so you may cleanse your heart from the first motions of sinful thoughts, as lust, anger, envy, pride, ambition covetousness, fullenness: and the rather, because the least sin deserveth death.

D

1 Daily morning and evening, at least solemnly on your knees make confession and requests with thanksgiving: first preparing your heart to seek the Lord: in the morning think that that day may be your last day, and when you go to bed, you know not whether you shall rise unless it be to judgment. It is safest therefore to use prayer as a key to open the morning, and as a bar or lock to shut in the evening.

2 Delight to do all the good you can to God's Children; and to receive all the good you can from them.

3 Distrust not God's providence in any matter, although you see the means wanting, neither when you have them, let them be relied on more than God himself; but let him be prayed unto for the prosperous use of them.

E

1 Exercise your mind in meditating often on the works of God, as his creating and governing of the world, his prospering and punishing the wicked, his blessing and correcting his children, his preparing of unspeakable Joy for the one, and unutterable torment for the other; But especially on the Sabbath, add to these meditations the holy exercises of prayer, Preaching, Sacraments, holy conference, and such like.

2 Esteem of everyone better than yourself, and the more you excel another, be so much the more humbled

3 Examine your thoughts well whether they tend, before you fulfil your own desires; if you find them unprofitable, curious, vain, or such as you cannot yield a sufficient reason to God or man for, kill them in the shel, let them not live or breathe longer in you.

F

1 Fear God and keep his Commandments: for this is the whole duty of man.

2 Fly and avoid places and persons; infectious, wanton, idle, unthrifty and bad company, which are to the soul as poisoned and infected air to the body.

3 Follow with faithfulness and diligence your own business, in the lawful and particular calling wherein God hath placed you; only be careful in your earthly business to carry an heavenly mind.

G

1 Grow up daily in the practice of every commandment, and in the faith of every promise of God; seeing God would have the planted in his house thrive, well liking and more fruitful in their age: he that is not best at last, may fear whether ever he were good.

2 Give no offense justly unto any man; whether within or without: for woe to them by whom offenses come

3 Grieve for nothing in the world so much as for your own sins, and in them for nothing so much as for offending so loving a God; and that not only in committing of evil, but also in omitting of good.

H

1 Humble yourself for your sins, that the Lord may raise you up; for he that judgeth himself aright, shall never be judged of the Lord,

2 Honor all men in their places, but no man so much for his greatness as for his goodness: and thus shall you imitate the Lord himself, who accepteth not persons, but in every Nation accepteth him that feareth him.

3 Have special care to avoid the sins which you have found yourself most inclined unto, and which have in times past most prevailed: for sin is loath to be said nay, and Satan seeketh re-entry.

I

1 Justifye God's wisdom in all his proceedings concerning yourself and others; his Power in sustaining, his Providence in maintaining, his Justice in punishing, his Love in correcting, his Bounty in promising, his Faithfulness in performing, his Grace in giving, his Mercy in taking away: and in everything say from the heart, Blessed be the Name of the Lord.

2 In every company receive some good, and do some also to your power: leave no ill savor behind you, neither do hurt by speech, silence, countenance, or example: in your praises be discreet, in saluting courteous, in admonishing brotherly: and wise in moving and entertaining speech or conference.

3 It is fearful to sin, but much more to lie in it: and therefore registerall your sins daily, bewail them at fit times, pray for pardon of them, and strength against them: contemn none as counting it little, because God's law hath condemned it; and Christ hath died for it, or else must you eternally.

K

1 Know God in Christ, which is life everlasting, kiss the Son of God lest he be angry, and know yourself to be a believer, and that Christ is in you, and you in him.

2 Keep as your vows with God, so your lawful promises with men: for faith and truth must kiss each other in Christian conversation.

3 Keep out wandering and worldly thoughts as much as possible may be, narrowly watching your heart; for, such as you suffer that to be, such will be your words, deeds, and whole conversation.

L

1 Love all things for God's sake, and God only for his own; and look you make him your friend, whosoever be your enemy for it: this you shall do, if as an obedient child, you live in the eye of your heavenly father.

2 Look upon the lives and behaviours of the wicked, to avoid them; of the godly, to imitate them; upon the Life and Death of them both, as also your own not far off, to make you loathe this world, & long after the life to come.

3 Let your meat, apparel, recreation be lawful, needful, and moderate.

M

1 Make not mention of God, or any word or work of his but with fear and reverence: nor of any man but with love and carefulness, using his name as you would have him to use yours.

2 Mark other men's profiting in religion, to provoke yourself, their slips to make yourself more wary, their risings to be thankful to God for them.

3 Meditate often upon the four last things. 1 Death. 2 Judgment. 3 Heaven. 4 Hell.

N

1 Never make show of more holiness outwardly, than inwardly you have in your heart which God seeth, in which he desireth truth: nor please yourself with your unprofitableness, unfitness, or unwillingness to good.

2 No man is owner, but steward of that he hath, you must therefore impart of the blessings you have, to those that stand in need, wisely, heartily, and in due season.

3 Note your own special corruptions whether they grow stronger or weaker, and how yourself can resist them: and if any assault you more strongly, pray, and make the matter known to God: The best way for a woman solicited to folly, to be rid of the Tempter is, to tell her Husband.

O

1 Often speak to the praise of God, never of yourself. For other things, because many words want not iniquity, speak as few as you can, or rather none than unprofitable.

2 Open not your mouth to speak of other men's infirmities, especially behind them: nor before them without grief and sorrow.

3 Of every idle word account must be given, and much more of every wicked word, and therefore let your speech be gracious, poudred with salt, and tending to edification.

P

1 Praise the Lord for every new benefit bestowed, and then by it promote his glory, the Churches good, and your own salvation; esteeming of graces given as spurs to godliness, and pledges of eternal life.

2 Prevent anger before it kindle; it is wisdom to quench the least sparkle of fire before it begin to flame. Consider 1 the original of anger, being pride or self-love. 2 The cursed fruits, by giving place to the Devil. 3 God's patience. 4 God's image in your brother. 5 Your own weakness in the same kind. 6 The wrong is not remedied by revenge, but enlarged; nor the wrong-door amended, but imitated.

3 Prepare yourself for death, and pull out his •• ing by 1 Bewailing sins past. 2 Turning to God in time to come. 3 Purposing a new life. None can die ill, that hath had a care to live well. Perswade yourself, if you live well, you shall die well; but if you die well, doubt not but you shall do better.

Q

1 Quiet your heart, and be still under the correcting hand of God, because 1 He doth it. 2 For your best. 3 He will moderate it. 4 Supply strength. 5 Seasonably deliver out of it.

2 Question not whether others should do you good, or you them first: it is praise-worthy to be first in well-doing: and if you do good to your enemies, your reward is with God.

3 Quench not the Spirit; not suffer any good motion arising in your heart to pass away, but feed it by reading, meditation, prayer, and practice.

R

1 Read daily something of God's book for the increase of knowledge and conscience; and add hereto meditation and prayer: for these three, saith Luther, make a Divine: all time thus spent is well redeemed. As for lascivious and idle books, shun them as rocks.

2 Rejoice in the good you know by another: praise God for it, pray for the increase of it. But if you know any evil by any, mourn for it, and if you can, by brotherly admonition amend it.

3 Retrain your ears, eyes, mouth, and hands, from hearing, seeing, speaking or performing any wicked and vain thing; knowing that death often entereth in at the windows.

S

1 Stick to God, as well in adversity as prosperity; the one being as necessary as the other. If you want necessaries, humble yourself for them: if you have them, be humble with them; and use them well, lest you forfeit them.

2 Seek Reconciliation with your Neighbor, freely forgiving those that have offended you, and earnestly desiring to be forgiven of all that have been offended by you.

3 Study to approve both your heart to God, and your Life to God's Children in your particular calling, and especially to such, as to whom God hath joined you: as, if a servant in obeying, if a Master in ruling, if an husband in loving, if a wife in reverence; for a good conscience, a good name, and good manners must go together.

T

1 Take heed of performing holy duties for fashions sake, or without feeling, and profit: for this is hypocrisy or profaneness.

