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<DATE>2009-03-13</DATE>
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<NAME>Scott Lepisto</NAME>
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<DIV1 TYPE="title page">
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<P>CHRIST TEMPTED: THE DIVEL CONQUERED. OR, A <HI>&s;hort</HI> and <HI>plain</HI> EXPOSITION on a part of the fourth Chapter St. MATTHEW'S Go&s;pel. TOGETHER With two Sermons Preached before the Univer&s;ity at <HI>Oxford,</HI> &s;ome years &s;ince.</P>
<P>By JOHN GUMBLEDEN, <HI>B. D.</HI> and Chaplain to the Right Honourable the EARL of <HI>Leice&s;ter.</HI></P>
<Q><BIBL><HI>Jam. 5.7.</HI></BIBL>
<P>Re&s;i&s;t the Divel, and he will flie from you.</P></Q>
<Q><BIBL><HI>1 Pet. 5.9.</HI></BIBL>
<P>Whom re&s;i&s;t &s;tedfa&s;t in the faith.</P></Q>
<P><HI>Ideo tentatur Chri&s;tus, ne vincatur &agrave; Tentatore Chri&s;tia|nus. Augu&s;t. enarratio in</HI> P&s;al. 90. <HI>Concio Secunda. C.</HI></P>
<P><HI>LONDON,</HI> Printed for <HI>Simon Miller,</HI> at the <HI>Star</HI> in St. <HI>Paul</HI>'s Church-yard, 1657.</P>
<PB REF="2">
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<HEAD>TO THE RIGHT HONOURABLE his &s;ingular good LORD &amp; PATRON <HI>ROBERT</HI> EARL of <HI>Leice&s;ter,</HI> VISCOUNT <HI>LISLE,</HI> LORD <HI>SIDNEY</HI> of <HI>Pen&s;ehur&s;t, &amp;c.</HI> Grace and Peace from the God of Peace.</HEAD>
<LETTER>
<OPENER><SALUTE>My Noble LORD,</SALUTE></OPENER>
<P><HI>_THat which</HI> Solomon <HI>&s;aith,</HI> Eccle&s;. 12.12. Of making many books there is no end; <HI>I &s;uppo&s;e doth nothing at all concern me; for I have not made</HI> many books; <HI>and he that</HI> begins <HI>late, may &s;oon</HI>
<PB REF="3">end; <HI>e&s;pecially being too too far remote from tho&s;e</HI> u&s;eful <HI>helps of</HI> voluminous <HI>Writers,</HI> many books; <HI>yet this have I made, and</HI> humbly pre&s;ent <HI>unto your</HI> Lord&s;hip, <HI>is a</HI> Te&s;timonial <HI>of my</HI> thank|fulne&s;&s;e, <HI>for your</HI> Lord&s;hip's <HI>manifold and</HI> Noble favours <HI>exhibited unto me. Now &s;uch as my</HI> &s;acred Profe&s;&s;ion <HI>is, &s;uch al&s;o is the</HI> Matter <HI>and</HI> Subject <HI>of this I pre&s;ent,</HI> Theological. <HI>An</HI> Ex|po&s;ition <HI>it is (&s;uch as it is) of what</HI> happened <HI>in the</HI> Wilderne&s;&s;e, <HI>and other Places, between our</HI> Saviour <HI>and</HI> Satan; <HI>Preached at fir&s;t for the</HI> in&s;truction <HI>of my</HI> Parochial Cure; <HI>but &s;ince, as touching the more</HI> difficult points, <HI>&s;ome|what enlarged for</HI> publique view. <HI>Many will &s;ee it; but my</HI> mo&s;t humble &s;uit <HI>is, that none may</HI> own <HI>it but your</HI> Lord&s;hip. <HI>The</HI> Author <HI>acknowledgeth, that,</HI> under God, <HI>be liveth by your</HI> Lord&s;hip's Pa|tronage;
<PB REF="3"><HI>may this</HI> Book <HI>al&s;o, in</HI> another &s;en&s;e, <HI>live &s;o too. I am,</HI></P>
<CLOSER><SALUTE>My Noble LORD,</SALUTE>
<SIGNED>Your Honours mo&s;t obliged Servant and Chaplain, <HI>JOHN GUMBLEDEN.</HI></SIGNED></CLOSER>
</LETTER>
<PB REF="4">
</DIV1>
<DIV1 TYPE="publisher's advertisement">
<PB REF="4">
<HEAD>Courteous Reader, the&s;e Books following are Printed and &s;old by <HI>Simon Miller,</HI> at the Star in <HI>St. Paul's Church-yard.</HI></HEAD>
<P><HI>Large Folio.</HI></P>
<P>LUther<HI>'s Colloquium Men&s;al.</HI></P>
<P><HI>Small Folio.</HI></P>
<P>THe Civil Wars of <HI>Spain</HI> in the Reign of <HI>Charls</HI> the fifth, Emperor of <HI>Germany,</HI> and King of that Nation, wherein our late unhappy differences are parallel'd in many parti|culars.</P>
<P>A general Hi&s;tory of <HI>Scot|land,</HI> from the year 767. to the death of King <HI>James,</HI> con|taining the principal Revolu|tions and tran&s;actions of Church and State, with Poli|tical ob&s;ervations and refle|ctions upon the &s;ame: By <HI>David Hume</HI> of <HI>God&s;croft.</HI></P>
<P>The Hi&s;tory of this Iron Age.</P>
<P>Doctor <HI>Lightfoot</HI> his Harmo|ny on the New Te&s;tament.</P>
<P><HI>In Quarto large.</HI></P>
<P><HI>BArklay</HI> his <HI>Argenis</HI> Tran&s;la|ted by Sir <HI>Robert le Gri&s;e</HI> Knight.</P>
<P><HI>Quarto &s;mall.</HI></P>
<P>THe Harmonious Confe&s;&s;ions of Faith of all the Chri&s;ti|an Reformed Churches, which truly profe&s;&s;e the doctrine of the Go&s;pel, practi&s;ed in all the chief Kingdoms and Provin|ces of <HI>Europe;</HI> wherein all that &s;eemingly contradict are plainly reconciled: Now publi&s;hed by Authority. In|tended chiefly to confirm the &s;trong, and in&s;truct the weak, in whatever is nece&s;&s;ary to Salvation, in 4.</P>
<P><HI>Abraham</HI>'s faith; or the good old Religion, proving the Doctrine of the Church of <HI>England</HI> to be the only true faith of God's Elect: By <HI>J. Nicol&s;on</HI> Mini&s;ter of the Go&s;pel.</P>
<P>The Anatomy of Mortality: By <HI>George Strode.</HI></P>
<P><HI>Ayn&s;worth</HI> on the <HI>Canticles. Paul Bayne,</HI> his <HI>Dioce&s;ans</HI> Trial.</P>
<P>The &s;upreame power of Chri&s;tian States and Magi&s;tra|cy, vindicated from the in&s;o|lent pretences of <HI>Guilielmus Apollonius:</HI> By <HI>E. Grall.</HI></P>
<P>A Treati&s;e of Civil Policy; being a clear deci&s;ion of 43. Queries, concerning preroga|tive right and priveledge in reference to the &s;upream Prince
<PB REF="5">and the people: By <HI>Samuel Rutherford,</HI> profe&s;&s;or of Divi|nity of S. <HI>Andrews</HI> in <HI>Scotland.</HI></P>
<P>Politick and Military ob|&s;ervations of Civil and Mili|tary Government, containing the birth, increa&s;e, decay of Monarchies, the carriage of Princes and Magi&s;trates.</P>
<P>Mr. <HI>Pinchin</HI> his meritorious price of man's redemption cleared.</P>
<P>A&s;trology, Theologized, &s;hewing what nature and in|fluence the Stars and Planets have over men, and how the &s;ame may be diverted and avoided.</P>
<P><HI>Octavo.</HI></P>
<P>THe Reconciler of the Bible, wherein above 2000. &s;eem|ing contradictions are fully and plainly reconciled.</P>
<P>A view of the Jewi&s;h Reli|gion, with their Rites, Cu|&s;tomes, and Ceremonies.</P>
<P><HI>Ed. Waterhou&s;e</HI> <ABBR>E&s;q</ABBR> his di&s;|cour&s;e of piety and charity.</P>
<P>A view and defence of the Reformation of the Church of <HI>England,</HI> very u&s;eful in the&s;e times.</P>
<P>Mr. <HI>Peter du Moulin,</HI> his An|tidote again&s;t Popery; pub|li&s;hed on purpo&s;e to prevent the delu&s;ions of the Prie&s;ts and Je&s;uits, who are now very bu&s;ie among&s;t us.</P>
<P><HI>Herbet</HI>'s Devotions; or a Companion for a Chri&s;tian, containing Meditations and Prayers, u&s;eful upon all occa&s;i|ons.</P>
<P>Mr. <HI>Knowles,</HI> his Rudiments of the Hebrew Tongce.</P>
<P>A Book of &s;cheams, or figures of Heaven, ready &s;et for every four minutes of time, and very u&s;eful for all A&s;trologers.</P>
<P><HI>Florus Anglicus,</HI> or an exact Hi|&s;tory of <HI>England,</HI> from the reign of <HI>William</HI> the Conqueror, to the death of the late King.</P>
<P><HI>Lingua;</HI> or the combat of the Tongue and the five Sen&s;es for &s;upe|riority: A &s;erious Comedy.</P>
<P>The Spirits Touch&s;tone; being a clear di&s;covery how a man may cer|tainly know whether he be truly taught by the Spirit of God or not.</P>
<P>The Poor Man's Phy&s;itian and Chyrurgeon.</P>
<P><HI>Duodecimo.</HI></P>
<P>Doctor <HI>Smith</HI>'s practice of Phy|&s;ick.</P>
<P>The Grammer War.</P>
<P><HI>Po&s;&s;elius Apothegms.</HI></P>
<P><HI>Fa&s;ciculus Florum.</HI></P>
<P><HI>Cra&s;haw</HI>'s Vi&s;ions.</P>
<P><HI>Helvicus Colloquies.</HI></P>
<P>The Chri&s;tian Souldier, his com|bat with the three arch enemies of mankind, the world, the fle&s;h, and the divel.</P>
<P><HI>Drexelius</HI> School of patience.</P>
<P><HI>In</HI> 24.</P>
<P>THe New Te&s;tament.</P>
<P>The third part of the Bible.</P>
<P><HI>Plaies.</HI></P>
<P>THe Ball.</P>
<P>Chawbut.</P>
<P>Martyr'd Souldier.</P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="5">
<HEAD>To the Reader.</HEAD>
<OPENER><SALUTE>Courteous Reader,</SALUTE></OPENER>
<P><HI>THe</HI> Subject <HI>of this following</HI> Expo&s;ition <HI>(as you &s;ee) is the</HI> Divels tempting, <HI>and our</HI> Saviours conquering. <HI>Now, in this <GAP DESC="foreign">, or,</HI> &s;ingle conflict, <HI>neither the one, nor the other, had each his</HI> &s;e|cond: <HI>no, not while the</HI> Combat continued: <HI>but, our Saviour had the</HI> Angels <NOTE N="a" PLACE="marg">Mar. 1.13.</NOTE> to mini&s;ter unto him, <HI>when the</HI> duell <HI>was</HI> ended.</P>
<P><HI>Again, when the</HI> Divel had ended all the temptation, he departed from him for a &s;ea&s;on; <NOTE N="b" PLACE="marg">Luke 4.13.</NOTE> <HI>And but for a &s;ea|&s;on; for though at this time he were</HI> &s;ent away <HI>with</HI> no better farewell <HI>then this,</HI> Get thee hence Satan <NOTE N="(c)" PLACE="marg">Mat. 4.10.</NOTE>; <HI>yet, he &s;oon</HI> returned, <HI>and</HI> afterwards <HI>by his</HI> wicked In&s;truments, <HI>as</HI> &s;ubtilly <HI>as</HI> before <HI>by</HI> him&s;elfe openly, <HI>he &s;ets on him again; began another</HI> battell <HI>again&s;t him another way; e&s;pecially &s;ome few daies before his death;</HI> mu&s;tring <HI>up from time to time, &s;uch</HI> voluntiers, <NOTE N="d" PLACE="marg">Omne pecca|tum e&s;t volun|tarium.</NOTE> <HI>&s;uch as he found mo&s;t inclinable among&s;t the</HI> malicious <HI>and</HI> incredulous Jewes, <HI>to</HI> engage <HI>with him in this</HI> quarrell <HI>again&s;t our Saviour: to the end, that by his</HI> united forces, <HI>he might (if po&s;&s;ible)</HI> at la&s;t prevaile, <HI>who</HI> at fir&s;t <HI>was too weak to doe it</HI> &s;ingle <HI>and by him&s;elf. And not &s;trong enough neither to doe it to purpo&s;e joyntly by them; not any waies able to conquer our Saviour; not, though for a time, to</HI> kill <NOTE N="(e)" PLACE="marg">Mat. 26.4.</NOTE> <HI>him, the</HI> chief Prie&s;ts, <HI>the</HI> Scribes, <HI>the</HI> El|ders of the people, <HI>with</HI> Caiaphas, prevailed. Judas betraying him, <HI>fal&s;e witne&s;&s;e</HI> accu&s;ing <HI>him;</HI> Pontius Pilate condemning <HI>him, the &s;ouldiers</HI> crucifying <HI>him; yet,
<PB REF="6">
all together too weak, to</HI> &s;ubdue, <HI>and</HI> conquer <HI>him, who</HI> ro&s;e again the third day from the dead; <HI>and the Divel</HI> afterwards, <HI>never in his own per&s;on a&s;&s;aulted him any more; who,</HI> at fir&s;t, <HI>after he had tempted him,</HI> de|parted from him, for a &s;ea&s;on; <HI>but, our</HI> Saviour <HI>will</HI> never depart <HI>from his</HI> Church, <HI>and</HI> Cho&s;en; <HI>not, while they are</HI> Militant <HI>here on earth:</HI> Lo, I am with you al|ways, even to the end of the <NOTE N="f" PLACE="marg">Mat. 28.20.</NOTE> world; <HI>and, there is no cau&s;e to fear his</HI> departing <HI>from us, when we are</HI> tri|umphant <HI>in Heaven:</HI> where neither ru&s;t, nor moth doth corrupt, <NOTE N="g" PLACE="marg">Mat. 6.20.</NOTE> and where thieves do not break through, and &s;teal: <HI>nor,</HI> Satan break through, <HI>to</HI> tempt, <HI>and</HI> de&s;troy. <HI>But, I will not &s;ay too much by way of Preface, lea&s;t the</HI> Gate <HI>become</HI> wider <HI>then the</HI> City: <HI>the</HI> Introduction, larger <HI>then the</HI> Expo&s;ition. <HI>In brief here, I &s;ay but this: or, rather the</HI> Apo&s;tle <HI>&s;aith it,</HI> 2 Tim. 2.3. Be thou careful, as a good &s;ouldier of Je&s;us Chri&s;t, to fight the good fight of <NOTE N="h" PLACE="marg">1 Tim 6.12.</NOTE> faith, <HI>again&s;t</HI> Satan; <HI>and then,</HI> in, <HI>and,</HI> by <HI>the</HI> power <HI>of thy</HI> victorious Saviour, <HI>thou &s;halt</HI> ob|tain <HI>the</HI> victory <HI>over</HI> Satan; <HI>which is the dayly prayer of him,</HI> for thee, <HI>who faithfully believeth, by the</HI> &s;ame power, <HI>to be made partaker</HI> with thee, of the <HI>&s;ame vi|ctory.</HI> Amen.</P>
<CLOSER><SIGNED>Thine, to accompany thee in the Way to Heaven. JOHN GUMBLEDEN.</SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB N="1" REF="6">
<HEAD>CHRIST TEMPTED; the Divell conquered. OR, A <HI>Short</HI> and <HI>plain Expo&s;ition</HI> on a part of the fourth Chapter of St. <HI>Matthews</HI> Go&s;pel.</HEAD>
<P>_In the <HI>fir&s;t Chapter</HI> of this <HI>Go&s;pel,</HI> the <HI>Evangeli&s;t</HI> &s;peaketh chiefly of the <HI>Genealogie,</HI> and <HI>Birth</HI> of <HI>Chri&s;t.</HI> In the &s;econd, of the <HI>&s;wi&s;e men</HI> that came from the <HI>Ea&s;t</HI> to <HI>Jeru&s;alem,</HI> to wor&s;hip him; and of his &s;peedy flight by night into <HI>Egypt,</HI> for feare of <HI>Herod,</HI> after they had wor&s;hipped him. In the <HI>third,</HI> of the <HI>preaching</HI> and <HI>Office</HI> of <HI>John the Bap|ti&s;t</HI> the <HI>forerunner of</HI> Chri&s;t, who <HI>baptized</HI> him in <HI>Jordan,</HI> being then <HI>about the age of thirty yeers,</HI> Luke 3.21, 23.</P>
<P>But, in this <HI>fourth Chapter</HI> (a part whereof we have now be|fore us) the <HI>Evangeli&s;t</HI> from the fir&s;t to the twelfth ver&s;e begin|neth to treat of that which <HI>immediately</HI> followed afterwards; after our Saviour was but then newly <HI>baptized</HI> of <HI>John:</HI> this.</P>
<P><HI>Then was Je&s;us led up of the Spirit into the Wilderne&s;s, to be tempted of the divel,</HI> v. 1. <HI>and when he had fa&s;ted fourty daies, and fourty nights, he was afterwards an hungred,</HI> v. 2. and this we may properly call the <HI>preparation</HI> or <HI>introduction</HI> to the whole following <HI>narration,</HI> both touching the <HI>&s;ingle combat</HI> between <HI>Satan tempting,</HI> and our <HI>Saviour conquering.</HI> The whole then being thus <HI>divided</HI> in generall, into an <HI>Introduction,</HI> v. 1, 2. and a <HI>narration,</HI> in the nine following ver&s;es, comprehending there|in the <HI>happy i&s;&s;ue</HI> of all on our <HI>Saviours part,</HI> in re&s;pect of his <HI>conque&s;t;</HI> and the <HI>Angels mini&s;tring unto him,</HI> to <HI>congratulate</HI> his <HI>victory;</HI> we will examine the words in order, beginning <HI>ver&s;</HI> 1.
