Works

NOw followeth the repulse of our Savior to this second temptation, wherein are two things, 1 His resistance: 2 His reason, drawn from a testimony of Scripture.

I. Christ resisteth, and yieldeth not, albeit he heareth Scripture alleged. Why? If ye were of God (saith Christ) ye would hear his word: neither doth Scripture speak anything in vain. But the reason is, 1 Because our Lord perceived that the Word was wrested and abused by Satan: and 2 That Scripture abused, binds not to obedience: 3 That Scripture turned out of his right sense, is not God's Word, but carries something in it besides Scripture: and then if an Angel from Heaven should bring it, we must be so far from receiving it, as to hold him accursed: 4 For our example, that we should not take all allegations hand over head (but as Christ here) try whither they tend; if to cast us down, refuse them.

II. Christ resisteth, but not without reason, but by Scripture, and opposeth Scripture to Scripture, not as repugnant one to another, but by way of collation and conferring one with another, that the right use of one, may overthrow the abuse of the other: not in way of contrariety, but of commentary.

Quest. But why did not our Savior shut his mouth by telling him how wickedly he had abused the text he had alleged, by adding, detracting, and wresting it to a contrary end and meaning?

Ans. This might indeed have confounded him sufficiently: but our Savior his Combat is not only victorious for us, but exemplary; and therefore we are herein trained in our fight and encounter: 1 To hold close to the Scripture in answering the Devil; It is written again: which word of our Savior noteth how he buckled the Scripture to him, both as a Buckler to defend him, and as a Sword to foil and wound his enemy: and so must we, who are not so able to dispute with Satan about the true meaning of a place, as our Lord was. 2 To inform us, that the best and only way to discover the abuse of Scripture is Scripture, it being the only rule and judge of itself, and all the controversies rising out of it. And therefore the Devil, no sooner heard this testimony, but his mouth was shut, as well knowing how the wisdom of the Father had discovered his subtlety. The best Commentary of Scripture is Scripture; every man is the best interpreter of himself, and so the Author of the Scriptures is the best interpreter of them. 3 To let us see, that although Satan had abused the Scripture, yet he nor we must overcome by no other weapon, and that the abuse of a thing, takes not away the right use of it; nor good things to be rejected, because they are abused by them that can use them aright. If Christ had been of the Papists mind, he would have condemned and shut up the Scriptures from common men, because the Devil had abused them: for so do they, because Heretics his instruments do abuse them, the Laity may not meddle with them.

But it is plain, that in things necessary, no abuse in one, takes away the right use in another. As for example: A murderer useth a sword to kill a man; may not another use a sword, or that sword in his own defense? And are not the Scriptures, the sword of the Spirit, more necessary? A Drunkard, a Glutton, a proud person, abuse meat, and drink, and apparel, to surfeiting, drunkenness, riot, and excess: shall we therefore cast away meat, drink, apparel, and refuse the necessary use of it? And is not the Word a more necessary food? Because a Wolf comes in sheep's clothing, must the sheep cast away their fleece? No: the Prophets did not refuse the Word of the Lord, because the false Prophets did say, The Word of the Lord, as well as they.

Obj. Then it is no good argument, that we must reject such and such things, because the Papists have abused them.

Ans. If they be good, and necessary, it is not; as are the Word, Prayer, Sacraments, Churches, and whatsoever stands by God's Ordinance in Divine or Civil use. But in things unnecessary, that we might be as well, or better without their use, it is a good consequence; Idolaters have abused them, therefore we must forbear them, as Bishop Jewel speaketh.

Doct. The infallible Judge, and speaking-decider of all Controversies in the Church, are the holy Scriptures in the true sense of them. Our Lord here gives the true meaning of one Scripture by another, in this his Controversy with the Devil. Deut. 17.9, 10. In any matter of difference, the people must come to the Priest or Levite, and they must judge and determine all differences according to the Law; and all the people upon pain of death must stand to that judgment. Now this Priest was a type not of the Pope, but of Christ, on whose mouth all must depend for the decision of all Controversies. Josh. 1.7. the Book of the Law was given to Joshua, to decide all matters among the Jews, from which he must not depart to the right hand or left hand: He was an eminent type of our Jesus or Joshua, whose voice speaking in the Scripture (the Book of the Law) we must attend unto in all things. Joh. 5.39. Search the Scriptures: and our Savior said to the Sadducees, Ye err, not knowing the Scriptures, plainly affirming that the Scriptures rightly known, were a sufficient fence from all error. Luke 16.29. They have Moses and the Prophets; let them hear them. Matth. 19.4. Christ by Scripture refuted the Pharisees abuse of that Scripture of Moses, for putting away their wives. Isa. 8.20. To the Law, and to the Testimony.

1 This is true by reason of the perfection of the Scripture: Psal. 19.7. [Reasons.] The Law of God is perfect, so perfect, as man and Angel are accursed that shall add unto it. Prov. 30.5, 6. Every word of God is pure, a shield to those that trust in him: put nothing unto his words, lest he reprove thee, and thou be found a liar. It is a perfect Canon or rule, which as a straight line shows the crookedness of that which is not strait. It is a touch-stone and trial of all truths. It is a perfect Law, which is an universal Judgment, to direct all, and for all to be led by which live under it. It is perfect in the effect, 2 Tim. 3.16. It is profitable to teach, to improve, to correct, and instruct in righteousness, and to make the man of God perfect.

Obj. The Apostle saith, it is profitable, but not that it is sufficient alone.

Ans. We say not it is therefore sufficient, because he saith it is profitable; but, because it is profitable for all purposes of teaching, improving, and making the man of God perfect, therefore it is sufficient and perfect.

2 In the Scripture we have the voice of God speaking from Heaven, than which voice no voice of man or Angel can be more clear or manifest, Prov. 2. • . Out of his mouth cometh knowledge and understanding. His wisdom in the Scripture, is above Solomon's, in answering all dark and deep questions; and no ca • e can be propounded, which hath not there his satisfaction and determination.

Object. But the Scriptures are a dumb Judge, and cannot determine Controversies.

Ans. 1. We give earthly Kings leave to give definitive sentence and judgment in cases by their writing, by which, numbers who never heard their voice but read the writing, understand their meaning: and shall we now call them •• mb Judges? or shall we deny this privilege to the King of glory, to determine by writing, but we must blasphemously account him a dumb Judge?

2 The Scriptures are not a dumb Judge, but a speaking Judge: Rom. 3.19. That which the Law speaketh, it speaketh to them that are under the Law. Heb. 12.5. Ye have forgotten the consolation which speaketh to you as children. Joh. 7.42. Doth not the Scripture say? and what saith the Scripture? so as it is a speaking Judge, and gives to itself a mouth, and a voice, and that a loud one, 〈 in non-Latin alphabet 〉 . Rom. 9.27. the Apostle quoting the Prophet Isaiah, saith, Isaiah cries out concerning Israel, &c. 3 How doth their Speaking-Judge determine all Causes in Christendom delated unto him at Rome, but by Writing, and Bulls, and Breves? and yet he scorns to be counted a dumb Judge.

3 That is the noble and infallible Judge of all Controversies, to which all flesh must stand, which hath his authority of himself, no way delegate: but the Scripture is 〈 in non-Latin alphabet 〉 , for itself to be believed, because it is 〈 in non-Latin alphabet 〉 , inspired by God, from whom lies no appeal, whose judgment can by no means within or without itself be corrupted, whose voice alone cannot err or be led by passion, affection, or respect of persons, but is an unchangeable truth as God himself is, the Author of it. In every Common-wealth, the fittest decider of a Controversy in the Law, is the Law-maker, the King himself: the same is also true in the Church.

4 Christ himself decided all Controversies by Scripture: so did the Apostles: so the ancient believers brought all their doubts to the Scriptures, after their example.

Use 1. This serves to discover the wickedness of the Church of Rome: who, 1 That they may be Judges in their Causes, and 2 To avoid the light of Scripture, which they see so direct against them; fly the Scriptures as an incompetent Judge of the Controversies of Religion between us: and instead of the Scriptures, they appoint us four Judges, the authority of all which is superior (by th • ir doctrine) to the authority of Scripture.

I. The first Judge is the Church: for that (say they) is to judge of the meaning of Scripture; and but for the authority of the Church, we could not know which were Scripture.

Ans. 1. We ask what they mean by the Church: They say, the Catholic Church. But that is impossible to be Judge upon earth, because it is a company of all the elect in Heaven and Earth, which never was on earth at one time. Then they say, the visible Church. But what if the Church be not visible sometimes, as in Elias his time, or be in the Wilderness? Then they say, the Roman Church, which hath ever been visible these fifteen hundred years. Now we know our Judge, and how our cause is like to go, in which it is a party. But,

1 It is not the Catholic Church, unless a finger can be an hand, or an hand the whole body, or a part become the whole, and falsely and ridiculously call themselves Catholics. 2 That is no true Church, which disagreeth from Christ the Head, as Augustine saith, and is fallen off Christ by many fundamental errors; as Idolatry, Justification by works, and the like; which yet are maintained by Romanists. 3 We hold that the Orthodox and true Church is, 1 A witness and keeper of the Scriptures: but a jewel hath his price and excellency from itself, not from the keeper. 2 Having the Spirit of Christ, the Church can discern true Scripture from false and supposititious writings; but this by the help of Scripture: as a Goldsmith by the touch-stone can discern gold from other metals; but he makes it not gold, but only tries it so to be. 3 It is to publish and declare the truth of Scripture, without adding, or diminishing, as an Herald or Cryer manifests the Kings pleasure, but it receives no authority from him. 4 The true Church is a ministerial interpreter, as having the gift of Prophecy, but tied to interpret and judge of Scripture by Scripture; Christ is a magisterial interpreter.

But that the Church on earth should have authority over Scriptures, is too unreasonable. 1 It is to prefer men's voice and testimony above God's, 1 Joh. 5.9. If we receive man's testimony, the testimony of God is greater, Joh. 5. ult. If ye will not believe Moses his writings, how will ye believe my sayings? as if he should say, If ye believe not Scriptures, my testimony will do you no good. True it is, That our Savior said, I receive not testimony from man; that is, I need no man's testimony: for John gave witness to Christ: no more doth the Scripture in itself. For Christ was the light, whether John witnessed to it or no: so is the Scripture the Word of God, whether the Church be witness or no. But we admit the Church to give witness but not authority: see it in a familiar example: A man owes me money, I have a bond, and witnesses, he denies it, I produce the bond, and the witnesses, that clear the matter, and affirm the bond to be his act and lawful; do these now make the bond true, or the debt good, or only clear it so to be? for if they should not witness, the debt and bond were true: Even such is the witness of the Church to the Scripture. 2 The voice of the Spouse is inferior to the voice of the bridegroom, and howsoever a man may be moved by the Church to hear the Scripture if he be unconverted, as Augustine being a Maniche, yet a man endued with God's Spirit, and the gift of faith, esteems the Scripture for itself above all the words of all men, as Christ himself at length was of far more authority than the woman of Samaria, when the men thereof said to her, Now we believe not for thy word, but because ourselves have heard him. So as when we have the Papist asking us (as everyone of them doth, when the Word hath put them to their shifts:) But how do you know Scripture to be Scripture but by the Church? we must answer, by the Scripture, taking with us the help of the Church, and especially by the Spirit of God revealing the truth unto us: for the sheep of Christ hear his voice, and follow him. And when we ask the Papists, how they know the Church to be the Church, or where it is, some say it is here, some there, some hold us off with one mark, some with another; but at last they come to know the Church by Scripture; and that is the Church which the Scripture saith is the Church: so in all other questions, that must be the determination which the Scripture determines.

3 The Church cannot be judge, because it must be judged by Christ's voice, and not be a Law unto it. Common-wealths must receive Laws from the Prince, and not the Prince from his people: and as it is in bodies politick, so in the mystical body of Christ. And as in the natural body the head ruleth the members, not contrarily, so is it here.

4 How absurd is it to affirm, that that which is subject to error, must be judge and superior to that which is free from it? But the Church may err, even the true Catholic Church on Earth, may err, and doth when it departeth never so little from the Scripture, although it cannot depart from the foundation, nor incorrigibly err: for every man may err, and therefore that which consists of every man: even the Apostle was compassed with infirmity. Besides, the main difference between the Church militant and triumphant, is, that one may err, the other is quite freed from error.

II. The second judge and decider of controversies, appointed by the Church of Rome, are the Doctors and Fathers: but how corruptly? for, 1 They consent not among themselves, and seldom agree in the same sense. 2 They borrow all the light and truth they have from the Scripture, as the stars from the Sun. 3 All their doctrine must be judged of by Scripture, and only so far received as they agree with it. 4 They all present their writings to be examined by Scripture, and so, many things in them are truly judged erroneous, even in the best of them. If I speak, let none hear me; but if God speak, woe to him that hears not. It must not go for current, This saith Augustine, or that saith Donate, but, This saith the Lord. 5 The Interpreter of Scripture must be divine and infallible as itself is, and certain: but the Interpretation of Fathers is human, infirm, sometime according to passion, or contention: so as often (even by Bellarmine's often confession) they speak minus caut • ; the best of them wrote Retractations, and other things being old, than they did being young. Seeing therefore there is no stability in Doctors, let Christ be acknowledged of us the chief Doctor of his Church, Matth. 23.8. One is your Doctor, even Christ.

III. Their third judge and decider of controversies are Councils, which (say they) is the Church representative: but these are as unfit to be Judges of the Scripture as the former: For, 1 Even the general Councils disagree among themselves in interpreting Scripture, as might be seen in a number of places. 2 The Popes Canon Law itself affirmeth, that all the Councils (except the four general, namely the Nicene, Anno 332. Ephesius, Anno 450. of Chalcedon, Anno 456. and of Constantinople, Anno 386.) may err: and although it blasphemously equal the four Councils to the four Evangelists, yet we know that even these have erred. For that Nicene general Council determined, there should be at any case but one Bishop in one City, which is against the Scripture, Act. 20.28. Philip. 1.1. The twelfth Canon of that Council condemned all kind of war among Christians. The thirteenth Canon holds the necessity of the Eucharist, as the necessary viaticum, or provision of a Christian at his departure. Also it erred in the matter of Ministers marriage, stayed by Paphnutius. And the Constantinopolitan Council gave all equal honor and authority to the Bishop of Constantinople with the Bishop of Rome which the Papists themselves generally hold to be a great error, and yet perhaps was none. And the consent of Ancient Fathers is, that Plenaria Concilia universal and Oecumenical councills may err & be mended by later Councils.

3 There was a true sense and interpretation of Scripture in the Church before any of these general Councils. The first general Council was the Nicene, wherein were three hundred and eighteen Bishops gathered by Constantine the Great against Arius, but this was not till the three hundred twenty eighth year after Christ: and was there not all that while the gift of interpreting and judging of Scripture, that now we must seek a new means, erected so many hundred years after the Apostles?

4 The Councils themselves determined by the Scriptures of the Scriptures as the first Nicene general Council, where Constantine enjoined, and accordingly they determined all according to Scripture. It seems in those days the Scriptures were above Councils: and since Councils and Decrees of men got wings to fly above the Scriptures, it was never well, as one of themselves speaketh. Well may we now say with Nazianzen, who therefore avoided all meetings of Bishops, quod nunquam ullius Concilii bonum & foelicem exitum vidisset; yet he had seen some which the Papists stand unto.

And we also, seeing the gross errors of Councils (as that ancient Council of Carthage under Cyprian, appointing rebaptization to such as were baptized by Heretics: the second, Ephesin Council, in which were more than three hundred Bishops, is called by Leo himself, living in Theodosius his time, Conciliabulum latrouuns, a den of Thieves: the second Nicene Council appointed Images made by man's hand to be worshipped: a most gross error and Idolatry. The Roman Council under Pope Stephanus, condemned Pope Formosus, and all his Decrees: and the Council of Ravenua condemned Stephanus, and restored Formosus. One of them must needs err. The Council of Constance appointed a number of gross errors, as that the Cup should be taken from Laickes, that faith given to Protestants, under the Emperors promise and seal, is not to be kept, &c. and it condemned a number of John Hus his Articles, which were orthodox and consonant to Scripture. The Council of Trent was a sink of all Antichristian errors:) now we, I say, seeing such gross errors of Councils, may not or ought not we with the ancient Fathers, appeal from Councils to the holy Scripture?

Jerome on Galath. 2. saith, The doctrine of the Holy Ghost is that which is delivered in Scripture, contra quam si quid statnant concilia, nefas duco: If Councils determine anything contrary thereunto, I account it abhominable. And Augustine, being pressed by the authority of the African Council, at which Cyprian was present, appealed from it to the Scripture; with this reason, We may not (saith he) doubt of the Scripture, of all other we may doubt. Nay, Panormitan, the great Popish Canonist and Lawyer, saith plainly, Plus credendum est simplici la • co Scripturam proferenti, quam toti simul Concilio; We must more believe one poor simple Lay-man that bringeth Scripture, than a whole Council. I will add nothing of the Romish trick of falsifying the Books of Councils, and corrupting, changing, adding, and detracting from the Canons; which makes them yet more uncertain and insufficient to rule the Scriptures by: this might be instanced in the Nicene and Milevitan Council, and others; but the further dispute hereof belongs to the Schools.

IV. The fourth Judge to decide all Controversies is the POPE himself: for they have but fumbled all this while, and now they deal plainly: for when they pretend the Catholic Church, Doctors, Councils, they mean all Romish: for, with the Rhemists the Catholic and Roman faith is all one. Gregory de Valentla, saith, By the Church, we mean her head, the Roman Bishop. Bellarmine hath these words, The Pope himself, without any Council, may decree matters of faith. And the Canon Law saith, that all his rescripts and decrees are Canonical Scripture, and that he may dispense, 1 Against God's Law. 2 Against the Law of Nature. 3 Against an Apostle. 4 Against the New Testament.

Now that the Pope cannot have authority at his pleasure to judge the Scripture, is plain: 1 Because a Council is above the Pope, as the most and ancientest of Papists believe, and two general Councils, of Constance and Basil decree, and that the Council hath power to restrain, yea and depose him, and so hath done. And yet a Council (as we have seen) wanteth this authority over the Scriptures. Bellarmine would not believe or approve it, but for the observation of the Church, and common opinion. Now the Sorbonists of Paris deny it.

2 Because we know the Pope can err in his Chair in matters of faith, and interpretation of Scripture. As for example, Rom. 8.8. They that are in the flesh, cannot please God: Pope Sirycius thus interpreted it, To be in the flesh, is to be married, therefore the Priests must not marry. John 6.53. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you: Pope Innocent 1. thence determined the absolute necessity of the Eucharist to salvation, and therefore it must be given to Infants. Luke 22.38. Behold two swords here: Pope Boniface 8. interprets it of the temporal and spiritual sword delivered to the Pope. Nay, they have not only erred many of them, but been gross and wicked Heretics.

Liberius Pope about the year 350. was an Arian, and subscribed to the unjust condemnation of Athanasius, and afterwards as a obstinate Heretic was deposed. Honorius the first, Anno 626. was an Monothelite. held that Christ had but one will, and so but one nature: and for this Heresy was condemned in three general Councils. In the year one thousand four hundred and eight, at a Council held at Pisa, consisting of a thousand Divines and Lawyers, two Popes were deposed at once, to wit, Gregory the twelfth, and Benet the thirteenth, the tenor of whose deprivation calls them notorious Schismatics, Heretics, departed from the Faith, scandalizing the whole Church, unworthy the Papacy, cut off from the Church. What? must we obey in error, scandal, and Heresy? or can the Pope alter the nature of that which is false, and make it true?