2 Thankfully requite, at least with 1 Acknowledgement, 2 Hearty affection, 3 Prayer, the good you get by any man: for there is no member in the body but standeth in need of others men's gifts

3 Think it the greatest work in the world to die well: which to do, you must inure yourself to die before hand, 1 by dying to your sins. 2 Leaving the world in affection, before it actually leave you. 2 In your last leaving of it, do it willingly, yea Joyfully, whensoever, wheresoever, or howsoever God shall call you.

V

1 Vow to God and keep it: especially strive in performing the solemn vow of your baptism, and the covenant which you renew in the Lord's Supper.

2 Vatiance and discord with men will not stand with your peace with God. If you love God, you will love men also, for God's image; or else for his Commandments sake.

3 Use the World as not using it, and your prosperity and liberty to be bettered by them. That is not gained, which is gotten with the loss of your soul, and then is the soul exchanged with an handful of the world, when it is not gotten and held, 1 In Christ restoring it. 2 With Christ the chief gain. 3 For Christ the Lord of it.

W

2 Wait upon the Lord, and he will direct your way, become his servant, for this is the way to attain your truest liberty.

2 Weep with them that weep, and fellow-feel the afflictions of the brethren that are in the world; Christ in Heaven accounteth the sufferings of his Saints his own, and we his members upon earth must do the same; Religion and mercy are well matched by God, and must not by man be divorced; as for the miseries and sins of the age wherein you live, mourn also for them, and pray to God for remedy.

3 Wish not a long life so much as a good life: he hath lived long who hath lived well. A short life in grace setteth into the everlasting life of glory.

The Analysis of Christ's Temptations.

In Christ's Temptations consider,

• 1 The preparation: parts three.
  • 1 Christ's entering the lists: here,
    • 1 Time: Then.
      • 1 When he had been baptized.
      • 2 When he undertook his high office.
      • 3 When the Spirit had descended upon him.
        • The Son of God.
        • The Teacher of the Church.
      • 4 When he had received testimony from heaven that he was
    • 2 Person: Jesus.
    • 3 Guide of his way: was lead of the Spirit: Here,
      • 1 The Guide: The Spirit.
      • 2 The manner: was lead.
    • 4 Place: into the wilderness.
    • 5 End: To be tempted of the Devil: Here,
      • 1 Author: The Devil.
      • 2 End itself: To be tempted.
  • 2 His expectance of the enemy: Here three things.
    • 1 How he was furnished: He was filled with the Holy Ghost, Luk. 4.1.
    • 2 His Company: He was with the wild beasts, Mar. 1.13.
    • 3 His employment:
      • 1 He was tempted within that time, Luk. 4.2. with lighter on-sets.
      • 2 He fasted: in his fast,
        • 1 time: forty days & forty nights.
        • 2 effect: he was afterwards hungry
  • 3 Entrance of the adversary: where,
    • 1 The time, Then, when Christ had fasted, and was hungry.
    • 2 The name of the adversary, The Tempter.
    • 3 The manner of his entrance, he came: in an assumed shape, externally.
• 2 The Combat itself in three fierce on-sets.
  • First consist of an
    • 1 Assault: in it
      • 1 The ground: If thou be the Son of God.
      • 2 The inference: Command these stones to be made bread: Here,
        • 1 Facility: Command.
        • 2 Readiness of object, these stones.
        • 3 Utility, to be made bread.
    • 2 Repulse: in it
      • 1 The manner: it was 1 reasonable, 2 meek, 3 modest.
      • 2 The affection, negative; But: conjunction discretive.
      • 3 The matter a testimony of Scripture, It is written.
      • 4 Parts of the testimony:
        • 1 Negative, Man liveth not by bread only.
        • 2 Affirmative, but by every word which proceedeth, &c.
  • Second consists of
    • 1 Preparation: here
      • 1 The time: then.
      • 2 The place, set down,
        • 1 In general, the holy City: Luke expresseth it to be Jerusalem.
        • 2 In special, a pinnacle of the Temple.
      • 3 The manner how Christ was conveyed thither, in 2 things,
        • 1 He took him up.
        • 2 He set him on the Pinacle.
    • 2 Temptation: in it,
      • 1 Assault: in it,
        • 1 The ground, If thou be the Son of God.
        • 2 The matter, cast thyself down: Here,
          • 1 The action, Cast down.
          • 2 The agent, thyself.
          • 3 The place whence, from hence, saith Luke; where means of safety were.
        • 3 The argument to persuade him, a testimony of Scripture, in which
          • 1 General consideration, It is written.
          • 2 Special matter:
            • 1 As abused by Satan.
            • 2 In his right use: here,
              • 1 Angels ministry, keep thee.
              • 2 Who seals their commission, He shall give his Angels charge.
              • 3 The limitation, in all thy ways.
              • 4 The manner, they shall bear thee in their hands, &c.
      • 2 Repulse: in it,
        • 1 Resistance: Jesus said unto him.
        • 2 Reason.
          • 1 Scripture alleged: for it is written to the contrary.
          • 2 in the allegation,
            • 1 who must not tempt, thou,
            • 2 who must not be tempted,
              • The Lord.
              • Thy God.
            • 3 action of tempting.
  • Third: in it
    • 1 Assault: in it
      • 1 preparation; in it.
        • 1 choice of a fit place: Here,
          • 1 what place it was: the top of an exceeding high mountain.
          • 2 How Christ came thither: the Devil took him into, &c.
          • 3 Why he chose that place.
        • 2 a vision represented: here
          • 1 What it was, All the kingdoms of the world, and the glory of them.
          • 2 How he represented them, He shown him.
          • 3 How long the sight lasted, in a moment, saith Luke.
      • 2 Dart itself: in it.
        • 1 A profer: All these will I give thee.
        • 2 A reason: for they are mine, and to whom I will, I give them: in Luke.
        • 3 The condition: in it
          • 1 the matter, worship me.
          • 2 the manner, fall down: if it be but externally.
    • 2 Repulse: in it,
      • 1 The denial; But Jesus answered.
      • 2 The manner; Avoid Satan: sharp in the
        • Title Satan.
        • Commandment, Avoid.
      • 3 the reason: from a testimony of Scripture: in it,
        • 1 Allegation: It is written.
        • 2 precept: in it
          • 1 Person to whom, Thou,
            • every man.
            • the whole man, in
              • Soul.
              • Body.
          • 2 matter: shalt worship & serve, i. divine worship.
          • 3 object: the Lord thy God, and him only.
• 3 The issue.
  • 1 Christ's victory:
    • 1 The time; when the Devil left him: Then.
      • 1 When Christ had stoutly resisted.
      • 2 When all the temptations were ended: in Luke.
      • 3 When Christ had said, Avoid Satan.
    • 2 The manner: He departed from him.
    • 3 How long: for a season, saith Luke.
  • 2 His triumph
    • 1 A note of attention set as a star before it: And behold.
    • 2 What we must behold,
      • 1 the coming of the Angels unto Christ: here
        • 1 When they come.
        • 2 To whom they come.
        • 3 Manner of their coming.
      • 2 Their ministry unto him; where
        • 1 How they ministered unto him, by
          • Adoring him as Conqueror.
          • comforting his
            • soul vexed with temptation.
            • body pined with fasting.
        • 2 why they did so,
          • Not for necessity on Christ's part;
          • But their own duty, as to
            • Their Lord.
            • The head of the Church.

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

• 1 The preparation to Christ's combat, verse. 1, 2.
• 2 The combat itself, with the several assaults, from verse. 3. to verse. 11.
• 3 The issue and event, verse. 11.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3 God's Providence so ordereth the matter, that where he gives greater strength and grace, there should be greater exercise, to prevent pride, to keep grace on work, and to make his gifts known to the world.

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

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

Use 3 This Doctrine confutes that Romish delusion of driving away the Devil, and exorcising him with holy water of Baptism. For the holiest water that ever was, was that which washed the holiest Son of God, and yet the Devil was never a whit afraid of that, but immediately Christ must go forth to be tempted.