<PB N="2" REF="7">where there is <HI>mention</HI> both of the <HI>Spirit's work,</HI> who <HI>led up Je|&s;us into the wilderne&s;s:</HI> and al&s;o of the <HI>Divels work,</HI> who after|wards <HI>tempted Je&s;us in the wilderne&s;s.</HI> See! <HI>different Agents,</HI> and as <HI>different Actions:</HI> yet, all <HI>relating</HI> to one and the &s;ame <HI>Subject;</HI> even to <HI>Je&s;us led up of the good Spirit</HI> into the <HI>wilderne&s;s;</HI> and to the <HI>&s;ame Je&s;us,</HI> to be <HI>tempted of the evil &s;pirit,</HI> in the <HI>wilderne&s;s.</HI></P>
<P>But perhaps, at the fir&s;t hearing, this may &s;eem &s;trange unto you, that the <HI>Saviour of the world</HI> &s;hould be <HI>tempted by the de|&s;troyer of the world;</HI> yet, if we rightly con&s;ider the <HI>fir&s;t promi&s;e</HI> made <HI>by God, to man,</HI> of a <HI>Redeemer,</HI> to <HI>&s;ave man,</HI> &s;trange it is not; and, the promi&s;e in &s;en&s;e, is this: <HI>The Seed of the woman &s;hall brui&s;e the Serpents a head;</HI> giving <HI>power,</HI> notwith&s;tanding, even by the <HI>&s;amo promi&s;e,</HI> to the <HI>&s;ame &s;erpent, to brui&s;e the heel of the womans &s;eed;</HI> But, who properly was the <HI>womans &s;eed?</HI> Sure|ly, the <HI>Son of God,</HI> that <HI>promi&s;ed &s;eed;</HI> who, <HI>in the fulne&s;s of time,</HI> was <HI>made man,</HI> of <NOTE N="a" PLACE="marg">Gen. 3.15.</NOTE> <NOTE N="b" PLACE="marg">Gal. 4.4.</NOTE> <HI>woman,</HI> by the <HI>powerful over&s;hadowing</HI> of the holy <NOTE N="c" PLACE="marg">Luke 1.35.</NOTE> gho&s;t, according to his <HI>Fathers purpo&s;e</HI> and <HI>inten|tion</HI> when he <HI>fir&s;t promi&s;ed him,</HI> under the name of <HI>the &s;eed of the woman:</HI> and, by the <HI>Serpent,</HI> who doubteth but that the <HI>Divel</HI> is meant? who at that time, u&s;ed the <HI>&s;erpent,</HI> both as his <HI>Active,</HI> and <HI>Pa&s;&s;ive In&s;trument,</HI> to <HI>beguile the woman,</HI> there being <HI>none of the bea&s;ts of the field</HI> found &s;o fit, as the <HI>&s;erpent</HI> was, to <HI>expre&s;s</HI> to the life, the <HI>craftie &s;ubtilties</HI> of <NOTE N="d" PLACE="marg">Gen. 3.1.</NOTE> <HI>Satan;</HI> that <HI>old</HI> <NOTE N="e" PLACE="marg">Reu. 12.9.</NOTE> <HI>&s;erpent,</HI> who is &s;till <HI>&s;uffered</HI> to <HI>Tempt,</HI> but not <HI>&s;uffered</HI> to <HI>overcome.</HI> Suffered, by many, both <HI>outward,</HI> and <HI>inward Tryals,</HI> and <HI>Temptations,</HI> to <HI>brui&s;e the heel of the womans &s;eed,</HI> of <HI>Chri&s;t,</HI> in <HI>his members;</HI> which is &s;till <HI>acknowledged</HI> to be <HI>a real tempting of Chri&s;t,</HI> even by Chri&s;t him&s;elf. <HI>Saul, Saul why per&s;ecute&s;t thou me? Acts</HI> 9.4. Satan, Satan why <HI>tempte&s;t</HI> thou me? but, <HI>denyed</HI> it is, to be any <HI>Conquering,</HI> on <HI>Satans</HI> part, either of <HI>Chri&s;t,</HI> or his <HI>members</HI> (the <HI>faithful</HI>) the <HI>womans &s;eed al&s;o,</HI> by any of tho&s;e <HI>temptations: God is faithful, who will not &s;uffer you to be tempted, above that you are</HI> <NOTE N="f" PLACE="marg">1 Cor. 10.13</NOTE> <HI>able;</HI> that is, not &s;o far to be <HI>tempted</HI> by <HI>Satan,</HI> as to be <HI>over|come</HI> by <HI>Satan.</HI> So that it is no new thing, to hear of the <HI>Divels malice,</HI> either <HI>again&s;t Chri&s;t,</HI> or, <HI>again&s;t Chri&s;tians:</HI> or, of the <NOTE N="g" PLACE="marg">1 Pet. 5.8.</NOTE> <HI>lyon;</HI> and that <HI>Lyon of the tribe of Juda. Revel.</HI> 5.5. of the <HI>battel</HI> between <HI>Michael,</HI> and the <NOTE N="h" PLACE="marg">Rev. 12.7.</NOTE> <HI>Dragon:</HI> Or, of the <HI>wily,</HI> and <HI>&s;ubtile practices</HI> of the <HI>Divel,</HI> that <NOTE N="i" PLACE="marg">Rev 9.11.</NOTE> <HI>Apollyon,</HI> that <HI>de&s;troyer of the world,</HI> again&s;t the <HI>Son of God,
<PB N="3" REF="7" MS="y">made man,</HI> that <HI>Saviour,</HI> and <HI>Redeemer of the world:</HI> no new thing at all; onely, to be <HI>malitious,</HI> proper it is to <HI>Satan:</HI> but, to be <HI>victorius,</HI> both <HI>for him&s;elf, and us,</HI> mo&s;t proper it is to <HI>our Saviour;</HI> for God, who &s;aid to the <HI>&s;erpent, I will put enmity be|tween thee, and the woman, and between thy &s;eed, and her</HI> <NOTE N="k" PLACE="marg">Gen. 3.15.</NOTE> <HI>&s;eed,</HI> never <HI>&s;aid,</HI> that the <HI>&s;erpent,</HI> the <HI>Divel, &s;hould brui&s;e the head,</HI> and, <HI>finally prevail</HI> again&s;t the <HI>womans &s;eed:</HI> never <HI>&s;aid</HI> it; will never <HI>&s;uffer</HI> it; and, if we had no other proof from the <HI>holy Text,</HI> to <HI>confirm</HI> us in the full a&s;&s;urance thereof; yet this <HI>Combate</HI> here be|tween <HI>Chri&s;t,</HI> and the <HI>Divel,</HI> partly, in the <HI>wilderne&s;s, v.</HI> 4. partly, in the <HI>holy City,</HI> on the <HI>pinacle of the Temple, v.</HI> 7. and partly, on an <HI>exceeding high mountain, v.</HI> 10. (our <HI>Saviour</HI> in each place prevailing again&s;t <HI>Satan</HI>) is abundantly &s;ufficient, to <HI>&s;trengthen</HI> our <HI>&s;aith,</HI> and <HI>confidence</HI> in this <HI>&s;acred truth;</HI> but, as yet, we are no farther then the <HI>Introduction,</HI> the <HI>Gate,</HI> and entrance into both; both, to the <HI>Combate,</HI> and the <HI>Victory. Then was Je&s;us led up of the Spirit into the wilderne&s;s, to be tempted of the Divel v.</HI> 1. In which words, the <HI>Circum&s;tances</HI> con&s;iderable are <HI>four;</HI> and that, either concerning</P>
<P>The <HI>Per&s;on,</HI> that was <HI>Tempted:</HI> 'twas <HI>Je&s;us;</HI> or,</P>
<P>The <HI>Per&s;on,</HI> of whom he was <HI>tempted:</HI> 'twas the <HI>Divel;</HI> or,</P>
<P>The <HI>place,</HI> where he was <HI>tempted:</HI> 'twas in the <HI>wilderne&s;&s;e.</HI></P>
<P><HI>Led up thither,</HI> to that end, <HI>of the Spirit.</HI> Or,</P>
<P>The <HI>time,</HI> when he was <HI>tempted: Then,</HI> the&s;e are the <HI>circum|&s;tances,</HI> in <HI>words,</HI> not much; but, in <HI>matter,</HI> much. We go on in order: And</P>
<P>Fir&s;t, The <HI>Per&s;on,</HI> that was <HI>tempted,</HI> was <HI>Je&s;us;</HI> by <HI>Interpre|tation,</HI> a <NOTE N="l" PLACE="marg">Matth. 1.21.</NOTE> Saviour; not, a <HI>typical,</HI> but a <HI>real:</HI> not a <HI>Jo&s;hua, the &s;on of Nun,</HI> to lead the people into the land of <HI>Canaan,</HI> and there, by lot, divide their <HI>earthly po&s;&s;e&s;&s;ions</HI> among them; but, <HI>a Je&s;us, the &s;on of God,</HI> able to <HI>conduct</HI> his <HI>people,</HI> his <HI>Flock,</HI> his <HI>Church</HI> (whom he <HI>&s;aveth from their &s;ins</HI>) &s;afely, through all the <HI>boi&s;terous &s;tormes,</HI> and <HI>tempe&s;ts,</HI> and <HI>temptations,</HI> rai&s;ed again&s;t them, by tho&s;e three <HI>grand Enemies</HI> of mankind, the <HI>World,</HI> the <HI>Fle&s;h,</HI> the <HI>Divel</HI> on earth, to that <HI>heavenly Canaan,</HI> to the <HI>haven</HI> of <HI>eternal re&s;t,</HI> to the full po&s;&s;e&s;&s;ion of everla&s;ting glory, in the Kingdome of Heaven; this is the work of <HI>Je&s;us;</HI> this, <HI>at all times,</HI> to <HI>&s;ave his</HI> <NOTE N="m" PLACE="marg">John 10.27, 28.</NOTE> <HI>people:</HI> yet, <HI>at this time,</HI> &s;uch was the <HI>con|dition</HI> of <HI>Je&s;us,</HI> that was <HI>tempted.</HI> Who is <HI>Immanuel, God
<PB N="4" REF="8">with</HI> <NOTE N="n" PLACE="marg">E&s;ay 7.14. Matth. 1.2, 3.</NOTE> <HI>us. God manife&s;ted in the fle&s;h,</HI> 1 Tim. 3.16. <HI>in whom the fulne&s;s of the Godhead dwelleth bodily.</HI> <NOTE N="o" PLACE="marg">Col. 2.9.</NOTE> <HI>He,</HI> that but a little be|fore was baptized by <HI>John</HI> in <HI>Jordan,</HI> Matth. 3.16. who know|ing the Worthine&s;&s;e and Dignity of the Per&s;on, judged him&s;elf altogether <HI>unworthy</HI> to do it, untill, by his <HI>Ma&s;ters</HI> command, <HI>&s;uffer it to be &s;o now,</HI> v. 15. the <HI>&s;ervant conde&s;cended,</HI> and imme|diately became obedient to that command. <HI>He, to whom the Heavens were opened; He, on whom the Spirit of God, the Holy Gho&s;t, de&s;cended like a Dove,</HI> after he was <HI>baptized,</HI> to <HI>Initiate</HI> and <HI>Con&s;ecrate</HI> him for the effectuall execution of his <HI>Propheticall office: He,</HI> who by his Fathers voyce from Heaven, was publickly declared at <HI>Jordan</HI> to be his <HI>beloved Sonne in whom he was well plea&s;ed,</HI> v. 17. which the Divel afterwards &s;o much <HI>excepted</HI> again&s;t, <HI>v.</HI> 3, 6. Lo! twas this <HI>Je&s;us</HI> that was tempted. Who, though he were a Saviour, the Sonne of God, the &s;onne of man, <GAP DESC="foreign">, God &amp; man, &amp; that in one <HI>per&s;on;</HI> though at the time of his Bapti&s;m, and afterwards, &s;o highly honoured, that even the <HI>Heavens were opened unto him,</HI> Mat. 3.16. then a <HI>pre&s;ent figure</HI> of his future glorious A&s;cention into Heaven, foretold by <NOTE N="p" PLACE="marg">P&s;al: 24.7, 9. <HI>Augu&s;tin. &amp; Titleman. in locum.</HI></NOTE> <HI>Da|vid, Lift up your heads O ye gates, and be ye lift up ye everla&s;ting doors, and the King of glory &s;hall come in.</HI> Though the Spirit of God de&s;cended and remained on him, to the end that by that Sign <HI>John</HI> might know him, and teach others al&s;o to know him, <HI>Behold the Lamb of God that taketh away the &s;innes of the World;</HI> <NOTE N="q" PLACE="marg">John 1.29, 32, 34, 36.</NOTE> Nay, though the Father had acknowledged him for his <HI>own onely naturall Son, God of God:</HI> yet none of all the&s;e high and incomparable Prerogatives could any waies exempt him at this time from being tempted; and that, for us tempted. Now the rea&s;on why <HI>for us</HI> at any time he &s;uffered him&s;elfe to be tempted, the Apo&s;tle renders, <HI>Heb.</HI> 2.18. this, even to &s;hew, that <HI>having &s;uffered being tempted, he is able to &s;uccour them that are</HI> <NOTE N="r" PLACE="marg">Hand ignara mali, mi&s;eris &s;uccurrere di&s;co.</NOTE> <HI>tempted.</HI> And again, <HI>We have not an high Prie&s;t which can|not be touched with the feeling of our infirmities, but was in all points tempted as we are, yet without &s;in:</HI> knowing that we, who are fraile and &s;infull men, want his &s;uccour in every tempta|tion; not able of our &s;elves without his &s;trength to &s;tand, even again&s;t the lea&s;t bla&s;t of any temptation. But our comfort is, that <HI>we have &s;uch an High Prie&s;t, who touched with the feeling of our infirmities,</HI> was <HI>tempted,</HI> that we <HI>tempted,</HI> might not be <HI>over|come.</HI></P>
<PB N="5" REF="8">
<P N="2">2. This <HI>Je&s;us</HI> was tempted of the <HI>Divel.</HI> And now chiefly as touching our <HI>Saviour,</HI> who at this time, <HI>cloathed with humane fle&s;h,</HI> became a <HI>publique Per&s;on,</HI> did that <HI>enmity</HI> which God threatned to put between the <HI>&s;erpent and the womans &s;eed,</HI> <NOTE N="&s;" PLACE="marg">Gen. 3.15.</NOTE> be|gins to break forth, and operate effectually. Too too much familiarity had there been before, while man &s;tood in a &s;lippery place, between the <HI>woman</HI> and the <HI>&s;erpent:</HI> the one (as it were by way of Dialogue) mutually entertaining conference with the other. <HI>The &s;erpent &s;aid unto the woman;</HI> lo! he begins the Di&s;cour&s;e, <HI>Gen.</HI> 3.1, 4. and <HI>the woman &s;aid unto the &s;erpent,</HI> v. 2. &s;he continues it. Not wi&s;e enough either to under&s;tand the &s;ubtilty of Satan, or to prevent the &s;equel of his temptation: which proved ominous to the womans &s;eed; for, after the <HI>wo|man</HI> (by the <HI>&s;erpents,</HI> by the Divels motion) had <HI>ta&s;ted the for|bidden fruit;</HI> and the <HI>man obeyed the voyce of his wife,</HI> Gen. 3.6. immediately (as a puni&s;hment of that &s;inne) was this <HI>familia|rity</HI> turned into <HI>enmity;</HI> and from thenceforth was the <HI>&s;harpe&s;t</HI> and <HI>keene&s;t edge</HI> of this <HI>irreconcileable enmity,</HI> turned (on the Divels part) with all violence, again&s;t <HI>Chri&s;t</HI> and his <HI>Church;</HI> again&s;t his <HI>Church</HI> even from the fall of man, by a long, long <HI>&s;eries of temptations,</HI> to the worlds end. Again&s;t <HI>Chri&s;t</HI> him&s;elfe (his Church in the mean time being never freed from the <HI>&s;ting</HI> of that <HI>enmity</HI>) turned it was from the time of his <HI>Birth</HI> (that <HI>manife&s;t proof of his Incarnation</HI>) to the very houre of his death. For the <HI>Divel</HI> (from whom our Saviours <HI>miraculous conception by the Holy Gho&s;t,</HI> in that his <HI>mother,</HI> the <HI>Virgin Mary was e|&s;pou&s;ed unto</HI> <NOTE N="t" PLACE="marg">Matth. 1.18.</NOTE> <HI>Jo&s;eph,</HI> was <HI>purpo&s;ely concealed,</HI> <NOTE N="u" PLACE="marg">Ignat. citant. Haymo. Homil. in vigilia Na|tivit. Domint.</NOTE> le&s;t he &s;hould at|tempt to de&s;troy the ble&s;&s;ed <HI>Infant</HI> in the <HI>womb</HI>) knowing, that he was born at <HI>Bethleem of Judea,</HI> and called by the name of <HI>the King of the Jews,</HI> (which no doubt he under&s;tood well e|nough by the Di&s;cour&s;e that pa&s;&s;ed between the <HI>chief Prie&s;ts, the Scribes of the people, the wi&s;e men that came from the Ea&s;t to Jeru|&s;alem,</HI> on the one part. and <HI>Herod</HI> the King, on the other part, touching this matter <NOTE N="w" PLACE="marg">Math. 2 1, 2 4, 5, 7.</NOTE>.) Soon after his <HI>Birth,</HI> mindfull of that <HI>enmity</HI> that was between them, covertly <HI>&s;ought the young childs life,</HI> under the per&s;ecution and <HI>bloody ma&s;&s;acre of Herod:</HI> <NOTE N="x" PLACE="marg">Matth. 2.13.</NOTE> ap|pearing at fir&s;t in form of a <HI>&s;erpent, Gen.</HI> 3.1. but then in the form of a <HI>Tyrant,</HI> who&s;e cruelty <HI>Jo&s;eph</HI> wi&s;ely declined by fly|ing into <HI>Egypt with the young child,</HI> <NOTE N="y" PLACE="marg">Matth. 2.14.22.</NOTE> <HI>untill the death of Herod.</HI>
<PB N="6" REF="9">And by his <HI>turning a&s;ide into the parts of Galilee,</HI> after his return thence, <HI>when Archelaus,</HI> not much <HI>inferior</HI> to his Father <HI>in cru|elty,</HI> <NOTE N="a" PLACE="marg">Jo&s;eph. Anti|quit. Judaic. lib. 17. c. 11, 15.</NOTE> reigned in <HI>Judaea,</HI> in the room of <HI>Herod;</HI> and for this cau&s;e al&s;o, not in vain neither, was <HI>Mary e&s;pou&s;ed to Jo&s;eph,</HI> in that, by vertue of this <HI>e&s;pou&s;al,</HI> he (and none but he) was <HI>ap|pointed</HI> of <HI>God,</HI> <NOTE N="b" PLACE="marg">Mat. 2.13.</NOTE> by his <HI>Angel,</HI> to be an <HI>A&s;&s;i&s;tant,</HI> together with <HI>Mary,</HI> to pre&s;erve (during his <HI>minority</HI>) the life of her Son, <HI>her fir&s;t-born Son,</HI> that being yet but <HI>young</HI> and <HI>tender,</HI> he might not fall into the <HI>mercile&s;s hands</HI> either of the <HI>Divel</HI> or <HI>Herod:</HI> And hitherto our Saviour (a <HI>Minor</HI> yet) <HI>more capable</HI> of being <HI>killed</HI> then of being <HI>tempted,</HI> e&s;caping <HI>the on<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">;</HI> was not as yet a&s;&s;aulted with <HI>the other;</HI> all things being <HI>calm</HI> and <HI>quiet,</HI> for the &s;pace of <HI>twenty three years</HI> at the lea&s;t, <NOTE N="c" PLACE="marg">Bellarm. Chronolog. pars prior, p. 35.</NOTE> even from the time of his <HI>return out of Egypt,</HI> untill he was <HI>thirty years of age, Luke</HI> 3.23. <HI>Baptized</HI> of <HI>John,</HI> and &s;et apart for the <HI>Office</HI> of that only <HI>Mediator between God and</HI> <NOTE N="d" PLACE="marg">1 Tim. 2.5.</NOTE> <HI>Man:</HI> But then the <HI>Scene</HI> was changed, and that <HI>old enmity</HI> (for a time as it were <HI>buried</HI> in <HI>&s;ilence</HI>) breaking forth again, he was <HI>tempted of the Divel,</HI> That <HI>Calumniator,</HI> as his <HI>name imports;</HI> <NOTE N="e" PLACE="marg">Graeci <GAP DESC="foreign"> appellant, nos criminato|rem vocamus: quod crimina, in quae ip&s;e illi|cit, ad Deum deferat, Lact. In&s;titu. divin. lib. 2. cap. 9.</NOTE> that <HI>Accu&s;er</HI> of <HI>men</HI> to <HI>God,</HI> even of tho&s;e &s;ins which he him&s;elf fir&s;t by his <HI>temptations</HI> hath <HI>allured man</HI> to commit again&s;t <HI>God;</HI> that (if po&s;&s;ible) he might always keep that <HI>enmity</HI> on foot, both in <HI>Earth</HI> and <HI>Heaven:</HI> But we are &s;peaking of this <HI>Accu&s;er's tempting</HI> our Saviour; whom not|with&s;tanding he could not ju&s;tly <HI>accu&s;e,</HI> no not of the lea&s;t evill.</P>
<P>And here by the way (that we may leave nothing <HI>materiall unexamined</HI>) we may fitly <HI>di&s;tingui&s;h</HI> of this word (to <HI>tempt</HI>) which in holy Scripture is capable of a <HI>double &s;en&s;e;</HI> and that either <HI>good,</HI> which belongs to <HI>God;</HI> or <HI>bad</HI> which belongs to <HI>Satan</HI> <NOTE N="f" PLACE="marg">Alia e&s;t ten|tatio deceptio|nis, alia proba|tionis. Secun|dum illam ten|tat diabolus, &s;ecundum hanc tentat Deus. Augu&s;t, Epi&s;tol. 146. A. 23.</NOTE>; as it belongs to <HI>God,</HI> it &s;ignifies by &s;ome high and great experiment, to <HI>try</HI> and <HI>prove</HI> us; to <HI>examine</HI> our <HI>faith,</HI> and <HI>love,</HI> and <HI>filial obedience</HI> towards him; as plain it is in the <HI>ca&s;e</HI> of <HI>Abraham,</HI> when <HI>God tempted, Gen.</HI> 22.1. that is, <HI>proved</HI> and <HI>examined</HI> his <HI>faith,</HI> and <HI>obedience;</HI> whether at his command (though unplea&s;ing to fle&s;h and blood) he would <HI>offer up</HI> his &s;on <HI>I&s;aac,</HI> his <HI>only &s;on,</HI> for a <HI>burnt-offering,</HI> or not; thus <HI>God tempted</HI> (proved) <HI>Abraham;</HI> and there was no evill in it: but when (to <HI>tempt</HI>) becomes the <HI>Divels</HI> work, as now here it was, in re&s;pect of our Saviour, and oftentimes is in re&s;pect of us, then it &s;ignifies