3 When there were two or three Popes at once, and none knew which was the right Pope, or the chief Pastor, whither should men go for their determination of controversies in Religion? or when themselves disagree in interpreting Scripture, how can we know which of them to lean unto? See an example, Matth. 16.18. Thou art Peter, and upon this Rock will I build my Church: Some Popes understand it of Peters person, some of Peters Chair, which they say is at Rome, some of Peters Confession. We have all unerring Popes, maintaining these several interpretations; how shall we choose the best? what, upon a Popes word? everyone of them hath that. Therefore there must be a superior Interpreter, and more infallible, namely, the Spirit of God in the Scriptures.

4 How know we he hath any authority over any other Bishop, seeing the Scripture gives him none? How may we know he is not carried by affection, seeing he is a party in the Churches controversies, and by Canon cast our from being a Judge? How know we no appeals lie from him, seeing the Fathers have appealed from Councils which are above him? How can we know that he sits in Peters Chair upon earth, seeing the Father hath taught us, That he sitteth in Heaven, who inwardly teacheth men's hearts?

Therefore we renounce all such corrupt Judges, and lean to the uncorrupt Scripture.

Use 2. Secondly, seeing the Scriptures are the best Commentaries of themselves, and the Judge and decider of all Doctrines and Controversies; Ministers that would stablish truth of Doctrine, must be careful to prove and justify all their collections of Doctrine out of Scripture: for thereby they settle the faith of their people upon a sure ground of faith and manners: all other foundations are sandy, all other proofs liable to exceptions. Why then should Protestant-Preachers, who defend against Papists the sufficiency of Scripture to make God's people perfect, and hold it the rule and square of all doctrine, cross their judgment by their practice? for every place of Scripture alleging a dozen or twenty testimonies of Doctors, Fathers, Councils, nay, profane Poets and Heathens; all which are darkness itself, and without light, further than they borrow from the Sun in the Scripture.

I am not so nice, as that I think not there may be a sparing and sober use of human testimonies in Sermons; sometimes in cases of Grammar; sometimes in matters of great controversy, to show the consent of the Ancient Church, especially dealing with an Adversary that will claim all antiquity for him; sometime by way of conviction, to shame Christians by the heathen, as the Lord did the Jews by Chittim and Kedar, and the sluggard by the pismire. Neither am I an enemy to Learning, but would have a man well seen in natural Philosophy, in human literature, in the writings of Fathers and Schoolmen, and be as a good householder stored with things new and old. But needlessly, and for ostentation, to give tongues unto dead men, and in the message of God, to put to silence the voice of God, speaking in the Scripture, to set up Hagar the handmaid above Sarah her mistress, is a fearful sin against God and his Word, and a crying sin of these days; wherein for a man to tie himself close to the Scriptures without such flourishes, and to scorn to send a rich Jewel to the Painter, is to bring a blot on himself, that he is a man of no learning. For what meaneth else that common cry, that no man is against this manner of preaching, but they that cannot use it? Well hath he learned his art that can most hide it here, that God may have all the glory: for he is not commended here, whom men praise, but whom God alloweth.

The Apostolical teaching of Christ was not in words which man's wisdom teacheth, but God's: he is the best Scholar that can teach Christ plainliest: and for my part, if I would set myself to be idle, I would choose that kind of preaching which is counted so laborious. The same I say for disputations and controversies in the Church and Schools: never can we look for an end of them, till we tie the determination of them to the Scripture alone, the right Judge. A stratagem of Satan for Antichrist to fly the Scripture which should soon end controversies, and hide his poison in the infinite windings of Fathers, Councils, Traditions, &c. Well I know, that God hath a secret work in punishing the unbelieving world, by the continuance of the man of sin till his time come: but having well thought of the props on which he standeth, yet in the days of such light, there is none that doth him more service, than this hiding of his mystery in such a thicket of uncertainties, wherein it is impossible to come to any end or issue. We may follow the fox from one burrough to another, and from hole to hole, because we are forced. But whosoever looks to come to an end of controversies, by following him from Father to Father, from Council to Council, from one Decree to another, from one Tradition to another, with infinite labor examining and scanning the words and syllables of ancient and latter times, he shall fall short of his expectation: For all this while the determiner of the Controversy is not present but set aside.

And what other Reason can be given, that whereas the chase and pursuit of that beast of Rome hath been continued with extraordinary speed and strength for above these hundred years last past, and he hath been followed into every hole wherein he hid himself, yet the controversies so beaten and canvased, are in man's eye as far from composition or determination as at first, not one of them yielded up on either hand? I say, no other better reason can be given, but that we are not agreed of the Judge of the cause, and so long as they can hold them off the Scriptures, they will not be set down by any other authority.

Use 3. Thirdly, This Doctrine must provoke us to the diligent reading and study of the Scriptures: for hereby we shall come to be stablished in the truth, and able to discern the abuse of Scriptures: by conferring them with themselves: this is the best way to keep us from errors and sects, and to find out the true sense of Scripture.

Object. But do not our adversaries read the Scriptures as diligently as we? and are not they as skillful to compare Scriptures, and yet abide in error and heresy?

Ans. Here we must consider, 1 The person that must read. 2 The rules to be observed in reading.

1 The person must be a religious and rightly affected person, that must read the word with understanding.

Obj. So the Papists say, that only religious persons ought to read the Scriptures.

Ans. Every Christian ought to have the Book of the Law with him, as the Jews had before their eyes, and in their hands continually, Deut. 6.10. every Christian ought to have the word of Christ dwell plenteously in him, Col. 3.16. everyone ought to be ready to give a reason of the faith he professeth, to everyone that will ask 1 Pet. 3.15. everyone ought to attend to the sure words of the Prophets and Apostles, as a light shining in a dark place: for so the Apostle Peter writeth to all Christians, and not only the Clergy.

Yet no Christian ought to read unprepared, neither can everyone read to profit, but such as are qualified, 1 With humility in the sense of our own simplicity and infancy in heavenly things, becoming fools in ourselves, that we may subscribe to God's wisdom in the Scripture, and captivating all our own thoughts to the obedience of Christ. Psal 25.9. God teacheth the humble. Matth. 11.25. Thou hast hid those things from the wise, and revealed them to babe • . And what is the reason that Heretics, Sophisters, and Papists of great learning, read the Scripture but understand not, but because they give not up their reason and human wisdom, which is enmity to God, and scorn to be children, delivered to be taught and formed by our heavenly Master?

2 With desire and love of Christ, and his Truth: the scope of all the Scripture is Christ, and thou must desire to know and advance nothing but Christ crucified. Prov. 4.13. Love wisdom, and she shall keep thee. When men come prepossessed with opinions to set up men's devises, and traditions, and wicked opinions, according to which they must interpret Scripture, and not examine them by the Scripture: or if they bring a purpose to magnify the Pope, and advance his religion instead of Christ's, no marvel if like the Images they have eyes and see not, read and understand not. They love not Christ, nor will have him to rule over them, but his Vicar, neither love they the truth in the Canonical Scripture further than it will stand with their Popish Canon Law. Or, if a man come to read out of custom, and coldly without fervency and love, experience will tell him, though thus he read much, his profit shall be but small.

3 With repentance, and faith, and a good heart, 2 Cor. 3.14. when the heart of Israel shall be converted to the Lord, the veil shall be taken away: this veil is natural ignorance, and infidelity. Where the former is, no marvel if the word read and known be not understood, as a blind man cannot see the Sun shining in his strength. Where faith is absent, and is not mingled with the word, it must needs become unprofitable. Impossible it is that the wisdom of God can dwell in a wicked heart; no man puts precious liquor into a fusty cask. This is the cause, that men of great learning want sound understanding, because they want sound conscience. Hos. 14.10. The ways of God are right, but the wicked fall in them.

4 With a purpose not only to know, but to practice, Joh. 7.17. If any man will do my will, he shall know whether my doctrine be from heaven. The scope of the Scripture, is not only to believe in the Son of God, but to walk in the obedience of faith. Now if men read over all the Bible an hundred times, either for knowledge only, or for vain-glory, or to advance themselves into preferments, or to oppose the truth, as Heretics and Papists do, no marvel if they never attain the true sense of them.

5 With prayer for the Spirit to lead us into all truth, because the Scriptures were inspired by God's Spirit at first, and the same Spirit is only able to acquaint us with his own meaning. If any man want wisdom, he must ask it of God, Jam. 1.5. so did David, Psal. 119.18. Open mine eyes, that I may see the wonderful things of thy law. Is it any marvel, that they who fly the judgment of God's Spirit, and stand to the Church, Pope, Councils, and only swallow that sense which they give, and never look after God's Spirit, should miss of the true meaning of the Holy Ghost, and fall into and tumble in a number of errors and heresies?

To these might be added meditation, diligence, keeping of order and time, special application, and the like. These things let them be brought to the reading of God's Word, and no man shall lose his labor, he shall be taught of God, who hath promised to reveal his secret to them that fear him.

So much of the qualification of the person.

II. Now follow some rules, which a person thus qualified must learn, and keep by him, to try when a Scripture is wrested or no.

[Rule 1] The first is that in our text, conference of Scripture: there the Spirit of God by plain places expoundeth those which are more difficult. Thus Nehem. 8.8. Ezra opened the Scripture, by comparing it with itself, and so made the people to understand, as Junius noteth out of the original. So the Bereans having heard the doctrine of the Apostles, searched the Scriptures; that is, compared their doctrine with the doctrine of the Old Testament. Thus the Apostles themselves, teaching Christ's resurrection, Acts 2.16. prove it out of the Old Testament: viz. Psal. 16.10. Thou wilt not suffer thine holy one to see corruption. And to prove that those words cannot be meant of David himself, he appeals to another testimony in 1 King. 2. where it is said, that David slept with his fathers, and lay buried in his Sepulcher, and so saw corruption. This is a special way whereby the Scripture giveth wisdom to the simple, Psal. 19.7. And for this purpose the Lord hath in great wisdom tempered the Scripture with some hard places, to exercise men's senses, and try their diligence in comparing of Scripture, whereof there were no need if there were no hard places. How comes it that many pervert, the Scripture to their own destruction, but because they confer not one part with another, which would lead them into the right sense? How come the Arians, when they hear Christ say, The Father is greater than I, and other such sayings, to hold to the death that Christ is not true God, co-essential and co-equal with his Father, but that they do not compare this with other places? as Job. 1.1. That word was God; Philip. 2.6. He thought it no robbery to be equal with God; Rom. 9. — which is God blessed forever. And consequently, that the former place speaks of his Human nature, the latter of his Divine nature.

How could the Papists suffer shipwreck of faith, and Heretically err in the foundation of Religion, teaching justification by the works of the Law out of Jam. 2.21. Was not Abraham our father justified by works? but that they confer not other places to help them into the right sense? as Rom. 4.2. and 3.20. We are justified by faith, without the works of the law: and, Tit. 3.5. Not by the works of righteousness which we had done, but according to his grace he saved us. Which places being compared show, that one speaks of justification before God, as Paul; the other of justification before men, as James; the former of justifying the person, the latter of justifying the faith of the person.

When they read such places as these, Awake thou that sleepest, and, Turn you, turn you, O house of Israel; hence they conclude, man hath free-will in his own conversion. Whereas, would they compare these with other places, as Gen. 6.5. The whole imagination of man's heart is only evil continually; and, it is God that works both the will and the deed, &c. the reconciling of such places would force them to see, that till God work us, we are mere patients, and after that, acts agimus, being moved we move: for his grace must not be idle in us.

The lewd and disordered Libertine, when he reads that we are justified by faith without works, casts off all care of his conversation: What can his works do? what need they? But he could not thus pervert the Scripture to his destruction, if he compared it with such Scriptures as say, that faith without works is dead: and, that faith works by love. The reconciling whereof would teach them, that although works be excluded from justification, yet not from faith: they must be in the person justified, though not in the justification of his person.

This conference of Scripture, is either in places parallel and like, or in such as seem to be opposed, and unlike.

The conferring of like places bringeth great light to the reader. As for example: 1 Cor. 7.19. Circumcision is nothing, and uncircumcision is nothing. If we would understand what is meant by this nothing, compare we it with Gal. 5.6. In Christ Jesus neither uncircumcision availeth anything, nor circumcision: where nothing is, to avail nothing, and is not referred to Circumcision, or uncircumcision itself, but to the person, it is nothing to his salvation. So Psal. 110.1. Sit at my right hand till I make thy enemies thy footstool. If we would know whom this is meant of, compare it with 1 Cor. 15.25. For Christ must reign till he have put all his enemies under his feet. Psal. 2.7. Thou art my Son, this day have I begotten thee: this place is explained by the like, Heb. 1.5. For to whi • h of the Angels said he at any time, Thou art my son, &c. Psal. 97.7. Worship him all ye God's: What is meant by God's, and whom must the God's worship? see Heb. 1.6. When he brought his first born into the world, he said, Let all the Angels of God adore him.

Concerning unlike places we have this rule, That they speak not either of the same thing, or manner, or time; and by wary observation of the circumstances, this will easily appear in examples.

1 Joh. 16.13. The Apostles after the gift of the Spirit were led into all truth, and freed from error. Yet Peter greatly erred after that, Gal. 2.11.

Answ. The Apostles were led into all truth of doctrine, and erred not, but were not free from all error in life and conversation: now Peters error was not directly in doctrine, but in conversation with the Gentiles. So as the opposition is not in the same thing.

2 Isa. 59.21. My word shall not depart from thee, nor from thy seeds seed forever, saith the Lord: yet Matth. 21.43. the Kingdom shall be taken from you.

Answ. The Prophet speaketh of the whole true Church of God, which shall be perpetual upon earth: our Savior of the Nation of the Jews. So as the seeming opposition is not in the same.

3 Luk. 17.19. Thy faith hath made thee whole: here Faith is greater than Charity: but in 1 Cor. 13.13. Charity is greater than faith.

Ans. They speak not of the same faith: the former place speaks of justifying faith considered with his object Christ, which not absolutely as a quality, but relatively as apprehending Christ, is greater than Charity: the latter of miraculous faith, which is less.

4 Rom. 7.22. Paul delights in the Law of God: yet, verse. 23. Paul resisteth the Law of God.

Ans. This is indeed an opposition in the same person, but not in the same part: Paul stands of spirit and flesh: according to the former part, he delights in the Law, according to the later, he rebelleth against it.

5 Luk. 10.28. Life is promised to the worker, This do and live. Rom. 4.3. Not to him that worketh, but to him that believeth, is faith imputed to righteousness.

Ans. Both speak of the word, but not of the same part of the word, which standeth of two parts; the Law, and this promiseth life to the worker; and the Gospel, which promiseth life to the believer.

6 Joh. 5.31. If I give testimony to myself, my testimony is not true. Joh. 8.14. If I testify of myself, my testimony is true.

Ans. Consider Christ's testimony two ways: 1 As the testimony of a singular man, and thus considering himself as a mere man, he yields to the Jews, that his testimony were unfit, and not sufficient in his own cause, because by the Law, out of the mouth of two or three witnesses every word must stand: but 2 Consider him as a Divine person, coming from Heaven, and having his Father giving witness with him, thus his testimony is infallible, not subject to passion or delusion: And of this later the place speaketh.

7 Matth. 10.8. Freely ye have received, freely give. Luke 10.7. The workman is worthy of his wages.

Ans. The places speak of the same persons, but not of the same works; the former of miraculous works, which are not to be bought and sold for money (the use of them being only to forward their ministry:) the later, of the Function of Preaching, and labor in building the Church: equity requires that he that laboreth in the Ministry, should receive recompense for his labor, Gal. 6.6.

8 Hos. 13.9. God is not the author of evil. Amos 3.6. There is no evil in the City which the Lord hath not done.

Ans. It is not the same evil; but, that the evil of fault, this the evil of punishment.

9 Prov. 20.9. Who can say, my heart is clean? Matth. 5.8. Blessed are the pure in heart.

Ans. 1. A man absolutely considered in himself is all impure; so the former place speaketh: but relatively considered in Christ, he is pure; so the later. 2 No man is pure in respect of the presence of corruption, but the godly are in respect of the efficacy and rule of it.

10 Mark •• .15. The Apostles must go out into all the world. Matth. 10.5. They must not go into the way of the Gentiles.

Ans. Distinguish times, and the Scripture will be consonant enough: the former place is meant of preaching after Christ's time; the latter, w • i • e he was living on earth. Both are true, because the times are diverse.

11 Joh. 3.17. God sent not the Son to judge the world. Joh. 5.27. The Father hath given all judgment to the Son.

Ans, The time of his abasement, at his first coming, when he came not to judge, but to be judged, must be distinguished from his second coming in Glory and Majesty, to judge the quick and the dead: of this the later.

12 Exod. 20.15. Thou shalt not steal: Chap. 11.2. Rob or spoil Egypt.

Ans. A special Commandment of God never opposeth a general, but is only an exception from it. So of Abraham's mental slaying of his son. If a man of himself should steal or kill, it is sin; but if God bid, it is not.

13 Malac. 3.6. I am the Lord, I change not: yet it seems he is changeable, Jer. 18.7.

Ans. The Scripture speaks not in the same respect: God changeth not in himself, but in respect of us: he is changed (as the Schools speak) non affective, sed effective, in respect of his work, not of his affection: for so there is no variableness or shadow of change in him.

14 Psal. 18.20. Judge me according to my righteousness. Psal. 143.2. Enter not into judgment with thy servant.

Answ. There is a twofold Righteousness, one of the cause, another of the person: by this later he will not be justified by himself, but in the other he desires to be justified: his cause was good, there was no such thing as they laid to his charge. If Job would dispute with God, his own clothes would make him unclean: but when he dealeth with his calumnious friends, he saith, I will never let go mine innocence till I die.

15 Luk. 1.33.— Of his Kingdom there shall be no end. 1 Cor. 15.24. He shall deliver up the Kingdom to his Father.

Answ. Luke speaketh of Christ's Kingdom in respect of itself, the Apostle in respect of the administration of it. In the former respect it shall never be abolished, Christ shall always have a people to rule, always a Lordship and Headship; but he shall give up his Kingdom in respect of the manner and means of administering it, he shall not rule as now he doth, by Magistrates, Ministers, the Word, Sacraments, and other Ordinances.

16 Isa. 64.6. All our righteousness is as filthy rags. Ephes. 5.27. The Church is called glorious, not having spot or wrinkle, or any such thing, but holy and without blemish.

Ans. Both are true: the Prophet speaks of the Church militant, the Apostle of the Church triumphant.

17 Act. 15.10. Circumcision, and such like rites, are called heavy yokes, which neither the Apostles nor their Fathers were able to bear. 1 Joh. 5.3, To them that love God his commandments are not grievous, and his yoke is an easy yoke, Mat. 11.30.

Answ. They were intolerable in respect of the rigor wherein Moses propounded them, to be fulfilled: but not in respect of imputation (of Christ's righteousness) inchoation (of inherent righteousness) and acceptation, God accepting the will and faith, for the deed: Christ stood between those heavy burdens and us, and carried away the curse of the law.

18 Act. 15.27. Circumcision is abrogated: yet Paul circumcised Timothy, chap. 16. v. 3.

Answ. True, it was taken away as a Sacrament, but it was not yet honourably buried, and therefore it remained only as a ceremony.

19 Mat. 9.6. The Son of man hath power to forgive sins. Luke 23.34. Father forgive them, they know not what they do: why prays he thus to his Father if himself might forgive them?

Answ. Though all the Persons in Trinity forgive sins, yet not in the same manner: the Father bestows, the Son merits, the Holy Ghost sealeth up, and applieth remission of sins.

20 John 10.29. None of my sheep, no elect shall perish, none shall pluck them out of my hands. Judas was elected, Mat. 10.4. and yet perished, was the Son of perdition, Joh. 17.12.

Answ. Election is twofold, either to life eternal, whereof John speaketh, chap. 10.29. and so Judas was not elected: or to the office of Apostleship, and from this he fell.