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

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

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

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

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

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

Answ. 1 That was common salt, not hallowed. 2 That effect was extraordinary, for that occasion only, never since that time produced by any. When we have a pleasant City infested with naughty and deadly water, and a Papist will come and heal it with his hallowed Salt, we will believe their doctrine, and hearken to their exorcisms, not before.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Use 2. Let us willingly submit ourselves unto temptations, because God by his Spirit leadeth us to be tempted, as he did his natural Son: so Christ willingly yielded himself to be tempted, being led by the Spirit: he was led, he was not forced and drawn to it, though the trial was as great and fierce, as Satan could make it: and so let it be with us. For,

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

These considerations are forcible to work in us a contentment of mind with God's fatherly appointment, without which we can never be cheerful in trials: for nature will be working in Peter himself, and when he is an old Disciple, he shall be led where he would not; and oftentimes the fear of danger and trouble, is greater than the trial itself.

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

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

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

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

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

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

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

If therefore thou wouldest find comfort in troubles, keep thee in thy way that thou mayest never be without the leading of the Spirit; and then this will be the issue.

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

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

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

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

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

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

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

Into the wilderness.]

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

1 In opp • sition to the first Adam, who was tempted in Paradise, a place in all the World strongest and fittest to resist temptation in; and being overcome was cast out thence into the wilderness, as all the world was in comparison. But the second Adam to recover this loss, encountreth with Satan in a wilderness; the fittest place in the world to be overcome in, and overcoming, restoreth us to the heavenly Paradise again.

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

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

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

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

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

Use 2. This showeth the vanity and delusion of the Papists, who think the Devil is barred out of Churches by their Crucifixes, consecrated Hosts, Crosses, and Holy-water: For the Leviathan of Hell laughs at the shaking of these spears. Also it showeth the madness of Magicians and Conjurers, who think they can bind the Devil within their circles: for although (to delude them and win them sure to himself) he be serviceable, and at their command, yet he keeps his liberty permitted him of God, and compasseth the whole earth.

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

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

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

And for the example of Christ his going into the Wilderness to fast and pray; I answer: I Christ was led thither by the Spirit, but they of their own heads: and to pretend a spirit without a word of warrant, is a • rensie and delusion. 2 Christ went for forty days, and came again to his calling; they go and never return again. 3 Christ went to offer opportunity and advantage to Satan, the more victoriously to foil him, and purchase Heaven for us; they in a superstitious end, to merit and purchase Heaven for themselves. 4 Christ never ate nor drank all the while he was in the Wilderness, wherein would they tie themselves to imitate him, they would soon grow weary of their holiness and devotion.

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

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

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

Directions for solitariness.

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

To be tempted of the Devil.]

This is the fifth circumstantial point, namely the end of Christ's going into the wilderness. Here consider two things: 1 The Author of the temptation, the Devil. 2 The end itself, to be tempted of him.

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

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

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

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

Let all God's Children labor to express God's Image, in hating this hateful sin, and help themselves thereunto by these rules. 1 Consider thy charge, Levite. 19.16. Thou shalt not walk about with tales among thy people: and consider, that whispering and back-biting are the sins of men of a reprobate sense, Rom. 1.29. 2 Receive no false accusation: receivers of stolen goods are accessory to the theft: if there were no receivers, there would be no thieves; if no hearers, no informers. Drive away the slanderer with an angry countenance, as the North-wind driveth away rain, Prov. 25.23. have no pleasure in this sin of another man, Rom. 1.32. 3 Do thine own business, look to the duties of thine own calling: busy-bodies and pratlers are joined together, 1 Tim. 5.13. 4 Take heed of envy: malice never spoke well, it is always suspicious, ever traducing. Embrace the love of thy neighbors person. 5 Deal with another man's good name, as thou wouldst have him deal with thine, if it came in his way. Consider thou mayest restore his goods, but never his name: once broken, ever a scar. A felon is more tolerable in a Common-wealth than a slanderer. 6 In receiving reports, excuse the person so far as thou canst; construe the speech or fact in the most favorable sense; do as thou wouldest be done to: and if thou canst not, advise the reporter to look to himself, and tell him, that in many things we sin all. 7 Curse not the deaf, saith the Scripture: now a man that is absent is a deaf man.

Object. But I speak the truth.

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

Motives to lay aside and abhor calumniation and slandering.

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

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

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

4 It is one of the sins against the ninth Commandment, to hear our Neighbor falsely accused, and not to clear him if we be able. Jonathan when he saw Saul stirred up by tale-bearers against David, spake boldly in his defense, and said, Why shall he die? what evil hath he done? And Nicodemus, when he saw the Scribes and Pharisees so set against Christ, that they would have condemned him being absent and unheard, stood up, and said, Doth our Law condemn any before it hear him, and know what he hath done? A good rule for us how to carry ourselves towards all Christians.

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

3 Note: Seeing Satan is such an Arch-accuser, and that his special hatred is against goodness, is it any marvel that the Children of God pass through many slanderous accusations? If speech be of the faithful Preachers of the Word, neither Prophets nor Apostles shall avoid most dangerous slanders. Amos shall be accused by Amazia to preach against the King, and that the whole land is not able to bear his words, chap. 7. ver. 9. Paul and Silas preaching nothing but Christ, are brought before the Governors, exclaimed upon as men troubling the City, preaching Ordinances not lawful to be received, and teaching men to worship God contrary to the Law, Act. 16.20. & 18.13. Let speech be of professors of the Gospel, how do men in their minds accuse and judge that to be done in vain-glory, which is done in simplicity, and for God's glory? and that to be done in hypocrisy, or for commodity, or other sinister ends, which God sees is done in sincerity? Yea, as if men did see their hearts, and inside, how do they speak it, that such are not the men they make show of? or if grace evidently appear in the eminent notes of it, they can so lessen, so diminish and clip the beauty and glory of it, as still they shall be disgraced.

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

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

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

1 The matter of thy work must be good, and warranted by the Word: then God will justify that which himself sets thee about, and thee in it. 2 The manner of doing it must be proportional: a good thing must be done well, in good circumstances. 3 The end must be found, namely God's glory, and man's good. A bad end spoils the best action. 4 In everything remember, that Satan's eye is upon thee to accuse thee, the eye of thine own conscience to witness for or against thee, and God's eye to judge thee, to whom thou must stand or fall as to thine own Lord.

To be tempted.]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4 That by his temptation he might minister sundry grounds of comfort unto us: as 1 That our temptations and trials are not signs of God's wrath, no more than they were to Christ, of whom he had immediately before witnessed that he was the Son of his love: but exercises, which the Lord in wisdom useth for the good of his Children. If it had been evil to be tempted, certainly Christ had not been tempted.

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

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

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

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

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

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

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

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

HAving spoken of Christ's entrance into the w • dernesse, which is the former part of his Preparation to the combat, we come now to the latter, which is the expecting of his enemy: and in this there are to be considered, 1 His furniture, or how he was appointed. 2 His company, or how he was attended. 3 His exercise, or how he was employed. The first Luke hath, chap. 4. verse. 1. he was full of the Holy Ghost. The second Mark hath, chap. 1. verse. 13. he was among the wild beasts. The third is twofold: 1 That he fasted forty days, and forty nights, as all the Evangelists say. 2 That all that while he was tempted with lesser onsets, as Luke hath it, chap. 4. v. 2.

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

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

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

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

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

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

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

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

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

Answ. 1 The Apostle speaks of human strength, which could never have passed through those trials: But the power and strength of God shown them an issue. 2 The Apostle speaks according to the sense of his flesh, and what they were in their own feeling; as it is plain in the reason of his deliverance in the next words, That we should not trust in ourselves, but in God that raiseth the dead. 3 The very scope of the place is to show, not the unmeasureableness of affliction, but a great measure of them, thereby to amplify God's mercy.

Use. We should not be discouraged, though our trials be very great: for we shall not want sufficient to strength to carry us through them. Yea let us check our weakness, while we torment ourselves with needless fears, that God takes little or no knowledge of our Trials, or will with-draw his grace, and absent himself forever. No, he tenders the weakness of his chosen, on whom although the Spirit fall not so visibly as upon Christ, yet by virtue hereof they have the secret distilling, and sensible, yea, forcible working of the Spirit in their hearts; such graces of faith, hope, patience, and boldness (in case they keep their watch) as whereby they may as surely persuade themselves of victory, as if they had received the Holy Ghost visibly as Christ did.