<PB N="7" REF="9">craftily to <HI>allure unto &s;in,</HI> with a <HI>purpo&s;e to deceive,</HI> and <HI>devoure</HI> the <HI>Party tempted,</HI> and <HI>enticed</HI> unto &s;in; and in this &s;en&s;e, was our Saviour <HI>tempted of the Divel: tempted, enticed</HI> he was <HI>to &s;in</HI> again&s;t his <HI>father;</HI> although (as the <HI>event</HI> of the <HI>three di&s;tinct</HI> following <HI>temptations</HI> will manife&s;t) in <HI>vaine tempted</HI> he was (<HI>who knew no</HI> <NOTE N="g" PLACE="marg">1 Pet. 2.22.</NOTE> <HI>&s;in,</HI>) to <HI>&s;in</HI> again&s;t his <HI>Father;</HI> in the mean time, hear what <HI>St. James</HI> <NOTE N="b" PLACE="marg">Jam. 1.13.14.15.16.</NOTE> &s;aith, in <HI>vindication</HI> of <HI>God,</HI> in this <HI>ca&s;e,</HI> but, in no wi&s;e <HI>acquitting Satan,</HI> who by <HI>tempting,</HI> and <HI>enticing,</HI> alwaies <HI>cooperates with man in the &s;in of man.</HI> Thus, <HI>let no man &s;ay when he is tempted, I am tempted of God: for, God cannot be tempted with evil, neither tempteth he any man:</HI> not unto &s;in; No, <HI>but every man is tempted, when he is drawn away of his own lu&s;t, and is enticed; then, when lu&s;t hath conceived, it bringeth forth &s;in: and &s;in, when it is fini&s;hed, bringeth forth death. Do not erre, my beloved brethren;</HI> do not erre in <HI>charging God</HI> with <HI>your &s;in,</HI> which is <HI>wholy, chargeable</HI> on <HI>your &s;elves,</HI> on <HI>your own lu&s;ts;</HI> and on the <HI>Cheri&s;her</HI> and <HI>Fomenter</HI> of tho&s;e lu&s;ts, <HI>Satan.</HI></P>
<P N="3">3. The <HI>Place,</HI> where our Saviour was <HI>Tempted</HI> of the <HI>Divel,</HI> was the <HI>Wilderne&s;s</HI> See! <HI>John the Bapti&s;t,</HI> who was &s;ent be|fore, <HI>to prepare the way of the</HI> <NOTE N="i" PLACE="marg">Mat. 3.13.</NOTE> <HI>Lord,</HI> came <HI>Preaching</HI> in the <HI>wil|derne&s;s;</HI> but, the <HI>Divel</HI> came <HI>tempting</HI> in the <HI>wilderne&s;s.</HI> Diffe|rent <HI>Per&s;ons,</HI> different <HI>Actions. Idem, qua idem, &s;emper facit idem:</HI> it being as <HI>natural</HI> to the <HI>Divel</HI> to <HI>cur&s;e</HI> and <HI>tempt;</HI> as to the <HI>Bapti&s;t</HI> to <HI>ble&s;s</HI> and <HI>preach.</HI> Lo! here is <HI>bitter water, and &s;weet:</HI> but not out of one and the <HI>&s;ame fountain;</HI> though (probably) both in one and the <HI>&s;ame place;</HI> both, in one and the <HI>&s;ame wilderne&s;s;</HI> there <HI>&s;weetne&s;s</HI> flows from <HI>John</HI> while he <HI>preached;</HI> there <HI>bitterne&s;s</HI> flows from <HI>Satan</HI> while he <HI>tempted; John</HI> (that they might be &s;aved) earne&s;tly required <HI>faith</HI> and <NOTE N="k" PLACE="marg">Mat. 3.8.</NOTE> <HI>repentance,</HI> of the <HI>Jews;</HI> but, the <HI>Divel,</HI> to &s;atisfie his own <HI>curio|&s;ity,</HI> &s;aucily required <HI>micracles</HI> of <HI>Je&s;us;</HI> and that, in the <HI>wilder|ne&s;s, v.</HI> 3. <HI>a &s;olitary</HI> place and <HI>de&s;olate;</HI> where <HI>he was with the wild bea&s;ts, Mark</HI> 1.13. where none were pre&s;ent at that time, but, our <HI>Saviour him&s;elf, &s;ingle,</HI> and the <HI>Divel:</HI> as, in another <HI>ca&s;e,</HI> none were pre&s;ent in the <HI>field, Gen.</HI> 4.8. when <HI>Abel</HI> was &s;lain, but he him&s;elf and <HI>Cain,</HI> who <HI>was of that wicked</HI> <NOTE N="l" PLACE="marg">Joh. 3.12.</NOTE> <HI>one Abel,</HI> and <HI>Cain,</HI> alnoe in the <HI>field:</HI> our <HI>Saviour,</HI> and the <HI>Divel,</HI> alone in the <HI>wilderne&s;s:</HI> in the <HI>wilderne&s;s of</HI> <NOTE N="m" PLACE="marg">Mat. 3.1.</NOTE> <HI>Judea;</HI> there, <HI>John</HI> began to <HI>preach;</HI> there, the <HI>Divel</HI> began to <HI>tempt.</HI>
<PB N="8" REF="10">God appointing <HI>one, and the &s;ame place</HI> for both; both, for the <HI>&s;cean</HI> of his <HI>Son's Triumph,</HI> and al&s;o for the <HI>ciruit</HI> of his <HI>fore-run|ners Mini&s;try;</HI> although, &s;ome doubt, whether it were the &s;ame <HI>wilderne&s;s,</HI> or not.</P>
<P>But, though &s;ome doubt there may be of that, yet, of this (that our <HI>Saviours tempting</HI> in the <HI>wilderne&s;s,</HI> was not a matter <HI>ca&s;ual,</HI> or <HI>accidental,</HI> guided by the hand of <HI>chance,</HI> or <HI>fortune<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">;</HI> but <HI>fore-ordeined,</HI> and appointed by the <HI>un-erring Providence</HI> of God, both touching the <HI>Per&s;on tempted,</HI> and the <HI>place, where he was tempted</HI>) there can be no doubt at all; for 'tis plaine in the <HI>Text,</HI> that <HI>Je&s;us was led up of the Spirit into the wilderne&s;s, v.</HI> 1. up, from <HI>Jordan,</HI> where he was <HI>baptized,</HI> led he was to &s;ome higher place; and that, <HI>by the Spirit</HI> (as the <HI>impul&s;ive cau&s;e;</HI>) by his <HI>own Spirit,</HI> by the <HI>Holy Gho&s;t, led</HI> he was to that place: that it might appear, that this whole bu&s;ine&s;s (of <HI>our Saviours</HI> being <HI>tempted of the Divel in the wilderne&s;s</HI>) was <HI>wi&s;ely guided</HI> onely of God, and not at all left <HI>carele&s;ly,</HI> either to the<NOTE N="n" PLACE="marg">Je&s;us ductus e&s;t in de&s;ertum a Spiritu, non a Diabolo, ut e&s;&s;et pote&s;tas dei, non e&s;&s;et pote&s;tas i|nimici, Chry&s;o|log. de jejun. &amp; tentat. Chri&s;ti, Serm. 11.</NOTE> <HI>power,</HI> or to the <HI>prepo&s;terous di&s;po&s;ing</HI> of <HI>Satan.</HI> No: but, as it is <HI>Luke</HI> 4.1. <HI>Je&s;us, being full of the Holy Gho&s;t, returned from Jordan, and was led by the Spirit,</HI> even by <HI>that Spirit,</HI> by the <HI>Holy Gho&s;t,</HI> wherewith he was <HI>filled,</HI> led he was into the <HI>wilderne&s;s:</HI> and, thither he was <HI>led up of the Spirit</HI> (the <HI>good Spirit</HI>) to be <HI>tempted of the Divel;</HI> and, as <HI>willing</HI> he was now, to be <HI>tempted</HI> there (no waies &s;eeking to <HI>decline</HI> the <HI>furious &s;trokes,</HI> of the <HI>Divels enmity</HI> a|gain&s;t him) as afterwards he was to be <HI>crucified</HI> at <HI>Golgotha; Led,</HI> then, <HI>as a Lamb to the</HI><NOTE N="o" PLACE="marg">I&s;a. 53.7.</NOTE> <HI>&s;laughter;</HI> as a Lamb; without <HI>re&s;i|&s;tance,</HI> without <HI>reluctancy:</HI> and, <HI>led</HI> now <HI>of the Spirit,</HI> into the <HI>wilderne&s;s,</HI> as one of him&s;elf, not at all <HI>unwilling</HI> to lia&s;ten to the <HI>appointed place</HI> for his &s;o much de&s;ired <NOTE N="p" PLACE="marg">Ducitur, non invitus, aut captus, &s;ed vo|luntate pugnan|di, Hieronym in locum.</NOTE> <HI>Combate with Satan. St. Mark cap.</HI> 1. <HI>v.</HI> 12, expre&s;&s;eth it by another word, &s;aying, <HI>the Spirit driveth him into the wilderne&s;s.</HI> See! <HI>led up</HI> he was <HI>of the Spirit,</HI> in one<NOTE N="q" PLACE="marg"><GAP DESC="foreign">.</NOTE> place; who <HI>driveth</HI><NOTE N="r" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>him,</HI> in another; and both, <HI>very &s;ignificant; Lod,</HI> as one very willing of him&s;elf; <HI>dri|ven,</HI> as one made more willing <HI>by the Spirit,</HI> to make more then ordinary &s;peed into the <HI>wilderne&s;s, there to be tempted of the Di|vel:</HI> or, if you will, the whole, in &s;hort, may be repre&s;ented unto you, thus; Our Saviour, but then <HI>Baptized,</HI> and (in re|&s;pect of his <HI>manhood</HI>) <HI>filled with the Holy Gho&s;t; filled then,</HI> and, <HI>from thence forth,</HI> after <HI>a more extraordinary manner,</HI> then before,
<PB N="9" REF="10">pre&s;ently (at that time, neither regarding <HI>Bethleem,</HI> where he was <HI>born, Mat.</HI> 2.1. nor <HI>Nazareth,</HI> where he was <HI>brought up, v</HI> 23.) without any delay at all, prepar'd him&s;elf by the <HI>vehe|ment,</HI> by the <HI>driving motion of the Spirit</HI> within him, to <HI>encoun|ter</HI> with the <HI>Divel in the wilderne&s;s.</HI> A dark re&s;emblance of who&s;e mo&s;t <HI>ready,</HI> and <HI>prompt forwardne&s;s</HI> in this, we have in that <HI>undaunted re&s;olution</HI> of <HI>Paul,</HI> in another, <HI>ca&s;e, Acts</HI> 21.11, 13. who by no means would be di&s;&s;waded from going to <HI>Jeru&s;alem,</HI> although he were foretold by <HI>Agabus,</HI> that he &s;hould there un|dergoe many <HI>tryals,</HI> and <HI>temptations,</HI> as it came to pa&s;s. Such is the <HI>powerful,</HI> and <HI>efficacious</HI> working of <HI>God's holy Spirit,</HI> that he <HI>leadeth</HI> nay, he <HI>driveth</HI> tho&s;e whom he hath in a <HI>proportio|nable mea&s;ure filled</HI> to undertake, without <HI>fear,</HI> without <HI>fain|ting, hard things and difficult.</HI> To in&s;tance in &s;ome few <HI>ca&s;es. Steven, full of the holy Gho&s;t,</HI> &s;harply rebuked his <HI>fal&s;e Accu&s;ers,</HI> though many in number, not <HI>fearing</HI> either their <HI>face,</HI> or <HI>fury, Acts</HI> 7. So <HI>Eliah full of the &s;ame &s;pirit,</HI> was not affraid, boldly to rebuke <HI>Ahab the King,</HI> for his <HI>Idolatry,</HI> and<NOTE N="&s;" PLACE="marg">1 Kings 18.</NOTE> <HI>prophane&s;s,;</HI> and, who hath not heard how boldly <HI>John the Bapti&s;t, a mon &s;ent of God, John</HI> 1.6. preached again&s;t the<NOTE N="t" PLACE="marg">Mark 6.18.</NOTE> <HI>ince&s;t</HI> of <HI>Herod?</HI> or, if there were any touch of fear in the&s;e, who were meer men; yet, in this <HI>ca&s;e,</HI> there could be none at all in our <HI>Saviour;</HI> who (<HI>full of the holy Gho&s;t,</HI> and <HI>fuller</HI> then they) &s;et his <HI>face,</HI> his <HI>heart</HI> to|wards the <HI>wilderne&s;s:</HI> thir&s;ting (<HI>as the Hart doth aftar the water brooks, P&s;al</HI> 42.1.) with a longing de&s;ire, to enter the li&s;ts, to grapple (as it were) hand to hand, and, &mdash;<HI>pes pede vincius,</HI> to gain, but not give any ground to <HI>Satan.</HI> A <HI>lively Type</HI> whereof we have in that <HI>confident boldne&s;s</HI> of <HI>David</HI> again&s;t <HI>Goliah,<NOTE N="u" PLACE="marg">1 Sam. 17.45.</NOTE> Thou comme&s;t to me with a &s;word, and with a &s;pear, and with a &s;hield; but I come to thee in the Name of the Lord of Ho&s;ts:</HI> in who&s;e <HI>Name,</HI> and <HI>Spirit,</HI> our Saviour now prepar'd him&s;elf with much <HI>alacrity</HI> to <HI>expo&s;e</HI> him&s;elf to the utmo&s;t malice of the <HI>Divel,</HI> who was then ready to <HI>tempt him in the wilderne&s;s;</HI> a <HI>&s;oli|tary,</HI> and <HI>de&s;ert</HI> place, and there (even in the <HI>wilderne&s;s,</HI> and in no other place) would our Saviour be tempted: and that, for many rea&s;ons.</P>
<P>Fir&s;t, That the <HI>Divel</HI> (even by the <HI>permi&s;&s;ion</HI> of our <HI>Saviour</HI>) having the <HI>advantage of place,</HI> for the <HI>then intended Combate be|tween them,</HI> his <HI>overthrow</HI> at the la&s;t might be the <HI>greater;</HI> and,
<PB N="10" REF="11">that he deemeth a <HI>wilderne&s;s,</HI> a <HI>de&s;ert place,</HI> more <HI>advantageous</HI> for his purpo&s;e, then any other; appeareth, in that he more de|lighteth in &s;uch places then in any other; as, <HI>in dry places,</HI> &s;uch as <HI>de&s;arts</HI> are, <HI>Mat.</HI> 12.43. in <HI>Mountains, and Tombes;</HI> the <HI>one,</HI> not much <HI>inhabited,</HI> the <HI>other,</HI> not much <HI>frequented, Mark</HI> 5.5. And, what he mo&s;t delighteth in, may ea&s;ily be granted to be (even in his own judgement, who&s;e property it is, &s;ubtilly and &s;ecretly to tempt) mo&s;t <HI>advantageous</HI> for him; in &s;uch a place he took his <HI>fir&s;t advantage</HI> again&s;t <HI>Eve, Gen.</HI> 3. and, ever after (hoping for the <HI>like &s;ucce&s;s</HI>) he mo&s;t delighted in &s;uch places, where there is no outward help, no &s;uccour, no comfort neer at hand (as there is in Societies) either for a time to <HI>hinder,</HI> or, wholy to <HI>fru&s;trate</HI> his <HI>malicious de&s;ignes;</HI> and <HI>machinations.</HI> Wherefore, what he mo&s;t delighted in, as making mo&s;t for his own <HI>advantage,</HI> is here <HI>of purpo&s;e granted</HI> him; even the <HI>wilder|ne&s;s,</HI> a <HI>de&s;art place,</HI> to <HI>tempt</HI> our Saviour in; that, the <HI>greater</HI> his <HI>advantage</HI> was, in <HI>re&s;pect</HI> of the <HI>place,</HI> the <HI>greater</HI> his <HI>di&s;advan|tage,</HI> and <HI>di&s;grace</HI> might be, in <HI>re&s;pect</HI> of the <HI>event;</HI> And there|fore that it might appear, that the Divel, to his <HI>own &s;hame,</HI> was a <HI>great loo&s;er,</HI> even when <HI>confident</HI> he was, by rea&s;on of the <HI>ad|vantage granted,</HI> that he &s;hould become a <HI>Gainer,</HI> our Saviour would be <HI>tempted in the wilderne&s;s.</HI></P>
<P>Secondly, That being for a time thus wholy <HI>&s;ecluded,</HI> and <HI>&s;eparated</HI> from the <HI>light</HI> and <HI>&s;ociety</HI> of men, not <HI>known</HI> yet but to <HI>few,</HI> nor, what was <HI>done</HI> and <HI>heard</HI> at <HI>Jordan</HI> concerning him, not yet <HI>divulged</HI> to <HI>many,</HI> he might afterwards, with the greater <HI>Solemnity,</HI> enter on his <HI>Mini&s;try,</HI> as one <HI>immediately &s;ent from God,</HI> and not <HI>cho&s;en</HI> out of the <HI>&V;ulgar,</HI> or <HI>&s;ent from men. Ra|rum praeclarum,</HI> the more <HI>rare</HI> any thing is, the more <HI>precious.</HI> The more <HI>rare</HI> an <HI>eminent Per&s;on</HI> is, and the <HI>le&s;s frequent</HI> with the <HI>Multitude,</HI> the more he will be <HI>reverenced</HI> and <HI>e&s;teemed.</HI></P>
<P>Thirdly, That, in the time of this his <HI>retirement,</HI> having no aboad at all in any <HI>Citie, full of people,</HI> and <HI>fuller of &s;in:</HI> but, being far remote from all company of men, and from the <HI>noy&s;e,</HI> and <HI>tumults</HI> and <HI>troubles</HI> of the <HI>unquiet world,</HI> he might, by <HI>prayer,</HI> and <HI>fa&s;ting,</HI> and other <HI>pious Acts of devotion,</HI> the better prepare him&s;elf for the work of God, <HI>his heavenly Father's bu&s;i|ne&s;s;</HI> and, for his own, &s;o much de&s;ired, <HI>victory.</HI> Sometimes, <HI>to be alone,</HI> is a mo&s;t excellent help <HI>not to be alone; Nunquam
<PB N="11" REF="11">minus &s;olus quam cum &s;olus,</HI> I am never <HI>le&s;s</HI> then when I am <HI>mo&s;t</HI> alone.</P>
<P>Fourthly, That the <HI>whole honour</HI> of his <HI>victory</HI> over <HI>Satan,</HI> might redound to him&s;elf alone, without any <HI>relation</HI> at all to any of the <HI>creatures.</HI> As afterwards, a little before his death, <HI>All his Di&s;ciples for&s;ook him, and</HI><NOTE N="w" PLACE="marg">Mat. 26.56.</NOTE> <HI>fled;</HI> and, in <HI>God's intention,</HI> for that end, <HI>they all for&s;ook him and fled,</HI> that none might ima|gine <HI>that man</HI> had any &s;hare <HI>with his Son,</HI> in the <HI>Redemption of man;</HI> he <HI>trod the wine-pre&s;s of his Father's wrath alone, and of all the people there was none with</HI><NOTE N="x" PLACE="marg">I&s;a. 63.3.</NOTE> <HI>him;</HI> And therefore; all the glory and honour due to the <HI>Redeemer,</HI> was, in re&s;pect of any creature, wholy to be <HI>a&s;cribed</HI> to him&s;elf alone. So it is here: <HI>none a&s;&s;i|&s;ted</HI> our Saviour in <HI>conquering Satan;</HI> and therefore none ought to partake with him in the honour of <HI>that Conque&s;t,</HI> his alone the <HI>victory</HI> was; and, that the <HI>honour</HI> thereof might be wholy his al&s;o, he would be <HI>tempted in the wilderne&s;s.</HI> And,</P>
<P>5ly, There al&s;o <HI>tempted</HI> he would be, rather then in any other place, even to manife&s;t thereby, that there was <HI>no place fitter</HI> then that to <HI>Conquer</HI> the <HI>Divel</HI><NOTE N="y" PLACE="marg">Aquin. tert. pars Serm. q. 41. Artic. 2.</NOTE> in, who before had <HI>conquered man</HI> in the <HI>Garden,</HI> in <HI>Paradi&s;e;</HI> both were <HI>de&s;art</HI> and <HI>&s;olitary places:</HI> both <HI>Paradi&s;e,</HI> and the <HI>Wilderne&s;s. Paradi&s;e,</HI> where the <HI>fir&s;t A|dam</HI> was alone, when the <HI>&s;erpent,</HI> the <HI>Divel,</HI> by the woman, <HI>tem|pted</HI> and <HI>conquered</HI> him. The <HI>Wilderne&s;s,</HI> where the <HI>&s;econd A|dam</HI> was alone, when he <HI>conquered Satan.</HI> Solitary places both: and, <HI>the one</HI> was rightly cho&s;en to <HI>Conquer</HI> the <HI>Divel</HI> in, who in <HI>the other</HI> had been a <HI>Conqueror.</HI></P>
<P><HI>Nullus ubi&abque; pote&s;t faelici ludere dextra.</HI></P>
<L>No mans game,</L>
<L>Is &s;till the &s;ame.</L>
<P>Thus hitherto. I. <HI>Je&s;us</HI> was led up of the <HI>Spirit;</HI> of the <HI>Holy Gho&s;t.</HI></P>
<P N="2">2. Led up he was by him into the <HI>wilderne&s;s.</HI></P>
<P N="3">3. Into the <HI>wilderne&s;s</HI> there <HI>to be tempted of the Divel.</HI> And, there to be <HI>tempted</HI> the rather, that the Divel, where he had the <HI>mo&s;t advantage,</HI> might, to his own greater &s;hame, have the <HI>lea&s;t &s;ucce&s;s,</HI> having now to deal with one, who would be <HI>tempted in