21 John 1.8. He was not that light. Joh. 5.39. He was a burning and a shining light.

Answ. It speaks not of the same light: John the Baptist was not the Sun of righteousness, the Messias, that light that brought light in the world; but he was a light, and gave a notable testimony to that light.

22 Mic. 5.2. Bethlehem was little among the thousands of Judah. Mat. 2.6. Thou art not the least.

Answ. The Prophet speaks of it as it was in his time, in itself, as it was of a little circuit and compass: but the Evangelist as it brought forth Christ the Son of God, the Messiah: in this respect it was great, which in itself was but of small estimate.

23 Gen. 2.18. God said, It is not good for man to be alone. Paul saith, It is good for a man not to touch a woman, 1 Cor. 7.1.

Answ. God speaketh so, 1 Ration medii, because of propagation: 2 Remedii, to avoid fornication, and wandering lusts: 3 Mysterii, because marriage should be a type of the union between Christ and the Church: 4 Et adjutorii, because man wanted a fit helper. But the Apostle speaks not simply, but comparatively; it is not so good as not to touch a woman: or it is good, that is, commodious in these times of persecution, when all the world raged against Christians, not to touch a woman; it is not fit to have the burden of a family in such times. Again, he speaks of such as himself is, such as have the gift of continency.

24 Joh. 10.27. Reach hither thy finger; and thy hand, and thrust it into my side: yet verse. 17. he saith to Mary, Touch me not. Why so?

Answ. Because Thomas must believe, and have his faith helped, who professed he would not believe, unless he might touch him: but Mary believed, and did not need this indulgence, she would hold him with her, and have the comfort of his bodily presence.

25 Rom. 14.9.— That he might be the Lord of the dead and living. Matth. 22.32. God is not the God of the dead, but of the living. Can God be the God of the dead, and not the God of the dead?

Answ. Christ speaks not simply, as the Apostle doth, but in the sense of the Sadducees, and by an hypothesis of their surmise: as if he should say, God is not the God of such dead, as you surmise shall never rise again, but because they are indeed to rise again, God is their God.

Rule 2. Another Rule to be observed in Reading, to get the true sense of Scripture, is this: If any place seem to uphold sin directly, it must be expounded by a figure; as, 1 King. 18.27. Cry aloud, for he is a God, either asleep, or in a journey, or pursuing his enemies. Here is a manifest Irony. Mat. 26.45. when Christ took his Disciples asleep the second time, after he had commanded them to watch, he saith, Sleep on; which was a sharp reprehension of their dullness. The like may be said of these places, Judge. 10.14. 1 King. 22.15. Eccl. 11.9. Mark. 7.9.

Rule 3. In all doubtful places, let us ever receive that exposition, which is according to the Analogy of faith: Rom. 12.6. If any man prophesy, that is, have a gift of interpreting, let him interpret according to the analogy of Faith: So that if the letter of a Scripture cross the Analogy of Faith, that is, agree not with the sum of the Doctrine of Faith, contained in the Decalogue, Creed, and Lord's prayer, it must be understood by a figure. As for example: Where the Text saith, This is my body: seeing the literal sense fighteth with the Article of Faith, by which we believe that Christ is ascended into Heaven, and sitteth at the right hand of God, till he return to judge the quick and the dead, it must be understood in the figure, usual to Sacraments, by which the thing signified is put for the sign: and contrariwise. So, Luke 7.47. Many sins were forgiven her, for she loved much: to gather hence merit of Remission for our works of Charity, with the Papists, is against the ground of faith, by which we believe remission of sins, which is directly opposite ro merit.

Rule 4. Great diligence must be used to discern the right scope of the place doubted of; which being neglected, makes way to manifold errors. See an instance: The good Samaritan shown mercy to the man that fell among Thieves, and was left half dead, and wounded. Now to gather hence, with the Papists, that men are but half dead in sin, and being a little holpen by grace • are able to work out their salvation, is to miss the cushion, and wander beyond, and beside the scope of the place; which is, to show who is our neighbor, and what Charity binds us to, and not what we can do of ourselves. Besides, being a parable, it proves nothing besides the main scope. Else one might hence prove, that of all men Priests and Levites are most unmerciful, and that there is chance.

Rule 5. If a doubt rise out of a promise or threat, know that they are all conditional, although the condition be not expressed. Yet forty days, and Ninivey shall be destroyed; with a secret condition, except Ninivey repent. So a Promise of long life is made to the godly, and yet they often die young: therefore a secret condition must be understood, thus, unless God see it better for them to take them away young from the evil to come. Isa. 38.1. See thy house in order, for thou shalt die, and not live: yet Hezekiah lived fifteen years afterward: Therefore there must be understood the condition of God's Will, which was concealed. Gen. 20.3. God said to Abimelech, Thou shalt die for the woman, yet he died not: the exception was, unless thou restore her. See this rule at large in Ezek. 33.13, 14.

Rule 6. Neither stick too fast to the letter, nor yet insist too much in allegories or metaphors. The Jews greatly sinned in the first, and are yet held from their conversion by this plot of the Devil. For as the multitude of them in the Prophets time, while the Ceremonial Law stood in force, stuck to the outward Ceremony and Letter, and offered Sacrifices and Beasts, and did such things as were commanded, but went no further; they washed the outside, but not the inside; they offered the blood of Beasts, but rose not so high as the blood of Christ's they killed the Bullocks and Sheep, but not their sins, nor took notice of that mortification of corruption, which these would have put them in mind of: So at this day, reading the Prophecies of Christ's spritual Kingdom, set out under the types of most flourishing temporal Kingdoms, they stick in the Letter, and lose the sense, denying the Messiah to be come, because they see not that flourishing estate, and temporal happiness, which they grossly and carnally imagine.

This was the judgment of God upon Origen, who was in such extremities in both these, that although his wit served him to turn all the Scripture almost into allegories, yet he stood most absurdly to the very letter: as in that of Matth. 19.12. Some have made themselves chaste for the Kingdom of Heaven: he foolishly interpreted the place, and made himself be made chaste by men, not discerning Christ's distinction; who speaks of three sorts of Eunuchs, some so born, some violently cut and made so by men, some voluntarily by repressing their lusts, abstinence, temperance, &c. this last he confounded with the former. And he might as well have plucked out one of his eyes, because Christ saith, It is better to go into Heaven with one eye, &c.

So on the contrary, many Heretics have defended their Heresies only by translating of Scriptures into Allegories. The Apostle speaks of such as denying the Resurrection of the body, turn all the Testimonies of the Resurrection into an Allegory, meaning thereby only the spiritual Resurrection of the soul from sin. Of which sort was Hymencus, and Philetus, who destroyed the Faith of certain, saying, The Resurrection was past already, 2 Tim. 2. v. 17. And of this sort are the Familists at this day.

The Papists denying the Marriage of Ministers, hearing the Apostle say, that a Bishop must be the Husband of one Wife, turn it into an Allegory (I had like to have said a jest:) He must, they say be the Bishop of one Bishopric; as though his children must not be governed in his own house, which is plainly distinguished from his Diocese, 1 Tim. 3.4, 5. Thus they defend the Sacrifice of the Mass, by Gen. 14.18. where it is said, that Melchizedek brought forth bread and wine to Abraham, and he was the Priest of the high God: with them this must needs signify, that the Priest offers Christ to God for the sins of quick and dead.

Rule 7. In every small diversity and difference in numbers, which are historically mentioned, we must not suspect error in the Scripture, but our own ignorance. Act. 7.14. All the souls which came with Jacob into Egypt, were seventy five: but in Gen. 46.27. They were seventy souls. Here are five odds. Some say, Luke follows the translation of the Septuagint, which was famous, and of great authority, and would not bring his History in disgrace for so small a difference. I doubt not but Luke, and Stephen, and Moses agreed. Mr. Junius thinks, that Stephen mentioned the four wives of Jacob, and his two sons, Er and On •• that were dead, excluding Jacob himself, but they came not into Egypt, Calvin and Beza think there was some error in the Writers: which is not unprobable, seeing in writing the Greek, the word 〈 in non-Latin alphabet 〉 , signifyng five (being in the margent) might easily creep into the Text for 〈 in non-Latin alphabet 〉 , which signifieth all. And thus both Moses, and Stephen, and Luke may be reconciled, who both likely wrote seventy.

But howsoever, according to our rule, the Spirit of God often in setting down numbers, useth the figure Synecdoche, a part for the whole, and in a diverse respect putteth down a greater or less number, As for Example:

1 King. 9.28. Solomon sent his servants, who took from Ophir four hundred and twenty talents of Gold: 2 Chron. 8.30. He took thence four hundred and fifty talents of Gold. Here is thirty talents odds.

Answ. They received of King Hiram four hundred and fifty which they brought to Solomon, partly in substance, as the four hundred and twenty, partly in account, much being spent about the charge of the Navy, even the thirty talents.

1 Sam. 13.1. Saul reigned two years over Israel: whereas he reigned forty years, Act. 13.21.

Answ. He reigned two years well, de jure, lawfully: but being rejected from being King, the other are not numbered. Junius upon this place proves this interpretation by four arguments.

Matth. 17.1. Christ took Peter and John the sixth day after: Luk. 9.22. Eight days after.

Answ. Both are true in a diverse respect: Matthew accounts only the intermedial days, not the two extreme pieces; Luke accounts them all. Sometimes some numbers are cut off for brevity, and to make the number run more full and round: as in Judge. 20.46. Of the Benjamites were slain five and twenty thousand; here wants an hundredth, as appears verse. 35. for the aforesaid reason.

2 King. 15.33. Jotham was twenty five years old when he began to reign, and be reigned sixteen years in Jerusalem: yet it is said in the 30. verse. in the twentieth year of Jotham the Son of Uzziah.

Answ. The former text speaks of the years that Jotham reigned for himself: but he had reigned twenty years in his fathers time, being struck with leprosy for meddling with the Priests office; and all the years he reigned in his Fathers life time are counted to his fathers reign; for he was not Rex for that time, but prorex.

The like rule also we must observe in diversities of names and places, if we would not stick in the sand. As in this example: Matth. 27.9. It was fulfilled which was spoken by the Prophet Jeremy: whereas it was spoken by Zacharias, chap. 11.13. and not by Jeremy. Many learned men trouble themselves more than needs in reconciling this place. 1 Some say that Saint Matthew joins together both one place in Jeremy, chap. 18.1, 2, 3. of the potter, and this of Zacharias, 11.13. But there is little or no agreement between them. 2 Some say, that it is not in Jeremiah's writings that are Canonical, but in some Apocryphal writings of Jeremy, which the Jews had, and which Chrysostom confesseth he saw, wherein these words were. But it is not likely, that the holy Evangelist would leave a Canonical text, and cite an Apocryphal; or give such credit to that, or seek to build our faith upon it. And by our rule that Book should be Canonical, 3 Some say, that Matthew forgot, and for Zaehary put down Jeremy: but with more forgetfulness, that holy men writ as they were moved by God's Spirit. This error Erasmus takes hold of, from Augustine, who in his third Book concerning the consent of the Evangelists, Chap. 7. defendeth and excuseth this error. 4 Some think it the error of heedless Writers, who might easily so err: but all the oldest Copies, and the most ancient Fathers have the name of Jeremy. 5 Some say, that Zachariah being instructed and trained up with Jeremy, did deliver it by tradition from Jeremy, and so Jeremy spoke it by Zachariah: which might be true, because it is said in the text, As was spoken by Jeremy, not, written. But 6 The most compendious and likely way of reconciling is this, that Zacharias and Jeremy was the same man, having two names, which was very usual among the Jews: as Gideon was called Jerubaal and Jerub • sheth; Solomon was called Jedidiah; Jethro was called Hobab and Revel; Jehoiacim, Ieconias, and Coniah; Hester was called Edissa; Simon Peter, Cephas and Bar-Jonah; Matthew was called Lev • ; Jerusalem, Jebus and Salem, &c.

4 These are such rules as not only the Learned (who besides these have the benefit of Arts and Tongues, the knowledge of Phrases, the benefit of Disputation, and the like) but even the simplest may make good use of: 1 To understand the Scripture aright, and so discover the subtlety of Satan, and seducers. 2 To convince error, and let others see their errors, and so gently lead them back into their way again. 3 They be great means to justify the truth, and glorify God. 4 Practisers of them have comfort in themselves, that they are lovers of the truth, and desire to find it, even with much labor and industry. 5 The want of this diligence and study of Scripture, is the very cause, that so many stagger and doubt of our religion, and are so indifferent that they cannot tell whether to lean to Papists or Protestants, and so hold doubtful to their death. Yea, and many go away and fall off from us, and depart to Antichrist: which is a just judgment of God upon them, because they were so far from receiving the truth in the love of it, as they would never take pains to search into the Scripture, which witness of the truth.

WE are now come to speak of the allegation itself, and the force of the reason, taken out of Deut. 6.16. where the Israelites are forbidden to tempt the Lord, as in Massah. How they tempted him in Massah, is set down in Exod. 17.7. being in want of water, and distress, they contended with Moses, and said, Is the Lord amongst us? 1 They doubted of his power, and so would try whether he could give them water in this their want: for the word nasah, properly signifies to make trial; as David is said to have tried and proved before to go in armor, 1 Sam. 17.39. where the same word is used. 2 They doubted of the truth of his promise, not believing him to be amongst them, as he had promised, unless he would show them in all haste some sign of his presence, in present supply of their necessity; and therefore they say, I • God amongst us?

Now mark how aptly and wisely our Lord and Savior applieth this place.

I. In his choice: he is now on the pinnacle, and in a dangerous place, and well knows that this prohibition was a fitter place to study and meditate on, than those large promises in that most comfortable Psalm. For howsoever all Scripture is profitable and Divine, yet some Scriptures fit some persons, and some occasions, better than other. It is a true and comfortable promise, Isa. 1.18. Come, let us reason together, though your sins were as red as scarlet, &c. But for a man not truly humbled, the threats of the Law are fitter to meditate on: neither doth the Lord so invite the Jews till they be humbled. It is true, God hears not sinners: but such a place is not so fit to be meditated on, and applied by such as are seriously beaten down already in the sight and sense of sin. He that provideth not for his family, is worse than an Infidel: a true and holy speech: but if a covetous man apply it, it hurteth him, he hath other places to study on; as, Beware of covetousness; and, covetousness which is Idolatry, is one of the sins which shuts out of heaven. The holy heart of Christ could equally meditate and apply all Scripture; but by this his choice, he would teach us to make choice according to occasions.

II. In direct meeting the Devils drift, which was to move Christ to vain confidence, and make trial whether he was the Son of God, or God his Father, by throwing himself down. Comparing this place with the former, he shows him, that it gives him no leave to cast down himself: for this were not to trust God, but to tempt God, as the Jews did in Massah: but I doubt not of my Fathers power, and therefore I need not try it. I distrust not the truth of his promise, and presence with me, what need I make trial of it? I have a Commandment, which I must not separate from the promise, as thou doest. Thou pretendest a promise, but no promise extends to the breach of any Commandment, but hath his ground and dependence upon some Commandment or other. Thou wouldest have me cast myself down, and promisest help, but no promise can secure him, that attempteth that wherein he tempteth God, as this action would.

In the words are, 1 The person that must not tempt, Thou: 2 The person that must not be tempted, The Lord thy God: 3 The action of tempting, not tempt.

I. The person, Thou. Some think that the pronoun [Thou] is to be referred to Satan; and [the Lord thy God] to Christ himself; as though Christ had said, Thou shalt not tempt me. But, 1 It was never written, that Satan should not tempt Christ: if it had, it had been false. 2 It is a negative Commandment of God, directed to his people, which binds all persons, at all times, in all places; and not to be restrained to this occasion. 3 Satan was irrecoverably fallen from the Covenant of grace; and so, although Christ was his Lord in respect of his power, yet not his God in respect of the Covenant of grace, which those words have special respect unto. 4 Satan proceeds to tempt him still, and therefore that is not the meaning. 5 Christ in this humble estate would not manifest himself, much less call himself Lord and God.

II. The person who must not be tempted, The Lord: if he be a Lord, he must be feared, obeyed, honored, not tempted or provoked. Thy God: though he be my God and my Father, I must not presume, I must not abuse my Fathers goodness and providence where no need is. A loyal subject will not presume upon the clemency of his Prince, to break his Laws, or a loving child upon his fathers goodness, to offend him.

III. The action of tempting. To tempt God, is to prove and try God (out of necessity) what he can do, or what he will do, and whether he be so good, so merciful, so just, as his word and promise say he is: so Heb. 3.9. Your Fathers tempted me, and proved me, and saw my works. The mother of this sin is infidelity and unbelief, 1 Of God's power, as if his arm were shortened: 2 Of his goodness, as if he were not so careful of his chosen as he is. For else what need I try that which I were assured of? The issue of it, or the branches that shoot from this root, are put forth, 1 In judgment. 2 In affections. 3 In counsels and actions of life.

I. In judgment and matter of doctrine, to prefer our own conceits above the Word of God, whereof the Apostle speaketh. Act. 15.10. Why tempt ye God, to impose a yoke upon the Disciples necks, which neither our Father no • we can bear? as if he should say, Why do you of the Circumcision, vainly swelling and trusting in your own strength, falsely conceive and teach without warrant, to anger the Lord with, that by the fulfilling of the Law ye can attain salvation, binding up the power of God to the Law as necessary to save men thereby? what an intolerable yoke is this, which no man is able to bear? What shall we think then of the Papists doctrine, who lay the same yoke upon men's shoulders? what is their whole Religion, but a plain tempting of God, and a provoking of his anger, while they lay on men the yoke of the Law? This is the sin of all other Heretics, who like the Pharisees, let the Word of God behind their own inventions, and properly and directly fight against Faith, which leaneth itself wholly upon the Word of God. Faith looks at God's constitutions, it suffers not judgment to arrogate above God's judgment; it beats down human wisdom and reason, and brings the thoughts and reasonings into the obedience of God. It teacheth not impossibilities, as they of the Circumcision, and Papists do at this day.

II. In affection: 1 By di •• idence and distrust, Psal. 78.18. They tempted God in their hearts, in requiring me at for their lust. Here were many sins in one: 1 A murmuring and grudging at their present estate. 2 A tempting of God's power. Can God prepare a Table in the wilderness? verse. 19.3 A denial of his presence; If God were amongst us, he would prepare us a Table. 4 Making haste, and appointing of time, and place, and the manner of helping them; he must now, in the wilderness set up a Table: 5 Wantonness, having sufficient and necessary Manna and water by 〈◊〉 immediate hand of God, they must have meat for their lust. 2 By Curiosity, when men vainly desire extraordinary things, and neglect ordinary, and must have •• ch signs as they list, either out of mere curiosity, as Herod would have a sign only to please himself in some rare sight; or in pretence of ••• firming them in the truth, as the Jews, when Christ had sufficiently confirmed his heavenly Doctrine with powerful miracles, they rejected this, and must have a miracle from heaven Mat. 16.1.

Quest. Is it not lawful to ask a sign? did not Gideon, Judge. 6.17. and Hezekiah ask a sign, and Moses, and it was granted?

Answ. Yes, it is lawful in four cases. 1 When God offers a sign, we may require and ask it, as he offered one to Hezekiah: and not to require it is a sin, as in Ahaz, who when the Lord bad him ask a sign, he saith, He will not ask a sign, nor tempt the Lord, Isa. 7.11. But he tempted the Lord now not in tempting him, and grieved him much, v. 12.