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

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

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

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

If any ask, which Wilderness it was;

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

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

Quest. How could Christ live peaceably and safely among the wild beast • ?

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

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

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

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

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

Rules to carry ourselves by faith in the outward means.

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

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

3 Faith useth means, but expecteth no blessing from them, but by the word and prayer. Gen. 32.9. Jacob useth good means and policy in dividing his Army, and separating his bands, but withal giveth himself to Prayer, to get God's arm with him. Exod. 17.11. Jos ••• goeth, and valiantly fighteth the Lord's battle, but Moses must be at prayer in the mount, and no longer Joshua prospers than Moses prayeth.

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

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

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

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

Note 4 Christians must not think much to find men more savage than brute beasts, seeing Christ found it so: Lazarus found Dogs more pitiful to him than Dives; and Paul found the Beasts, to which he was condemned at Ephesus, more merciful than the men, 1 Cor. 15.31. The like entertainment in the world must every Christian expect.

Now we come to the third point in Christ's expectation of his enemy, namely, His employment; and that out of the Evangelists is gathered to be twofold: 1 Fasting, to which he joined prayer without all doubt: this S. Matthew hath, that he fasted forty days and forty nights. 2 Temptation, by lighter onsets, as Luke saith plainly, he was forty days there tempted of the Devil, and after that he was hungry; and then began these three temptations.

In his fast, consider three things: 1 What kind of fast it was. 2 The reasons of it. 3 The continuance, forty days and forty nights.

For the first. Of fasts there are three kinds.

1 Civil, as when men fast for the health of their body; or when men are so intent upon their affairs, as they take no time to eat and drink: Thus Saul fasted pursuing the Philistines, 1 Sam. 14.24. and those forty, that vowed not to eat till they had slain Paul, so intent they were upon their wickedness, Act. 23.14. This is voluntary; there is also one involuntary fast, when men want what to eat and drink, as Elias fasted, 1 King. 17.5. This is not here meant.

2 Religious, which is an abstinence from meats, drinks, and all delights, to testify our true humiliation before God, to fit us unto prayer, and to further and witness the truth of our Repentance. And this is either public or private, of one or of more, for one day or longer time. But neither is this meant here: For, 1 Christ had no corrupt, wanton, or rebellious flesh to mortify, or chastise. 2 Christ had nothing to repent of, no amendment of life, no hardness of heart, no want of faith to bewail, no guiltiness to confess by it. 3 He had no need of fasting to help him in prayer: for neither needed he any grace, which he had not by the lighting of the Spirit upon him, neither had he any sluggishness or dullness in his nature to hinder his prayer, neither did he ever make a prayer, which did not merit of itself to be heard, or wherein he was not heard.

3 Miraculous, which is above the strength of man, and is sometime given to the Saints, to commend their doctrine, as unto Moses, Exod. 24.18. and to Elijah, 1 King. 19.8. And of this kind was our Savior's fast; because no man can fast so long, or half so long, and remain alive; and much less can a man fast so long, and not be hungry all the while, as it is said of Christ.

Secondly, The reasons of this fast are, 1 Negative: 2 Affirmative. I Negative. 1 It was not to commend fasting, as the Papists teach: for it is no commendation to fast when one hath no stomach, or is not hungry, as Christ was not. Besides, it is in itself no worship of God, but a thing indifferent, and only commanded, and commendable, so far as it is an help to religious exercises. 2 Much less that we should imitate him, as the Papists do in their Lent-fall: For 1 it is none of the moral imitable actions of Christ, but effected as other miracles by a power transcending the strength of men and Angels, yea, by the same power whereby he gave sight to the blind, and legs to the lame; he is as imitable in one as in the other. 2 If they will imitate Christ they must abstain from all food, not only from flesh, and that for forty days and forty nights: for Christ all this while are nothing: yea, and they must not be hungry all the while, as he was not, Luke 4.2. 3 Christ did not fast once a year as they do, but once in all his life. 4 There is no proportion, no agreement between Christ's fast, and their Lenten fast: for,

1 Christ's was a total fast an utter abstinence; theirs is a mock-fast: They glut themselves in the time of their fast with most dainty meats and drinks, in fullness and delicacy.

2 Christ's was voluntary, theirs is forced, against the use of the Primitive Church, among whom it was left free to every man's Conscience, when and how long it pleased him to use it: neither were any Laws set down for the Lent-fast yearly to be kept in imitation of Christ, till Gregory the Great, or (as other write) Telesphorus Bishop of Rome about four hundred years after Christ; but it was free for the time, and kinds of meats.

3 Christ's fast was for a necessary cause; theirs in times of joy, when no just cause urgeth, for the times sake, for custom, and superstitious imitation, when no public danger is to be prevented, nor any special grace to be obtained; whereas by Christ's fast the greatest evil in the world was diverted, and the greatest good procured.

4 Christ's was without ostentation, in secret in the Wilderness, when none saw him; whereas in Cities and societies of men, he ate and drank: but these will be known to fast, and with the Pharisee profess, I fast twice a week, &c.

5 Christ fasted not as counting some meats unclean, which are all good, and ought not to be refused, as unclean; but received with thanksgiving, as sanctified by the Word and Prayer, 1 Tim. 4.3, 4, 5. They fast with condemning of flesh, and whatsoever cometh of it, as unclean for that time: which is more Jewish than Judaism itself: for even in the Ceremonial Law, those things that were pronounced unclean, were never to be refused as unclean in themselves, but only in regard of the Commandment: But much more now, all difference of meats being taken away; according to Peters vision, Acts 10.11. may all be lawfully used at all times for the nourishment of man: and the contrary is a doctrine of Devils.

6 Christ fasted not without instant prayer: for even the Saints of God always when they did fast, joined prayer, which otherwise were but a bodily exercise, 1 Tim. 4.8. And hence fasting is often put for fasting and prayer, Hester 4.3, 16. But they fast in want of extraordinary prayer, and when no need or occasion is above ordinary.

7 Christ did not fast as placing the Kingdom of God in meats and drinks; whereas they account the observation of their fasts a thing meritorious, to satisfy for sin, and purchase the Kingdom of Heaven; which is their common doctrine: wherein what else do they, than attribute the Kingdom of God to meat and drink?

8 Let them show where the people of God ever presumed to imitate the fasts of Moses or Elias: if they cannot, how dare they embolden themselves to imitate Christ, and enjoin the meanest of their Disciples so to do under pain of Damnation? for this is the boldness of Bernard, saying, As Christ forty days after his Resurrection ascended to Heaven, so none can ascend thither that fasteth not these forty days.

And yet here I condemn not the Lent-fast among us, so it be observed only as a civil and politick Ordinance, and not as any religious fast or observation: for I esteem it as lawful for a King for a time to forbid his subjects some sorts of meat, and enjoin others as he seeth most fit for his Common-wealth, as for a Physician to prescribe a diet to his Patient, forbidding some meats, and appointing others for the health of his body. Much less do I condemn all fasting in general, but wish it were more observed than it is, so it be rightly: But this fast of the Papists, in the institution, observation, causes, manner, and end of it, is wicked and sacrilegious.

II. The affirmative ends of this fast of Christ were these:

1 To prepare himself by fasting and prayer to his most weighty calling: for although Christ was full of the Holy Ghost, and seemed not to need the benefit of fasting and prayer to fit him, yet he took on him our infirmities with our nature, and as man needed such help as ourselves do.

2 To teach us, not rashly and headily to enter upon or undertake any calling, but by fasting and prayer to prepare ourselves, who have more need of preparation than Christ had, and to get God's blessing on the same: but especially this concerns the Magistrate and Minister.

Obj. You said this fast was not for our imitation.

Ans. True, it was not in the extent, but in the end it was: in the former Christ is to be admired, in the latter to be imitated.