<PB N="12" REF="12">the wilderne&s;s;</HI> that having <HI>&s;ecluded</HI> him&s;elf from the <HI>&s;ociety of men,</HI> and, <HI>alone,</HI> prepared him&s;elf by <HI>prayer</HI> and <HI>fa&s;ting</HI> for the <HI>work of God,</HI> he might have the <HI>whole honour</HI> of his <HI>own victory</HI> over the Divel: whom he left not <HI>unrequited</HI> neither, but <HI>con|quered him</HI> in the <HI>wilderne&s;s,</HI> who before had <HI>conquered man</HI> in <HI>Paradi&s;e; As I have done, &s;o God hath rewarded me, Judg. 1.7.</HI></P>
<P N="4">4. The <HI>Time,</HI> when our Saviour was <HI>tempted in the wilderne&s;s,</HI> is pointed at in the fir&s;t word of the Text. <HI>(Then)</HI> that word relating to tho&s;e immediately before, <HI>cap.</HI> 3. <HI>v.</HI> 16, 17. <HI>Then;</HI> Even &s;o &s;oon as he was <HI>Baptized</HI> of <HI>John</HI> in <HI>Jordan;</HI> and (as man) <HI>inrolled</HI> into the <HI>Family</HI> of <HI>God. Then;</HI> So &s;oon as the <HI>holy Gho&s;t</HI> had <HI>de&s;cended on him, like a Dove,</HI> in te&s;timony of his <HI>innocency. Then;</HI> So &s;oon as he was <HI>publikely declared from Heaven,</HI> to be <HI>that Son of God;</HI> and therefore, <HI>that &s;econd Per&s;on of the mo&s;t glorious Trinity</HI> (under the <HI>veile</HI> of <HI>humane fle&s;h</HI>) never &s;o cleerly revealed before to the &s;onns of men; even <HI>Then,</HI> the <HI>Divel</HI> (fuller of wrath, fearing he &s;hould <HI>lo&s;e his Kingdome,</HI> then <HI>Herod</HI> was, after he heard of his <NOTE N="a" PLACE="marg">Mar. 2.3.</NOTE> <HI>Birth,</HI> for fear he &s;hould pre&s;ently <HI>loo&s;e his</HI>) &s;ets upon our Saviour, with a <HI>re&s;olute purpo&s;e</HI> to <HI>deceive</HI> him by <HI>Temptations;</HI> before he was <HI>baptized,</HI> we read not at all that he was at any time <HI>tempted:</HI> no; for, while with <HI>Jo&s;eph,</HI> and <HI>Mary</HI> his Mother, he led a <HI>private life</HI> at <HI>Naza|reth</HI> in<NOTE N="b" PLACE="marg">Mat. 2.23.</NOTE> <HI>Galilee,</HI> where he fixed for many yeers, after his &s;afe return out of <HI>Egypt,</HI> the <HI>Divel</HI> (as knowing as he is) could not <HI>di&s;tingui&s;h</HI> him at all from <HI>another,</HI> from <HI>an ordinary Per&s;on:</HI> no; but <HI>(Then)</HI> immediately, after the <HI>publicke &s;olemnity</HI> of his <HI>Inauguration</HI> to his <HI>Prophetical Office</HI> was fully ended at <HI>Jordan,</HI> then was there <HI>&s;pecial notice</HI> taken of him, by that <HI>evil &s;pirit,</HI> by that <HI>diligent Ob&s;erver</HI> both of <HI>Per&s;ons, Words,</HI> and <HI>Actions;</HI> and, that he might not lo&s;e &s;o fit an <HI>opportunity</HI> to <HI>bring forth</HI> what he then began to <HI>conceive,</HI> even a <HI>burthen</HI> of <HI>Temptations,</HI> he the more <HI>narrowly watched</HI> which way his <HI>motion</HI> tended, and (if I may &s;o &s;peak) <HI>diligently waited</HI> on him (though in a <HI>bad &s;en&s;e,</HI> and to a <HI>bad end</HI>) till he found him in a <HI>fit capacity</HI> (all things as yet being but in <HI>preparation</HI>) to be <HI>Tempted in the Wilderne&s;s. Then;</HI> even after <HI>the Heavens had been opened unto him, v.</HI> 16. in te&s;timony that he <HI>came down from Heaven,</HI> as afterwards he te&s;ti|fied of him&s;elf, <HI>John</HI> 3.13. though for a time, mo&s;t willing he was now to become the <HI>Object</HI> of the <HI>Divels temptations,</HI> on <HI>earth.</HI></P>
<PB N="13" REF="12">
<P>Lo! thus it was with our <HI>Saviour Chri&s;t:</HI> and, thus al&s;o it is with <HI>Chri&s;tians;</HI> the one was <HI>Tempted</HI> of the <HI>Divel,</HI> the other is not <HI>exempted</HI> from the like <HI>condition.</HI> Wherefore, that of our Saviour to his <HI>Apo&s;tles,</HI> is, by way of <HI>allu&s;ion,</HI> fitly appliable here; <HI>the Di&s;ciple is not above his Ma&s;ter, nor, the &s;ervant above his</HI><NOTE N="c" PLACE="marg">Mat. 10.24.</NOTE> <HI>Lord.</HI> And, <HI>If they</HI> (meaning the <HI>&s;tiff-necked,</HI> and <HI>malicious Jews) if they have per&s;ecuted me, they will al&s;o per&s;ecute</HI><NOTE N="d" PLACE="marg">John 15.20.</NOTE> <HI>you;</HI> 'Tis an <HI>Argument</HI> from the <HI>greater</HI> to the <HI>le&s;s;</HI> and, the <HI>Apo&s;tles</HI> afterwards were &s;en&s;ible of the <HI>&s;trength</HI> and <HI>weight</HI> of it, by more then ordinary experience, in them&s;elves. So if the <HI>Divel</HI> dur&s;t <HI>&s;o early</HI> (even almo&s;t when he was but then <HI>come out of the water) tempt our Saviour;</HI> &s;urely he will make <HI>no &s;cruple</HI> at all, at <HI>any time, to</HI> tempt tho&s;e who faithfully believe in that <HI>Saviour:</HI> it being as an <HI>uncontrouled Maxim<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"></HI> in his <HI>&s;chool,</HI> that none at any time <HI>di&s;plea&s;e</HI> him, until they fir&s;t begin to <HI>&s;erve</HI> and <HI>plea&s;e</HI> God. But then, even &s;o &s;oon as we have <HI>given up our names to Chri&s;t,</HI> &s;o &s;oon as we begin to have <HI>any opening of the Heavens</HI> unto us, any <HI>heavenly grace,</HI> any <HI>mea&s;ure</HI> of <HI>faith,</HI> any <HI>degree</HI> of <HI>repentance</HI> in us, any <HI>de&s;cending of God's holy Spirit</HI> upon us, to <HI>enlighten</HI> the <HI>darkne&s;s</HI> of our <HI>hearts,</HI> the <HI>dimne&s;s</HI> of our <HI>under&s;tandings,</HI> to <HI>re|form</HI> the <HI>crooked perver&s;ne&s;s</HI> of our <HI>wills,</HI> even then, pre&s;ently, we daily more and more become the <HI>Butt,</HI> at which <HI>all the fiery darts of Satan</HI> are furiou&s;ly<NOTE N="e" PLACE="marg">Diabolus &s;emper primor|dia boni pul&s;at; &s;aencta in ip&s;o ortu fe&s;tinat extinguere, Chryo&s;log. de jejeun. &amp; tent. Chri&s;ti Serm. 11.</NOTE> &s;hot; as <HI>Saul</HI> in his furious mood ca&s;t his <HI>javelin</HI> at <HI>David,</HI> 1 <HI>Sam.</HI> 18.11. and, <HI>They that will live godly in Chri&s;t Je&s;us, &s;hall &s;uffer per&s;ecution,</HI> 1 <HI>Tim.</HI> 3.12. &s;hall be &s;ubject to <HI>Temptation;</HI> Neither is this done without the <HI>Provi|dence</HI> of a <HI>good God,</HI> who would have it to be &s;o; And that 1. To <HI>try</HI> us, whether we will be <HI>patient</HI> and <HI>faithful</HI> unto him, or not, even when we are under the <HI>pre&s;&s;ures,</HI> and (by his <HI>per|mi&s;&s;ion,</HI> for our good) troden down for a time, in the <HI>Wine pre&s;s of Satan,</HI> as <HI>Job</HI> was. 2. That, knowing our own weak and frail <HI>condition,</HI> we might the &s;ooner be moved to flee unto him for help, and &s;uccour, in the time of our <HI>fiery tryal,</HI> in the day of our <HI>calamity.</HI> 3. That we might learn, with thankful hearts, to give him the whole glory, who, from time to time, out of his great love and mercy unto us, hath &s;ent us &s;uch or &s;uch a <HI>mighty Deliverance.</HI> Who, 4. In &s;uffering us for a time to be <HI>tempted,</HI> doth thereby intend, for the <HI>promotion</HI> of our <HI>Spiritual &s;tate,</HI> to <HI>conform</HI> us daily more and more to the <HI>Image of his Son;</HI> and,
<PB N="14" REF="13">to the <HI>example</HI> of his &s;ufferings, who was <HI>tempted of the Divel;</HI> and, his members cannot expect any better u&s;age. 'Tis not then (as to that point in particular) 'tis not <HI>Apocryphal,</HI> which is written by the wi&s;e man, <HI>Eccle&s;.</HI> 2.1. <HI>My &s;on, if thou come to &s;erve the Lord, prepare thy beart for temptation:</HI> becau&s;e the one is alwaies <HI>in &s;eparably accompanied</HI> with the other; the true &s;er|vice and wor&s;hip of God, alwaies attended on in the <HI>Faithful</HI> and <HI>penitent Per&s;on</HI> with the <HI>temptation of Satan.</HI> So we find it here in the <HI>Original;</HI> and, in the <HI>Copie,</HI> truly <HI>tran&s;cribed,</HI> we can|not find it otherwi&s;e. The <HI>Original</HI> is, that then as &s;oon as <HI>Je&s;us was baptized</HI> and <HI>declared</HI> to be the <HI>Son of God,</HI> pres;ently, in a manner, he was <HI>tempted of the Divel.</HI> The <HI>Copie</HI> is, that then al&s;o he <HI>tempteth</HI> us, even &s;o &s;oon as we begin to <HI>fight under the banner of Je&s;us,</HI> as <HI>the Sons of God.</HI> So &s;oon as we begin to depart out of <HI>Egypt</HI> from the bondage and &s;lavery of &s;in, to|wards the land of <HI>Canaan,</HI> to the end that we might <HI>&s;erve the Lord,</HI> then he followeth after us as <HI>furiou&s;ly</HI> as <HI>Pharaoh</HI> did after the <HI>I&s;raelites, Exodus</HI> 14.9. with <HI>Hor&s;es</HI> and <HI>Chariots,</HI> an <HI>Army</HI> of <HI>Temptations.</HI> But ble&s;&s;ed be our God, who hath taught us a way, if not <HI>wholy</HI> to be <HI>freed</HI> from, while we live in this <HI>Taberna|cle</HI> of <HI>fle&s;h,</HI> yet, <HI>wholy</HI> to <HI>re&s;i&s;t,</HI> and <HI>break</HI> the <HI>violent force</HI> of all his <HI>Temptations;</HI> and, that way is by<NOTE N="f" PLACE="marg">1 Pet. 5.9. 1 Joh. 5.4.</NOTE> faith; by true faith in <HI>Chri&s;t crucified,</HI> who for our &s;akes was <HI>tempted of the Divel;</HI> that we (not left <HI>de&s;titute,</HI> and <HI>alone,</HI> without <HI>heavenly grace,</HI> and <HI>a&s;&s;i&s;tance</HI> to <HI>&s;trengthen</HI> us in our &s;everal <HI>Tryals,</HI> for the is with us) might by him be delivered from the <HI>power,</HI> from the <HI>poy&s;on,</HI> of all his <HI>Temptations;</HI> and, <HI>thanks be unto God, who hath given us the victory through our Lord Je&s;us</HI> <NOTE N="g" PLACE="marg">1 Cor. 15.57.</NOTE> <HI>Chri&s;t.</HI> And, thus far for the <HI>fir&s;t part</HI> of the <HI>Preparation</HI> or <HI>Introduction</HI> to the <HI>following com|bate;</HI> with the particular <HI>circum&s;tances,</HI> of <HI>Per&s;ons, Place,</HI> and <HI>Time,</HI> belonging thereunto, <HI>ver.</HI> 1.</P>
<P>The <HI>Second</HI> followeth. <HI>And, when he had fa&s;ted forty daies, and forty nights, he was afterwards an hungred, v.</HI> 2. We heard before in the <HI>fir&s;t part,</HI> of <HI>Je&s;us,</HI> of the <HI>Spirit,</HI> of the <HI>Divel,</HI> the matter then &s;poken of belonging properly unto them. But now, in this <HI>Second part</HI> of the <HI>preparation</HI> to <HI>advance</HI> again&s;t Sa|tan, the whole matter concerneth <HI>Je&s;us</HI> him&s;elf alone: relating either to his <HI>fa&s;ting</HI> or to his <HI>hunger:</HI> and both in the <HI>wilderne&s;s;</HI> thither he was <HI>led by the Spirit to be tempted;</HI> and, being there,
<PB N="15" REF="13">he now thus <HI>prepares</HI> him&s;elf to be <HI>tempted,</HI> &amp; afterwards to be|come a <HI>conqueror</HI> judgeing it the be&s;t way for him&s;elf, who came into the world to <HI>&s;atisfie God's wrath</HI> for <HI>mans &s;in</HI> of <HI>di&s;obedi|ence, committed by eating, Gen. 3.6.</HI> to pull down the <HI>Divels pride,</HI> even by <HI>humility,</HI> by <HI>ab&s;tinence,</HI> by <HI>fa&s;ting,</HI> and <HI>hunger;</HI> if we &s;hould look back again to <HI>Jordan,</HI> there we &s;hould hear of <HI>better tydings;</HI> but, as <HI>there is a time to</HI><NOTE N="h" PLACE="marg">Eccle&s;. 3.4.</NOTE> <HI>laugh,</HI> &s;o al&s;o <HI>there is a time to weep; can the children of the bride-chamber mourn, as long as the Bridegroom is with them? but, The daies will come when the Bridegroom &s;hall be taken from them, and then &s;hall they</HI> <NOTE N="i" PLACE="marg">Mat. 5.15.</NOTE> <HI>fa&s;t;</HI> and, &s;uch a time was our Saviour now fallen on; the <HI>bridegroom</HI> was <HI>taken from him:</HI> or, at lea&s;t for a time, was <HI>turned a&s;ide;</HI> no <HI>ope|ning of the heavens to him,</HI> now; no <HI>vi&s;ible de &s;cending of the Spirit of God upon him,</HI> now; no <HI>vioce heard from Heaven,</HI> now; rather nothing but <HI>de&s;olaten&s;s</HI> in re&s;pect of the <HI>place;</HI> nothing but <HI>long fa&s;ting</HI> in re&s;pect of the <HI>Per&s;on,</HI> &s;olitary and alone; and though it were not &s;o hard with him at this time, as it was upon the <HI>Cro&s;s</HI> when (the <HI>Godhead with drawing all heavenly comfort for a time from the manhood</HI>) he cryed out, <HI>my God, my God, why ha&s;t thou for&s;aken</HI> <NOTE N="k" PLACE="marg">Mat. 27.45.</NOTE> <HI>me?</HI> yet hard enough it was with him at this time; notwith&s;tanding though his <HI>condirion</HI> were now much changed from what it was not long &s;ince at <HI>Jordan;</HI> yet mo&s;t willing he was to <HI>drink</HI> of this <HI>Cup;</HI> and the <HI>Apo&s;tle</HI> with <HI>rela|tion</HI> to all his <HI>&s;ufferings,</HI> gives the rea&s;on why he was &s;o willing to <HI>drink</HI> of it: this; <HI>Je&s;us, for the joy that was &s;et before him, endured the Cro&s;s, de&s;pi&s;ing the &s;hame, and is &s;et down at the right hand of the throne of</HI> <NOTE N="l" PLACE="marg">Heb. 12.2.</NOTE> <HI>God..</HI> But it was not come to that yet; not to <HI>&s;itting,</HI> not to <HI>re&s;ting</HI> from all his <HI>labours,</HI> from all his <HI>&s;uf|ferings;</HI> nor to that, <HI>John</HI> 17.1. <HI>Father, the hour is come glorifie thy Son;</HI> or, 2.4.5. <HI>I have fini&s;hed the work which thou gave&s;t me to do. And now O Father glorifie me with thine own &s;elf</HI> no <HI>fini&s;hing</HI> yet ino <HI>glorifying</HI> yet but <HI>&s;uffering</HI> rather: and though the <HI>time of his death</HI> was not then at hand; yet the <HI>time of his Tempting</HI> was; and <HI>nece&s;&s;ary</HI> it was (in this his <HI>preparation</HI> both for his <HI>tempting</HI> and <HI>conquering</HI>) that his <HI>fa&s;ting</HI> and his <HI>hunger</HI> &s;hould <HI>immedi|ately</HI> go before it as a <HI>bait</HI> to <HI>catch Satan:</HI> who then pre&s;umeth mo&s;t to prevail in <HI>Tempting,</HI> when he &s;eeth us in the <HI>lowe&s;t</HI> and <HI>weake&s;t condition</HI> of <HI>re&s;i&s;ting</HI> his <HI>Temptations. And when he had fa&s;ted forty dayes, and forty nights he was afterwards an
<PB N="16" REF="14">hungred, ver&s;e</HI> 2. In which words we will note two things.</P>
<P N="1">1. The <HI>Continuance</HI> of our <HI>Saviour's fa&s;ting.</HI></P>
<P N="2">2. The <HI>effect</HI> or <HI>Con&s;equence</HI> of his <HI>fa&s;ting;</HI> and both, before he was <HI>Tempted.</HI></P>
<P>Fir&s;t, The <HI>Continuance</HI> of his <HI>fa&s;ting</HI> was for the whole &s;pace of <HI>forty daies, and forty nights;</HI> not <HI>current,</HI> but <HI>compleat.</HI> The Text is plain, and needs no other Key to open it but it &s;elf.</P>
<P>Obj. 2. <HI>Two</HI> Evangeli&s;ts, Mark 1.13. <HI>and</HI> Luke 4.2. <HI>mention not the</HI> nights at all <HI>of our Saviour's</HI> fa&s;ting, <HI>but onely the</HI> forty daies; <HI>may we not then affirm that he was</HI> comfoted <HI>with &s;ome</HI> relief and &s;u&s;tenance <HI>all tho&s;e</HI> nights?</P>
<P><HI>An&s;w.</HI> No; becau&s;e, by a <HI>Synecdoche membri,</HI> a part being put for the whole, they comprehend within that <HI>Accompt,</HI> even the <HI>nights</HI> al&s;o: our Saviour (no doubt) &s;pending all that time of his <HI>fa&s;ting</HI> (knowing that the <HI>Divel</HI> was as <HI>bu&s;ie</HI> in the <HI>night</HI> as in the <HI>day</HI>) in <HI>beavenly meditations,</HI> in <HI>devout prayers</HI> and <HI>&s;upplications</HI> to his Father, to &s;trengthen him when the time of his <HI>Tryal</HI> &s;hould come, when the <HI>Tempter</HI> &s;hould come; who (he well knew) was already in the Wilderne&s;s <HI>watching</HI> and <HI>ob&s;er|ving</HI> both his <HI>works</HI> and <HI>waies,</HI> as the <HI>Serpent</HI> was in <HI>Paradi&s;e</HI> before he <HI>tempted</HI> the woman <HI>ob&s;erving</HI> fir&s;t her <HI>ge&s;ture</HI> and <HI>be|haviour,</HI> and which was the be&s;t way to <HI>a&s;&s;ault</HI> her before he askt his <HI>Tempting Que&s;tion, Yea, hath God &s;aid? Gen.</HI> 3.1.</P>
<P>Obj. 2. <HI>It appears by St. Luke</HI>'s words, <HI>ck.</HI> 4.2. <HI>that our Saviour was</HI> tempted <HI>of the Divel all tho&s;e forty daies which</HI> St. Matthew <HI>&s;peaketh of; or at lea&s;t that he was</HI> tempted <HI>long before the time of his</HI> fa&s;ting <HI>ended.</HI></P>
<P><HI>An&s;w.</HI> It is but an appearance; and there is <HI>light</HI> enough even in the <HI>Text,</HI> and <HI>Mark</HI> 1.13. (rightly read) to di&s;pel the <HI>mi&s;ts,</HI> or the <HI>mi&s;takes</HI> rather of any that &s;hall but imagine it; for, the <HI>Text, v.</HI> 2.3. &s;etteth down plainly and in order. 1. Our Sa|viours <HI>fa&s;ting forty daies, and forty nights.</HI> 2. His <HI>hunger,</HI> after his &s;o long fa&s;ting.3. His <HI>Tempting,</HI> after both; the one im|mediately following the other, and in the &s;ame order as they are there mentioned; as it is al&s;o <HI>Luke</HI> 4.2, 3. <HI>In tho&s;e forty daies he did eat nothing: and when they were ended, he aftewards hungred: and the Divel &s;aid unto him;</HI> an <HI>Argument undeniable</HI> (becau&s;e the <HI>Texts</HI> po&s;itively affirm it) that our Saviour's <HI>Tem|pting</HI>