2 When an extraordinary Calling and Function is laid upon a man, he considering his own weakness, and the many oppositions which he shall meet withal in the execution of it, may for the confirming of his Faith, demand a sign: and this was Gideon's case, who of a poor man of the smallest Tribe of Israel, was extraordinarily called to be a Judge and Ruler. Or when such an extraordinary work or calling is to be made manifest to the World to be from God, for the better prospering of God's work, a man may desire a sign, as Moses did, Exod. 4. and Elijah.

3 When God gives an extraordinary promise to his Servants, of effecting something above all they can see or expect, he pleaseth to condescend to their weakness, and for confirming of their Faith he bears them asking a sign: as Hezekiah being extraordinarily restored, seeing 1 His own extreme weakness; and 2 The Word of God passed, Set thy house in order, for thou shalt not live but die, required a sign: and God afforded him an extraordinary one. The Virgin Mary had such an extraordinary promise as never was, to be a Mother without the knowledge of man; she asked how that could be: God gave her a sign, saying, Thy cousin Elizabeth hath conceived, and shall bear a Son, and so shalt thou.

4 When anextraordinary testimony to a new form of Doctrine is requisite, extraordinary signs may be required. As for example: The Gospel at the first publishing of it, was joined with the abolishment of all the Ceremonial Law, and all the Ordinances of Moses, and bringing in a new Religion (in respect of the manner) through the world, against which both Jews and Gentiles could not but be deadly enemies. Now the Apostles did desire and obtain the power of working many signs and wonders, of healing, killing, raising the dead, commanding Devils, and the like.

But to ask a sign out of these cases, is a provoking and tempting of God: as 1. Out of diffidence or malice, as the Jews bad Christ come down from the Cross, and they would believe him, assuring themselves he was never able to do that. 2 For curiosity and delight; as Herod desired to see some marvel; or for satisfying our Lust, as Israel. 3 For our own private ends, not aiming directly at God's glory, and denial of ourselves; as the Jews followed Christ, not for his Miracles, but for their belly, and the bread: and the Virgin Mary herein failed, requiring a Miracle of Christ, rather for a prevention of scandal for the want of wine, than the manifesting of Christ's glory; for which Christ checked her: for it was a private and light respect, to which miracles must not be commanded, Joh. 2.4. 4 For confirming of that Doctrine and Authority, which is sufficiently confirmed already, Joh. 2.18. Shew us a sign, why thou doest these things, why thou whippest out buyers and sellers out of the Temple. He shows them none, they tempt God herein; was not the whipping of them out, and the Authority he had shewn, sign enough of his divine authority? did not he solely and alone overthrow and turn out a number of them without resistance? did not he by his word, challenge the Temple to be his Fathers house, and himself the Son of God? Having thus confirmed his authority by this sign, he would show them no other.

Thus the Papists as a Pharisaical seed tempt God, looking for more miracles to confirm the same Doctrine, which Christ and his Apostles have sufficiently confirmed by many and powerful Miracles. When they prove that we teach another D • ctrin, we will show them other miracles.

III. To tempt God in action, is thus: 1 To enter upon anything without a Calling: for that is to step out of our way, when we do that which we have neither Word nor Promise for: this is in the Text. 2 To walk in a course of sin, and live in our wickedness, especially when the Lord by blessings moveth us to repentance. Mal. 3.15. They that work wickedness be set up: who be they? in the next words the Prophet showeth, saying, They that tempt God are delivered. So as all wicked persons are Tempters of God. 3 To presume upon extraordinary means, when ordinary means may be had: Thus the three worthies of David tempted God, that went for water in danger of their lives, whereas they might have had it nearer in safety, 2 Sam. 23.15. but when they brought it to him, he considered how they had sinned to satisfy his sinful desire, and would not drink it. And this is the tempting of God intended in this place, to fly down, refusing the stairs. 4 To run into places, or occasi •• of danger, in soul or body, is to tempt God, as to run into wicked company, or exercises. Peter, notwithstanding Christ foretold him of his w • akness, yet trusted on his own strength, and went into Gaiaphas his Hall, and seeking the Tempter found him, and himself too weak for him.

Our Savior would here teach us what a dangerous sin it is to tempt the Lord, it being so absolutely forbidden the people of God, not only in the Old Testament, but in the New. 1 Cor. 10.9. Neither let us tempt Christ, as some of them also tempted him.

[Reasons.] For 1 It is a plain contempt of the Lord in his providence and constitutions, when a man either neglecteth the means, which God hath appointed to bring forward his purposes, or betaketh himself to such means as God hath not appointed.

2 It is a manifest argument of infidelity, and hardness of heart. When a friend promiseth me to do me good at my need, or to stand by me in time of danger, I will feign a need or danger, to try whether he will be as good as his word or no; what doth this but imply a suspicion in me, that my friend will not be as good as his word, therefore I will try him before I need him? And thus he deals, that will needlessly tempt God.

3 No relation between God and us may encourage us to tempt him. He is our Lord, a strong God: do we provoke the Lord? are we stronger than he? 1 Cor. 10.12. Let not the Princes of the Philistines dally with Sampson, for he is strong, and will revenge himself by pulling the house over their heads: the Lord is strong and mighty, Samson's strength was but weakness to him, therefore let us not tempt him, lest we go away with the worse, as the Philistines did. He is our God, even a consuming fire, Heb. 12.29. it is no safe dallying with fire. He is our Father, therefore we must fear him, as Jacob knows Isaac is his father, yet is afraid to go to him disguised, lest (said he) I seem to my father to dally or mock.

4 The greatness of this sin will appear in the greatness of his punishment. It cost good Josiah his life, 2 King. 23.29. He would try what he could do against Pharaoh Necho, when he was admonished of the Lord, not to go against him. For this sin the Lord sware that not one of the Israelites above twenty years old should enter into Canaan. It cost the lives of six hundred thousand men, besides women, who for tempting God, were destroyed of the destroyer, 1 Cor. 10.9. Good Zacharias for not believing the Angel, which came with tidings of a son, was struck dumb for requiring a sign. Even the best, if they tempt God, shall not carry it clear away.

Obj. Psal. 34.8. Taste, and see how good the Lord is: and Rom. 12.2. prove what that good and acceptable will of God is.

Ans. There is a twofold knowledge of God's goodness: 1 Speculative, by which we know God to be good in himself and to us: 2 Experimental, in something not revealed. The places alleged speak of the former, only this later is a tempting of God.

Use 1. This serves to discover unto us, our failing against this doctrine, and that every of us cannot so easily put off this sin as we think for.

1 Is it not ordinary amongst us that read the Word, and of God's power therein? we hear his promises, we taste by experience how good and bountiful God is, and yet in any straight, in every danger, we can be ready to tempt him, as in Massah, saying in our hearts, Is God with me? Doth God regard me? Am I not clean cast out of sight? Can I ever be holpen, and swim out of this distress? Thus the unbelief of our hearts is ready to make God a Lyar. When there was a marvelous great famine in Samaria, and Elisha said, To morrow at this time two measures of barley shall be at a shekel, and a measure of fine flower at a shekel: a Prince answered, If the Lord would make windows in Heaven, could it be so? he answered, Thine eyes shall see it, but thou shalt not eat of it. And he was trodden in pieces in the gate for his unbelief. 2 King. 7. verse. 19.

2 How generally are we in love with our sins, which out of Malachi, we have shown to be a tempting of God? God hath poured abundant mercies upon us the people of England, yet we go on to provoke and tempt him; the more his mercies, the more our sins: how can this abusing of goodness but heap up wrath against ourselves. Can there be a greater tempting of God in his justice, than to go on and trade in sin without repentance, presuming that God will not punish us? What a number of notorious wicked persons are resolved to add drunkenness to thirst, and sin to sin, and yet at last mean to be saved?

3 How hardly can we be kept from wicked companies and occasions? Though we be warned by Christ's voice speaking in the Word, as Peter was, yet we thrust into Caiaphas his hall, and the Players Hall, which is the Devils School, and will not avoid occasions, till the end of sin bring sorrow and bitterness incurable. How easily do men lose the watch over themselves, against their own resolutions, and the motions of God's Word and Spirit? when they might redeem their precious time, gained from their special calling to the general, in reading, meditating, prayer, &c. presently the Devil thrusts them out of both callings, to gaming, drinking, or bowling, or such unprofitable exercises. O when God lays you on your Death-bed, this one sorrow (if God ever give you sense of your estate) will be ready to sink you; that you have loosely and unfruitfully parted with your time, and now you cannot buy an after-noon to bewail the loss of many in, with all your substance.

4 How prone are we to venture and rush upon anything without a calling, or without a warrant? as when men cast themselves into unnecessary dangers, hoping that God will deliver them. Many run on an head into unlawful contracts, without care of any word to guide them. Others strike the hand, and undo themselves by Suretyship. Others cast off profitable callings, and betake themselves to unprofitable and hurtful; as Usurers, and their Bawds; and keepers of Smoke-shops. And some will run upon ropes for praise or profit. In all this men are out of their way, and in a course of tempting God. Would a man cast himself into the Sea, in hope he should never be drowned; or on a persuasion he should never be burnt, cast himself into the fire? We having stayrs, are prone to leap down: Christ our Lord would not do so.

5 How common a thing is it both in matters of soul and body, to sever the means from the end, which is a plain tempting of God, as our Savior here calleth it? Every man hopes to go to Heaven, but never seeks the way.

I. What a number will be saved by Miracle? for means they will use none: faith, repentance, knowledge, mortification, sanctification, they are strangers, yea enemies unto. God fed the Jews miraculously in the Wilderness, not in Canaan, not in Egypt where means were. Christ fed many people by Miracle in the Wilderness, but being near the City, he bought bread, Joh. 4.8. God will never feed thee with the heavenly Manna by Miracle, where the means are to be had, but are neglected.

How many will either be saved as the Thief was on the Cross, or they will never be saved? they make their salvation but an hours work, and make as short a matter of it as Balaam, who would but die the death of the righteous. What a tempting of God is this, as if a man would add his Oath unto God's, that he shall never enter into his rest? Christ hath sufficiently set forth his Divine power by that example of him on the Cross, he need not, nor will not do it again, in saving thee by miracle. It is a better argument, Christ saved the Thief at the last hour on the Cross, therefore he will not so save me, than otherwise. What a common sin is it to neglect the means, and despise the word, as a weak and silly means, as the Preachers be silly men? Oh, if we had greater means, some man from the dead, or some Angel from Heaven, or some miracles, we could be better persuaded. A great tempting of God: as though his wisdom had failed in appointing sufficient means for the faith of his people. Christ reproved this infidelity, Joh. 4.48. Except ye see signs and wonders, ye will not believe. Notably Luther: If God should offer me a vision, I would refuse it, I am so confirmed in the truth of the word. How commonly do men stand out the threats of the Word, plainly denounced against their sin, even in their own consciences; which is nothing but to tempt God, and try whether he will be so just and strict?

II. In the things of this life men tempt God many ways.

1 Idle persons are tempters of God, that for working might relieve themselves and theirs, but they will not, and yet hope to live: whose presumptuous tempting of him, God revengeth either by giving them over to stealing, and so they fall into the Magistrates hand, or he hardens men's hearts against them, that they find not that good in an idle and wandering life which they expected. These must have water out of a rock, and be extraordinarily fed, thrusting themselves out of the ordinary course which God hath put all flesh under: viz. By the sweat of thy brows, thou shalt get thy bread.

2 The omitting of any ordinary means of our good, or over-prizing of any means, is a tempting of God to take them from us, and a revenging of the abuse. Hezekiah, though the Lord say he shall live fifteen years, must not omit means, but take dry figs, and lay to the apostem. Asa must not trust to Physic: for then he shall never come off his bed.

3 In our trials, when we murmur, grudge, make haste, or use unlawful means, we tempt God, and incur this great sin. So as none of us can wash our hands of it, but it will stick with us: and we had need daily to repent of it, because it daily thrusts us under the displeasure of God.

Use 1. Labor we to nourish our confidence of God's power and mercy, which is an opposite unto this sin, and strive against it.

Quest. By what means?

Ans. By observing these rules: 1 See that in everything, thou hast God's word and warrant for what thou doest: say not, I hope I may do this or that; but I know I may do it. If thou hast a word, thou mayest be bold without tempting God: that is the ground of faith, and tempting of God is from infidelity. Acts 27.34. when Paul was in extreme peril, he tells the Mariners, they should come safe to land. Why, what was his ground? even a special word; the Angel of God told him that night, that none should perish.

2 Walk with God, as Enoch, provoke him not by sin, then mayest thou pray unto God, and secure thyself under his wing in danger without tempting him. So long as a man hath a good conscience with Paul, and an upright heart with Hezekiah, he may be bold with God, and rejoice in himself, and assure himself that God's power and justice is his; he will not sink in trouble, not say, Is God with me?

3 Use the means conscionably, which God hath appointed for the attaining of good ends. Paul had a word, that they should all come safe to land; yet they must not cast themselves into the sea, nor go out of the ship. Never did any promise of God make the godly careless in the means. Daniel had a promise of return out of Babylon after seventy years, and knew they should return: and turning the Book, and finding the time expired, he useth the means, and is diligent with fasting and prayer, that God would accomplish his word, Dan. 9.2. Jacob had a promise of God, that he should return into his Country, he knew all the Devils in Hell could not hinder the promise; yet seeing his brother Esau's wrath was a stop or bar, he useth means to remove this let; he goes to God, and wrastles with him by prayer, then he sends his presents, and orders his droves with all the wisdom he could; and by this means prevented the danger. Christ himself having stairs, will use them. Remember for spiritual life and natural, he must eat that would live: for spiritual war and temporal, he must carry his weapons that would overcome: for earthly and heavenly harvest, he that would reap must sow. The sick needs the Physician. In our earthly or heavenly travel, let us with Jacob prevent whatsoever lets would hinder us from our Country, or the end of our way.

4 Whether thou seest means or no, subject thy will to God's in all things. If he kill thee, yet trust in him still. David in the want of means of comfort, said, Behold, here am I, let the Lord do whatsoever is good in his eyes. The three Children seeing no means of escape, answered the King thus, Our God is able to deliver us; and if he will not, yet we will not worship thy Image: we are sure of his presence, either for the preservation of our bodies, or the salvation of our souls.

NOW are we come by God's assistance, to the third and last Temptation of our Lord and Savior, which at this time he sustained, and powerfully vanquished. For although our Savior had twice repelled his violence already, yet notwithstanding Satan continues his assault.

Again]

Doctr. Whence we may note, the importunity of Satan against Christ and his members, in temptation to sin. That he is restless herein against Christ, appears, in that he dares set upon him here again, and again, and the third time, even so long as he hath any leave given him. And after this our Lord himself lead not a life exempted and freed from temptation, for: Luk. 4.13. Satan left Christ but for a season. And for his members, we may see in Job, how many Armies of Temptations he would have oppressed him withal: one could not finish his tale of dismal tidings, till another came and overtook him; even as one wave in the Sea, overtakes another. And in Joseph, how did he stir up the hatred of his brethren against him? not content with that, they must cast him into a pit; and there he must not rest, but be drawn out either to be slain, or at least sold to the M • dianites: being in Potiphar's house, how was he every day tempted by his wanton Mistress? refusing that folly, how was he hated of her, and cast into a dungeon by his Master? and there he lay a long time, till the time came that God's word must be verified for his advancement.

1 Because he is eagerly set upon the destruction of mankind, [Reasons.] and therefore will be hardly repulsed: he seeks continually to destroy, and leaves no stone unturned.

2 He hopes at least by importunity to prevail, and by continuance of temptations to break those whom at first he cannot foil. Well he knows, that instance and multiplying of temptations, may drive even strong Christians sometimes to be weary and faint in their minds. And the rather, because he knows the state of God's children is not alike, but as often in their bodies, so the strength of grace in their souls is sometimes weakened and abated.

3 His policy is oftentimes to make one temptation a preface, and step to another; and a lesser way to a greater. For, 1 Considering Christ's hunger, it seems small to make stones bread: 2 But a greater sin than that, to cast himself down where there is no need: 3 But the greatest of all, is plain Idolatry, Worship me.

4 If one kind of Temptation will not take so well, he turns to another: as here, If Christ will not distrust, let him presume; if neither, let him be covetous.

Use 1. To teach us to beware of security, seeing Satan takes not any truce, but as a raging powerful enemy, desperate, and yet hopeful of victory, will not be repulled, but assail us again and again. Yea, though we have once and again overcome his temptations, as Christ had done, yet must we stand on our watch still: for he will set afresh upon us. And why? 1 This is the Apostles Counsel, 1 Pet. 5.8. because Satan is a continual enemy, therefore we must be sober and watch. 2 Where he is cast out, he seeks re-entry, Matth. 12.24. 3 Though God of his grace often restrain his malice, it is not to make men secure, but to have a breathing time to fit themselves better for further trial. 4 Security after victory in temporal war, hath proved dangerous, and hath lost more than all their valor had won; as the Amalekites having taken a great spoil of David's, and burned Ziklag, sitting down to eat and drink, and make merry, were suddenly surprised and destroyed by David's sword. But in the spiritual combat, security is much more deadly. 5 It is the wisdom of a wise Pilot in a calm, to expect and provide for a storm, and in a troubled Sea, after one great billow to expect another in the neck of it: Even so, while we are in the troubled Sea of this World, it will be our wisdom to look for one temptation in the neek of another.

And seeing it is with us as with Sea-faring men, who by much experience have learned, that in the trouble of the Sea, the greatest danger and tossing is towards the Havens, where there is least Sea-room: therefore let us towards ou • end, in sickness, and towards death, look for Satan's strongest assaults, and in the mean time prepare against them. Yea, let us learn to prepare against all kinds of temptations, as our Savior here resists all kinds in these three general ones, and herein teacheth us so to do: for, shall Satan dare to renew so many temptations against our Lord, and will he spare any of his members?

Use 2. Here is a ground of Comfort for God's people, who, when temptations come thick upon them, are often dismayed, as though God had forsaken them, and so grow weary of resistance; yea, and not seldom they grow into words of impatiency. Never were any so molested as they Good David said once, This is my death, and, all men are liars, even all God's Prophets that told him he should be King: there was no way but one, he must one day fall by the hand of Saul. But be of good comfort, and possess thy soul with patience: for 1 No temptation takes thee, but such as b ••• lleth man, 1 Cor. 10.13. and the same afflictions are accomplished in thy brethren which are in the world, 1 Pet. 5.9. 2 Thou hast the natural Son of God most restlessly assaulted by the Devil, and pursued with all kinds of temptation, to sanctify all kinds of temptation to thee. And herein thou art not only conformable to the Saints of greatest grace, but even to thy Lord and Head. 3 The more assaulted thou art, the surer argument it is thou art not yet in Satan's power, but he would win thee. Thou hast more cause to fear, if all be quiet with thee. When an enemy hath won a City, he assaults and batters it no more, but fortifies it for himself. If the strong man have possession, all is at peace: but if there be any resistance never so weak, he hath not won all. Therefore resist still, stand thy ground, and saint not, and if thou doest any time faint, desire to resist still, and thou still resistest.

Use 3. See here an express Image of the Devil in wicked men, who are restless in their wickedness: no Child so like the Father, as they like their Father the Devil in this property. Their feet run to evil, and they make haste to blood, Prov. 1.16. yea, they are so restless, that they cannot sleep till they have done some mischief, chap. 4. verse. 16. and the more they be resisted and opposed, the further are they from desisting, but grow more violent, as Satan here. See this restless disposition in the wicked Sodomites: they came about the house of Lot to abuse the Angels, they cannot sleep till they have done their villainy, they are all the night about it: when Lot persuades them to desist, they are further off, and more violent, now must Lot take heed to himself: when the Lord from heaven strikes them small and great with blindness, and resists them, yet they will not give over, but sought the door still.