3 To set out his Miracles and Divine power, for the honor and authority of his Person and Doctrine, to show himself the Son of God.

Obj. Moses and Elias fasted this fast, and yet were mere men.

Ans. They did it by his power, he by his own: they were upheld by the power of God, but he by his Divine power: their fasting was but a type and shadow of this. But to make every man able to imitate this fast, obscures Christ's glory, and this Miracle, and the Gospel itself.

4 That hereby he might bid battle, offer opportunity, and provoke his adversary to the combat: for this was the end both of his fasting, and going into the Wilderness, and of his hunger. Wherein also this fast of Christ may not be imitated: for we are not to offer any opportunities or advantages to Satan, who is ready enough to seek and take enough: as we may not tempt God, so we may not tempt the tempter, but pray that we may not be lead into temptation by him, and watch lest we fall into temptation, Mark 14.38. yea we must cut off and prevent his advantages, and shun all occasions wherein he might assault us, as knowing our own weakness.

The third thing in Christ's fast is the continuance of time, forty days and forty nights. ]

Quest. Why did he fast so long? why no more nor no less?

Ans. For these reasons: 1 To be answerable to the types. As Moses fasted forty days at the institution of the Law, and Elias at the restitution of it, so would Christ here at the manifestation of the Gospel. 2 He exceeded not his number, lest he should seem too inhuman and cruel against himself: for he did no more than Moses and Elias had done, men subject to infirmity. In our time he is no man that cannot strain one trick above others: but Christ being in the shape of a Servant, takes not upon him above his fellow-servants. 3 He would not fast less, because he would not seem less than the Prophets, nor unlike them. 4 He would not fast more, because he would not have his Deity now acknowledged by the Devil. 5 He would not give occasion to Heretics to doubt of the truth of his body and human nature: If he had fasted longer than Moses and Elias, he might have been thought no true man, but only in show incarnate.

Quest. Why is it added, that he fasted forty nights?

Ans. For these reasons: 1 To show that it was not such a fast as the Jews used to keep, who fasted many days together, but ate at nights; as Daniel fasted for three weeks of days, chap. 3. verse. 10. Nor like the Turkish fasts, who so soon as they see a star, eat anything on their fasting days, but that which is strangled, or Hogs flesh. Nor yet like the Papists fast, who, though they say they fast forty days, both to imitate Christ, and to give God the tithe of the year, yet can feed well and fare deliciously every night.

2 To show, that Christ had a care to spend his nights well, as well as his days, not spending them out in sleep, but in watching and prayer as well as in fasting: for by the same power his body was preserved without sleep, as it was without meat. Far unlike the Papists, who in their fasting-days spend the night in gluttony, luxury, and all uncleaneness.

This example of Christ teacheth us of what great necessity this exercise of fasting is, both for the entrance, and comfortable continuance of the duties of our calling, both general and special. This Nehemiah knew well, when hearing of the calamity of Jerusalem, and his brethren the Jews, he fasted certain days, and prayed before the God of heaven, chap. 1. v. 4. And Ezra proclaimed a fast, to seek the right way homeward, and safe from their enemies, chap. 8. v. 21. see also Act. 13.3.

[Reasons.] 1 Fasting in an holy and religious manner, helpeth forward graces that are necessary for our calling; as, 1 the grace of conversion, and therefore is made an adjunct of it: Joel 2.12. Turn you with all your heart, with fasting and weeping. 2 The grace of prayer; for as Prayer sanctifieth fasting, so fasting strengtheneth prayer. Otherwise, to place God's worship in fasting is to make the belly the God. 3 It helps forward the knowledge of the mysteries of God and godliness: Dan. 9.3. conferred with 20.21. as Daniel was praying and fasting, Gabriel was sent to instruct him, and revealed to him the mystery of the seventy weeks. 4 It adds strength and courage in the Christian combat between the flesh and the spirit; it is as a third, that comes in to take the spirits part, and so helpeth to the victory by subduing the flesh.

2 The necessity and profit of this exercise appeareth in respect of ourselves: for, 1 If we want public or private benefits, fasting joined with prayer is the means wherein God will have them sought and obtained. The Benjamites after two sore overthrows, by this means got the victory, Jud. 20.28. Anna by the same obtained her Samuel: and David fasted for his childes life. 2 If we be in danger of public or personal judgments, by the same means they are to be diverted: religious fasting is a chief part of the defensive armor of the Church, as we may see in the examples of Hester, saving her people from Haman's devise: and of the Ninevites, turning away the destruction threatened by Jonah, by fasting and humbling themselves. 3 If we be to attempt public or private duties, hereby we must fit ourselves, and obtain success and blessing. So did Nehemiah and Ezra; as we saw before: and when Paul and Barnabas were separated to the work of the ministry, they fasted and prayed, Act. 13.3. Yea, Christ himself spent a whole night in fasting and prayer, before he chose his Disciples, Luk. 6.12, 13.

3 Daily experience shows the necessity of religious fasting: for, 1 How many men observe in themselves, that for want of this duty they grow dull in their profession, and heavy in holy practices, yea, empty of grace, so as they may think the Spirit is departed from them? yet when they have renewed this exercise, they find themselves more ripe and ready, more quick and able to good duties, as if they had new souls given them. 2 Do we not see, that the more conscionably a man carrieth himself, the more busily Satan doth bestir himself against him? and had he not need so much the more fence himself with coat-armor, and fly to God for strength and protection? If a good Magistrate or Minister be to be brought into any place, how doth Satan storm and bend his forces against him, because he thinks that then his Kingdom must down? Therefore if a man mean to be serviceable to God in any place, it is meet he should first sanctify it by fasting and prayer, as Christ did.

Use 1. This serves to rebuke the great want of this so needful a duty. What Magistrate or Minister, against whom Satan most shooteth, entereth thus into his calling, as Christ by fasting and prayer; but by gifts, favor, or otherwise get livings and offices? but to God they go not; and this is the cause that so little good is done, either in one calling or the other: as much blessing as they seek, they have. So, what other reason can be given, that many lingering evils, and want of God's blessing is in so many families; but because men omit the chief means of procuring the one, and repelling the other? Men think they have nothing to do with this duty, but when public authority enjoins it, and that it is only the fault of Magistracy it is so out of use; as though every Master of a family were not a Magistrate and Bishop in his own house; or as if that were not a means for private blessings, which is so mighty for public. Oh deceive not thyself: that which thou canst not do publicly, thou mayest do in thine own house; and therefore, if thou wantest any grace or blessing, blame thine own idleness that seekest it not in God's means.

Use 2. This should move us to perform so needful a duty as this is, and thereunto to consider of these reasons. 1 Consider the Promises that are made, and have been made good to fasting and fervent prayer. Remember that one example of good King Jehoshaphat, against whom came the Moabites, Ammonites, and they of Mount Seir, whereupon he proclaimed a fast throughout all Judah, and prayed earnestly, 2 Chron. 20.2, 17. and before they had ended their Prayer, the Spirit of the Lord came upon Jahaziel a Levite, who by the Spirit of Prophecy foretold the victory, saying, Ye shall not need to fight in this battle, O Judah, and Jerusalem: Fear ye not, but tomorrow go out against them, and the Lord will be with you: and so it came to pass: for the enemies slew one another, and the Jews gathered the spoil, and returned and praised God in the valley of Beracha, that is, of blessing; so called ever after.

2 The ordinary prayers of God's children have prevailed much, and much more can their fasting and prayer bring greater blessings. When Peter was in prison, sleeping between two soldiers, the night before he should be brought out to death, being bound with two chains, and the Keeper before the door watching the Prison, at the ordinary Prayer of the Church, an Angel smote Peter, saying, Arise quickly, and his chains fell off, and he was delivered, Act. 12.5. much more can Extraordinary Prayer, joined with fasting, prevail.

3 Many things are not obtained, but by that prayer which is joined to fasting, Matth. 17.14. this kind (of Devils) is not cast out but by prayer and fasting, that is, by a most fervent kind of Prayer, to which fasting is joined as a whetstone to sharpen it, and set an edge on it. Some things, as those that are precious, cost a greater price; and some suits must be obtained of men, not without long and instant supplication: so here, many things are long sought by ordinary prayer, which being extraordinary favors, might by extraordinary prayer have been sooner had.