<PB N="17" REF="14">followed both his <HI>fa&s;ting</HI> and his <HI>hunger,</HI> and was not any waies a <HI>Concomitant</HI> or <HI>coaetaneous</HI> with the one, nor an <HI>Antece|dent</HI> of the <HI>other;</HI> not a <HI>Concomitant</HI> with his <HI>fa&s;ting;</HI> for, the <HI>forty daies and forty nights</HI> were fully ended before he was an <HI>hungred;</HI> nor an <HI>Antecedent</HI> of his <HI>hunger;</HI> for, thereupon the Divel took the fir&s;t <HI>occa&s;ion</HI> of his <HI>Tempting:</HI> as after he had <HI>fa|&s;ted</HI> &s;o long a time, <HI>he was an hungred, v.</HI> 2. and after he was an hungred, <HI>then the Tempter came unto him, and &s;aid, v.</HI> 3. then, and not before. So that when <HI>St. Mark</HI> &s;aith, 1.13. <HI>that he was there (in the wilderne&s;s) forty daies tempted of the Divel:</HI> and <HI>St. Luke</HI> 4.2. <HI>being forty daies tempted of the Divel:</HI> they do not mean that our Saviour was <HI>tempted</HI> either all or any of tho&s;e daies wherein he <HI>fa&s;ted:</HI> no; and that the <HI>Comma</HI> in the <HI>Ori|ginal,</HI> <NOTE N="m" PLACE="marg"><GAP DESC="foreign">.</NOTE><HI>Mark</HI> 1.13. between the time of his <HI>fa&s;ting,</HI> and the time of his <HI>tempting</HI> makes plain and manife&s;t; and &s;o &s;hould our <HI>Tran&s;lation</HI> be <HI>pointed</HI> with the <HI>Comma,</HI> after <HI>forty daies:</HI> thus <HI>he was there in the wilderne&s;s forty daies, tempted of Satan.</HI> Thus al&s;o is that of <HI>St. Luke</HI> to be under&s;tood, as <HI>Interpreters</HI> rightly ob&s;erve upon the <NOTE N="n" PLACE="marg">Ari. Montan. Pi&s;cat. Schol.</NOTE> place, <HI>ch.</HI> 4.2. <HI>reconciling</HI> the <HI>&s;eeming d<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">fference</HI> of <HI>one,</HI> by the plain words of <HI>another Evangeli&s;t.</HI> And becau&s;e this of <HI>St. Matthew</HI> is the <HI>plaine&s;t,</HI> it is al&s;o for that rea&s;on the <HI>fitte&s;t</HI> to interpret the <HI>Two others</HI> meaning, as it fully doth; And the true meaning is, that our Saviour was not <HI>tempted of the Divel</HI> until he had <HI>fa&s;ted</HI> full <HI>forty daies, and forty nights.</HI></P>
<P>Lo! a Fa&s;t it was, <HI>&s;upernatural</HI> and <HI>miraculous;</HI> yet meer men I confe&s;s, have done the like, as <NOTE N="o" PLACE="marg">Exod. 34.28.</NOTE> <HI>Mo&s;es,</HI> and <NOTE N="p" PLACE="marg">1 King. 19.8.</NOTE> <HI>Elias;</HI> though not by the &s;trength of meer men: no; neither did our Saviour; who after his <HI>long fa&s;ting</HI> was not at all changed in his <HI>natural con&s;titution</HI> all that time, but was &s;tilas &s;trong and <HI>vigorous</HI> as he was <HI>forty daies</HI> before, when he departed &s;o &s;peedily from <HI>Jordan</HI> into the <HI>wilderne&s;s;</HI> &s;o was <HI>Mo&s;es,</HI> and <HI>Elias</HI> by the power of God: but our Saviour by his Father's, and by his own power; all <HI>fa&s;ted &s;o long; Mo&s;es</HI> <NOTE N="*" PLACE="marg">Exo. 34.28</NOTE> when he was &s;ent of God from the Mount to deliver the <HI>renewed Tables of the Law</HI> unto the people; <HI>Elias</HI> <NOTE N="*" PLACE="marg">1 King. 19.8.</NOTE> when he was appointed of God to <HI>re&s;tore</HI> again <HI>true Reli|gion,</HI> very much <HI>corrupted,</HI> and in a manner <HI>decayed</HI> in his days; and our <HI>Saviour</HI> immediately before he was to enter <HI>publikely</HI> on his <HI>Mini&s;try.</HI> So that we may ea&s;ily conjecture, that for one and the &s;ame rea&s;on they all fa&s;ted &s;o long; and the rea&s;on
<PB N="18" REF="15">was, that each of them, in their <HI>&s;everal times</HI> and <HI>ages of the world</HI> (as <HI>Mo&s;es under the Law, Elias in the time of the Prophets,</HI> and <HI>our Saviour under the Go&s;pel</HI>) bringing their <HI>Me&s;&s;age immediately from Heaven,</HI> confirmed by their <HI>extraordinary fa&s;ting,</HI> might (as &s;ome <HI>extraordinary Per&s;ons</HI>) be the more <HI>honoured</HI> among the people, <HI>and</HI> their <HI>Me&s;&s;age</HI> the <HI>more willingly received</HI> and <HI>obeyed;</HI> when they &s;hould plainly perceive, that the <HI>God of Nature</HI> (as a means to procure more <HI>awful</HI> and <HI>reverent Authority,</HI> both unto them&s;elves and doctrine) had given them power &s;o far to ex|ceed the <HI>ordinary bounds of nature,</HI> as to fa&s;t <HI>forty daies, and forty nights,</HI> without any <HI>intermi&s;&s;ion;</HI> which was the <HI>full continuance</HI> of our Saviour's <HI>fa&s;ting.</HI></P>
<P>Secondly, The <HI>Effect</HI> or <HI>Con&s;equence</HI> of his <HI>fa&s;ting</HI> was, that after he had ab&s;tained from all manner of food &s;o long a time, <HI>he was afterwards an hungred, v.</HI> 2. which we do not read at all either of <HI>Mo&s;es</HI> or <HI>Elias</HI> after their long <HI>fa&s;ting;</HI> we do not read it, becau&s;e no <HI>Pen-man</HI> of the <HI>holy Gho&s;t</HI> hath recorded it; nei|ther was there the &s;ame rea&s;on to mention their <HI>hunger</HI> (meer men) after their <HI>fa&s;ting,</HI> as there was particularly, our Saviours (God &amp; Man) after his <HI>fa&s;ting;</HI> and the rea&s;ons why our Saviours <HI>hunger,</HI> in particular, is here mentioned may be two. 1. To mani|fe&s;t to all &s;ucceeding Ages, that he that was <HI>very God</HI> (the <HI>Per&s;on</HI> here to be <HI>tempted</HI>) was <HI>very man</HI> al&s;o: it being incident unto Man al&s;o, and not unto God to be <HI>hungry.</HI> 2. To note, that though the Divel, even then, were prepared to <HI>Tempt,</HI> yet the <HI>occa&s;ion</HI> thereof (to a good end) was fir&s;t <HI>offered</HI> unto him by our Saviour; and <HI>offered</HI> unto him by his <NOTE N="q" PLACE="marg">Permittitur e&s;urive corpus, ut Diabolo ten|tandi tribuatur occa&s;io, Hieron. in locum. Chry|&s;olog. de jejun. &amp; tent. Chri&s;ti, Serm. 11.</NOTE> <HI>hunger, after he bad fa&s;ted forty daies and forty nights;</HI> neither doth this derogate from the <HI>wi&s;dom</HI> of our Saviour to give the fir&s;t <HI>occa&s;ion,</HI> and (as it were) <HI>provoke Satan</HI> to <HI>empty</HI> out the <HI>fowle&s;t dregs</HI> of all his <HI>malicious envity</HI> again&s;t him; but rather it doth <HI>magnifie</HI> it to all that &s;hall rightly con&s;ider, that when in &s;eeming he was weake&s;t, and at the <HI>lowe&s;t ebbe,</HI> yet even then, he was able to <HI>Conquer Satan:</HI> to whom he therefore gave the <HI>occa&s;ion</HI> of <HI>Tempting</HI> him by his <HI>hunger,</HI> that (knowing he would &s;oon <HI>&s;wallow the bait,</HI> and greedily accept the <HI>occa&s;ion offered</HI>) he might the more <HI>victori|ou&s;ly Triumph</HI> over him, who thought him&s;elf &s;ecure enough, after he had gained &s;o fit an <HI>opportunity</HI> to <HI>Tempt</HI> him, when he was an <HI>hungred.</HI></P>
<PB N="19" REF="15">
<P>We have now done with the <HI>Preparation</HI> to this <HI>combate</HI> on our Saviours part; who <HI>was led up of the Spirit into the wilderne&s;s, to be tempted of the Divel; And when he had fa&s;ted forty daies and forty nights, he was afterwards an hungred, v.</HI> 1.2. In the <HI>Narra|tion</HI> which comes next, and &s;ets before us the whole matter, we will con&s;ider, 1. The <HI>&s;everal Conflicts</HI> between the <HI>Divel,</HI> and our <HI>Saviour.</HI> 2. The <HI>happy i&s;&s;ue</HI> of all, on our Saviours part. The <HI>particular Conflicts</HI> with the <HI>particular repul&s;es</HI> given to Sa|tan, are <HI>di&s;tinctly,</HI> and in Order, <HI>Three;</HI> and in <HI>three di&s;tinct places.</HI> The fir&s;t, in the <HI>wilderne&s;s, v.</HI> 3, 4. The &s;econd, on a <HI>pinacle of the Temple, v.</HI> 5, 6, 7. The third, on <HI>an exceeding high mountain, v.</HI> 8, 9, 10. and the <HI>ble&s;&s;ed &s;ucce&s;s</HI> of all, on our Saviours part, <HI>v.</HI> 11. We begin with the fir&s;t <HI>Conflict,</HI> thus.</P>
<P><HI>And when the Tempter came unto him; he &s;aid, If thou be the Son of God, command that the&s;e &s;tones be made bread, v. 3.</HI></P>
<P><HI>But he an&s;wered, and &s;aid, It is written, man &s;hall not live by bread alone, but by every word that proceedeth out of the mouth of God, v. 4.</HI></P>
<P>Let us well weigh the words: and happily, from each, we may enlarge our &s;hort <HI>Meditations.</HI></P>
<P><HI>And when the Tempter came unto him, he &s;aid, v.</HI> 3. Lo! now the <HI>fir&s;t Battel</HI> begins; and that on the <HI>Divels part:</HI> though the <HI>occa&s;ion</HI> (for a further end then the Divel then took notice of) was <HI>fir&s;t offered on our Saviours part:</HI> to whom the <HI>Tempter then</HI> confidently came, <HI>when</HI> he ob&s;erved that <HI>he was an hungred.</HI></P>
<P><HI>The Tempter</HI> called the <HI>Divel, v.</HI> 1. that <HI>Accu&s;er of the</HI><NOTE N="r" PLACE="marg">Revel. 12.10.</NOTE> <HI>Brethren;</HI> and <HI>Satan, v.</HI> 10. that <HI>Adver&s;ary</HI> of mankind. <HI>The</HI><NOTE N="&s;" PLACE="marg"><GAP DESC="foreign"></NOTE> <HI>Tempter;</HI> by a kind of <HI>&s;upereminency,</HI> as being that <HI>Fountain,</HI> that <HI>Original</HI> of all <HI>motions to evil,</HI> of all <HI>Temptations</HI> to &s;in. <HI>The Tempter,</HI> one that <HI>engro&s;&s;eth</HI> (as it were) into his own hands the <HI>Monopoly of all Temptations,</HI> forged fir&s;t in the <HI>Shop of Hell,</HI> and oftentimes &s;o &s;ubtilly pre&s;ented unto men, as if they were the <HI>good motions</HI> of an <HI>Angel of light;</HI> The con&s;ideration whereof moved <HI>Paul,</HI> careful of their <HI>Spiritual &s;tate,</HI> to write unto the <HI>The&s;&s;alonians</HI> after this<NOTE N="t" PLACE="marg">1 The&s;. 3.2.5.</NOTE> manner, <HI>I &s;ent Timotheus our Brother, and Mini&s;ter of God, and fellow-labourer in the Go&s;pel of Chri&s;t, to know your faith, le&s;t by &s;ome means the Tempter hath tempted you.</HI> Who, he well knew, would not be <HI>backward</HI> to <HI>tempt</HI> them, that was &s;o <HI>forward</HI> here to <HI>tempt</HI> our Saviour.</P>
<PB N="20" REF="16">
<P><HI>The Tempter came unto him. Came;</HI> a <HI>motion</HI> which as it <HI>out|wardly</HI> manife&s;ted <HI>no &s;peedy pace,</HI> &s;o al&s;o in <HI>appearance, no helli&s;h purpo&s;e.</HI> He <HI>came,</HI> as if no evil had been <HI>intended,</HI> even when nothing el&s;e but evil was <HI>intended;</HI> as <NOTE N="u" PLACE="marg">Acce&s;&s;it ten|tantis dolo, non ob&s;equentis af|fectu. Chry&s;ol. ubi &s;upra.</NOTE> <HI>Joab</HI> with a <HI>treache|rous intention</HI> came to <HI>Ama&s;a,</HI> 2 <HI>Sam.</HI> 30, 9, 10, or rather as the <HI>Serpent</HI> with a <HI>fraudulent intention</HI> came to <HI>Eve, Gen.</HI> 3.</P>
<P><HI>The Tempter came unto him;</HI> We may imagine as not without <HI>&s;ubtiltie,</HI> &s;o not without <HI>impudency</HI> and <HI>boldne&s;s</HI> enough; as, <HI>When the &s;ons of God came to pre&s;ent them&s;elves before the Lord, Satan came al&s;o amon&s;t</HI> <NOTE N="w" PLACE="marg">Job 1.6.</NOTE> <HI>them;</HI> came <HI>boldly,</HI> came <HI>impudently.</HI> And &s;urely, he had not yet learnt any better manners when he came &s;o <HI>&s;ubtilly</HI> to <HI>a&s;&s;ault,</HI> and &s;o <HI>maliciou&s;ly</HI> to <HI>di&s;gorge</HI> the wor&s;t of all his <HI>venome</HI> again&s;t our Saviour; who ea&s;ily fore&s;aw all his malicious practi&s;es; and therefore &s;trongly arm'd him&s;elf, both again&s;t him and them.</P>
<P><HI>The Tempter came unto him;</HI> but whence he came, before he thus <HI>&s;ubtilly</HI> and (if you will) <HI>impudently</HI> came unto our Saviour in the <HI>wilderne&s;s,</HI> whether from <HI>Jordan,</HI> covertly following him from place to place, or <HI>from compa&s;&s;ing the earth,</HI> as in <HI>Job</HI>'s <NOTE N="x" PLACE="marg">Job 1.7.2.2.</NOTE> <HI>ca&s;e;</HI> or from the bottomle&s;s pit, relea&s;ed for a time, that ere long he might return thither again with the greater horror; or from either of the <HI>Regions of the aire,</HI> that to his own advantage who is <HI>the Prince of the power of the</HI> <NOTE N="y" PLACE="marg">Ephe&s;. 2. 2.</NOTE> <HI>aire,</HI> the <HI>Battel</HI> might be fought within the <HI>Confines,</HI> at lea&s;t, of his <HI>own Kingdome;</HI> we will not <HI>curiou&s;ly enquire,</HI> we cannot <HI>po&s;itively determine:</HI> though (probably) having been pre&s;ent at <HI>Jordan</HI> (for in what place is he not?) and ob&s;erved all the <HI>Solemnity</HI> performed there; and knowing that our Saviour immediately after his <HI>Bapti&s;me, was led up of the Spirit into the wilderne&s;s to be tempted;</HI> (a work <HI>pe|culiarly</HI> belonging unto him) he thence (if not in our Saviours company, yet not far behind him) &s;ets forward for the <HI>wilder|ne&s;s</HI> al&s;o; and not willing to neglect &s;o fair an <HI>occa&s;ion offered</HI> him, as now there was by our Saviours <HI>hunger,</HI> he approacheth neerer and neerer unto <HI>Je&s;us,</HI> and begins his <HI>fir&s;t Temptation</HI> in the <HI>wilderne&s;s.</HI></P>
<P><HI>The Tempter came unto him;</HI> but in what <HI>form,</HI> whether of <HI>man</HI> or <HI>bea&s;t,</HI> is not here expre&s;&s;ed: though probably, in the <HI>form of man</HI> he <HI>came unto</HI> <NOTE N="a" PLACE="marg">Pi&s;cat. Schol. in locum.</NOTE> <HI>him;</HI> yet not altogether too wi&s;e in that, &s;ince he had better &s;ucce&s;s (then now he was likely to have) when at
<PB N="21" REF="16">fir&s;t he appeared in the <HI>form of a &s;erpent, Gen.</HI> 3. but perhaps he would not appear twice in one, and <HI>the &s;ame form,</HI> le&s;t his <HI>double dealing</HI> &s;hould the &s;ooner be <HI>di&s;covered:</HI> which notwith&s;tanding in what <HI>form</HI> &s;oever he appears was now <HI>di&s;covered,</HI> and <HI>preven|ted</HI> by our Saviour.</P>
<P><HI>And when the Tempter came unto him, he &s;aid;</HI> What? can <HI>Divels (bad Angels)</HI> &s;peak? it &s;eemes they can. And thus it is; they, who <HI>(compared with man)</HI> have no bodies at all of their <NOTE N="b" PLACE="marg">Zanc. de &s;im|plicitat. Ange|lorum, cap. 4.</NOTE> own, though <HI>(compared with God)</HI> the <HI>Ca&s;e,</HI> perhaps, may be other|wi&s;e have notwith&s;tanding a <HI>Tongue,</HI> wh<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">n (as now this Divel did) they <HI>a&s;&s;ume the body of another;</HI> whether of <HI>man</HI> or <HI>bea&s;t:</HI> as here <HI>the Tempter, the Divel &s;aid;</HI> 'twas he that &s;pake to the woman, by the mouth of the <NOTE N="c" PLACE="marg">Gen. 3.1.</NOTE> <HI>Serpent,</HI> as the <HI>good Angel</HI> did afterwards to <HI>Balaam,</HI> by the mouth of his <NOTE N="d" PLACE="marg">Num. 22.22.28.</NOTE> <HI>A&s;s;</HI> 'Twas he that entred into the <HI>Oracle</HI> at <HI>Delphos,</HI> and other places; and thence gave <HI>vocal</HI> and <HI>articulate,</HI> though <HI>uncertain An&s;wers,</HI> to <HI>particu|lar per&s;ons</HI> and their <NOTE N="e" PLACE="marg">Delrio. di&s;. qui&s;it. Magic|lib. 4. ca. 2. q. 2.</NOTE> <HI>demands;</HI> as to <HI>Philip,</HI> the Father of <HI>A|lexander the great,</HI> concerning his next and immediate <NOTE N="f" PLACE="marg">Qu. Curtius. lib. 1. p. 8.</NOTE> <HI>Suc|ce&s;&s;or;</HI> to <HI>Phyrrus King of Epirus,</HI> touching his &s;o much de&s;ired <HI>victory over the Romanes;</HI> to <HI>Augu&s;tus Cae&s;ar,</HI> demanding what the &s;tate of his <HI>Empire</HI> &s;hould be, when he was dead; though at that time, his <HI>deceitful practices</HI> that way, began to vani&s;h and have an end. I might enlarge this in &s;undry other particulars; but when I have &s;pent all my <HI>&s;tore,</HI> all is to prove no more but this; that the <HI>Divel,</HI> who hath no body of his own, hath at lea&s;t a <HI>borrowed tongue</HI> to &s;peak, when for a time, he <HI>a&s;&s;umeth</HI> the body of another: as 'tis demon&s;trated here. <HI>The Tempter came unto our Saviour, and &s;aid.</HI> Where he maketh u&s;e both of his <HI>feet</HI> and <HI>tongue,</HI> the <HI>integral parts</HI> of &s;ome other Creature. <HI>He came: he &s;aid:</HI> then beginning fir&s;t to make u&s;e of his <HI>Tongue,</HI> when he fir&s;t began at this time to make u&s;e of his <HI>Tempting;</HI> that was his own work; but the <HI>Tongue</HI> wherewith he &s;pake, was that Creatures, who&s;e body he had then <HI>a&s;&s;umed:</HI> fitly framing the <HI>Organs</HI> of &s;peech in <HI>another</HI> to expre&s;s the meaning of his <HI>own purpo&s;e.</HI></P>
<P><HI>And when the Tempter came unto him, he &s;aid: If thou be the Son of God, command that the&s;e &s;tones be made bread;</HI> As if he had &s;aid; thou wa&s;t not long &s;ince declared at <HI>Jordan</HI> to be <HI>the Son of God,</HI> which I make a doubt of; but if it be &s;o, make it