The like restlessness we note in the Jews, the wicked enemies of Christ, who were so thirsty of his blood, and nothing else could serve them, and no means could hinder them, but they consult in their Hall, how they may apprehend him, they send out in the night to apprehend him; being come to catch him, he with a word struck them all to the ground, yet they go on: having apprehended him, they keep him all night in Caiaphas his Hall, and at the break of the day, Caiaphas the High Priest, the Elders, Scribes, and Pharisces, held a solemn Council to put him to death: And when his gracious words confounded them, and they saw his innocence shine out, when they heard the Judge clearing him, and saw him wash his hands from his blood, yet they grew more violent, and called his blood upon them, and their children forever. Exod. 32.6. when the Israelites would sacrifize to the golden calf, they rose up early in the morning. We shall ever see wicked men in their wicked courses make more haste, than good speed: and the more opposed, the more violent. Aaron durst not resist them. How restless was Judas till he betrayed his Lord, and earned that price of blood, both his Lord's and his own? and how far was he from desisting, notwithstanding the gracious means he had to hinder him?

There are three special things, wherein men do most expressly imitate Satan and manifest his image upon themselves.

1 In incessant malice against God, and his Children. Satan was a man-slayer from the beginning, and so in the beginning was his Son Cain, who hated his brother, and slew him, because his works were good, and his own evil, 1 Joh. 3.12. Of this progeny were the cursed Jews that went about to kill Christ, Joh. 8. and all those that hate and malign the Children of God.

2 In slandering and false accusing: for Satan is called the accuser of the Brethren, and so are they, 2 Tim. 3.3. Calumniation is the constitutive form of Satan, and the Jews had an express Image of it upon them, Mat. 26.60. How do they compass their malice against Christ? thus, they sought false witness, and thereby played the Devils: first, they desired to have two witnesses, but they would not serve; then two more, but they also would not serve (and mark by the way, it seems they examined them apart;) at last some came that accorded, and upon their word they condemned Christ. All the while they will seem to take a course of Law, justice, and equity: but all is but a color. 1 Though, according to their plot, they must put Christ to death unjustly, yet themselves do not devise slanders, but only are willing that any should come in and speak against him in somewhat, they will have two witnesses: it was enough for Magistrates to receive witness, not to be judges and accusers themselves. Besides this, they will not deal under-hand, but have witnesses, and witnesses that must agree, and they ask him what he answereth to them: and all in public, to show that they did not devise slanders in corners, but dealt as men that would justify their proceedings, and stand to their doings. Yet for all these fair and colorable pretences, their Plot is to pronounce the sentence of condemnation upon him.

3 In boldness and impudency in sin: no age, nor ours want numbers of examples of wicked persons sold over to sin, who are as naturally carried to wickedness, as sparks to fly upwards, and as busy as Bees in contriving their wicked purposes; night and day is too little to spend in the confusion of their lusts. As violently are they carried into their riots, drunken matches, adulterous and filthy meetings, murderous and revengeful plots, cursed and blasphemous Oaths, rotten and poisonful language, wicked and diabolical courses, as the swine were hurried by the Devils into the lake. And if Devils were incarnate, and should put on men's shapes, we cannot devise how they could otherwise carry themselves more to corrupt human society, and more to heap up their own and others damnation. And let the Magistrates or Ministers use means to reclaim, or (if that be hopeless) to restrain and hinder their malice, Oh they are so far from giving up their courses, as they rage and storm so much the more, they will not be so wronged, as be at every man's command; they did swear, and will swear; they were drunk, and will be drunk; and to justify anything that they have wretchedly done, they will repeat it.

And do we not in all this see the express Image of the Devil of Hell in these earthly Devils, that are as restless and unweariable in mischief as he, and as far from laying aside their wickedness (even when they cannot compass it) as he?

Use 4. Let us learn a good lesson from the Devil, and his Imps: they will hardly be repelled from mischeivovs attempts, no not by Christ himself; so we on the contrary must as hardy be driven from good purposes and practices. Which is the rather to be learned, because we have that within us, which will make us easily daunted in good things; as Peter himself, after he had been long with Christ, was so daunted with the voice of a Damosel, as he easily forswear 〈◊〉 Master. All Satan's instance in evil, it to bring us from instance in good, against whom we must every way fortify ourselves.

First, In the subdoing of any sin or corruption, how will nature recoyl? how stirring will Satan be to keep his holds? how many baits and objects will he present unto thee? how many fears, and losses, and crosses (as rubs) will he cast in thy way, and all to drive thee from the field against thy sin? But now is a time to make use of this Doctrine: Are wicked men so constant to the Devil at his instance, and must not I be constant for God at the instance of his blessed Spirit? I will hold out by God's grace, and if I be foiled once and again, as the Israelites in a good cause against Benjamin, I will renew the battle the third time, I shall at length carry away the victory: this sin is one of Satan's band, like the captain, and I will not be driven out of the field by such a Craven that will fly, if he be resisted.

Secondly, The graces of God are as so many precious jewels locked up in the closet of a godly heart, the Devil is instant to rob and bereave us of these, we must be as hardly persuaded to give up these, as to be spoiled of our earthly treasure and riches.

1 Our faith were a sweet morsel to Satan: but we must resist him, steadfast in the faith. Job will hold his faith in spite of the Devil: let him lose his goods, his health, his friends, his children, he will hold his faith, and profess if the Lord kill him too, he will still trust in his mercy. 2 He would steal away our love of the Saints, and with it the life of our faith, and therefore he sets before us many infirmities of theirs, and suspicions of our own, and some fear from others: but notwithstanding, out delight must be in the Saints that excel in virtue. Jonathan will not be beaten off the love to David, though in all outward respects he had little causes only because he saw God was with him. 3 He layeth siege to our sobriety and temperance, and layeth many baits: but Joseph will not yield to the many assaults of his Mistress. 4 He would make us weary of prayer, which is our strength; and i • God delay, he tells us he hears us not, we lose our labor: But we must wrestle by prayer, as Jacob, till we obtain, and as the woman of Canaan, beg once and again till Christ hear us; if he call us dogs, so as we cannot sit at table, let us beg the crumbs (as whelps) that • all under the table. 5 He would make us weary of our profession, is uncessant in setting the malice of the world upon us, yea great ones, multitudes and all: But the Disciples by no whips, mo • ks, threats, or persecutions could be daunted, but rejoiced in them, and went on more cheerfully. 6 He would have us weary of well-doing, and beginning in the Spirit to end in the flesh: But as Nehemiah in building the Temple and wall, said to his crafty Counsellers, Should such a one as I fly? so let every Christian say, Should I lose all my labor, and that crown of life that is promised to all them that are faithful to death? No, I will not do it.

The Devil took him up into an exceeding high mountain,

In this third temptation, we are to consider two things: 1 The assault. 2 The repulse. In the assault, two things: 1 The preparation: 2 The dart itself. In the preparation, 1 The place. 2 The sight represented. The dart consists of, 1 A profer; All these will I give thee: 2 A condition; If thou wilt fall down and worship me: 3 A reason, for they are mine, and to whomsoever I will I give them.

First of the place: and in it, 1 what place it was, 2 how Christ came thither, 3 why Satan chose that place.

I. The place was the top of an exceeding high mountain. What this mountain was, we cannot define, and the Scripture being silent in it, we may be sure it is no Article of faith. Some think it was mount Ararat, on which the Ark of Noah stood in the flood, the highest mountain in the world But without all reason: for that was in Armenia, another part of the world, Gen. 8.4. And there were a number of great Hills round about Jerusalem fit enough for this purpose. As,

1 There was mount Moriah, where Abraham offered to sacrifize his Son Isaac, where Solomon built his Temple, and wherein Christ stood in the former temptation. But the text is plain, he was carried from thence into an higher mountain by far. 2 There was mount Ghi • n, where Zadok and Nathan at David's appointment anointed Solomon King: But this was too low. 3 There was a mountain over against Jerusalem, called mons offensionis, the mountain of scandal, where Solomon in his age (deceived by outlandish wives) built an high place for Chemosh, and Molec, the abominations of the children of Ammon and Moab, 1 King. 11.7. which high places (so hard it is to thrust down superstition once set up) continued standing three hundred sixty three years, and were destroyed by Josiah. 4 There was mount Calvary, where Christ suffered: but that was not so high as this mount spoken of. 5 There was mount Olive • , a famous mountain, about six furlongs from Jerusalem: here David wept, flying before his Son Absalom: here Christ often watched and prayed, and wept over Jerusalem: for it was so high, as that from the top of it (as Josephus reports) one might discern all the streets of Jerusalem, and see afar off to the dead sea. 6 There was mount Zion, higher than all these, which was called the Mountain of the Lord: for those that have written concerning this City, know that the foundation of it is among the holy Mountains, and among them all mount Zion was far the highest, and therefore David made a Fort there, called the City of David. 7 There were besides these, without Jerusalem, mount Nebo, from the top of which Moses stood and beheld all the Land of Canaan, and was commanded to die. This is generally held to be the Mount, to which Christ was carried: and so could I think, were it not that it was quite without Palestine, and not in the Land of Canaan: for Moses only there did see the good Land, but must not enter into it. 8 There were within Palestine, besides these, mount Basan, and mount Hermon, very high Hills, in comparison of which Zion is said to be a little Hill, Psalm 42.6. and 68.16. Now it is very probable, that this temptation was upon one of these Hills: but we must not be curious to determine where the Scripture doth not. Which soever it was, the text saith, it was an exceeding high one.

II. How came Christ thither?

Ans. After the same manner that he was formerly transported unto the top of the pinnacle, as we have shown in the former temptation. 1 The more to humble and abase Christ. 2 To terrify him, if it might be, to see himself so carried and tossed by Satan.

III. Why did Satan make choice of this place?

Ans. 1. Because it best fitted his temptation, and furthers his purpose: for if he had stood in a valley, and made a show of the world, and the glory of it, it might more easily be discovered to be a delusion and deceit. But here is a brave prospect. 2 He is to promise mountains and great matters, and th • refore brings him to a mountain, there to view his commodities which he would barte • . 3 Some say, he chose a mountain in way of imitation of God: or rather we may say in exprobration of him, who in the mount Nebo let Moses see all Canaan: but Satan doth more: 1 Moses must go up that moun • , God carries him not, but the Devil carries Christ 2 God lets Moses see only the Land of Canaan, the Devil lets Christ see all the Kingdoms, and glory of all Countries. 3 God will give a small Country, to a Company of people to possess, so long as they give him his worship, and service: but the Devil will give all the world to Christ alone, if he will but once fall down and worship him.

Hence note, Satan had Christ in the Wilderness, a low and solitary place, he could do no good upon him; he raiseth him extraordinarily to the pinnacle of the Temple, and Christ is too good for him there; now he thinks him not yet high enough, but if he can get him to the top of an exceeding high mountain, he despairs not but to obtain his purpose against him. This policy of Satan teacheth us, that,

Doct. Those that are in highest places, are in greatest danger of falling. And when he useth one temptation against a man in the Wilderness, in a low and mean estate, he doubles his forces, and secondeth his assaults against a man set aloft, and in the mountain, as his practice against our Savior teacheth. Saul while he was in a low and private estate, was dutiful and humble; but, being raised into the throne of the Kingdom, how did Satan prevail against him till God utterly rejected him? Nay, David himself, while he was in the valley, was holy, full of vows, prayers, watchfulness, he was meek and merciful; but being set in the chief seat of the Kingdom (as it were in the mountain) how • oul, bloody, proud, became he by Satan's malice; as in adultery, murder, and numbering the people was manifest?

[Reason.] 1 Satan as he thought to have great advantage against our Savior even by the place, so he knows that the mountain, that is, the high places will afford him advantage against us: For whereas low estate keeps us careful and respective of ourselves, the mountain makes us forgetful, proud, insolent, voluptuous; as good Hezekiah in his sickness could pray, weep, and be humble eno • gh, but no sooner recovered he his mountain, but he prides himself in his wealth and treasures. David confesseth of himself, that in his prosperity he said, he should never be moved, because God had made his mountain strong, Psal. 30.7. Thus easily doth vain confidence creep on him that sees himself stand on a mountain, though otherwise his heart be according to God. No marvel then, if ease stay the fools, and the prosperity of the foolish destroy them, Prov. 1.32. If Satan have them in the mountain, he needs no more, their own state will over-throw them.

2 Satan, as he desires men in the mountain, that is, in high place, to sin; so he desires that every sinner were in a mountain or high place, because as the place itself will draw forth that corruption which is within, so it will hold them in their sin: For great men commonly are not more licentious than incorrigible; hardly are they reclaimed, and who dares call them to account? And besides, their sins are more infectious and scandalous: for all the eyes of inferiors are upon them. A man that stands upon an high mountain, is a fair mark, and may be seen of millions at once. So as if in the Common-wealth, Rehoboam commit Idolatry, all Judah will do the like under every green tree, and under every green hill, 1 King. 14.22. In the Church, if the High Priest contemn Christ, the people will buffet him, and spit in his face, Matth. 26.67. In the family, if the Fathers eat sour grapes, the Children's teeth are set on edge. Commonly the Proverbs are verified: Like Prince, like subjects; Like Priest, like people; Like Mother, like daughter. Nothing can lie on the mountains, but it easily slideth down into the valleys.

3 Satan herein directly opposeth God in his course and proceedings: for the Lord advancing men, and carrying them into these mountains of the Church, Common-wealth, or Family, he therefore raiseth them, that they should be greater instruments of his glory, and man's good. Now Satan mightily strives to have these the greatest instruments of God's dishonor, and hurt of human society. Well he knows, that the punishment of such men's sins ceaseth not in their own persons, but descendeth on the valleys round about them. If Ahab make all Israel to sin, all Israel shall be scattered as sheep without a shepherd. David numbers the people, all his people are plagued: he sins with the sword, and the sword shall never depart from his house: good Josiah met with that threatening four hundred years after. The Devil cannot bring a greater mischief into the earth, than by throwing down such as stand in high places of the Church and Common-wealth.

Use 1. Therefore let prayer be made especially for all in authority and eminency, 1 Tim. 2.2. Not only in respect of the burden of their calling, and the hazard and peril of their persons; but especially because of Satan's special malice against them, and the multitude of their temptations: the place is slippery, and dangerous to fall. How do we puff up ourselves, when our small things go well with us? How could we be easily carried away with the tickling of vain-glory and pleasure, who scarce taste of them? Of how much strength therefore may these be conceived in Kings and Princes, who have a sea in comparison of our drops? Which forbids us to marvel, when we see the most excellent Kings, David and Solomon, altogether impotent to withstand the waves of temptation.

Besides, the Devil keeps not only in the Country, but in the Court, and his malice against us, stirreth up his rage against our chief Rulers: as when the Devil had a malice to Israel, he set upon David to number the people. Which one consideration should stir us daily in our prayers to be mindful of our Prince and Governors, that as our provocations bring temptation upon them, so our petitions for them may help them through all.

Use 2. Such as are in any eminency or place above others, must be so much the more watchful; and let this meditation be as an antidote to expel the poison, swelling, and inflammation of pride, that the higher thy hill is, the more is Satan's malice and plots against thee. If a man stand upon the top, or any part of Mount Zion, that is, be a Teacher in the Church, he must know that he is a light set upon an hill or mountain, all eyes are upon him; and therefore Satan that stood at Jehoshuahs right hand, will not be far from him: let him make right steps to his feet, lest he treading awry, many be turned out of the way. Let such as are eminent in profession above others, be more watchful than others: Satan is more busy with thee because thou shalt open many mouths against thy profession, and he will wound many through thy sides, he will make many ashamed because of thee, and because of thee he will make God's enemies to blaspheme, 2 Sam. 12.14. Thy slip or fall shall make all Gath and Askelon ring of all thy profession; for they are all alike; never a good one of them all, &c. Such as are carried into the mountain of earthly prosperity, must labor for more strength and wachfulnesse, than if they were in a lower estate: else Satan will make this condition as the dead sea, in which no grace can live. Shew me one (excepting our Lord Jesus) that ever came better from the mountain, that is, was the better man for his prosperity. Numbers there are that have come out like Gold, brighter and pu •• er out of the fire of affliction; but so dangerous it is to stand upon this mount, as the Lord once and again forewarned and charged his own people, that when they should come into the good land which he had given them, then to beware that they waxed not fat, and forgetful, and rebellious against him. We know that the Moon being at full is furthest from the Sun, and commonly fullness and abundance withdraw us from our Sun of righteousness, whence we have all influence of light and grace.

Use 3. Let this point work contentment in our hearts, and cause us to prize a mean and comfortable estate, wishing no mountains but that holy mountain of God, where we shall be free from all gun-shot, and safe from all temptation. Here is an holy ambition to affect and aspire to a Kingdom, wherein we shall reign as Kings. In the mean time, if we desire superiority or command, let us labor to overcome sin, the Devil, ourselves, and our Lusts, let us depose them from reigning in our mortal bodies. And if at any time we begin to admit ourselves and others, for outward prosperity and greatness in the World, let us turn our eyes another way, and esteem God's Wisdom and fear above all outward happiness. This was the Wisdom of Solomon, with which God was so well pleased, that having it in his choice to ask Riches, or long Life or Victory, he asked Wisdom before them all, and God gave him b ••• that and them. Let this ever be our wisdom, to affect goodness not greatness, this brings Satan upon us, that drives him away from us.

The second thing in the preparation, is the sight represented, in which consider these things: I what was the sight, All the Kingdoms of the World, and the glory of them. 2 How Satan represented them, he shown him. 3 How long this sight lasted, in a moment, saith Luke.

I. The sight was all the Kingdoms of the earth, both the Kingdoms themselves, and the Majesty, Beauty, Glory, and order of them; yea, their wealth, and whatsoever was in them, by which the mind of our Savior might be wrapped into the admiration of them, and after to desire them. For the end of his temptation is Idolatry, and his means is covetousness.

Quest. But were there not many sorrows, vexations, and tumults in the World? why doth Satan show none of these?

Answ. 1 His policy and subtlety would not make show of anything, which would hinder his temptation, but did all to further it. His scope was to bring Christ into love with the World, and for this purpose he must make it as lovely as he can, as a cunning fisher must hide the hook, and show nothing but the bait. 2 He knew that by this very trick he overthrew the first Adam; to whom he shown nothing but the fair side of the Apple, and benefit and bettering of their estate, how by eating of it they should be as God's; but hid all the inconvenience, that it was a breach of God's Commandment, and that the issue was death. And so he goes about to circumvent the second Adam.

II. The manner of this sight, And shown him ] Some think in a Map. But he needed not have carried him into a Mountain for that. Neither in a vision, illuding his mind and phantasy; because this he might have done in the Wilderness, or on the Pinacle, if it could agree so well to the perfection of Christ's mind. But I take it, he offered the images and representations of them all sensibly and actually, after a wonderful and strange manner, making their Images to appear to his senses. And if a man by his Art can represent to the senses in a glass, any person or thing so lively, by which he that sees not the thing itself, discerneth a notable image of it; how much more may we think, that Satan by his Art and Cunning can represent to the sense, the Images of things which are not indeed present? A lively confirmation whereof appeareth in his lumber, I mean Sorcerers and Jugglers, who by the Devils help most cunningly delude the senses. But Christ did indeed see the Images, and most glorious representations of the World, and the Kingdoms of it: the which that he might think to be the things themselves, and the better to persuade him that he saw the things indeed, he set him on an exceeding high mountain; notwithstanding he knew, that the highest mountain of the World could manifest but a small part of the whole; and if it could, yet the strongest eye of man could reach but a little way, and were not able, at least in so small a time, to distinguish the particulars thereof.