4 God hath rewarded the wicked, who have used this Ordinance in Hypocrisy; and much more will he those his servants that use it in truth, 1 King. 21.21. Ahab fasting for the destruction threatened by Elijah, humbled himself; and this fast of his, not joined with true repentance, but only kept in the outward ceremony, in abstaining from meat, in sackcloth, and giving some testimony of outward sorrow, was not unrewarded, but obtained a reprieve of the execution of the sentence, till his Sons days. How much more respect shall we obtain of God, if we join to the outward fast the inward graces of humility, repentance, faith, and fervency?

5 Were this exercise in request sometimes in families, it would prevent many judgments, and many sins the procurers thereof, in governors, children, and servants; as adultery, fornication, drunkenness, swearing, riot, and profaneness; these might be kept out as well as cast out by this means: and unspeakable were the good that might hereby be procured, as release from many evils, life, health, &c.

6 We have the example of the Jews, who besides all other moveable fasts upon special occasion, must have one set fast in a year, Levite. 16.29. 1 Because many great sins of all sorts might be committed in a year, for which they needed to be humbled. 2 Once a year God might show some tokens of displeasure, public or private, that they might know that once a year they had cause to be humbled.

Obj. That was a Ceremony?

Ans. The day was, not the thing, the equity of which binds us as well as them, because the ends and causes bind us. And in the Gospel we have the example of John and his Disciples, who fasted often: and Christ's Disciples must fast, when the Bridegroom is gone, and causes of mourning come.

Beside these, we have sundry other motives to religious fasting: as,

1 Shall Christ fast for us, and not we for ourselves?

2 Shall the Pharisees fast twice a week in hypocrisy, and we not once in our lives in sincerity?

3 Can we cheerfully betake us for our bodily health to fasting, diet, or abstinence so long as the Physician will prescribe, and will we do nothing for our souls health?

4 Can worldly men for a good market fast from morning to evening, and can Christians be so careless as to dedicate no time to the exercise of fasting and prayer, to increase their gain of godliness?

5 Is not this a seasonable exhortation? hath not God sounded the Trumpet to fasting? Matth. 9.16. when the Bridegroom is taken away, it is time to fast. But now,

1 Sins abound, as Drunkenness, Pride, and high wickedness, and there is no more fear of God's wrath in the Church and Land. 2 The Word and Ministry is more despised than ever, and less loved; Preachers and Professors of the Gospel are scorned, as in the days of Noah; the heavenly Manna is contemned, and the contempt of it threateneth a final departure ot the Bridegroom. 3 Papists increase in numbers, in boldness, in pride, in power, and are so far from being converted by the light, as they are daily more perverted and perverse, notwithstanding the glorious Gospel of God, and the wholesome Laws of the Land. Add unto these the swarms of Atheists, Machevilians, carnal and cold Protestants among us. 4 Who hath not smarted in the common judgments of the Land, lingering by many years in plagues, unseasonable weather, fires, waters, and the like, all of them fore-runners of greater misery? Who can forget the warning of Gun-powder, and the present unfeelingness of it?

And were not these public evils, how may everyone of us bewail Christ's hiding of himself from our souls? His gracious beams shine not on us with such comfort as they might, his Word is not so fruitful in the best as it should, dullness and conformity with the times creep in upon the best; the Sun and Moon, great Lights in the Ministry, are darkened, and the Stars lose their light among professors. Is it not time to awake ourselves, if ever, and to betake ourselves to sack-cloth and ashes, to fasting and prayer, if the Lord may be entreated to draw nearer us, and our souls nearer him?

The second part of Christ's employment, while he expected his enemy, was temptation by lighter onsets, which is plain, in that Saint Luke saith, he was forty days tempted of the Devil; and then recordeth Satan's solemn onsets upon him in these three most fierce temptations. Whence we may observe his subtlety and policy, who hath a deep fetch in it: for,

Doct. By lesser temptations he maketh way unto greater. For, 1 As a wise Captain sends out his Spies to see the state of the contrary Army, their number and strength, and to view what advantages may be taken, and perhaps sends out a wing to make a skirmish only, to try their purpose and strength; so doth Satan here: he would by lesser temptations try the strength or weakness of Christ, that so he might plant his main forces against him accordingly. 2 He begins with smaller things before he come with his main forces and show his blackness, because smaller things are easily contemned, or more easily yielded unto: Is it not a little out? and is there any great hurt in it? 3 He knows by little things how to obtain great, easily winding himself by little and little into the heart, as a cunning Thief, if he can find room but for the point of a wrinch, will quickly make strong doors to fly open. 4 He will try if by small things he can make us secure, and negligent to put on all God's Armor to fence us, because we easily think that smaller things need no great resistance.

Use 1. As he dealt with Christ our head, so doth he with his members: therefore as Christ was able enough to espy his fleight, so must we learn to do; even where Satan begins his temptation, there to begin our resistance, and give him the repulse at his first motion: we must resist smaller temptations, and keep off of the first staff of the Devils ladder, and kill every hellish Serpent in the shell. 1 We must do as wise Citizens that are besieged, and will not let the enemy come to scale the wall, or into the Market-place with purpose to drive him out again, but keep them out without bullets reach. 2 We are wise to prevent bodily diseases at the first grudgings, because we know that d • seases get strength by delay, and are hardly removed if they be suffered to settle. 3 Satan first lays objects and occasions, and then tempts or works upon them.

David was first moved to look upon Bathsheba, which seemed a small thing: but had he had his armor on his eye, his heart had been fenced from the desire, and himself from the act. Peter was not first moved to forswear his Master, but first to go into the High Priests Hall, or to follow aloof off and then to sit among Christ's enemies, and then to do as they did. The Devil comes first aloof, and seems to require but some reasonable thing at first, but at last is impudent and importunate for greater. Do we think that Judas was at first moved to betray his innocent Lord? No, but first Satan wrought him to covetousness, and then offered the occasion, thirty pieces of silver, and so struck up the matter by degrees, and in the end oppressed him with his whole power.

Even so to draw a man from God and religion, he will begin with lesser things; he will not bid a man hate religion at first, but first to doubt of this point or that, or hate, not all at first, but this Minister or that; he sets before his eyes some infirmities, which breed dislike, then he moves him to take counsel against him, then to scorn, rail, persecute him. When Saul was commanded utterly to destroy the Amalekites, men and cattle, and spare none, the Devil thought it bootless to go against the whole Commandment of God, by moving him to spare all; but he might think it reasonable to spare some, the King, and the fat beasts, especially upon so good an intention as to sacrifice: but this was enough to depose him from his Kingdom.

Here therefore remember these rules: 1 To give no place to the Devil, Ephes. 4.27. And seeing we give him place three ways, 1 By letting into our hearts his suggestion. 2 By putting it in execution. 3 By not hating his motions, and the risings of sin: we must carefully watch against him in all these.

2 The less the sin is to which thou art tempted, the more suspect Satan's further drift in it, which he ever hideth at the first: for if he be not met in the beginning, he makes no stay till he comes to the height of sin. An example hereof we have in Eve, to whom Satan comes and saith, Yea, hath God said so indeed? not that he did not know it, but his further drift was to make her forsake that word, as indeed she did. So he comes to many a man, as to Peter, and saith, Go into such and such company among thy neighbors, to such or such an exercise; which is a small thing: but he hath a further drift; there thou shalt lose thy time, and thrust thyself out of thy calling, there thou shalt lose thy patience, thy charity, thy piety, and coming home shalt find thyself much worse and weaker for going abroad: He did not bid thee go and swear, and quarrel, and scoff, or abet these things in others, but he did as bad: for these are the fruits, yea the best fruits that come from lewd and unthrifty company.

3 Consider, that as the least poison in quantity kills or hurts, if it be but once taken; so even the smallest sin is deadly poison to the soul. Set open one gate of a besieged City, and the enemies will come in as certainly, as if all the walls were rased. One Serpent suffered to come so near as to wind about a man's hand, is not easily shaken off. The beginning of sin is death, and a bad beginning brings on a worse end.