<PB N="22" REF="17">appear unto me by &s;ome <HI>miracle;</HI> and the <HI>miracle</HI> I require for the confirmation of it, is this: <HI>Command that the&s;e &s;tones be made bread.</HI> See! both <HI>diffidently</HI> &s;poken, and <HI>impudently</HI> &s;poken; <HI>diffidently, If thou be the Son of God; impudently, Command that the&s;e &s;tones be made bread.</HI> Lo! this was the <HI>Divels &s;uit;</HI> nay, this was the <HI>Divels &s;aucine&s;s:</HI> and therein, his <HI>&s;ubtle policy,</HI> re&s;ol|ving thereby to remove and withdraw our Saviour (when he &s;aw him <HI>hungry</HI>) from his <HI>Filial confidence</HI> in the <HI>All-&s;ufficient providence</HI> of his Father; <NOTE PLACE="marg">The Sum the fir&s;t Tem|ptation.</NOTE> and to per&s;wade him to doubt, both of his <HI>Care,</HI> and al&s;o of his power to relieve him: and there|upon to make u&s;e of <HI>unlawful means</HI> to relieve him&s;elf; <HI>He &s;aid, If thou be the Son of God, command that the&s;e &s;tones be made bread.</HI> <GAP DESC="foreign">, &s;ay but the word onely, and it &s;hall be done; &s;uch a per|&s;wa&s;ion (it &s;eems) the Divel had of the great power of the Son of God, although he doubted <HI>(if thou be)</HI> whether he whom he then <HI>tempted</HI> were that <HI>Per&s;on</HI> or not; he doubted; yet &s;urely, more out of <HI>malice</HI> then out of <HI>ignorance;</HI> for, he could not but know, that even that <HI>very Per&s;on</HI> whom he then <HI>tempted</HI> to a <HI>di|&s;tru&s;tfulne&s;s</HI> in his <HI>Father's Providence,</HI> was that <HI>very Son of God;</HI> And this he could not but know; and that 1. By what was written of him in the <HI>Prophets;</HI> as, <HI>Behold, a Virgin &s;hall conceive, and bear a Son, and &s;hall call his Name</HI> <NOTE N="g" PLACE="marg">I&s;a. 7.14.</NOTE> <HI>Emanuel. Wonderful enough</HI> it was, that <HI>a Virgin &s;hould bear a son: more wonderful,</HI> that this Son &s;hould be <HI>Emanuel, God with</HI> <NOTE N="h" PLACE="marg">Mat. 1.23.</NOTE> <HI>us;</HI> which being <HI>revealed</HI> in the <HI>Prophets,</HI> could not be <HI>concealed,</HI> from <HI>Satan;</HI> nor the <HI>place</HI> of his <HI>Birth;</HI> and thou <NOTE N="i" PLACE="marg">Mich. 5.2.</NOTE> <HI>Bethleem Ephratah, &amp;c.</HI> both being fulfilled &s;ome <HI>thirty yeers</HI> before this <HI>Tempter came unto him, and &s;aid;</HI> for a <HI>Virgin</HI> did bear a Son, even <HI>Emanuel, God with us</HI> from the very day of his <HI>Birth;</HI> and at <HI>Bethleem</HI> &s;he did bear that <NOTE N="k" PLACE="marg">Luk. 2.4, 5, 7.</NOTE> Son; which the Divel knew, when his in&s;tru|ment <HI>Herod &s;lew all the young children</HI> <NOTE N="l" PLACE="marg">Mar. 2.16.</NOTE> there for this one young Child's &s;ake: who had he been fir&s;t de&s;troyed, the re&s;t had not been de&s;troyed. <HI>Herod &s;ent forth</HI> others about this bu&s;ine&s;s; the <HI>Divel &s;ent forth Herod;</HI> knowing that the Son of God was even then <HI>Incarnate;</HI> although he knew not well where to find him, being but then an <HI>Infant,</HI> nor of <HI>what Virgin</HI> he was born; that being <HI>concealed</HI> from him, even by the <HI>E&s;pou&s;als</HI> of <HI>Jo&s;eph</HI> and <HI>Mary.</HI> But now 2. finding him in the <HI>Wilderne&s;s,</HI> grown up both to the <HI>full Age</HI> and <HI>&s;tature</HI> of man, he could not but know,
<PB N="23" REF="17">that this was he, of whom the Father &s;ome <HI>forty daies</HI> before, te&s;tified from Heaven, that this was <HI>his beloved</HI> m <HI>Son;</HI> <NOTE PLACE="marg">Mar. 3.17.</NOTE> a true &s;aying, and worthy of all acceptation, though it were of <HI>no credit</HI> at all with <HI>Satan,</HI> who here <HI>&s;ubtilly</HI> pretends <HI>ignorance,</HI> rather <HI>pravae di&s;po&s;itionis,</HI> then <HI>purae negationis (If thou be the Son of God)</HI> and nothing will <HI>&s;atisfie</HI> him in this matter, but a <HI>mira|cle</HI> wrought by our Saviour (and that upon this <HI>motion</HI> too) as a more manife&s;t <HI>demon&s;tration</HI> of his <HI>Deity.</HI> Impudent Satan! why require&s;t thou a <HI>Miracle?</HI> knowe&s;t thou not that <HI>miracles</HI> are <HI>ex|traordinarily</HI> wrought rather to <NOTE N="n" PLACE="marg">Fidei &s;unt prae&s;tanda &s;ig|na, non dolis; Credentidanda &s;unt, non Ten|tant. Chry&s;olog de jejun. &amp; tentat. Chri&s;ti Serm. 11.</NOTE> <HI>confirm the faith</HI> of tho&s;e that believe in <HI>Je&s;us,</HI> then to <HI>gratifie</HI> &s;uch as defie and abhor the <HI>&s;a|ving Name of Je&s;us?</HI> and yet require&s;t thou a <HI>Miracle,</HI> who ha&s;t no faith at all to believe in him who is the Author of it, and of whom thou require&s;t it? Impudent Satan! or, thinke&s;t thou that the Son of God will become obedient unto thee, and <HI>turn &s;tones into bread</HI> to <HI>gratifie</HI> thee, whereas (in re&s;pect of any want in him&s;elf) there was no need at all of &s;uch a <HI>Miracle?</HI> no need at all; for, he that is <HI>the bread of life,</HI> as he witne&s;&s;eth of him|&s;elt, <HI>Joh.</HI> 6.48, could not want <NOTE N="o" PLACE="marg">Ver&egrave; panis, non indiget pa|ne, Chry&s;ol. ubi &s;upra, Serm. 11.</NOTE> <HI>bread,</HI> though he were <HI>hungry;</HI> he that had a <HI>Provident Father</HI> to provide for him, could not want <HI>&s;ufficient &s;u&s;tenance;</HI> no, not in the <HI>Wilderne&s;s;</HI> nay, he that could <HI>turn &s;tones into bread</HI> (as thou thy &s;elf rightly &s;uppo|&s;e&s;t, or el&s;e, why required&s;t thou &s;uch a <HI>Miracle</HI> of him? unle&s;s thou did&s;t it by way of <HI>Ironie,</HI> of <HI>Taunt,</HI> and <HI>Scoffe, If thou be</HI> &mdash;) even he was able al&s;o to turn <HI>want</HI> into <HI>plenty, emptine&s;s</HI> into <HI>ful|ne&s;s;</HI> as able to doe this then as afterwards, to turn <HI>water</HI> into <NOTE N="p" PLACE="marg">Joh. 2.9.</NOTE> <HI>wine;</HI> nay, as able as <HI>of &s;tones to rai&s;e up children unto</HI> <NOTE N="q" PLACE="marg">Math. 3.9.</NOTE> <HI>Abra|ham;</HI> able to doe that, able to doe this if there had been cau&s;e; but in this <HI>particular ca&s;e,</HI> plain it is, that there was no cau&s;e at all; and to doe it, when there was no cau&s;e to doe it, had been (<HI>doubting</HI> of his <HI>watchful care</HI> and <HI>providence</HI> over him) to offend his Father (which he would not doe) by u&s;ing <HI>unlaw|ful means</HI> and <HI>unwarantable,</HI> &s;o long as there was any other way to relieve him&s;elf; and therefore, Satan, thy &s;o much de&s;ired <HI>provi&s;ion</HI> to be procured for him by a <HI>Miracle</HI> in te&s;timony of his <HI>Deity,</HI> (which at this time wanted no &s;uch te&s;timony) was not at all nece&s;&s;ary, &s;ince there was every way enough provided for him by his Father without it; and thou tempte&s;t him in vain to grant that which there was no cau&s;e to grant; not|with&s;tanding,
<PB N="24" REF="18">he were every way mo&s;t powerful to doe what thou required&s;t.</P>
<P>But what wilt thou <HI>infer</HI> thence? wilt thou <HI>Conclude</HI> (as thine own words, <HI>If th<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">u be</HI>&mdash;&s;eem to imply) that the <HI>Per&s;on</HI> whom thou <HI>tempte&s;t</HI> is not the Son of God, becau&s;e at thy command, he will not di&s;tru&s;t in God, and <HI>turn &s;tones into bread?</HI> &s;hall not the Lord <HI>Jehovah</HI> be God, unle&s;s <HI>Baal &s;ub&s;cribe</HI> unto it? mu&s;t, <HI>If thou be the Son of God,</HI> be re&s;olved prepo&s;terou&s;ly into, thou art not the Son of God, if Satans demand be not granted, and his <HI>curio&s;ity</HI> &s;atisfied? <HI>Mon&s;trous!</HI> whereas, to have done what the Divel demanded, had been altogether to derogate from the glory of the Son of God; for whom it was as improper in any thing to become obedient unto Satan (&s;uch was the <HI>Ca&s;e</HI> here) as mo&s;t proper it was for him in every thing to continue con&s;tant in <HI>his Filial obedience</HI> unto his Father, as he did; for, not at all regarding what Satan &s;hould <HI>judge of him,</HI> for <HI>not com|plying with him,</HI> he utterly refu&s;ed to obey his voice: and none of his <HI>Charms,</HI> none of his <HI>Temptations,</HI> none of his <HI>Baits,</HI> none of his <HI>fair words</HI> (in his &s;en&s;e, capable of a <HI>fowl Con&s;truction</HI>) could any waies prevail with him; or <HI>remove</HI> and <HI>unrivet</HI> him (which was &s;o much de&s;ired by the Divel) from his <HI>un&s;haken Confidence</HI> and <HI>a&s;&s;urance</HI> in his <HI>Father's providence:</HI> who (he was per&s;waded) was able to <HI>provide for his Son</HI> in this his <HI>hunger,</HI> e|ven without his own particular a&s;&s;i&s;tance (which had been to doubt of his <HI>Father's providence</HI>) by <HI>turning &s;tones into bread.</HI> Lo! this was the Divels motion, <HI>If thou be the Son of God, com|mand that the&s;e &s;tones be made bread.</HI> Command; the <HI>work</HI> to be done was left wholy unto our Saviour; yet <HI>upon pain</HI> if he did it not, to be declared, not to be the Son of God by <HI>Satan;</HI> a &s;trong, a violent <HI>Temptation;</HI> yet, ea&s;ily <HI>repelled</HI> by our Savi|ours <HI>reply</HI> to Satan and his in&s;olency&punc; <HI>He an&s;wered, and &s;aid, it is written, Man &s;hall not live by bread alone, but by every word that proceedeth out of the mouth of God,</HI> v. 4.</P>
<P><HI>It is written;</HI> the Divel begins <HI>&s;ubtilly,</HI> with <HI>(If)</HI> a <HI>doubtful &s;peech,</HI> as he <HI>delivers</HI> it; but &s;urely, <HI>not doubtful</HI> as he <HI>under&s;tood</HI> it; but our Saviour An&s;wers plainly and po&s;itively: <HI>It is written;</HI> and that <HI>Deut.</HI> 8.3. where <HI>Mo&s;es</HI> (as an Argument to per&s;wade them to be daily more and more obedient) puts the <HI>I&s;raelites</HI> in mind of God's great goodne&s;s and favour unto them, who fed
<PB N="25" REF="18">them <HI>extraordinarily</HI> forty yeers in the <HI>Wilderne&s;s;</HI> and that with bread, with <HI>Manna</HI> from Heaven, even in the time of their <HI>extreame&s;t want,</HI> and when they were wholy di&s;titute of ordi|nary food and &s;u&s;tenance: &s;uch was God's care of them; which our Saviour here in his greate&s;t <HI>hunger</HI> (knowing that the hand of his Father's providence was not yet &s;hortned) <HI>appropriates,</HI> and applies to his own <HI>Ca&s;e,</HI> in particular. He was now in the <HI>wilderne&s;s;</HI> though it be not expre&s;&s;ed here, whether in the <HI>&s;ame wilderne&s;s</HI> or not; there he was <HI>hungry,</HI> and no ordinary means then neer at hand to relieve him; yet though he expected not <HI>Manna,</HI> he well knew that his Father was able to <HI>&s;atiate his hun|ger,</HI> either <HI>with</HI> or <HI>without means;</HI> and this was his <HI>Solace,</HI> his <HI>Contentation,</HI> this, <HI>Deus providebit,</HI> my God will provide for me one way or other, even in the <HI>wilderne&s;s;</HI> wherefore, confident and con&s;tant in this per&s;wa&s;ion, he would not by any means be enticed by the <HI>Tempting Divel</HI> (even though he was an <HI>hungred</HI>) to u&s;e any <HI>unlawful waies</HI> to provide food for him&s;elf; which in Satans judgement he wanted, but not in his own; who was not ignorant that there were other waies, either to <HI>&s;atisfie</HI> or <HI>&s;u&s;tain his hunger</HI> without <HI>turning &s;tones into bread;</HI> and of the&s;e means he &s;peaketh here, when (as a <HI>reproach</HI> to Satan) he &s;aith, <HI>It is written, Man &s;hall not live by bread alone, but by every word that proceedeth out of the mouth of God.</HI></P>
<P><HI>It is written;</HI> Lo! this, even <HI>the Word of God,</HI> that <NOTE N="r" PLACE="marg">Ephe&s;. 6.17.</NOTE> <HI>Sword of the Spirit,</HI> this was the weapon wherewith our Saviour once now, <HI>v.</HI> 4. and twice afterwards, <HI>v,</HI> 7, 10. foyled and conquered Satan; <HI>It is written;</HI> and this Action of our Saviour in thus <HI>repelling</HI> the Divel by his <HI>Father's word,</HI> mu&s;t alwaies be our imitation; for, &s;urely the <HI>&s;ame Sword,</HI> the <HI>&s;ame Word</HI> hath the <HI>&s;ame power</HI> &s;till a|gain&s;t the <HI>&s;ame Adver&s;ary,</HI> though it be now weilded by us, far <HI>weaker Combatants;</HI> who though we are <HI>weak in faith,</HI> yet by his power, that is the <HI>&s;tronger man,</HI> we &s;hall be enabled to re&s;i&s;t the <HI>&s;trong man</HI> <NOTE N="&s;" PLACE="marg">Mat. 12.29.</NOTE> and all his <HI>Temptations;</HI> for, as it is our <HI>Comfort,</HI> &s;o al&s;o it is our <HI>Conque&s;t</HI> too, that our <HI>Saviour</HI> hath gotten the <HI>victory</HI> over <HI>Satan;</HI> becau&s;e (to u&s;e the words of the <HI>Apo&s;tle, E|phe&s;. 6.14, 15, &amp;c.</HI>) we being <HI>girt about with truth,</HI> with the te|&s;timony of a good con&s;cience; <HI>having on the brea&s;t-plate of righteou&s;ne&s;s,</HI> manife&s;ted by an holy and a &s;anctified life, <HI>holine&s;s to the</HI> <NOTE N="t" PLACE="marg">Exod. 29.36.</NOTE> <HI>Lord; &s;hod with the preparation of the Go&s;pel of peace,</HI>
<PB N="26" REF="19">which bringeth glad tydings of peace to us in Chri&s;t, <HI>who is our <NOTE N="u" PLACE="marg">Ephe&s; 2.14.</NOTE> peace,</HI> the power whereof, being <HI>the power of God unto Salva|tion to every one that</HI> <NOTE N="w" PLACE="marg">Rom. 1.16.</NOTE> <HI>believeth,</HI> treadeth Satan under foot; and <HI>having faith for our &s;hield</HI> again&s;t all the fiery darts of that evil one; <HI>Salvation,</HI> the a&s;&s;ured hope of Salvation by Je&s;us Chri&s;t, <HI>for our helmet; the Word of God,</HI> the promi&s;es of God, made to all penitent &s;inners in his holy Word, <HI>faithfully belie|ved</HI> and <HI>feelingly applyed,</HI> for <HI>our Sword;</HI> we al&s;o in him &s;hall <HI>get</HI> and <HI>keep</HI> the <HI>victory.</HI></P>
<P><HI>It is written;</HI> and written, <HI>that man &s;hall not live by bread a|lone;</HI> &s;hall not live; Now there is a <HI>Threefold life.</HI> 1. Of <HI>Na|ture.</HI> 2. Of <HI>Grace</HI> 3. Of <HI>Glory.</HI> The fir&s;t onely is here meant; the life of <HI>Nature;</HI> and the meaning is, that <HI>Man &s;hall not live,</HI> &s;hall not pre&s;erve his <HI>natural life by bread alone,</HI> by <HI>ordinary food,</HI> alone, whereof <HI>bread</HI> is the <HI>principal;</HI> no, but there is another way to pre&s;erve it, even <HI>by every word that proceedeth out of the mouth of God.</HI> Lo! <HI>this is our Saviours Text,</HI> and for that rea&s;on, with all diligence to be hearkned to; that his <HI>Father's pro|mi&s;e</HI> included therein, of <HI>providing</HI> &s;u&s;tenance for us (as it was in the <HI>Ca&s;e</HI> of <NOTE N="x" PLACE="marg">1 Kin. 19.5, 6.</NOTE> <HI>Eliah</HI>) even when we &s;ee no vi&s;ible way to <HI>provide,</HI> it may be a &s;olace and comfort unto us, in the time of our greate&s;t <HI>&s;treights</HI> and <HI>&s;carcity;</HI> I &s;ay, <HI>this is our Saviours Text:</HI> and the powerful, and <HI>life-pre&s;erving Word</HI> mentioned therein, <HI>which proceedeth out of the mouth of God,</HI> whereby <HI>Man &s;hall live,</HI> even when he wanteth the <HI>common</HI> and <HI>ordinary means</HI> to pre|&s;erve his life, is his <HI>Will,</HI> his <HI>Decree,</HI> his <HI>purpo&s;e,</HI> his <HI>&s;ecret ap|pointment</HI> to pre&s;erve mans life by &s;ome <HI>extraordinary way,</HI> thus or thus; be&s;ides that of his <HI>ordinary word</HI> and <HI>providence.</HI> See it illu&s;trated in &s;everal particulars thus; Sometimes God's <HI>Will</HI> and <HI>Decree</HI> is, that <HI>Man &s;hall live,</HI> and yet, not by <HI>ordinary means.</HI> So the <HI>I&s;raelites</HI> in the <HI>de&s;ert</HI> were pre&s;erved <HI>forty yeers</HI> together with <NOTE N="y" PLACE="marg">Deut. 8.3.</NOTE> <HI>Manna;</HI> and therewith they <HI>fared &s;o well,</HI> even by the <HI>immediate providence</HI> of God, without any ordinary food, that the con&s;ideration thereof cau&s;ed the <HI>citing</HI> of this <HI>Text</HI> by our <HI>Saviour,</HI> again&s;t <HI>Satan.</HI> Sometimes God's <HI>word</HI> and <HI>purpo&s;e</HI> is, that men &s;hall live <HI>again&s;t means,</HI> and contrary to the <HI>ordinary cour&s;e of nature;</HI> as <HI>Daniel</HI> in the <HI>Lyons Den, chap.</HI> 6 and the <HI>three Children</HI> in the <HI>fiery Furnace, chap.</HI> 3. Sometimes his <HI>Will</HI> and <HI>appointment</HI> is, that men &s;hall live for a time <HI>without any
<PB N="27" REF="19">means</HI> at all; as <HI>Mo&s;es</HI> in <HI>Mount</HI> <NOTE N="a" PLACE="marg">Exo. 34.28.</NOTE> <HI>Sinai; Elias</HI> in <HI>Mount</HI> <NOTE N="b" PLACE="marg">1 King. 19.8</NOTE> <HI>Horeb;</HI> and our <HI>Saviour</HI> at this time, <HI>forty daies and forty nights in the Wilderne&s;s;</HI> of which <HI>extraordinary</HI> and <HI>miraculous Word procee|ding out of the mouth of God,</HI> for the pre&s;ervation of mans life, the Divel here (it &s;eems when maliciou&s;ly he <HI>tempted</HI> our <HI>Saviour hungry,</HI> to <HI>turn &s;tones into bread</HI>) pretended him&s;elf altogether <HI>ignorant,</HI> or at lea&s;t, <HI>&s;ubtily</HI> concealed his <HI>knowledge</HI> of it.</P>
<P>But whether he were wholy ignorant of that, or not, let it be left (if you will) as a thing doubtful and uncertain; yet of this, ignorant he could not be; of this that our Saviours <HI>repul|&s;ive An&s;wer</HI> here was every way directly <HI>Oppo&s;ite</HI> to his <HI>Tempta|tion;</HI> and &s;uch as the <HI>An&s;wer</HI> was, &s;uch al&s;o the <HI>Per&s;on</HI> was; every way <HI>Oppo&s;ite</HI> to Satan; <HI>there is no fellow&s;hip between light and darkne&s;s; no Communion between God and <NOTE N="c" PLACE="marg">2 Cor. 6.14, 15.</NOTE> Belial;</HI> and as tou|ching our Saviours <HI>An&s;wer</HI> to the Divel, herein &s;tands the <HI>Oppo|&s;ition; Command</HI> (&s;aid the Divel) <HI>that the&s;e &s;tones be made bread;</HI> Why? to <HI>refre&s;h</HI> thy &s;elf in this time of <HI>hunger;</HI> I need no <HI>refre&s;h|ing</HI> by &s;uch means; Not? how then wilt thou live? <HI>It is written, Man &s;hall not live by bread alone;</HI> not by <HI>ordinary means</HI> alone; how then &s;hall he live? <HI>by every word that proceedeth out of the mouth of God;</HI> as by his <HI>Will,</HI> by his <HI>Decree,</HI> by his <HI>&s;ecret appoint|ment,</HI> &amp; oftentimes to man unknown; but is there any &s;uch <HI>word that proceedeth out of his mouth,</HI> that proceedeth out of his <HI>heart,</HI> as if it were &s;poken with his <HI>mouth,</HI> for the pre&s;ervation of man's life, be&s;ides his <HI>ordinary word?</HI> there is; and <HI>by that word</HI> &s;hall I <NOTE N="d" PLACE="marg">Ver&egrave; vivit in verbo Dei, ver|bum Dei, Chyr|&s;olog, ubi &s;upra, Serm. 13.</NOTE> live: by &s;ome <HI>extraordinary</HI> way or other &s;hall my life be pre&s;erved, though without bread; and I may not, I will not &s;ubmit to thy &s;ubtle per&s;wa&s;ion <HI>Command that the&s;e &s;tones be made bread;</HI> which includes much danger in it. 1. A <HI>Compli|ance</HI> with thee. 2. A <HI>Di&s;tru&s;tful diffidence</HI> (which <HI>&s;ubtilly</HI> thou <HI>tempte&s;t</HI> me unto) of my Father's Care and <HI>providence</HI> over me. 3. A <HI>Diminution</HI> both of his, and mine own glory: as if I were not the <HI>Son of God,</HI> unle&s;s I produced more then needful te|&s;timonies thereof before <HI>Satan;</HI> wherefore away with thy, <HI>If thou be&mdash;command</HI>&mdash;the nature of <HI>&s;tones</HI> (though I can) I will not alter; I want not bread, not ordinary food, though I am hungry; or if I doe, I know where to have it, and not be behol|ding at all to thee, for thy <HI>&s;eeming double-diligent</HI> care of me; but there is another that taketh care of me indeed, and him will