III. The time how long this sight lasted; In a moment, 〈 in non-Latin alphabet 〉 . In accurate consideration, a moment is the fortieth part of an hour, for a point of time is a quarter of an hour, and a moment of time is the tenth part of a point of time. But I think we are not to take the word so strictly, which here noteth a very short time, much shorter than the fortieth part of an hour: and with Chemnitz, I think it to be the same with that in 1 Cor. 15.52. 〈 in non-Latin alphabet 〉 , in a moment; and explained in the next words, 〈 in non-Latin alphabet 〉 , in the twinkling of an eye, which is indeed no time, but the beginning rather of time, seeing there is no distinction between time past, and time to come. Howsoever, we must take it for a very short space of time, and that the sight was gone before Christ could well consider of it. For so the like phrase is used concerning Sodom, that it was destroyed in a moment: for the Sun rose very fair, and before ever they could consider of such a storm, the Lord showered down fire and brimstone.

Now the reason why the Devil used such a speedy and quick representation, was, to ravish Christ suddenly, and stir up his affections by the absence of it, to desire to see it again: dealing with Christ as we with our little children; when we would make them earnestly desire a thing, we let them see it, and hide it again, give it them into their hands, and suddenly take it away again. So did Satan. Secondly, Satan might have another trick in it, to disturb the mind of our Savior: for as a sudden flash or light doth dazzle the eyes of the body, so doth a sudden flash or sight of this or that object, easily dazzle the eyes of the mind, and instead of pleasure with it, at least it brings some trouble and perturbation. However, he thought it would fit and bring on his temptation. Thirdly, shadows will abide no looking on, no examining, and therefore the Devil is so quick in taking them in.

Doct. 1 It is an old practice of the Devil, to let death into the soul, by the window of the senses, and especially by the sight: for here he would overcome Christ by the sight of the World, and the glory of it. Thus he had gained Eve to sin by the sight of the apple, which was beautiful to the eye: by hearing that she should be as God, if she did taste it: by touching, tasting, and pleasing all her senses with it. The sons of God saw the daughters of men that they were fair, and took them to them for wives: which was the cause of the deluge. Ahab saw the vineyard of Naboth lie so conveniently to his demeans, as he must needs compass it by murder.

[Reason.] 1 The Senses are the near servants of the Soul: if Satan can make them untrusty, he knows he can by them easily robb the soul, yea and slay it. For senses work affections, and affections blind judgment. David sees Bathsheba, presently affects her, his violent affection blinds his judgment, he must have her company though it cost Uriah’s life. I saw (said Achan ) among the spoil a goodly Babylonish garment, and two hundred sheckels of silver, and a wedge of gold of fifty shekels; and I coveted them, and took them, Josh. 7.21. How was Adam otherwise deceived by Eve, but first in his affection, and then in his judgment?

2 As Satan lays his baits in all the Senses to steal the heart, so especially in the eyes, dealing as the Chapman that would vent his wares, he lays it forth on the stall that men may see it, and oftentimes the very sight of it, without further offer, draws on the buyer to a bargain. He knows he loseth not all, if he gain but an unlawful look: because there is sin begun, though not perfected.

3 The Sense is to the Soul as a door to the house: A man that would come in, or send anything into an house, must go in and send it in by the door. Even so, although the Devil by his spiritual nature, can and doth apply himself to our spirits without our senses, yet other tempters cannot reach the soul so immediately. Eve could not work Adams heart directly, but by the outward senses of hearing, and seeing especially sent in the temptation. Poysons cannot reach the heart, unless by the senses they be drawn in. So wicked Mates cannot convey their corruption one into another, but by the outward senses; hearing their wicked and incentive speeches, and seeing their graceless and infecting actions. But besides this, so full of malice is our spiritual adversaty, that he would not only immediately take up our hearts, but fill up all our senses, and by them continually sendeth in burning lusts, and by the same door covetous desires, and by the same ambitious and aspiring thoughts, and by the same revengeful intentions, and such like, till the house be full of wickedness.

4 Satan knows that God hath appointed the senses for the good and comfort both of body and soul, especially the sight and hearing to be the senses of Discipline, to furnish the mind with knowledge of God, with faith which is by hearing, with hope of his gracious promises, with heavenly meditations, and contemplation of his great Works which our eyes behold. Now Satan would cross all this gracious constitution of God▪ and make the lights of the body, be means to blind the mind: he would fill up the senses, and take them up with such objects, as shall not only corrupt the heart, but keep out those means of grace, which the Lord would by them convey into the heart: so that the soul should be further poisoned by the same means, which the Lord hath prepared as an Antidote, by which natural poison and corruption should be expelled.

Use 1. This doctrine enjoineth a diligent custody of the senses. A good Housholder suspecting Thieves and Robbers, will be sure to keep his doors and windows fast. And we knowing that our senses are the doors and windows of our souls, must look to these doors, lock them, bar them, bolt them fast, that the Devil enter not this way. True it is, that the inside must first be made clean: for out of the heart proceeds an evil eye, Mark 7.22. But whosoever is resolved to keep his heart in any rightness, must think it his next care to shut out, and keep out whatsoever might be let in, to decline it and turn it from God again. What made the holy Prophet, Psal. 119.37. pray so earnestly, that God would turn his eyes from beholding vanity, but that he knew, that even a good heart (such as his was) could never hold out, unless the outward senses, especially the eyes, which by a Synecdoche are there put for the rest (both because they are special factors of the soul, and because of the multitude of their objects, and in regard of the quickness of sight above all the rest of the senses laid together) were well safe-guarded? Can the heart or Market-place of a Town or City be safe from the siege of the enemy, if the Gates be cast open, or the Wall demolished, or the Ramparts bared of their sense and munition? Why did Job make such covenants with his eyes, but that he knew that without such a sense every object would be as a snare to entrap his soul? Job 31.1. Nay, let an heart never so seasoned with grace, suffer the senses to leak, the soul is in danger of shipwreck. Was there ever heart of ordinary man or woman more innocent, or more filled with grace, than Eves in her innocence? And yet when as Satan let upon her senses, he sent in by them such poison, as wrought death unto all her posterity.

Rules for the ordering of our senses aright.

1 Beware of the life of sense, which is a brutish life. 2 Pet. 2.12. the Apostle speaketh of men led by sensuality, even as the brute beasts, who follow sense and appetite without all restraint. Thus did the Gentiles, who were therefore given up to a reprobate sense, Rom. 1.24. And the danger of this estate Solomon noteth, Eccles. 11.9. when he bids the young man walk in the sight of his own eyes, and after the lusts of his heart; but withal, Remember that for all this he must come to judgment. Let such think hereon, that think it is free to give up their senses to feed themselves upon every object themselves please.

2 Consider that God made the senses to minister to a right ordered heart, and not the heart to follow the senses: and therefore the heart must be watched, that it walk not after the eye, which is to invert God's order. And what a deluge of sin over-floweth the soul, when the understanding is buried in the senses, and the heart drowned in sinful appetites? David gives his eye leave to wander, and look lustfully after Bathsheba: and what ways of misery one overtaking another did he bring into his soul? And what marvel then if natural men neglecting their duty, in taking off their eyes from unchaste objects, never rest till they come to have e • es full of adultery? 2 Pet. 2.14. not ceasing to sin, according to our Savior's speech, Matth. 6.23. If the eye be evil, all the body is dark, yea and the soul too.

3 Keep the parts of Christian armor upon thy senses, that thou lie not open there. A valiant Captain knowing that the enemy is easier kept out, than beaten out of a City, hath great care to plant his Garrison about the gates and walls; there he sets his most • aithful watch and ward, there he plants his chief munition and ordnance. Had David kept his armor on his eye, he had not been so foiled by Bathsheba: If on his ear, he had not been so injurious to Mephibosheth, by means of slandering Zaba, 2 Sam. 16.3, 4. Solomon wisheth us, Not to look upon the color of the wine in the cup, that is, with too much pleasure to stir up desire. He would have us keep our sense upon our ears, not to give ear to a flatterer or whisperer, but brow-beat him, and drive him away with an angry countenance. The Apostle Paul would have our ears shut against evil and corrupt words, which corrupt good manners. Daniel desires not to taste of the Kings dainties, nor will pollute himself with them, chap. 1. verse. 8. And so we must fence our whole man, as we may not touch any unclean thing, and yield nothing to the course of waters.

4 Feed thy senses with warrantable objects: 1 God: 2 His Word: 3 The Creatures: 4 Thy Brethren: 5 Thy self.

First, our eyes are made to see God himself, here below as we can in his back-parts, hereafter as we would, face to face. And therefore a base thing it were to fixe them upon the vain pleasures and profits of this life: This is fitter for brute beasts, that have no higher object.

Again, what fairer or fitter object can we choose for our senses, than himself that made them with all their faculties, and gives us so much comfort by them? Prov. 20.12. The hearing ear, and seeing eye, God made them both: and both of them, as all things else, he made for himself. Further, where can we better place ou • senses, than upon him from whom all our help cometh? How ought our eyes to be continually lifted up in holy and servant prayers and praises, considering both our continual necessities and supplies? So David, I lift up mine eyes unto the hills from whence my salvation cometh, Psal. 121.1. and, As the eye of the Hand-maid is lifted up to the hand of her Mistress, so are our eyes unto thee, Psal. 123.1.

Lastly, how can we place our senses better, than upon him who is the most pleasant and durable object? To see God in Christ reconciled, to hear and know him become our Father, is so ravishing a sight, as the Saints have run through fire and water to apprehend it. And for the continuance, it will feed the senses everlastingly; yea when the senses themselves decay and wax dull, this object shall feed them, and be never the less sweet. And therefore as Solomon adviseth, Eccles. 12.1. while thou hast thy senses, fix them upon this object; Remember thy Creator in the days of thy youth, before they be dark that look out at the windows, &c. If a man set his senses and feed them upon any outward object, wealth, honor, pleasure, buildings, and the like, we may justly say to him, as our Savior to his Disciples, when they gazed upon the beautiful workmanship of the Temple; Are these the things your eyes gaze upon? verily, the time comes, when one stone shall not be left upon another undemolished. The like may be said of all earthly objects whatsoever. Only this object shall grow more and more glorious and desirable.

Secondly, God made our senses to be exercised in his holy Word, which leads us to himself. Heb. 5.14. the Apostle requires, that Christians should have 〈 in non-Latin alphabet 〉 , senses exercised in the word: Prov. 2.2. Let thine ear hear wisdom. 1 Hence comes faith, which is by hearing. 2 Hence we draw the comforts of the Scriptures, which are the consolations of God in our trouble. 3 Hence are we admonished, directed, and wholesomely corrected. Prov. 15.31. The ear that heareth the rebuke of life, shall dwell among wise men. 4 The danger of neglect is great: 1 He that turns his car from hearing the law, his prayer is abominable: 2 Uncircumcised cars resist the Holy Ghost, Acts 7.51. 3 Itching ears that turn from the truth, do (by God's just judgment) turn unto • ables, 2 Tim. 4.3. 5 It is a sign of a man that hath given his heart unto God: for he that gives his heart, will give his senses too, knowing that God requires both. Prov. 23.26. My son, give me thy heart, and let thine eyes, that is, thy senses, delight in my ways. And our Savior saith, He that hath an ear to hear, let him hear. Seeing therefore that this is so notable a means of guiding our senses, let us more carefully give up, and take up our eyes and ears with the sight and sound of God's Word upon all occasions, in the hearing and reading of the Scripture. I would ask the most carnal man that is, whether this in sound judgment be not a better object for our senses, than Bowls, or Tables, and fitter for all times, especially for the Sabbath.

Thirdly, God made our senses, to profit ourselves by his Creatures, that by them we might glorify him their Creator, and not by them corrupt or ensnare ourselves. Isa. 40.26. Lift up your eyes aloft, and behold who created all these things. This use David maketh, Psal. 8. When I see the heavens, the earth, and the works of thy hands, then said I, Lord what is man that thou art so mindful of him? and concludes the Psalm thus, How excellent is thy name through all the World? And why? 1 The invisible things of God, his Power, and Divinity, and Eternity, were made visible to the very Gentiles by things created, Rom. 1.20. And shall we either not look on them, or so look upon them as they to make us inexcusable? shall we only enjoy the natural use, and no spiritual or Divine use from them? 2 Consider that God, for this purpose, hath made the Countenance of man, not as the Beasts groveling on the Earth, but erected unto Heaven: and he hath made the eye of man not as the Beasts, but (as Anntomists observe) hath given it one muscle which they want, whereby he can turn his eye directly upwards with admirable quickness, that it should not so fix itself upon anything below as the Covetous eye doth, but by occasion of things below turn itself upward to their Creator. Yea, he hath compassed our eyes with brows, and lids, and fences from dust and earth, that though we look sometimes on the earth, yet the least dust or earth should not get into them. 3 Let us labor to use our senses in beholding God's works, as they in Joh. 2.23. that saw the works of Christ of whom it is said, Many believed in the name of Christ, seeing the works that he did. So let the works which we see God hath done, be at least inducements to believe him so much the more.

Fourthly, God made our senses in respect of our brethren, both to benefit them, and ourselves by them. 1 Our eyes to behold their misery, to pity them, to relieve them. Turn not thine eyes from thine own flesh. Herein the unmerciful Priest and Levite were condemned by the pitiful Samaritan. Our ears to hear the cry of the poor, Prov. 21.13. He that turns his ear from the cry of the poor, himself shallery and not be heard. Numbers never make this use of their ears: but God hath a deaf ear for them. 2 Our eyes to see the good example of our brethren, to imitate them, to glorify God for them. Our ears to hear their Godly Counsels, Admonitions, Reproofs, and so be bettered by them. 3 Our eyes to see and consider their danger, to pull them out of their infirmities, the fire, and to cast out the more of their eyes. Our ears to hear what is fit to be spoken of them, to defend their good names if they be traduced. For God hath given us two ears, not rashly to receive every information, but to reserve one for the party, lest he be condemned unheard, unconvinced.

Fifthly, and Lastly, God made our senses in respect of ourselves, not only to be faithful keepers of the body, but diligent factors and agents for our own souls: as 1 That our eyes should ever be looking homewards, and to the end of our way, as quick and expedite travelers, and not fix themselves upon everything we see here below. This is done by heavenly conversation. 2 Our ears should be bored to the perpetual service and obedience of our God, as our Lord himself was, Psal. 40.7. Thou hast bored mine ear: alluding to that Ceremony in the Law, Exod. 21.6. If a servant would not part from his Master, his ear must be bored and nailed to the Post of the house, and thus he became a perpetual Servant, he was nailed and fixed to that house and service; So we must yield an obedient ear, as Solomon calls it, unto the Counsels, Will, and Commandment of our Lord and Master Jesus Christ.

3 Our eyes were made to be Conduits of tears, for our own sin and misery, and for the sin and wretchedness of other men. Psalm 139.136. David's eyes gushed out rivers of tears, because men keep not the word: how wept he then for his own sins, that wept so for others? Good Lot his righteous soul was vexed in hearing and seeing the unclean conversation of the Sodomites. Thus should our senses be so far from conceiving pleasure in sinful obects, as these must be the continual grief of our souls. And can we indeed look upon ourselves, and not see something which is a brand of our sin? or can we behold any Creature, and not see some express Prints and marks of our sin, and vanity upon it? Surely this one meditation would be effectual to keep us from casting our eyes upon unlawful objects, and so from making ourselves a prey to the Devil.

Use 2. This serves to reprove such as fail in this watch of the senses: for who doth not? yet some far more dangerously. Such as have in their houses Popish Pictures and Images, which are alluring harlots, corrupters of the heart, which is an opening of the door to the Devil, a sign of a man willing to be seduced. Experience shows, that when a man is in love with such Images, he easily falls out with God's Image in himself, and God's Children. 2 Such as delight in lascivious Pictures, and filthy portraytours of naked men or women, in whole, or such parts as may stir the corruption of the heart, which should be beaten down by all means. We need bring no Oil to this flame. Yet the Devil hath gotten such pictures in request in this wanton age, wherein everything is almost proportional. 3 Such are far from this watch of their senses, as so attire and disguise themselves, or lay open their nakedness to ensnare the senses of others. Let them not say, they think no hurt in it, unless they can be sure that no other think hurt by it. 4 Such as like the Images have ears and hear not, eyes and see not; care not to hear the Word or read it, never taste God's goodness in it, neither doth the breath of heavenly life ever pass through their noses. 5 Such as frequent wicked company, and delight in the ungracious actions and speeches, that they hear and see, or can digest them without reproof or dislike manifested. The Devil hath a thorough-fare among such companies, who are conspired against God and goodness. Add unto these such as read or have in their houses, Lascivious and wanton books, teachers of lewdness. Add also Stage-Players and their beholders, that cast open all gates and walls to the Devil. 6 The Covetous eye, whereof Solomon saith, Ecc. 4.4. his eye is not satisfied with Riches, neither doth he say, For whom do I thus labor?

In that Satan would draw Christ to the love of the World, and thereby makes no doubt but to ensnare and cast him down, we learn; that,

Doctr. 2 The love of the World easily maketh a man a prey and spoil to the Devil. Satan well knew, that if he could get Christ to fall down to the World, he would easily fall down to him.

Where by the World, I understand not the goodly Workmanship of God in the frame of the Heavens and Earth, which we must love and admire: but all the Riches, Honors, Pleasures, Profits, and Allurements of it, without God, or before God: as when men are willing Servants and Slaves to Worldly Desires and Corruptions. 1 Tim. 6.10. The desire of money, is the root of all evil, a fruitful mother of much mischief. There is no sin so impious, so unnatural and barbarous, that a man in love with the Profits of the World will stick at. And more plainly, verse. 9. They that will be rich, fall into manifold Temptations and Snares, and into many foolish and noisome lusts, which drown men in perdition and destruction: which in sense is all one with this. That such a one makes himself a willing spoil and prey to the Devil. Hence they are called deceitful Riches, because they easily lead us out of the right way. Matth. 13.22. and Job 18.8. The wicked walks upon snares, and the grin shall take his heel.

[Reasons.] 1 The love of the World banisheth the love of God out of the Soul. He that is a lover of the World, is an hater of God. Jam. 4.4. Know ye not, that the amity of the World, is enmity to God? Whosoever therefore will be a friend of the World, maketh himself an enemy to God: now what sin will an enemy of God stick at? And the Apostle John plainly divorceth these two which can never agree in one, 1 Joh. 2.15. If any man love the World the love of the Father is not in him. And if the love of God • way not the heart, Satan will easily incline it to any sin.

2 Where there is the love of the World, that heart hath already renounced God in Heaven, and given itself to be possessed, ruled, and commanded by the God of the World. For look what a man chiefly loves, he not so much possesseth it, as is possesseth by it. Whence the Apostle is not afraid to call Covetousness, Idolatry, Eph. 5.5. and, Coloss. 3.5. not only because the chief love, but the chief trust, hope, and confidence, goeth with them. They say to the wedge of gold, thou art my hope. And further, as the Heathen Idolaters worshipped and served gods of Gold and Silver, so these serve and obey their golden and silver god, wherein they take up their chief desires and contentment. Now having denied the God of Heaven, and thrust himself out of his protection, a man becomes to be in the power of the Devil, and ruled at his will.

3 The love of the World spoils us of our armor and strength, by which we should be fenced from Satan's subtleties. For, 1 Whereas our chief fence is in God's Word, it First intercepteth the Word, and estrangeth the heart from it, as Ezek. 33.31. They sit before thee, and hear thy words, but their hearts go after their covetousness: Secondly, it choketh the Word, that it becomes as seed cast among Thorns, which choke it presently: Thirdly, it scorns the Word, as may appear, Luke 16.14. These things heard the Pharisees which were Covetous, and mocked. Now is not such an one easily snared by the Devil, who is thus dis-affected to God's Word? Is not he easily bound, that wants, yea, scorns his weapons? 2 The love of the World, whether the Pleasures, Profits, or Glory of it, as a Theef, steals and robs our graces, which are another chief part of our strength. Good Hezekiah a little tickled with vain-glory, made himself and his Land a prey and spoil to the Enemy. Wise Solomon loved too much the unlawful pleasures of the World, and how did it rob him of his Wisdom? The Disciples, while yet Christ was with them, were stirred with love and debate for superiority and greatness, which did much hinder them, and took up their thoughts, when they might have attended to better things. How many for love of the World and Preferment, fall from their first love, abate their zeal, become cold and indifferent, as the times are?