Use 2. Let us beware we despise no temptation: to contemn a temptation is to neglect ones armor, and the means of resistance; and no temptation but will be too strong against a secure adversary. But let us learn to fear continually in respect of our weakness, and let us prepare for war in the rumour of it, before the enemy be in our necks, and will not suffer us to whet and fit our armor.

Use 3. This teacheth us what to think of them that scorn men as being too precise: What? must we not swear small oaths? may we not speak now and then a merry word? may we not recreate ourselves? (now by recreation they mean gaming, unthriftiness, cozenage, and the like) may we not now and then be angry and impatient, seeing flesh and blood it so weak, and it is but an infirmity? what need a man be so precise and scrupulous, as to stand upon such small trifles? all which is but to plead for Satan against our own safety.

He was afterwards an hungry.]

In these words is set down the effect of Christ's fast; After he had fasted forty days and forty nights, he began to be hungry: all the while before he was not hungry, neither did he want power to have fasted longer, and by his Divine power upheld his human nature, if he pleased: but now the miraculous fast being finished, he begun to hunger.

Quest. How could Christ be hungry, seeing he was able to feed so many thousands with seven Leaves and two Fishes? Besides, Joh. 4.34. he saith, My meat is to do the will of him that sent me, and to finish his work. Or if he could be hungry, why would he?

Ans. Some have thought that Christ needed not to eat, sleep, &c. as we need when our bodily strength is exhaust by labor, by fasting, and watching. And some of the Fathers, as Ambrose, and Theophylact, upon Mar. 11.12. hold, that Christ only by dispensation gave his body leave to be hungry when he pleased; as though he neither was wont, nor could, nor ought to be ordinarily hungry as other men, nor necessarily forced to eat. But we must know that Christ took upon him a true human body, and the form of a Servant, in which he was obnoxious to all our infirmities, only sin excepted. And the infirmities which he undetook not, are these:

1 He was not to take any which might hinder the perfection of his soul or body. Of his soul, as vices, sins, proneness to evil, heaviness to goodness. Christ took miserable infirmities in his soul (as Augustine saith) such as are, natural negative ignorance; as of the day of Judgment, and the time of figs fructifying; but not 〈 in non-Latin alphabet 〉 (as Damascene saith) damnable and detestable. Of his body, because it was extraordinarily conceived and created of the Holy Ghost, who being of infinite wisdom and power, could not e • re, or not bring his body to perfection. Therefore he was not to be blind, lame, deaf, &c. which are infirmities in many other men.

2 Christ was not to take all infirmities in general: for 1 Some arise of particular causes, which could not be in Christ; as namely, some hereditary infirmities and diseases, as the Leprosy, Falling-sickness, Stone, &c. some from redundance of matter in generation have some monstrous or superfluous part: some from defect want some part, or have some part withered or scanted. None of this can agree to Christ's most perfect conception of the Holy Ghost. 2 Some infirmities are acquisite, as by Surfeits, Fevers, and Gouts by fullness: These could not befall Christ, who never exceeded the mean, his whole life being a continual exercise of sobriety: neither had he ever any acquisite infirmity, but voluntarily undertaken. 3 Some defects and infirmities are the fruit of some special judgment of God; as Uzziah his Leprosy was a special stroke of God's hand for a special sin: so some are born fools and simple: Neither could these belong to Christ, who had no sin, nor cause of judgment in him.

3 Christ was to take upon him all natural and indetractable infirmities (as the School-men call them) and only them: Natural, that is, such as follow common nature, infirmities common to all men: And indetractable, or inculpable, which detract not from the perfection of his person, nor of his grace, nor of the work of our redemption. Of this kind are hunger, thirst, labor, weariness sleep, sorrow, sweat, and death itself: all these are common to all men. Now hunger being a common infirmity, incident to all men, yea to Adam in innocence (who was hungry and did eat, as Gen. 1.39. every tree bearing fruit shall be to you for meat: and slept, chap. 2. verse. 21. a heavy sleep fell on the man; yet without molestation:) therefore Christ did necessarily hunger as other men do, not by an absolute necessity (for 1 he needed not have taken our nature, or been incarnate. 2 As he was God, he could have exempted himself from all the abasement and miseries that he suffered:) neither by a coacted necessity; for he willingly submitted himself to this necessity: But by a necessity ex hypothesi, or conditionate; having taken our nature to redeem it, he was necessarily to take on him all our weaknesses, sin only excepted; for these reasons:

1 He was not only to be like a man, and in the shape of a man, but also a very true man, like unto his brethren in all things, except sin: therefore it is said, Heb. 2.17. 〈 in non-Latin alphabet 〉 , to assure the truth of his incarnation against all Anthropomorphites, and such like Heretics.

2 This was a part of his obedience, and consequently of our redemption, that he suffered the same thing as we do, both in body and in mind: Vere pertulit lang • ores nostros, he hath truly born our infirmities, Isa. 53.4.

3 That he might sanctify unto us these infirmities, and take away the sting of them, lest we should be wearied, and faint in our minds, Heb. 12.3. and that we might have an example in suffering, 1 Pet. 2.21.

4 That he might be a compassionate High Priest, Heb. 2.17, 18. touched with infirmity, yea clothed with our frail nature, that we should not doubt of his grace, who vouchsafed to be so abased for us.

5 Himself confirmeth the same, in that he took not on him such a body of ours as Adam had before sin, but such a one as he retained after his fall, so far as it was obnoxious to all incriminal pains of sin; namely, such as was subject to weariness, Joh. 4.6. to sorrow, tears, and weeping, as over Jerusalem, Luke 19.41. and at the raising of Lazarus, Joh. 11.35.38. and in his Agony, when he shed tears, and used strong cries, Heb. 5.7. to sweating water and blood in the garden, yea to death itself: from all which Adams body was free before the fall. And by these his body was by a true necessity overcome as ours are; and this not for a short time or space, at his pleasure, but all the time of his life till he breathed out his holy spirit; yea, thirsting upon the cross itself, John 19.28.

Neither was this only to confirm the truth of his human nature, but to fulfill all righteousness, and carry away all the punishment of our sins, and so work a perfect salvation for us. Therefore Christ truly and necessarily was hungry, as we use to be.

As for that place in Joh. 4.34. I answer: 1 It must be meant comparatively, in that the execution of his calling, and doing of his Fathers will, was preferred before his meat and drink. 2 It belongs to the hunger of the soul, which is, to cleave to God, and obey him in his will; and so keeps not off the hunger of a natural body. 3 Christ did as Abraham's servant did at Bethuels house, who having meat set before him, would not eat till he had done his message, Genesis 24.33. and yet was subject to hunger.

Quest. What is the difference between Christ's infirmities and ours?

Answ. 1 They are all punishments of our sin in us; but not punishments of his sin in him. 2 His human nature being holily conceived, was in itself free from them all, and they do not necessarily attend it in respect of it sel • : But our nature being tainted with Original sin hath contracted them inseparably, seeing by one man sin came in, and death (of which these are forerunners) by sin went over all. 3 Christ undertook them by a voluntary necessity; but in us the necessity is forced and absolute: will we, nill we, we must carry them. 4 In us they be the effects of our sin; in Christ effects of mercy, 5 Ours are often miserable, acquisite, rising from particular causes, or sins; but so were not Christ's.

Object. If Christ took not all our infirmities, what say you to Damascens argument, Quod est inassumptibile, est incurabile? how could Christ cure all our defects, and not assume them all?

Answ. All particular defects rise out of the general corruption and infirmity, which Christ undertook and cured, and therein these also; even as he which stops a Fountain in the head, stops all the streams without more ado.

Use 1. Note the wonderful Humility of our Lord Jesus, who would not only take upon him our nature, but even our infirmities, and was not only a man, but a servant also. If he had descended, being the Lord of Glory, to have taken the nature of Angels, or (if of man) such as Adam was in innocence, it had been admirable humility, and such as hath no fellow: But to be a worm rather than a man, is lower than humility itself. Let the same mind be in us that was in Christ, Phil. 2, 5.