<PB N="28" REF="20">I tru&s;t; even my <HI>God,</HI> my <HI>Father; It is written, Man &s;hall not live by bread alone, but by every word that proceedeth out of the mouth of God,</HI> &s;hall man live.</P>
<P>Which, when the Divel heard, highly enraged no doubt pre|&s;ently (whether out of <HI>di&s;content,</HI> that at fir&s;t he had thus <HI>lo&s;t the field;</HI> or out of an <HI>implacable de&s;ire of revenge</HI> for that <HI>lo&s;s,</HI> or both; <HI>not convinced,</HI> even when he <HI>was convinced,</HI> not <HI>&s;atisfied,</HI> as he pretended, that, that <HI>Per&s;on</HI> whom he <HI>Tempted</HI> was <HI>the Son of God,</HI> even when there was no ju&s;t cau&s;e to be <HI>di&s;&s;atisfied,</HI> ha|ving <HI>evidence</HI> enough from what was written of him in the <HI>Pro|phets,</HI> and from what he had heard at <HI>Jordan</HI>) he cunningly (not altogether unlike the <HI>twi&s;ting</HI> of the <HI>Foxes tayls</HI> together by <NOTE N="e" PLACE="marg">Judg. 15.4.</NOTE> <HI>Samp&s;on</HI>) links and joins a <HI>Second</HI> to his <HI>Fir&s;t Temptation:</HI> ma|king (as it were) the <HI>end</HI> of the <HI>one,</HI> the <HI>un-interrupted beginning</HI> of the <HI>other;</HI> &s;o <HI>&s;wift</HI> he was in his <HI>motion,</HI> in his <HI>Temptation;</HI> but <HI>by their fruits ye &s;hall know <NOTE N="f" PLACE="marg">Mar. 7.16.</NOTE> them; Men do not gather grapes of thornes, or figs of thi&s;tles;</HI> nay we cannot gather here either <HI>grapes,</HI> or <HI>figs,</HI> but <HI>fruit</HI> of a <HI>more &s;owre ta&s;t;</HI> and whether it were an <HI>Apple</HI> or a <HI>Pear,</HI> or &s;ome other kind of fruit the fir&s;t woman ta&s;ted, <HI>Gen.</HI> 3. &s;urely it had a far better <HI>reli&s;h</HI> as to the <HI>mouth of the eater,</HI> though not <HI>to the &s;oul,</HI> then this <HI>&s;econd Temptation;</HI> wherein the Divel (who had required a <HI>Miracle</HI> before &s;ome|what <HI>an&s;werable</HI> to the <HI>hardne&s;s</HI> of his <HI>own heart,</HI> by <HI>turning &s;tones into bread</HI>) peaepo&s;terou&s;ly proceedeth now from a <HI>pretended ig|norance</HI> of the <HI>Deity</HI> of the <HI>Son of God,</HI> even to an <HI>injurious dealing</HI> with the <HI>Per&s;on</HI> of the <HI>Son of God,</HI> not yet openly acknowledging him to be &s;o; nor judgeing him worthy to keep his <HI>&s;tation</HI> in the <HI>wilderne&s;s,</HI> whither he was <HI>led up of the Spirit</HI> (though he kept his <HI>ground &s;till,</HI> maugre all his helli&s;h <HI>machinations</HI>) but <HI>tran&s;porting</HI> him thence, he <HI>exalted</HI> him (probably, as <HI>an Object</HI> of publike &s;corn) to the <HI>pinacle of the Temple;</HI> there to be <HI>&s;olli|cited</HI> to a <HI>ra&s;h confidence</HI> in his <HI>Father's Protection,</HI> whom hither to he could by no means remove from his <HI>Filial Confidence</HI> in his <HI>Providence;</HI> and though <HI>St. Luke chap.</HI> 4.9, <HI>&amp;c.</HI> name <HI>this tem|ptation</HI> in the <HI>third</HI> and la&s;t place, not &s;o much ob&s;erving the <HI>order of</HI> <NOTE N="g" PLACE="marg">Augu&s;t. de co<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">en&s;. Evan|geli&s;t. lib. 2. ca. 16.</NOTE> <HI>Time,</HI> when it was done, as the <HI>certainty of Fact,</HI> that it was done; yet manife&s;t it is, that <HI>St. Matthew</HI> here names it in the right place, when he makes it the <HI>Second</HI> and not the <HI>Third,</HI> not the la&s;t <HI>Temptation;</HI> for, when the Divel was finally
<PB N="29" REF="20">conquered, he departed from our Saviour, <HI>v.</HI> 11. but as yet he departed not: an <HI>Argument,</HI> that as yet he was not finally Con|quered; and that an Argument that this was not the <HI>Third</HI> (there being but Three in all) but the <HI>Second Temptation:</HI> men|tioned, <HI>v.</HI> 5, 6, 7, wherein is plainly declared how our Saviour was <HI>a&s;&s;aulted</HI> again, and how the Divel al&s;o was <HI>repul&s;ed</HI> again; Thus;</P>
<P><HI>Then the Divel taketh him up into the holy City, and &s;etteth him on a pinacle of the Temple, v. 5. And &s;aith unto him, If thou be the Son of God, ca&s;t thy &s;elf down: for it is written, he &s;hall give his Angels charge concerning thee, and in their hands they &s;hall bear thee up, le&s;t at any time thou da&s;h thy foot again&s;t a &s;tone, v. 6. Je&s;us &s;aid unto him, It is written again, Thou &s;halt not tempt the Lord thy God, v. 7.</HI> Which words, with each <HI>Circum&s;tance</HI> therein, ea&s;ily admit of a <HI>particular Examination;</HI> As, <HI>Then the Divel taketh him up, v.</HI> 5.</P>
<P><HI>Then;</HI> &s;urely the Divel is a good <HI>ob&s;erver</HI> of <HI>time;</HI> or rather of <HI>opportunity:</HI> not willing to neglect any <HI>occa&s;ion</HI> that makes for his own <HI>Advantage</HI> and our <HI>ruine;</HI> he knew which was the <HI>fit|te&s;t time</HI> to <HI>tempt</HI> the woman, <HI>Gen.</HI> 3. and the <HI>fitte&s;t opportunity</HI> to &s;tir up <HI>Herod</HI> to &s;eek our Saviours life, <HI>Mat.</HI> 2. even when he was but then in <HI>&s;wadling clothes: when the Sons of God came to pre&s;ent them&s;elves before the Lord, then Satan al&s;o</HI> (though <HI>uninvi|ted) will come among&s;t</HI> <NOTE N="h" PLACE="marg">Job 1.6.</NOTE> <HI>them</HI> no <HI>place</HI> will he <HI>unfrequent</HI> no <HI>company</HI> will he <HI>avoid,</HI> as to mean too <HI>intrude</HI> him&s;elf into their <HI>coun&s;els,</HI> no not though the Lord command <HI>Jo&s;hua the high Prie&s;t to &s;tand before his <NOTE N="i" PLACE="marg">Zechar. 3.1.</NOTE> Angel;</HI> and no <HI>time</HI> neither will he <HI>omit</HI> to effect his wicked purpo&s;es.</P>
<P><HI>Then;</HI> even &s;o &s;oon as he was overcome in <HI>one,</HI> pre&s;ently he begins <HI>another Battel;</HI> yet not <HI>(Roman like)</HI> giving warning of the day thereof, before the day; nor giving notice of the very <HI>In&s;tant</HI> of his <HI>A&s;&s;ault,</HI> either by &s;ound of <HI>Drum</HI> or <HI>Trumpet,</HI> or other <HI>vocal In&s;trument;</HI> No; he that in all Ages hath taught <HI>Scribes and Phari&s;ees, Hypocrites,</HI> to <HI>&s;ound a Trumpet before</HI> <NOTE N="k" PLACE="marg">Mat. 6.2, 6, 16.</NOTE> <HI>them,</HI> either when they give <HI>Almes</HI> or <HI>Fa&s;t,</HI> or <HI>Pray,</HI> that <HI>they may be &s;een of men,</HI> that they may receive <HI>glory of men</HI> and <HI>lo&s;e their re|ward with God</HI> left that way of <HI>managing,</HI> and <HI>imploying the &s;tock</HI> of their own <HI>Hypocri&s;ie</HI> to them&s;elves &s;till, knowing how to play the <HI>Hypocrite</HI> and <HI>manage</HI> his own work another way;
<PB N="30" REF="21">even <HI>&s;leighly, &s;ubtilly, craftily,</HI> without any noy&s;e or &s;tir at all; playing the part of the <HI>Serpent</HI> &s;till, who&s;e <HI>pace</HI> and <HI>motion</HI> was hardly <HI>de&s;cernable</HI> in the Garden: and that when our Saviour was but newly become a <HI>Conqueror;</HI> &s;uppo&s;ing perhaps, that though he knew at that time <HI>how to Conquer,</HI> yet he knew not <HI>how to u&s;e the victory.</HI></P>
<P><HI>Then;</HI> which further notes the <HI>in&s;atiable</HI> and <HI>implacable</HI> ma|lice of Satan again&s;t Chri&s;t, and his members; <HI>having great wrath again&s;t them, becau&s;e he knoweth that he hath but a &s;hort</HI> <NOTE N="l" PLACE="marg">Rev. 12.12.</NOTE> <HI>time:</HI> adding to the <HI>mea&s;ure</HI> of the <HI>one,</HI> what he perceives is wanting in the <HI>Continuance</HI> of the <HI>other;</HI> alwaies <HI>walking about like a roaring Lyon &s;eeking whom he may</HI> <NOTE N="m" PLACE="marg">i Pet. 5.8.</NOTE> <HI>devour;</HI> that is his end (&s;uch is his <HI>enmity</HI> again&s;t us) even by a <HI>continned &s;eries</HI> of <HI>Temptations</HI> to devour us; who&s;e wrath and malice again&s;t us, is without end; from who&s;e <HI>&s;oul-de&s;troying darts</HI> good Lord de|liver us.</P>
<P>Thus the <HI>Time</HI> (you &s;ee) when this <HI>&s;econd A&s;&s;ault</HI> began, was immediately after the <HI>fir&s;t was ended. Then;</HI> Con&s;ider next both the <HI>Place</HI> where, and al&s;o the <HI>manner</HI> how this hapned; for the <HI>Place</HI> where 'twas in the <HI>holy City,</HI> and there on a <HI>pinacle of the Temple;</HI> but the <HI>manner</HI> how the <HI>Tempter</HI> dealt with our <HI>Sa|viour</HI> before he brought him thither, was this; <HI>he taketh him up;</HI> Lo! he that before was <HI>led up of he Spirit into the wilderne&s;s to be tempted,</HI> was now <HI>conveyed</HI> thence to an higher place by the Divel to the &s;ame end; the <HI>place</HI> of our Saviour's <HI>Tryal was changed,</HI> but the <HI>Tempter was &s;till</HI> the <HI>&s;ame. Coelum, non animum</HI>&mdash; a change there was in <HI>the heighth,</HI> but no change at all in <HI>the depth,</HI> in <HI>the deep policy</HI> of <HI>Satan, who taketh him up:</HI> conveyeth our Saviour at his plea&s;ure through the <HI>ayre</HI> from one place to another.</P>
<P>But &s;urely he did not, he could not doe this, without power fir&s;t obtained of God to doe it; No: for though his power be very great, as the <HI>Sacred Texts</HI> intimates, when it calls him <HI>a</HI> <NOTE N="n" PLACE="marg">I&s;a. 27.1.</NOTE> <HI>Dragon; a roaring Lyon,</HI> 1 <HI>Pet.</HI> 5.8. <HI>a &s;trong man <NOTE N="o" PLACE="marg">Mat. 12.29.</NOTE> armed; a Ruler of the darkne&s;s of this</HI> <NOTE N="p" PLACE="marg">Ephe&s;. 6.12.</NOTE> <HI>world:</HI> yet that power (how great &s;oever it be) is fir&s;t <HI>derived</HI> from God, from his power, from his <HI>Grant</HI> and <HI>permi&s;&s;ion;</HI> or el&s;e, why did he aske leave of God at one time to <HI>tempt</HI> <NOTE N="q" PLACE="marg">Job 1.11, 12.</NOTE> <HI>Job?</HI> or, why did he not at ano|ther time <HI>enter into the Herd of &s;wine</HI> without our Saviour's <NOTE N="r" PLACE="marg">Mat. 8.31.32.</NOTE>
<PB N="31" REF="21">leave? an <HI>Argument</HI> that he is alwaies <HI>at God's beck;</HI> and that he can doe no more then he <HI>permits</HI> and <HI>&s;uffers</HI> <NOTE N="&s;" PLACE="marg">Daemonum of|ficium e&s;t nuti|bus Dei &s;ervi|re, nec quic|quam ni&s;i ju&s;|&s;um facere. Lactant. divin. In&s;tit. l. 2. c. 17.</NOTE> him; 'twas I confe&s;s in <HI>another Ca&s;e</HI> (and as touching Criminal matters) that our <HI>Saviour</HI> &s;aid to <HI>Pilate</HI> (boa&s;ting of his power either to <HI>Crucifie</HI> or <HI>relea&s;e</HI> him) <HI>thou coulde&s;t have no power at all again&s;t me, except it were given thee from above, John</HI> 19.10, 11. yet it is mo&s;t true al&s;o, even <HI>in this:</HI> Satan could have had no power to <HI>move</HI> and <HI>remove</HI> our <HI>Saviour's Sacred body</HI> from place to place, from the <HI>Wilderne&s;s</HI> to the <HI>holy City;</HI> from the <HI>holy City,</HI> a <HI>lower,</HI> to the <HI>pinacle of the Temple,</HI> an <HI>higher</HI> place; no &s;uch <HI>power</HI> could he have had, <HI>but from above,</HI> by <HI>Divine permi&s;&s;ion</HI> and <HI>con|ce&s;&s;ion;</HI> and by vertue of that <HI>permi&s;&s;ion</HI> (the <HI>Father</HI> wi&s;ely orde|ring it to be &s;o, for the <HI>glory of his Son</HI> when he &s;hould return a <HI>Conqueror</HI>) the <HI>Divel taketh him up;</HI> our Saviour in the mean time, being of him&s;elf mo&s;t willing to be <HI>tempted</HI> of the Divel anywhere, that the Divel by him for us might be Conquered <HI>everywhere;</HI> it was for his <HI>own glory</HI> and <HI>our good</HI> that this was <HI>done, &s;uffered</HI> to be <HI>done,</HI> though <HI>done</HI> by the Divel, <HI>who taketh him up.</HI></P>
<P>Yet &s;urely not after an <HI>u&s;ual</HI> and <HI>ordinary</HI> way; nor <HI>tran&s;por|ted</HI> he him <HI>lea&s;urely</HI> and by degrees, &s;tep by &s;tep: no; for that was not at all <HI>agreeable</HI> to the Divels <HI>hungry</HI> and <HI>ha&s;ty pur&s;uit</HI> of his prey, nor any waies <HI>an&s;werable</HI> at this time to his <HI>eager de&s;ire</HI> (having been but lately <HI>Conquered</HI>) of obtaining a <HI>Trium|phant</HI> victory.</P>
<P><HI>Omnis long a mora e&s;t nobis quae gaudia differt;</HI> neither was it, or could this be done in a <HI>vi&s;ion;</HI> for, then the Divels per&s;wa&s;ion to our Saviour afterwards, <HI>v. 6. ca&s;t thy &s;elf down,</HI> could have been no <HI>Temptation</HI> at all; but <HI>he taketh him up:</HI> that is, in my judgement (though I leave it to a more skilful <HI>Oedipus</HI> to <HI>re&s;olve</HI> &s;hall I &s;ay, or rather <HI>di&s;&s;olve</HI> this <HI>aenigma</HI>) our Saviour being thus taken up into the ayre, the proper Seat of <HI>Satans principa|litie, Ephe&s;.</HI> 2, 2. (uncertain whether by the <HI>locks of his head</HI> as <HI>Ezekiel</HI> <NOTE N="t" PLACE="marg">Ezek. 8.3.</NOTE> was, or otherwi&s;e) the Divel carried him <HI>&s;peedily</HI> to the place appointed for his <HI>fre&s;h</HI> and <HI>renewed</HI> On&s;et; which he might doe, even by the power already <HI>granted</HI> and <HI>received from above;</HI> a <HI>power</HI> to <HI>move</HI> and <HI>remove</HI> the bodies of men <NOTE N="u" PLACE="marg">Zanch. de vi &amp; potent. Dae|monum. lib. 4. cap. 10.</NOTE> <HI>upwards</HI> and <HI>downwards,</HI> or otherwi&s;e as he plea&s;eth from one place to another; and that with more &s;peed then ordinary;
<PB N="32" REF="22">this (no doubt) the Divel hath power to do; and that by vertue of <HI>God's Commi&s;&s;ion;</HI> nay, of <HI>God's</HI> <NOTE N="w" PLACE="marg">Calvin. In|&s;titut. lib. 1. cap. 17. Sect. 11.</NOTE> <HI>Command,</HI> on whom his <HI>de|rivative power</HI> properly dependeth; and having &s;uch a <HI>power</HI> once <HI>granted</HI> him, he &s;oon made u&s;e of it, and <HI>taketh him up.</HI></P>
<P>And <HI>into the holy City he taketh him up;</HI> even into <HI>Jeru&s;alem, Luk.</HI> 4.9 called <HI>the Daughter of</HI> <NOTE N="x" PLACE="marg">Mat. 21.9.</NOTE> <HI>Zion; Tell ye the Daughter of Zion, be|hold, thy King cometh unto thee meck;</HI> &s;o <HI>tell ye the daughter of Zion, tell ye Jeru&s;alem, behold, thy King cometh unto thee meek</HI> &s;till; and <HI>&s;o meek,</HI> that for the <HI>fini&s;hing</HI> of his <HI>glorious Conque&s;t,</HI> he was content patiently to be carried, even by <HI>an unholy hand</HI> into <HI>the holy City; Called</HI> <NOTE N="y" PLACE="marg">Mat. 27.53.</NOTE> <HI>holy,</HI> even for <HI>di&s;tinctions</HI> &s;ake, to put a <HI>difference</HI> be|tween this and <HI>the unholy Cities</HI> of the <HI>Gentiles,</HI> wherein nothing but <HI>Idols</HI> were <HI>wor&s;hipped</HI> and <HI>adored;</HI> as <HI>Molech</HI> among the <NOTE N="a" PLACE="marg">1 Kings 11.7, 33.</NOTE> <HI>Ammonites; Chemo&s;h</HI> among the <HI>Moabites; A&s;htaroth</HI> among the <HI>Sidonians; Diana</HI> among the <NOTE N="b" PLACE="marg">Act. 19.17, 18.</NOTE> <HI>Ephe&s;ians;</HI> and other in other places. Whereas here at <HI>Jeru&s;alem</HI> from time to time, the <HI>holy</HI> and <HI>true God</HI> was onely <HI>wor&s;hipped,</HI> though not truly; who had appointed that his <HI>Name,</HI> his <HI>honour</HI> &s;hould <HI>there peculiarly</HI> <NOTE N="c" PLACE="marg">King. 11.36.</NOTE> <HI>dwel;</HI> there was the <HI>Temple,</HI> the place of his <HI>Solemn</HI> and <HI>holy Wor&s;hip;</HI> there was <HI>Mo&s;es Chair;</HI> the <HI>Law</HI> and <HI>the Prophets</HI> were by the <HI>Scribes</HI> and <HI>Phari&s;ees &s;olemnly read</HI> and <HI>expounded</HI> <NOTE N="d" PLACE="marg">Mat. 23.2.</NOTE> there; and there al&s;o God ordained that his <HI>fir&s;t</HI> Chri&s;tian <HI>Church</HI> &s;hould be <HI>planted;</HI> and that from thence in following Ages, his <HI>holy Go&s;pel,</HI> his <HI>holy Religion</HI> &s;hould be <HI>propagated</HI> as it was to <HI>other Nations:</HI> as the <HI>Prophet I&s;iah</HI> foretold &s;hould come to pa&s;s; Saying, <HI>out of Zion &s;hall go forth the Law, and the Word of the Lord from</HI> <NOTE N="e" PLACE="marg">I&s;a. 2.3.</NOTE> <HI>Jeru&s;alem;</HI> and for this rea&s;on called it was now <HI>the holy City:</HI> becau&s;e even at that time (though <HI>much corrupted</HI> both in <HI>life</HI> and <HI>doctrine</HI>) it was &s;till the place of the <HI>publike wor&s;hip</HI> of the <HI>holy God;</HI> retaining even then the <HI>Adjunct</HI> of <HI>(holy)</HI> becau&s;e God was not altogether <HI>de&s;titute,</HI> even at that time, of <HI>an holy Church</HI> there; the place keeping its <HI>denomination</HI> from the <HI>better</HI> (though the <HI>le&s;&s;er</HI>) part.</P>