4 The love of the World, where it is rooted, delivers a man so far into the hands of Satan, as he easily falls from all show of goodness, and dangerously revolts from all the goodness that seemed to be in him. The young man that came to Christ with many good shows and desires, hearing of selling all, and giving to the poor, goeth away heavily, and we hear no more of him. Demas, once a Companion of Paul, but easily forsook the truth, when he embraced the present World. Judas an Example, almost without example, a Disciple at Christ's elbow, endued with excellent gifts Apostolical, of Doctrine, of Miracles, &c. having his heart glued to the World, for a trifle fell from his place, from all the affection he had sembled to his Master, from the society of his fellow Disciples, and stood with them that betrayed him.

5 Experience shows, how when Satan hath thrust the love of the World into a man's heart, he hath power enough; 1 To bind that man's hands from the works of Piety and Mercy. He is a bad Tenant; the more land he holds, the less homage he doth unto God. And as for works of Mercy, he will not part with his crumbs, like the rich man in the Gospel. And as he lives altogether unprofitable to others, so to himself; he hath no care of his salvation: Thou fool, This night shall they take away thy soul. 2 As he hath no power to do any good for God or man, so he will suffer nothing. A man loving the World, flies affliction for Christ: Matth. 13.21. when the Sun riseth, he withers: when persecution comes, he is offended, and falls away to the hindrance of many. They that mind earthly things, are enemies to the cross of Christ, Phil. 3.19.

Use 1. Oh therefore, Love not the World, nor the things in the World, 1 Joh. 2.15. A necessary exhortation to us, to whom it is as natural to love the World, as for water to run down a Hill. And who can hardly affect it, without being infected with it? Hereunto lay hold on these motives. 1 Consider how hard it is to love God, and the World too: even as hard as to look with the same eye (saith Augustine ) up to Heaven, and down to the Earth at the same time. The more love a Woman bestows upon a stranger, the less she loves her Husband: whence S. James is bold to call worldlings Adulterers and Adulteresses, chap. 4.4. whom the Lord will not endure to dally and sport, and go a whoring after the World; Ye cannot serve God and Mammon.

2 Consider that a course lead in lusts, is fitter for the Gentiles, than those that profess the teaching of Grace; Tit. 2.11. For the grace which hath appeared, teacheth us to deny worldly lusts. Our relation to Christ, of whom we are called Christians, must draw our affections out of the World: for, 1 He hath chosen us out of the World, so that now he professeth of us, They are not of the World, Job. 15.19. 2 He gave himself to deliver us out of this present evil World▪ Gal. 1.4. 3 No man hath benefit by Christ's death, but he that with the Apostle, is crucified to the World, and the World to him, Gal. 6.14. 4 The World as it hath no part of his death, (for he dies not for the World) so no part in his intercession; John 17. I pray not for the World. 5 In the entrance of our profession, we have not only renounced the World, but proclaimed and vowed war against it: and therefore shall prove no better than runagate Soldiers, yea, Apostates, if we sight not against it. The love of the World is a leaving of Christ's colors.

3 Consider what cause there is in the World to love it: 1 In respect of God; it is contrary to his nature: He is Holy, Pure, Righteous; the World lieth in unrighteousness. It is contrary to all his Commandments: He commands Holiness and Sanctification; it incites to all uncleanness in soul and body: He commands Truth, Sobriety, &c. It teacheth to Lye, Swear, Curse, Slander, and Circumvent. He commands all fruits of the Spirit; it enjoins all the works of the flesh. He commands to give our goods to the Needy, it wills us to get our Neighbors. 2 In respect of itself: it is changeable, variable, inconstant: and wilt thou affect that which thou canst not hold or enjoy? 3 In respect of thyself: is it not madness, excessively to love that which doth thee so much harm, pricks as thorns, and pierceth with so many sorrows, crosses, losses, persecutions? which if thou beest good, will fight against thee, and pursue thee with mortal hatred, and only slayeth those which resist it not.

4 Consider we what strangers and pilgrims we are in the World, and so be moved to lay bridles upon our affections: which is the Apostles argument, 1 Pet. 2.11. Dearly beloved, as pilgrims and strangers abstain from earthly lusts. Let us estrange our affections from this World, and deal as wise Traveler • , that make the greatest Cities but thorough-fares to their own home.

Use 2. Let this Doctrine moderate our affections in seeking and having, yea, and not having the things of this life. This is the common error, that men look altogether upon the Beauty, Glory, and fair side of the World, and wealth of it; but never look upon the inconveniences of them, and how strong they are to pull us away from God, or how apt to make us a spoil to Satan: which one consideration would somewhat abate our heat, and affection towards them. How ambitiously do many affect promotion and great places, not considering in what slippery places their feet are set? How eagerly do they desire wealth, as though it had no power to draw the heart from God, and the wealth of Heaven? How unsatiably do they pursue pleasure, not considering how the Devil insnares them, and makes them lovers of pleasure, more than lovers of God?

Surely were men acquainted with their own hearts, they would not suffer them so to rove in these desires. Oh, saith one, if I were a rich man, how liberal would I be to the poor? But alas, he knows not what spirit he is of: the Devil would make no doubt to change his mind, it his state were changed, and make of this liberal man either a Prodigal, or an Usurer, or an Oppressor, and do much more mischief than he can in his low estate. Oh, saith another, were I in high place, I would right wrongs, and set things in order. But so said Absalom, and yet who did more wrong than he, deflowering his fathers Concubines, and deposing (if he could) his father himself? And such right would many do, if they were in higher place. All which is an argument how open we lie to Satan in such estates.

To conclude this point, observe these few rules: 1 Put on the Lord Jesus Christ, and care not to fulfil the flesh. 2 Use the world, as not using it, 1 Cor. 7.31. 3 Count all things dung for Christ, as Paul did, Phil. 3.8. whose blood is set against and above all corrupt things. 4 Pray that thy heart may be set upon God's statutes, and not inclined to covetousness, Psalm 119.36. First seek the Kingdom of God and his righteousness, &c. 5 Whether thou hast the world or no, show not thyself a lover of it, by increasing thy wealth, or bettering thy estate, by swearing, lying, deceiving 1 rejoice in no part of it, which God reacheth not to thee by good means: desire none but that on which thou mayest crave a blessing, and for which thou mayest return praise: hold none but with moderate affection and mind to forgo, when God calls for the whole or any part to good uses: use none but with sobriety, as not using it, and that ever to God's glory, and the good of men.

NOw after the preparation, standing in the choice of a fit place, and presenting a glorious Vision, we come to the dart or temptation itself: in which there is, 1 A profer: All these will I give thee. 2 A reason: For they are mine, and to whomsoever I will, I give them. 3 The condition: If thou wilt fall down and worship me.

And first of the profer. Before he had shown his Wares, now he tells the price.

All these] here is no pinching, nor parting of the matter: but 1 Christ shall be an absolute Monarch, none shall share with him: There is the extent of the profer, he will part with all. 2 The quality of it; All these, the glory, beauty, wealth, and all that can be desired in the world: all that he saw, and nothing else: he would give him unmixed and unblended glory and honor, without sorrow, trouble, shame, or vexation: for he saw none of them. 3 I will give thee: but he will not barter or sell these so dear to Christ as he would to another, but he will deal kindly with him, he will as good as give them to him, if he will but make a leg, and thank him for them.

Doct. Note here the nature of all the Devils promises: they seem to be liberal and very fair, whereas indeed they are miserably foul and deceitful. Who could expect more frank and plain dealing than is here pretended? but look a little nearer, we shall see it vanishing into nothing but deceit and mischief. For 1. What is this great all that he makes profer of? A great catch, just nothing, but shadows and representations of things, in themselves nothing at all but the show he had made. 2 As this great all was but a show, so it was but for a moment: for shadows cannot continue: and what were Christ the better if he had been put in possession of the things themselves, if they so suddenly vanish away before he can give a sight of them? 3 His best and largest promises here are but in the transitory Kingdoms of this life, which all pass away as a shadow, so as if he had offered and could have performed the things themselves, it had been no great matter: he never offers and makes good any sound grace, or the things of God's Kingdom, which are things only worth hearkening after. 4 Will he give all the Kingdoms, and all the glory of them to Christ alone? why, what righteousness or justice could be herein? Will he rob and spoil all other Kings, and Rulers in the world, of their right and sovereignty, which God had invested them in, and this all at once, and in a moment? 5 Whereas he pretends a gilt, he intends a dear bargain: and offering nothing but pure and unmixed glory, he would rob Christ our Head and all his members at once of all joy and happiness both external and eternal. Of this kind are all his promises: he promised to Eve Deity; but it proved mortality and misery: he promised Cain respect and love, if he could make Abel out of the way; but it proved the casting of himself out from the face of God, and his Fathers family.

[Reasons.] 1 He that means not in true dealing to perform anything, may promise as much as he will. Satan meant not to give Christ one Kingdom, and he may as well promise all as one.

2 H • s enmity and hatred of God, and man's salvation, makes him large in his promises: he knows how slily temptations on the right hand steal into the heart, and that no enemy is so dangerous as he that comes in pretence of kindness. When he seeks to draw man to Hell with him, he takes on him to teach him how to become a God. When Christ was to suffer he would have him to spare himself, to hinder man's salvation: he will offer Kingdoms, all Kingdoms, with all the wealth and pleasure of them. Satan herein deals as Jacob's sons with the Shechemites: they made very fair promises, that if they would be circumcised, they would give their Daughters, and take their Daughters, and dwell together as one people, Gen. 34.16. But they talked deceitfully, verse. 13. intending only revenge upon them, as they did when the Males were sore by means of their circumcising. Satan can promise a Victory to Ahab, but it is to chase him before his enemy to confusion.

3 He knows man's credulity and folly, who is easily taken with fair words which make fools fain, their eyes being wholly upon things before them. Besides, howsoever our blessed Lord here was fenced, that the least inordinate affection could not fasten upon him, although he had all the objects in the world to move him, yet he commonly finds men and women fitted for his turn, doting upon the world, and needs no such large offers as here are made to Christ, but for less commodity and glory than that in one Kingdom, will fall down and worship him.

4 Satan is so much the larger in his promises, to imitate God, whom he sees encouraging his servants by making covenant with them, and promising them all the good things of this life and that to come, as to Abraham, All that thou seest I will give thee. Now to draw men from God's Covenant, if it were possible, and to disgrace the same, Satan seeks to get men in league with him, by larger promises of the world than ever God made to one man, because that carrieth their whole desires: and as God for the ratifying of his Covenant hath appointed Sacraments and Seals, so the Devil hath certain words, figures characters, ceremonies, and charms for the confirmation of his league with them, and their faith in that league.

Use 1. Hence observe a difference between God's promises and the Devils.

1 They differ in the matter. Satan proffers earthly shadows, earthly Kingdoms, things that glance through the sense, worldly things which may be perceived, and thrust into the eye and senses all at once, the best of which is but a fantasy; as Paul calls the great pomp of Agrippa and Bernice, things of a moment for continuance, that last as long as the fullness of the Moon, scarce seen but vanishing. But the matter of God's promises is the Kingdom, not of Earth, but of Heaven, and the glory thereof, to which all earthly things are but appendices: things which cannot be shadowed: for the eye cannot see, nor the ear hear, neither can it enter into the heart of an earthly man, to conceive what God hath prepared for them that love him, 1 Cor. 2.9. The great promises of God are matters of faith, not of sense; and for continuance, he promiseth a Kingdom unshaken, eternal, reserved in the heavens; a glory not withering or fading, unlike the glory of flesh: of all which the Prophet saith, it is like the flower of the field, Isa. 40.6.

2 They differ in the scope and aim of them. God's promises all serve to provoke and encourage men to lay hold upon the Covenant of life, to draw men nearer God in faith and obedience: 2 Cor. 7.1. Seeing we have these precious promises, let us cleanse ourselves from all filthiness of flesh and spirit, and grow up unto full holiness in the fear of God. But Satan's promises tend to fix men in the world, as here he would make Christ the greatest worldling in it, to with-draw men from God and their Covenant with him, to pull them from the service of the God of Heaven, to worship himself, or serve their lusts, or embrace the world, or bow to anything but the true God.

3 They differ in the accomplishment, God is ever as good or better than his word: Tit. 1.2. God who cannot lie hath promised. To David (as Nathan witnesseth in his reproof, 2 Sam. 12.8.) he gave his Lord's house, his Lord's Wives, his Lord's Kingdom, and if that had been little, he would have given him more. To Solomon he promised long life, or wealth, or wisdom, and in the accomplishment he gives him both life, and wealth, and wisdom. But Satan is never so good as his word, but a Liar in all his promises. For, 1 He wants power to perform, when he promiseth that which is none of his, as the Kingdoms of the world. Or, 2 He wants purpose and will to perform his promise: For, had he a purpose and mind to have given Christ the Kingdoms of the world, if he had had power? Doth not he envy to every man the fruition of any creature of God? Can he willingly afford a good man a good moment? And did not he more malign Christ's good and comfort than all other, because he exceeded all other in grace and God's Image? Or, 3 Wherein he hath power and purpose to be an honest Devil of his word, it is with a far more mischievous purpose: as here, if he could have given the whole world, he would for Christ's overthrow: for what cares he for the world, or what use can he make of it, but to make it a bait and train to catch man by it into his own destruction. The ground hereof is this; As every promise of God is a testimony of his love, so every promise of Satan is a token of his malice.

An example of the Devils faithfulness we have in our own Chronicles: In the reign of Edward the first, when the Welch-men rebelled, their Captain resorted to a Conjurer for counsel, whether he should go on in the intended war against the King, or no: yes (said the Devil) go on in thy purpose; for thou shalt ride through Cheap-side with a Crown on thy head: and so he did indeed, but it was cut off, and he was carried in triumph as a prey to the King.

This may justly reprove and shame many professed Christians, that will scarce give God's promises of grace and life the hearing, though they are founded in Christ, in whom they are all yea, and amen, flowing from his love, and tending to our eternal happiness with himself. Many will not be brought to hear them; many hardly when they have nothing else to do; and many hear them as things not concerning themselves; for then would they take more delight in them. But if Satan promise any earthly Kingdom or profit, he hath our ears, our hearts at command, all our speech runs upon the World, our desires and hopes are for earth and earthly things: and being thus earthly-minded, how expose we ourselves to Satan's assaults, and offer ourselves to be won by his most treacherous promises?

Use 2. This teacheth us what to think of that Doctrine and Religion, that teacheth men to be Promise-breakers: what may we think of it, but to be a treacherous, unfaithful, Diabolical Religion? But such is the Romish Religion, as we may easily see in two or three instances.

1 In that Article of the Council of Constance, That Faith is not to be kept with Heretics, that is, Protestants: and so brake promise with John Hus, who had not the Emperors only, but the Popes safe-conduct. Against the Examples of good Joshua, who kept Promise (though rashly made) with the Gibeonites, and with the Harlot of Jericho; and of David, who kept Truth and Promise with Shimei, a seditious and cursing wretched Traitor.

2 The Church of Rome teacheth by the Doctrine of Equivocation, to break the Promise of a lawful Oath, before a lawful Magistrate, and teacheth the lawfulness thereof. But the Scripture condemneth a double heart, and the deceitful Tongue: and proclaimeth woe against them that trust in lying words, Jer. 7.8. and that make falsehood their refuge. Yea, Molanus, a great and learned Papist, concludes, sincere faedera & juramenta sunt intelligenda, all leagues, and especially Oaths, are sincerely to be understood, and condemns plainly such mockeries and dalliance with Promises and compacts, by one or two instances; as of him that made truce with his enemy for thirty days, and wasted his Enemies Country and Camps only in the night: and of Aurelianus the Emperor, who coming afore a Town Tijana, and finding the Gates shut, to animate his Soldiers, with great anger said, I will not leave a Dog in the Town: they hoping for the spoil, beestirred themselves to Ransack the Town; but being won, he would not give them leave to spoil it, but bad them leave never a Dog in it, and let the goods alone. This was but a dalliance, condemned by the Papist himself; and yet had more color of truth than Popish Equivocation can have.

3 The Romish Church teacheth men to break Promises and Oaths with lawful and Christian Princes, exempting subjects from obedience, and putting Swords, Dags, Daggers, Powder, and all deadly plots into their heads, and hands, against the Lord's anointed. A treacherous and Devillish Doctrine.

Use 3. We see also what house treacherous and deceitful persons descend of, such as care not how much they promise, and how little they perform, men most unlike unto God, and resembling their Father the Devil, who is most lavish and prodigal in his promises, when he knows he hath neither power nor purpose to perform; men of great tongues, which swell as mountains, but of little hands, not performing mole-hills. Of these Solomon speaks, Prov. 25.14. He that glorieth of a false gift (that is, speaketh of great things that he will do for his Neighbor, but fails in the accomplishment) is like a cloud and wind without rain. A Cloud seems to offer and promise Rain, but the wind takes it away, and frustrates a man's expectations. And the same is true of all windy Promises. Which we must carefully avoid, and use these rules against slipperiness in promise.

1 If a man would be like God, who cannot lie in his promises, he must strive against it. But Satan is a Lyar from the beginning, and the Father of Lyes and Liars. 2 Faithfulness in contracts is the sinew of human society, which Satan would have cracked, that he may bring all to confusion. 3 The Heathens that were given up by God to a reprobate sense, are branded with this mark, they are truce-breakers, Rom. 1.31. 4 It is a mark of a man in the state of grace, who hath obtained remission of sins, that in his spirit is no guile, Psal. 32.2. 5 A note of a man that shall dwell in God's holy and heavenly mount, is this, he speaks the truth from his heart, Psal. 15.2. and Revel. 14.5. They only shall stand on Mount Zion, and sing before the Throne, who have no guilt in their months.

Especially we must be careful of two promises, whereof God and the Congregation have been witnesses: as 1 That of Baptism, which we must have a special care to look unto: for, if we fail in keeping touch with God, no marvel if we fail with men. 2 That of Marriage, which the Prophet calls the Covenant of God, Mal. 2.14.

THE second thing in this profer, is the reason annexed, Luk. 4.6. For it is delivered unto me, and to whomsoever I will, I give it. ]

The Devil, like a desperate man, that is sure in this bout to kill or be killed, lays about him with all the skill and strength he hath, yea, he is put to his shifts, so as no base or mischievous devise comes amiss, by which he may either in fair combat, or cowardly attempts oppress his adversary: and that which he cannot do by strength and power, he will attempt by falsehood and lies; which he heaps up here together most like himself, the Father of lies that stood not in the truth.

And here he challengeth the power and glory of the World to be his, 1 In Possession: 2 In disposition.

First, He affirmeth it to be his, but not directly, but indirectly: by Gift, It is delivered unto me. But this is a most notorious lie: for the earth is the Lord's, and all that therein is, the world, and all that dwell therein, Psal. 24.1. and Deut. 10.14. Behold, the Heaven of Heavens is the Lord's thy God, and the earth, with all that therein is. And where read we that ever he committed these into the hand of the Devil?

Object. 1. Joh. 14.30. He is called the Prince of the World; therefore he speaks true.