Use 2 His infinite love is herein set forth: he was able to feed many thousands with a few loaves and little fishes, yet he would want Bread and be hungry himself: he could and did give legs to the Lame, yet he would be weary himself for us: he could fill the hearts of others with the joys of Heaven, yet he would sorrow: he raised others from death, and yet he died. And as this commends his love to us, so should it breed in us a love of him, to express it in embracing a base estate for him, and in giving up at his call our comforts, our liberty, our bodies, and lives: so did he for us.

Use 3. This is a great comfort for the poor, and men in want, seeing Christ and his Disciples, not seldom wanted what to put in their bellies, Mat. 12.1. The Disciples plucked the ears of Corn, and began to eat. Christ the Lord of glory hath sanctified thy want, thy hunger, thy penury by his: If thou beest in the world as in a barren wilderness, and livest among hard-hearted and cruel men, as so many wild beasts, think on Christ in this estate; thou art no better, of no better desert than he, nor better loved of God than he, and yet thou • arest no worse than he: Oh murmur not, nor repine, but say with that blessed Martyr, If men take away my meat, God will take away my stomach; he feeds the young Ravens, and will he neglect me? Only turn all thy bodily hunger into a spiritual hunger after Christ and his merits, and then thou shalt be sure not to starve and die everlastingly, but to be satisfied with the hidden Manna of God.

Use 4. Let rich men learn, that it is not good always to be full, and prevent hunger, but to feel it, and know what it means: Christ was God, and might have avoided it, but being man, ought not, and would not, that he might have sense and feeling of our infirmity, and so be a compassionate High Priest. What else is it that breeds hardness of heart in rich men, but want of feeling of the afflictions of Joseph? Gluttonous Dives took not to heart Lazarus his want; and where are the poor most neglected, but where there is fine and delicate Dyet every day? Especially the Ministers of Christ should learn to endure want and hunger; as Paul had learned to want and abound, and to be contented in every estate; else they will do but small good in their Ministry.

Use 5 Christ is daily hungry in his members; Lazarus lieth still at our gates, and is not yet quite dead: Therefore let us put on the bowels of compassion towards him. Would we not have relieved Christ, if we had lived when he did? or would we not now if he should be in need? Oh yes, (we say) we would, else it were pity we should live. Well then, whatsoever we do to one of his little ones, we do it to himself, and so he accepts it, saying, I was hungry, and ye gave me meat, I was thirsty, and ye gave me drink. Despise not thy poor fellow-member, and turn not thine eye from beholding his penury, nor thine ear from hearing his moan and deep sighs: If thou shouldest hear Christ himself say, I thirst (as once he did on the Cross) wouldest thou give him vinegar and gall to drink? is that it he thirsteth after? no, it is thy conversion and compassion that will satisfy him; therefore use him kindly in his members.

WEE have heard how our Lord Jesus Christ entered into the place of combat, how he was furnished, attended, and exercised all the time while he expected his enemy: Now we come to the entrance of his adversary, and after to the onset. In this entrance observe, 1 The Time, Then, 2 The Name of the Adversary, The Tempter. 3 The manner of his entrance, he came.

I. The Time, Then, that is, when Christ had fasted forty days and forty nights, and was now hungry. He was willing and ready to tempt him before, and so he did now and then cast a dart at him, as we heard; but now supposing him to be weak, and hungry also, he comes upon him with might and main, and thence strengtheneth himself, and sharpeth his temptation.

Note hence Satan's subtlety. Who watcheth his opportunity, and taketh us ever at the weakest. Thus he set upon Eve when she was alone, in Adams absence: and set Cain upon Abel, when he was alone in the field, and helpless. Thus was Dinah set upon, being alone, and was foiled. Potiphar's wife set upon Joseph alone, none being in the house but they two: and the Gospel tells us, that the envious man sows tares while men sleep.

1 Satan by the subtlety of his nature, and long experience, knoweth our estate, our temper, our hunger, our chief desires; and accordingly setteth on us. For though he know not the heart directly, yet he knows our corruption in general, as we are men, since the fall, and there is in it a root and spawn of all sins. Further, by our outward behavior and gesture, he can gather our special corruptions, as a Physician by outward signs in the water, pu • ses, and the like, can judge of the particular disease within. Besides, his experience giveth him much light into our weaknesses, so as like a cunning angler, he can bait his hook, so as he hath experience the fish will take; and though he see not the fish in the water, yet by his quill and cork he can tell when he is taken: So Satan hath for sundry men sundry baits, and can tell by the eye, hand, speech, gesture, &c. whether the man be, or will be taken.

2 The malice of Satan is such, as it aims directly at man's destruction; and therefore to get his desire, and to have his prey, he cares not how cowardly he sets upon us, Gen 34.15. Simeon and Levi, plotting the destruction of the Shechemites, persuaded them to circumcise themselves, which they thought they would do to enjoy Dinah: but even when they were sore, they came most cowardly upon them, and destroyed them, in a cursed rage, as Jacob called it: Even so deals the Devil, he comes when we are least able to resist.

3 Satan well knows, that though he can tempt us, yet he cannot force us, and if he overcome, he must have help and ground from ourselves, and therefore he must observe for his advantage the time, place, person, his inclination to mirth or sadness, to wantonness or desperation: his estate, whether rich or poor, high or low; his general corruptions and personal sins, dealing no otherwise than the Philistines dealt with Sampson: they intended mischief against him, but he was too strong; now if they could watch a time when he was as weak as another man, & know how to abate his strength, they would not miss of their end; but this they cannot know but by himself, and none can get it out of him but Delilah, who, if she cut off his locks, his strength is gone, and poor Sampson is taken, his eyes put out, and sent to grind like a mill-horse. So dealeth Satan.

Use 1. As Satan watcheth all opportunities to mischief us, so let us watch opportunities to resist him. Shall a thief watch at midnight to rob thee and cut thy throat, and wilt thou not watch to save thyself? Now we have time to arm and prepare ourselves against the evil day: never had our fathers such an opportunity for heavenly and spiritual things: We have an acceptable time, a day of salvation, 2 Cor. 6.2. a time of health and strength, to gather a stock of grace and strength against the time of weakness. Is it not now a point of wisdom, if we were as strong as Sampson, to know that we may be weak as other men, and forecast a day of trial? Shall we not be worthily and shamefully foiled, if in this our day, while we have means to gather knowledge, to increase in faith, and grace, we lay not up for the day of weakness? will it not be a gainful policy to acquaint ourselves now with Satan's policy aforehand, and with what weapons he cometh against us, that so we may arm ourselves with armor of proof against his fiery darts, and learn so to resist him, that he may fly? And, not to do this, what is it else but to become traitors to our own hearts?

How unhappily and foolishly do men cast off all this care to the time of weakness and sickness, wasting all the time of their health and strength in the world or other wretched courses? Now they have the day, the light, the word, and God's armory open to furnish themselves; but they cast themselves into the night, and lay all the hazard of the combat upon the day of sickness or death; then they will send to the Minister, and think on death. But this is the unfittest time; For,

1 When the body is weak and sick, it hath other things to think on, either the pain, or means of health, or to settle and dispose the goods.

2 It is just with God, that they who neglect the means, when they may be had, seldom have them offered at their desire, but as it is Prov. 1.24. Because I have called, and ye refused; ye shall cry, and I will not hear. And what comfort canst thou have, if not in thy calling upon God?

3 Then Satan, because we are at the weakest, assails us with all his strength and cunning, even to bring us to despair: and then how shall he lift up his head, that never provided his armor of confidence, when he shall see the roaring Lions mouth wide open, and himself in his clutches.

Use 2. Let us learn of Satan to watch our own weaknesses, and our personal corruptions: If the Devil so observe us, let us so much the more observe ourselves. The enemy assaulteth the City where it is weakest, and there the wise Citizens lay most matter of defense. Here it will be fit to observe these rules.

1 Take heed we willfully cast not ourselves into infirmities, especially sinful, as, immoderately to desire goods or gain. The feeding of covetousness cost