Answ. 1 He is called the Prince of the World, not simply, but as it is corrupted: the Prince of this World, saith the Text; which world? this, which lieth in malice and hostility against the Son of God, and the means of salvation. 2 He is not so a Prince, as having any right unto any creature: for he cannot possess a Pig without leave: but by tyranny he forceeth and commandeth as a Prince, the wicked World unto his obedience: for the World departing from God to his Adversary, God in justice giveth Satan leave to prevail, and rule in the Sons of disobedience. But will it follow, that because he ruleth in the world by sin and death, being the prince of darkness, and having the power of death, therefore the parts of the world must needs be his?

Object. 2 He is called the God of the World, 2 Cor. 4.4.

Ans. True, not in respect of dominion over things created; but, 1 In respect of Corruption: for he is the God of the evil in the world, the Author, Ringleader, and Nourisher of all evil. 2 In respect of Seduction; for he is bold to use all earthly things, which are made to God's glory, to serve to set forward his temptations, and wicked men's lusts, and so to set up his own kingdom. 3 In respect of opinion or estimation, because the people of the world make the Devil their God. But this no more proves him to be indeed the God of the World, than an Idol is proved to be a true God, only because Idolaters so esteem and make it.

Secondly, The Devil affirms it to be in his disposition, that he may give it to whom he will; which must needs be another lie, because it is not his in possession: for nothing can give that which it hath not. 2 The Scriptures ascribe this to God, as a perogative, and peculiar to him; By him Kings reign, Prov. 18.15. All powers that are, are ordained of God, Rom. 13.1. He maketh low, and he maketh high. It is the most high that beareth rule over the Kingdoms of men, Dan. 4.22. The Lord giveth, and the Lord taketh away, Job 1.21. 3 Another notorious lie is, that having them to dispose of, he will dispose them to Christ, which is impossible, seeing Christ had them already disposed unto him, and had received them of his Father, so as he only could say, Matth. 11.23. All things are given to me of the Father: and, Joh. 3.35. The Father loveth the Son, and hath given all things into his hands. Therefore the Devil offering him the Kingdoms of the World, must needs lie. Psalm 2.8. Ask of me, and I will give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. If then Satan say, All this power will I give thee, it is a lie: for all power was given him in Heaven and in earth of his Father, Matth. 28.18. So as in this profer he belies the Fathers gift, and the Sons right, and derogates from the glory both of the Father and of the Son. 4 Another lie is his false boasting, making himself Lord and Caesar of all, when he hath not one foot of all he speaks of, like Solomon's Bragadocio, There is one that maketh himself rich when he hath nothing, and when he pretends his unjust usurpation in the World, to be a just possession and title to the World.

And thus we have examined the substance and truth of this Reason, and have found neither substance, truth, nor reason in it. Here note; that,

Doct. Bad causes must ever be thrust forward by bad means. Satan had a naughty matter in hand (as no better can beseem him) namely, the overthrow of the Son of God, and all the salvation of mankind; and the means by which he would effect his purpose is suitable, lying, and falsehood, and boasting: and he is no changeling, never a true word comes out of his mouth. 1 King. 21. Jezebel had a wicked end to bring to pass, namely, the dis-inheriting of Naboth, and setting Ahab into his possession: and what means doth she use but bribery, perjury, and murder of Naboth and his Children; and all this under a color of Religion, and revenge of God's cause, a fast being proclaimed before it. Matth. 26. the Jews had as wicked a cause as ever was undertaken, viz. the oppressing and murder of the Son of God: and what means must they use? for what had the just man done? They must accuse falsely, and suborn false witnesses, and deprave his words, and make him speak what they list. And what other means used they to falsify and suppress the truth and glory of his resurrection? In this place, Satan aims to bring Christ to Idolatry, and the means is covetousness. Peter had an ill cause in hand, to hinder Christ from being apprehended, and his means was bad, unwarrantable striking.

[Reasons.] And this must needs be: 1 In respect of God: when a bad action is undertaken, he leaves it, and as he permits the action only, so he permitteth bad means, but never appoints or approves any means to bad and Wicked purposes; which therefore must be Wicked and Unhappy.

2 In respect of Satan, who seeks to make every action as sinful as possibly may be: he knows that all instruments of falsehood are hateful to God, and therefore the more wicked means are used, the more detestable and damnable the action is.

3 In respect of men themselves: for those that make no conscience of bad ends, ma • e none of the m • ans; as we may see in David himself, whose conscience being so sleepy as to take another man's wife, he will make no bones to hide it by murder of his faithful Captain.

4 In respect of the means themselves which are near enough at hand: bad means are easily sound and attempted. What might be more difficult than to pick matter against the Son of God, to bring him not only under disgrace, but unto death? Yet the Jews could easily find a Law, by which Law he was to die: or if they had had none, they could easily make one. If they wanted true witness, they could suborn false. If they wanted witness from others, they could make use of his own, We ourselves have heard him, what need we any other witness?

Use 1. This teacheth us to suspect those causes and actions that are brought about by bad means: as, 1 When men run out of God's Ordinances, and will not live by some honest calling and means of life, but by Cards, Dice, Bowls, Bets Cousnage, and such instruments and means of injury and wrong, they are convinced to live a lewd and wicked life: for a good and honest life is blessed by God, and carried by good, and lawful, and honest means, such as these be not. 2 All such goods as are gotten by lying, swearing, deceiving, Sabbath-breaking, over-reaching, or helping forward sin in any man, are here not only to be suspected, but condemned, and sentence passeth against them, as such which the Devil hath taught to bring them in by evil means, both of them accursed by God, and the gainer for them. 3 All actions which are brought to pass by unwarrantable means, are likewise to be suspected not to be of God, who ordereth due and lawful means to good and lawful ends, and hath as many pipes to convey good unto us, as eyes to provide for it.

Saul must needs know his condition was unhappy, and his business unprosperous, when he must run to the Witch to help himself. So their cause is worse than naught that run to the Wizard for help in diseases and losses: G • d is gone from them, and the remedy is far worse than the disease. Yet h • w common is, not to seek to them by night as Saul did, but even by day, as n • t ashamed of it? Herod he would not break his oath, no, that was not for his credit: but he might well know it to be a wicked one, which could not be kept but by murder of John the Baptist.

Obj. Why, what would ye have him forsworn?

Ans. He had brought himself into such a snare, as either he must be forsworn, or a murder: Now of these, to have broken a cruel and wicked oath, should have hindered murder, which is a sin in an higher degree against God and man; and to keep a wicked oath is worse than to make it. This is rather to be thought of, because even godly men themselves are too ready to effect good things by bad means: as Jacob will get the Blessing by lying, Rahab will save the Spies by a lie, Lot will save his Guests by prostituting his own Daughters: In which, how ever the Lord sometime commends the fact and faith of the parties, yet he never commends the manner, which blemished both the doers, and the actions. The rule that we must walk by, is in Rom. 3.8. We must not do the least evil, for the greatest good. Therefore let us take heed of these base tricks of the Devil, to effe • t our desires by wicked means. Many condemn good men, because they stand nicely upon some small things, which if they would yield unto, they might do themselves and others great good; but they have learned another lesson, not to do the least thing against their Conscience to procure themselves the greatest good. God need not their error to glorify himself, and do his people good by.

4 That religion which is set forward by bad and wicked means, is to be suspected and condemned: true religion was ever maintained by truth, simplicity, humility, patience, mercy, love, meekness, &c. But the Church of Rome must needs defend a bad cause, the means are so extremely wicked, as violence and power, treachery and subtlety, fire and sword, murders and Massacres, King-killing and Powder-plots, lies and equivocations, and what not? It was once said, Omnia venalia Romae, at Rome all things are saleable; and now it may be said, Romae omnia venialia, at Rome all things are pardonable.

One demonstration for memory sake: That religion which upholds itself, 1 By ignorance, as the Mother of devotion. 2 By disgracing and reproaching the holy Scriptures, abhorring them no less than a Thief doth a pair of Gallows, and warning men to take heed of them. 3 By upholding Images and Image-worship. 4 Perjury, by freeing subjects from the Oath of Allegiance. 5 Disobedience, yea rebellion to Princes and Parents. 6 Murder, and Massacres of all Princes and people, Kings and Kingdoms, by sword, fire, poison, powder, ponyard, openly or treacherously. 7 Adulteries and fornication by their Stews and Sheet-punishments, yea with large revenues by them. 8 By Lies, Legends, lying and Straw-miracles, notable tricks and collusions, as once in the Images of the Heathens the Devil often spake; but the Priests instead of the Devil speak through Images, and make them move, sweat, nod, &c. to deceive simple people. I say such a religion cannot be of God, because the means of advancing it are from the Devil. But the Romish is such a religion: therefore, &c.

Use 2. Here is a glass for liars and boasters to see their faces in, and their resemblance to their father the Devil. He promiseth an whole world, when all ptoves but a shadow and image. He takes upon him to dispose all things in the world, as though they were his, whereas we must go to our heavenly Father, the Father of lights, for every morsel of bread. Wherefore whosoever would any way advantage himself by lying or deceiving, it is manifest the spirit of the Devil ruleth in him. And therefore cast off lying as a rag and relick of natural corruption, and speak every man the truth to his neighbor, Ephes. 4.25.

It is a received opinion in these days, that Qui nescit dissimulare, nescit vivere, No dissembler, no man, and plain-dealing is a jewel, but he that useth it shall die a beggar, and some men are too honest to thrive in the world: such common speeches argue the common breach of this Commandment. But know: 1. How far are we degenerate from our forefathers: they lived simply by their hands according to God's Ordinance: but now many live by their wits; whence it is that Trades are called Crafts and Mysteries, because more live by craft and the sin of their trade than the trade itself. 2 The Lord is the avenger of all such wrong by secret cousnage and lying: for he sees that thou deceivest him that trusteth thee; and because it is hidden from men, his own hand must revenge it. 3 What a shame is it and slander to Christian profession, that men professing salvation by Christ, should so carry their trades as a man that comes to deal with them, must come so suspiciously as if he were to fall into the hands of so many Thieves; and having dealt with them hath just cause to say, that he might find more just dealing with Turks and Infidels? Whereas if this vice were put off, a child might traffic in the dark without delusion.

The same of Boasters, who brag of things they have not. As Job speaks of the Leviathan of the Sea, so may we of the hellish Leviathan, He is the King of all the sons of Pride. As, 1 Many bear themselves out in fine apparel and bravery, when indeed nothing is their own, if their debts were paid. And if every Bird had his own feather, they might well go naked. 2 Others, to raise themselves, make no bones to lie and magnify their estate, as the often experience of the world shows, that Widows and Widowers promise great things of themselves, and much wealth, whereas the greatest wealth prove debts. 3 But if you will see the very natural portrayture of the father the Devil, if ye will hear his very voice, look upon the Bishop and Pope of Rome. For,

1 He hath engrossed all the Kingdoms of the earth into his own hands, saying, All these are mine, yet not directly, but in ordine ad Deum. 2 I give them to whom I will, I can set up and thrust down, I can bind and loose subjects from their obedience at my pleasure. 3 I will give thee all these, if thou wilt fall down and worship me; if thou wilt be my vassal, and a sound Catholic, let my Laws bind thy Conscience, and persecute with Fire and Sword these Heretics, thus thou shalt hold thy Kingdom, else not. 4 But this is a small thing to challenge the Kingdoms of the world, and therefore he challengeth to be Lord of Heaven, Hell, and Purgatory, to open and shut at his pleasure, as his three Crowns imply. Here is a brag that puts down the Devil quite: never was the Devil overmatched in boasting and lying but by the Pope his eldest son, that in him we might have a plain demonstration of Antichrist, whom the Papists themselves say must be begotten by the Devil.

If thou wilt fall down and worship me.]

NOw follows the condition of Satan's large and prodigal profer, which is the third thing considerable in the dart. In it are two things: 1 The matter he requires, Worship. 2 The manner, fall down and worship me. The thing he desireth is worship and honor due to God: for so our Savior's answer implieth, that he must worship God only. And for the manner of this worship, he must outwardly bow and bend unto him, or prostrate his body in way of homage unto him. Wherein we see marvelous cunning and malice combined. 1 His cunning, in making it appear so small a moat: for being a worship proper to God, as we see by comparing our Savior's answer with it, 1 He would make it in show and appearance, but a bowing of the body, a small thing, a gesture which God greatly regards not; as if he had said, as Bathsheba to her Son, 1 King. 2.10. I have a small suit unto thee, deny me not: which small suit if Solomon had hearkened unto, it had cost him the loss of his Kingdom. And the same did our Solomon by his wisdom discern in this place. 2 In making it so necessary a thing to worship him: me, with emphasis: me, of whom thou must have the world if thou hast it: me, who am so able and willing to reward so small a service towards me: God doth not so reward his worshippers.

2 His extreme malice: in that, 1 He would rob and deprive God of his honor, which is due to him alone, and to no Creature else. 2 He would have it conferred upon himself, God's greatest enemy. 3 He would have none do it him but Jesus Christ the Son of God's love, thus to wrong his Father the more: whereas God expects no other of his enemies, 〈 in non-Latin alphabet 〉 . 4 He implies how little God regards or rewards his worshippers.

The Connection of this condition with the premisses showeth; That,

Doct. 1. Satan's proffers are never free, but upon some wicked condition or other. He said he would give all the world and the glory thereof to Christ, but now he adds a condition, which makes it a dear bargain. He offers freely, he will give all the world, and the glory of it, but the condition is dangerous; if Christ will fall down and worship him. The Devil offered to put our first Parents in possession of further knowledge, and no less a gift than Deity: he makes as though he would out-give God, but all upon this dangerous condition; if they would eat the Apple which God had commanded them not to touch. He would help Cain to the favor of God, and all the love of his Parents; but upon condition, he would kill his brother Abel: for when there was none else to be loved, or to do sacrifice, he should obtain all. Judas comes to the High Priests, and saith, What will ye give me? Matth. 26.15. and they appointed him thirty pieces of silver: but upon his own condition, to betray his Lord and Master: an heavy condition for so light a sin. Petiphars wife proffe • ed Joseph great honor and rewards, but upon a foul condition, of committing whoredom with her.

[Reason.] 1 As Solomon saith of the Harl • t, She hunteth for the precious life of a man, so doth Satan incessant • y, and therefore can give nothing freely: for a free g ••• is a pledge of love between parties; but he carries a mortal hatred towards mankind, seeking by all means to devour us, 1 Pet. 5. v. 8. Seeing therefore 〈◊〉 love is like that of a ravening Lyon to a Lamb, no marvel though he bestow nothing freely.

2 The end and scope of all Satan's gifts is discovered in our Text viz. to pluck men from God, and so bring them to damnation; and indeed they are not gifts, but wages paid for doing some work. 2 Pet. 2.15. Balaam loved the wages of unrighteousness. Now, if we look into the History, Numb. 22.17. these were great gifts and honors promised, upon condition of cursing the people of God. So as by the judgment of the Holy Ghost, all 〈◊〉 taken upon such dangerous conditions, are wages of unrighteousness. And as a General never gives pay but to such as fight under his colors, so Satan never gives pay of worldly preferment, but to such as fight his battles.

3 Never man gets anything from Satan, but by way of contract or bargain where the conclusion shall be for himself: and being the arch-enemy of all charity, he will never make an exchange but for the better. He gives Adam an apple, but it was dear bought with the loss of God's image, and all his happiness. He offers the second Adam the whole earth, but with such a condition, as he must for it forsake heaven.

Quest. But is there any man so extreme wicked, that will contract with the Devil, or receive anything upon any condition at his hands?

Answ. The Devil will do nothing for any man but by virtue of a compact, and why should he be at any man's command, but in hope of his reward, no more than any man would be at his, but in the same hope? But this compact is either, 1 more open: 2 more secret.

A more express and solemn contract is that of Witches, Conjurers, and Sorcerers, wherein there is a mutual promise of service between the Devil and the Witch. And this promise is not only made by solemn words, but by deeds and seal • ; as some diabolical signs figures, or Ceremonies, for the ratification of this league and compact. And this is evident by the confession of all Witches at this day, and by the Scripture. Of this kind was this in out Text; Satan offers to compact with our Savior Christ, and there wanted nothing but the free consent of our Savior to the condition.

But the more secret compact is the more general, and no less dangerous, though Satan be less seen in it. And of this kind the Devil makes many Covenants in the World, and innumerable persons contract with him underhand, perhaps not thinking they do so. And this two ways, 1 By a secret Faith in the Devil. 2 By a secret consent unto the Devil.

Secret faith in the Devil is when a man useth any superstitious or diabolical means for the effecting of his desire, which he knows, neither in themselves, not from God's institution, have any such power to effect things, but from the power of the Devil: a • the use of Charms, or spells, figures, character, An •• ie • , S •• atching of a Witch, or the like: which having no power in themselves, not by God's Ordinance, can do no good, but by a secret saith in the Devil, who by God's permission puts power in them to heal men for their delusion.

Secret consent unto the Devil, is yet more common than the former, though the former be the common cure of common people: namely, when Satan secretly suggesteth and offereth to make a Covenant and bargain with a man, without any express form of contract, but by inward temptation putteth the motion into the heart (as of Judas ) that if he will use such an unlawful means, or upon such a condition, he will effect his purpose, which he earnestly desireth to attain: now the party blinding his own judgment by the eagerness of his affection, gives his consent to Satan, and accepts the condition: which mutual and silent consent of party with party, is a real bargain and covenant. Satan solicits the heart, and the heart consents to Satan: here is a secret compact, by which numbers of men are in league with the Devil, that would be loath to be thought so to be. Yea, numbers there are that receive the greatest part of their earthly portion at the hands of the Devil, by virtue of this compact, secretly believing or consenting unto him.

Use 1. This serves to let us see the difference between God's gifts and the Devils, in four things: 1 God's gifts come all from Grace and Love, he freely bestows his blessings: for his love is everlasting before our own being, and our inheritance is eternal above our merit, and in the Heavens above our reach. But Satan's gifts proceed out of his endless hatred, and are wages of unrighteousness. 2 God's gifts are derived to us by good and warrantable means, diligence, labor, prayers: Satan's, for the most part by wicked means. God's conditions are profitable and safe: Satan's hurtful and dangerous, by the breach of some Commandment, by impiety or injustice. 3 God's gifts are first bestowed upon us, and then obedience is required as a testification of Thankfulness, not as merit: Satan's are after our work, as a merit and wages of sin; first fall down and worship me, and then I will give thee all these things. 4 God's gifts are in mercy, for our salvation and comfort, and encouragement in his service: Satan's, to draw us from his service, and to drag us to destruction.

Use 2. Let this Doctrine make us afraid to receive anything from the hand of the Devil, and accept of nothing but God offers. For, 1 God is more able and willing to do us good than the Devil is, unless we think with those wicked ones, that it is in vain to serve the Lord. 2 An enemy is never so dangerous as when he flattereth and fawneth: he never kisseth but killeth, with Joab, or betrayeth with Judas: his gifts are dear bought, his conditions are intolerable: he will have a better thing for it, even our precious souls. 3 A little from God's hands is far better than if we could receive all the World, and the glory of it, at the Devils: for this comes with blessing, with Promise, with Contentment, with good conscience; so doth not the other. Therefore be the just man's portion small or great, it is ever precious: it hath no sorrow added to it, as Solomon speaketh.

Quest. How may I know I receive anything from the Devil?

Answ. When anything is gotten by the breach of any Commandment of God, as by Swearing, Lying, Deceit, Oppression, and the like, this is a gift of the Devil, and the wages of unrighteousness.

Use 3. Note here how like the Usurer is to the Devil: the Devil saith, he will give, so the Usurer saith he will lend, which should be free as gift: but then comes a condition of ten in the hundred, which is more than the lending is worth. Satan is an enemy to all charity, and so is he. The like may be said of Covetous men, who will do no good, but where they look for return of the like or more, as like the Devil as may be, and altogether unlike to God, who doth good where he can receive none, sows where he reaps not.