<P>Now after the Divel had thus conveyed our Saviour from the <HI>Wilderne&s;s</HI> to <HI>Jeru&s;alem the holy City,</HI> he there &s;etteth him <HI>on a pinacle of the Temple, v.</HI> 5. on a Pinacle without, not in any place <HI>within the Timple;</HI> no; 'tis the <HI>out&s;ide</HI> and <HI>&s;hew of Religion</HI> and <HI>Devotion</HI> onely that he is mo&s;t taken with. <HI>Holy places,</HI> properly &s;o called from their <HI>relation</HI> to the <HI>holy &s;ervice of God</HI>
<PB N="33" REF="22">therein, he liketh not; though <HI>holy Water, holy Reliques, holy Cro&s;s, &amp;c.</HI> names of his own <HI>invention,</HI> he mo&s;t e&s;teemeth and ap|proveth of; well enough content that <HI>Scribes and Phari&s;ees, Hy|pocrites,</HI> &s;hould have onely <HI>an outward &s;hew</HI> and <HI>form of godline&s;s;</HI> but if they will plea&s;e him, they mu&s;t <HI>deny the power</HI> and <HI>inward effect</HI> of it; who not willing to &s;tay long in the <HI>holy City</HI> (even for the very Name it had of <HI>holy</HI>) but onely <HI>in Tran&s;itu,</HI> pa&s;&s;ing through it <HI>&s;peedily,</HI> as a <HI>Po&s;t pa&s;&s;eth by;</HI> nor bringing our Savi|our <HI>within the Temple,</HI> much le&s;s <HI>within the holy of holies,</HI> &s;etteth him <HI>without</HI> on a <HI>pinacle of the Temple,</HI> the place of his <HI>Second Tryal;</HI> on a <HI>pinacle;</HI> on one of the <HI>Battlements</HI> of that part of the <HI>Temple,</HI> made at fir&s;t to keep &s;uch from danger of falling, as afterwards &s;hould at any time <HI>occa&s;ionally</HI> be imployed there; notwith&s;tanding though tho&s;e <HI>pinacles,</HI> tho&s;e <HI>Battlements</HI> were made for &s;uch a u&s;e, yet the Divel purpo&s;ely placeth our Saviour not at the bottome to pre&s;erve him&s;elf, but at the top of one of the&s;e, that being in &s;uch a <HI>po&s;ture,</HI> he might be in the greater danger of falling: or at lea&s;t, that he might be the <HI>fitter &s;ubject</HI> for his <HI>Temptation</HI> to work upon; who&s;e de&s;ire it was that he might <HI>fall,</HI> if not to <HI>endanger him&s;elf,</HI> yet to <HI>obey him,</HI> which was al&s;o to <HI>endanger him&s;elf;</HI> and both no doubt, the Divel &s;ought, even <HI>obedience to him&s;elf, danger to our Saviour,</HI> when (placing him on the <HI>pinacle of the Temple</HI>) he &s;aid unto him, <HI>If thou be the Son of God ca&s;t thy &s;elf down, v.</HI> 6.</P>
<P>Lo! thus the <HI>Divel began</HI> his <HI>Fir&s;t, v.</HI> 3. and thus al&s;o he <HI>begins</HI> his <HI>Second Temptation,</HI> even with the very &s;ame words; nothing at all <HI>changed</HI> in re&s;pect of the <HI>&s;yllables;</HI> nor no more <HI>altered</HI> in re&s;pect of the <HI>&s;en&s;e: If thou be the Son of God;</HI> What &s;hall I &s;ay? &s;urely <HI>Satan</HI> is no good <HI>Grammarian,</HI> that knoweth not how to vary his <HI>phra&s;e:</HI> nor no good <HI>Rhetorician</HI> neither, that cannot tel how to change his <HI>Proeme;</HI> but a <HI>great Favourer</HI> he alwaies was, and &s;till is, of <HI>Tautologie;</HI> of <HI>vain</HI> and <HI>empty repetitions; If thou be the Son of God;</HI> (If) &s;ee! he dares not <HI>po&s;itively deny</HI> it; neither will he <HI>ab&s;olutely confe&s;s</HI> it; <HI>Anceps &s;ermo e&s;t,</HI> &s;aith <NOTE N="&s;" PLACE="marg">In locum, Ca|non. 3.</NOTE> <HI>St. Hillary,</HI> 'tis a doubtful &s;peech, and full of much fallacy: and in|deed proper for none but for an <HI>Arrian,</HI> or an <HI>Ebionite,</HI> or an <HI>Eunomian,</HI> or a <HI>Turk,</HI> or a <HI>Divel;</HI> whereas none can <HI>truly,</HI> none &s;hould <HI>wilfully</HI> doubt of, or any waies impugne the <HI>Deity of our Saviour:</HI> it being no better then a <HI>fragment</HI> of the <HI>Divels
<PB N="34" REF="23">doctrine:</HI> and that no better then an <HI>Athei&s;tical deri&s;ion</HI> of him, who (<HI>God and man in one Per&s;on,</HI> as the <HI>&s;acred Oracle</HI> <NOTE N="g" PLACE="marg">Mat. 16.16. Acts 20.28. Rom. 9.5. 1 Tim. 3.16. 1 Joh. 5.20.</NOTE> te&s;tifies) <HI>laughs his &s;corners to &s;corn,</HI> even though they joyntly band them|&s;elves together again&s;t him, with the Divel, who in all Ages hath taught others to deny, what he him&s;elf here &s;eemingly did but doubt of. Such were tho&s;e <HI>Antichri&s;ts</HI> of whom <HI>St. John</HI> <NOTE N="h" PLACE="marg">1. Joh. 2.22.3.2.</NOTE> &s;pake; there being many, even in his daies (&s;o &s;oon had the <HI>envious man &s;owen his tares</HI>) who would not confe&s;s <HI>that Je&s;us was the Son of God;</HI> again&s;t whom the <HI>Apo&s;tle</HI> oppo&s;eth this truth of truths to <HI>confute</HI> them, and to <HI>in&s;truct</HI> us: <HI>We have &s;eer, and do te&s;tifie that the Father &s;ent the Son, to be the Saviour of the</HI> <NOTE N="i" PLACE="marg">1 Joh. 4.14.</NOTE> <HI>World;</HI> we have <HI>&s;een</HI> it: we do <HI>te&s;tifie</HI> it; which the <HI>Divels Di&s;ciples</HI> would not believe <HI>then,</HI> will not believe now; nor did he him&s;elf openly acknowledge it, &s;aying, <HI>If thou be the Son of God;</HI> If thou be, let me (at lea&s;t now) who have failed hitherto, let me &s;ee <HI>&s;ome manife&s;t te&s;timony,</HI> &s;ome <HI>evident &s;ign</HI> thereof; and there can be no harm; no danger in this, to prove thy &s;elf to be <HI>(If thou be) the Son of God.</HI> Thus and thus did the Divel <HI>in&s;inu|ate</HI> him&s;elf into our Saviour, then on the <HI>pinacle of the Temple;</HI> thither by his power he <HI>brought</HI> him: and there (expecting to &s;ee &s;ome <HI>notable proof</HI> of his <HI>Deity</HI>) he <HI>tempted him,</HI> &s;aying, <HI>If thou be the Son of God, ca&s;t thy &s;elf down from this pinacle: ca&s;t thy &s;elf</HI> <NOTE N="k" PLACE="marg">Diabolus ce|cidit, &amp; &s;tanti invidet. Augu. in prim. Epi&s;t. Joan.ca. 3. vox Diaboli quae &s;emper omnes cadere deor&s;um de&s;iderat. Hie|ronym. in Text.</NOTE> <HI>down.</HI> Lo! &s;uch as he him&s;elf is, &s;uch is the <HI>motion:</HI> it being mo&s;t agreeable to his nature, <HI>who cannot &s;tand him&s;elf, to tempt others to fall: ca&s;t thy &s;elf down from this pinacle;</HI> this was the Divels <HI>Coun&s;el</HI> to our Saviour: <HI>Evil coun&s;el being alwaies the wor&s;t to the evil</HI> <NOTE N="l" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Coun&s;ellor, as this was to Satan:</HI> who&s;e purpo&s;e was thereby to <HI>kindle</HI> in our Saviour both an <HI>ambitious de&s;ire</HI> of <HI>vain glory,</HI> and al&s;o a <HI>ra&s;h, vain,</HI> and <HI>&s;upine neglect</HI> of his <HI>Fa|ther's protection</HI> over him; whereas both were altogether <HI>incon|&s;i&s;tent</HI> with the mo&s;t <HI>pure</HI> and <HI>&s;potle&s;s nature of the Son of God;</HI> either to be touched with an <HI>Affection</HI> or <HI>Affectation</HI> of <HI>vain glory,</HI><NOTE PLACE="marg">The Sum of the &s;econd Temptation.</NOTE> by ca&s;ting him&s;elf headlong down from &s;o &s;teep a place; that if he remained <HI>unbrui&s;ed</HI> and <HI>unmangled</HI> after &s;uch a fall as that, all the beholders might <HI>crown him</HI> with a <HI>Plaudite,</HI> and admiring, <HI>adore him</HI> as &s;ome <HI>Per&s;on extraordinary;</HI> Or, to be carried about (as many are <HI>with every wind of</HI> <NOTE N="m" PLACE="marg">Ephe&s;. 4.14.</NOTE> <HI>doctrine</HI>) with an <HI>incon&s;iderate</HI> and <HI>&s;upine carele&s;&s;ne&s;s</HI> of the <HI>Protection</HI> of his Father; upon which ground, though the Divel tempted him to
<PB N="35" REF="23">both (even to be <HI>carele&s;s</HI> of his Father's <HI>Protection,</HI> and al&s;o to be <HI>ambitious</HI> of the <HI>emptie applau&s;e</HI> of men) yet would our Saviour become <HI>guilty</HI> of neither; knowing that if he would have any benefit by the <HI>protection of his Father,</HI> he ought not to attempt any thing by &s;uch means as were not lawful nor <HI>&s;ubordinate</HI> there|unto; But this (<HI>ra&s;hly to ca&s;t him&s;elf down from the pinacle of the Temple,</HI> and that at <HI>Satans &s;uit</HI>) this was not lawful, nor any waies agreeable to his <HI>Father's Will;</HI> though mo&s;t agreeable it was to <HI>Satans:</HI> who&s;e voice was, <HI>Ca&s;t thy &s;elf down,</HI> and make no &s;cruple at all of offending thy Father. So he <HI>tempted</HI> our Saviour; &s;o he <HI>tempteth</HI> us; per&s;wading us to lay a&s;ide all fear of God, and obey him: and oft-times he <HI>prevaileth with us,</HI> who could not at all <HI>prevail with our Saviour,</HI> but his <HI>ca&s;t thy &s;elf down,</HI> vani&s;hed into nothing.</P>
<P>But why did not the Divel him&s;elf (our Saviour being then in his <HI>power,</HI> though, not <HI>at his command</HI>) why did he not take the whole <HI>managing</HI> of this matter into his own hands? &s;urely, becau&s;e his <HI>malice</HI> as <HI>wrathful</HI> as it is, and his <HI>power</HI> as <HI>great</HI> as it is, is a <HI>limited</HI> and a <HI>re&s;trained</HI> power and malice, as to Chri&s;t and his members; <HI>thus far &s;halt thou go and no farther.</HI> God <HI>confining</HI> him within &s;uch and &s;uch <HI>bounds,</HI> which he may not, which he cannot pa&s;s: as <HI>Solomon</HI> did, <HI>railing</HI> and <HI>cur&s;ing</HI> <NOTE N="n" PLACE="marg">1 King. 2.37.</NOTE> <HI>Shimei;</HI> So that he is not able to doe more then God <HI>permits</HI> him to doe; and God <HI>permits</HI> him onely to <HI>Tempt</HI> (as far as he &s;ees it convenient for the good and Salvation of his <HI>Church and Cho&s;en</HI>) but <HI>not to ca&s;t</HI> <NOTE N="o" PLACE="marg">Per&s;uadere pote&s;t, praecipi|tate non pote&s;t, Hieronym. ubi &s;upra.</NOTE> <HI>down: not to de&s;troy;</HI> 'twas &s;o in <HI>Job's Ca&s;e; The Lord &s;aid unto Satan, behold, he is thine hand, but &s;ave his life;</HI> 'twas &s;o here; the <HI>Tempter</HI> had <HI>power</HI> granted him from above, onely to &s;ay unto our Saviour, by way of <HI>per&s;wa&s;ion</HI> and <HI>&s;ollicitation, Ca&s;t thy &s;elf down;</HI> but by way of any <HI>Coactive vio|lence,</HI> or <HI>praecipitation, actually to ca&s;t him down from the pinacle of the Temple, no power, no permi&s;&s;ion, no command</HI> had he obtained; no, none at all; notwith&s;tanding the <HI>limited</HI> and <HI>bounded power</HI> which he had received, he makes u&s;e of, even to the utter|mo&s;t; and though he were not able to <HI>con&s;train</HI> our Saviour by way of <HI>compul&s;ion,</HI> yet he cea&s;eth not <HI>importunately</HI> to <HI>&s;ollicite</HI> him by way of a <HI>per&s;wa&s;ive in&s;inuation, Ca&s;t thy &s;elf down from this pinacle;</HI> nay in imitation of our Saviour, <HI>v.</HI> 4. he farther backs his <HI>fruitle&s;s &s;uit,</HI> with a rea&s;on, and that out of <HI>Scripture</HI> too,
<PB N="36" REF="24">though <HI>untruly alledged;</HI> and therefore not at all prevalent with our Saviour; &s;aying, <HI>For it is written, He &s;hall give his Angels charge concerning thee, and in their hands &s;hall they bear thee up, le&s;t at any time thou da&s;h thy foot again&s;t a &s;tone, v.</HI> 6.</P>
<P><HI>It is written;</HI> namely, <HI>P&s;al,</HI> 91.11, 12. but <HI>more</HI> is there <HI>written</HI> then is here <HI>alledged</HI> by Satan; and to far better purpo&s;e, if we compare both <HI>Texts</HI> together: both what is <HI>written</HI> by the <HI>P&s;almi&s;t</HI> there; and what is out of him <HI>alledged by Satan</HI> here; That of the <HI>P&s;almi&s;t</HI> is <HI>whole</HI> and <HI>intire:</HI> thus; <HI>For he &s;hall give his Angels charge over thee, to keep thee in all thy waies: they &s;hall bear thee in their hands, that thou hurt not thy foot again&s;t a &s;tone;</HI> The &s;en&s;e; &s;o <HI>tender</HI> and careful &s;hall the <HI>Angels of</HI> God be over thee (even as a <HI>tender Mother</HI> is over a Child whom &s;hee leadeth in her hand, or beareth in her armes) that no <HI>hurtful danger</HI> &s;hall befall thee; no <HI>&s;tone,</HI> no <HI>overweighty Temptation,</HI> but &s;uch as thou art able to bear, &s;hall <HI>overwhelme</HI> thee; which is a <HI>promi&s;e</HI> of <HI>God's peculiar watchfulne&s;s</HI> and <HI>protection</HI> by his <HI>Angels</HI> both over the <HI>Head</HI> and his <HI>Members:</HI> both over <HI>Chri&s;t</HI> while he was on Earth; and al&s;o over the <HI>whole body of the Faithful,</HI> &s;o long as they are on Earth. But this of the Divel here, is <HI>maimed</HI> and wants one of its <HI>integral limbs</HI> and parts: thus; For <HI>it is written,</HI> &s;aith Satan, <HI>He &s;hall give his Angels charge over thee;</HI> and &s;o far (to give the Divel his due) is the <HI>Text</HI> rightly <HI>Cited;</HI> But then with a purpo&s;e to deceive, he wholy leaves out the following words, the&s;e <HI>(to keep thee in all thy waies)</HI> which are (as it were) the <HI>Pole</HI> on which the whole &s;en&s;e of this Scirpture turneth; and on which the <HI>promi&s;e</HI> of <HI>God's Fatherly protection</HI> over us (whe|ther in le&s;&s;er or in greater dangers) is <HI>wholy grounded;</HI> who hath <HI>promi&s;ed</HI> indeed, <HI>to keep us &s;afe under his wings,</HI> and to hide us from danger <HI>under his feathers, P&s;al</HI> 91. <HI>v.</HI> 4. <HI>from the &s;nare of the fowler, and from the noy&s;ome pe&s;tilence, v. 3. from the terrour by night, and from the arrow that flieth by day, v.</HI> 5. But all is <HI>Con|ditionally,</HI> and no farther then we are alwaies careful to <HI>regulate</HI> all our <HI>Actions,</HI> acording to the <HI>rule of his promi&s;e;</HI> which is <HI>(in all our waies)</HI> in all the <HI>good</HI> and <HI>hone&s;t ways</HI> of our <HI>lawful Callings,</HI> to the glory of God, and the good one of another, as fellow-members of one and the &s;ame <HI>my&s;tical body</HI> of Chri&s;t, to u&s;e all &s;uch lawful means to protect and defend our &s;elves, as God hath appointed; who permits us not at all <HI>to tempt him,</HI> by <HI>flying to
<PB N="37" REF="24">extraordinary,</HI> when <HI>ordinary means</HI> are neer at hand; and may not, mu&s;t not (if we will be &s;afe) be neglected and contemned; &s;o far hath <HI>God promi&s;ed to give his Angels charge</HI> over us, but no farther: no otherwi&s;e; But if men will <HI>ra&s;hly</HI> and <HI>wilfully go out of their waies,</HI> which God hath appointed them to walkin; and <HI>once out,</HI> continue <HI>ob&s;tinately</HI> to u&s;e unlawful means, for the ac|compli&s;hing of this or that; &s;urely &s;uch men <HI>tempt God</HI> (which our Saviour would not doe) and are out of the <HI>pale of his prote|ction;</HI> which our Saviour well knew, and therefore would not be moved (even though he were moved) to <HI>ca&s;t him&s;elf down from the pinacle of the Temple;</HI> becau&s;e he knew <HI>that was none of his waies;</HI> not to <HI>fall down</HI> thence by a <HI>violent,</HI> no, but rather to <HI>de&s;cend down</HI> thence by a <HI>Natural motion:</HI> and that lea&s;urely by &s;teps and by degrees; that was <HI>his right way</HI> as the <HI>Ca&s;e</HI> now &s;tood, though that <HI>crooked</HI> <NOTE N="p" PLACE="marg">I&s;a. 27.1.</NOTE> <HI>&s;erpent</HI> the Divel, by <HI>concealing</HI> the <HI>&s;ub&s;tance</HI> of his <HI>alledged Text,</HI> attempted to lead him out of that, into his own way; but his <HI>fraud</HI> was <HI>e&s;pied,</HI> his <HI>Text</HI> was <HI>exa|mined,</HI> and his <HI>Temptation</HI> as <HI>powerfully repelled</HI> in this, as in his fir&s;t <HI>A&s;&s;ault;</HI> Nay, we may truly &s;ay, that his <HI>fraud</HI> al&s;o was here <HI>farther detected,</HI> not onely in <HI>concealing</HI> part of this <HI>Text,</HI> which made wholy for our Saviour, who would not be <HI>tempted to go out of his waies;</HI> but al&s;o in his <HI>not alledging</HI> the whole fol|lowing <HI>Text, v.</HI> 13. which made &s;o <HI>directly</HI> again&s;t him&s;elf, on the behalf of our Saviour; a <HI>Per&s;on</HI> ordained to &s;ubdue him, as the <HI>concealed Text</HI> (the &s;en&s;e whereof was well known to Satan) imports; and the <HI>concealed Text</HI> which made &s;o plainly again&s;t him&s;elf was this; <HI>Thou &s;halt go upon the Lyon, and the Adder, the young Lyon, and the Dragon, &s;halt thou tread under thy feet.</HI> Where there is no promi&s;e made to the <HI>Pope</HI> to trample upon the <HI>Emperour</HI> (as <HI>Alexander</HI> the third, <HI>abu&s;ing this Text,</HI> did upon the neck of <HI>Frederick</HI> the fir&s;t, &s;irnamed <NOTE N="q" PLACE="marg">Baleus de Act. Roman. Pontificum, lib. 5. in vita Alex|andri tertii.</NOTE> <HI>Barbaro&s;&s;a</HI>) No; but for our <HI>Saviour Chri&s;t</HI> to <HI>trample</HI> upon <HI>Satan,</HI> with whom he had to doe; This <HI>Lyon,</HI> this <HI>Adder,</HI> this <HI>Dragon,</HI> being none other <HI>my&s;tically</HI> but the <HI>Divel</HI> <NOTE N="r" PLACE="marg">Tittleman in locum, Hilar. Canon. 3. Hie|ronym. in Matt. 4.</NOTE> him&s;elf, full of <HI>wrath,</HI> full of <HI>venome,</HI> full of <HI>poy&s;on,</HI> to be <HI>Conquered by our Saviour;</HI> who will tread him &s;hortly under his feet, <HI>Rom. 16.20</HI> and did now &s;ufficiently <HI>trample</HI> on him, when he an&s;wered him, <HI>It is written again, Thou &s;halt not tempt the Lord thy God, v.</HI> 7.</P>
<P><HI>It is written again;</HI> once had our Saviour beat off the Divel
<PB N="38" REF="25">before, <HI>v.</HI> 4. with <HI>It is written;</HI> namely, <HI>Deut.</HI> 8.3. and once al&s;o in imitation of our Saviour, had the Divel alledged, or rather <HI>mi&s;alledged</HI> Scripture, <HI>v.</HI> 6. mangling and perverting the true and genuine &s;en&s;e thereof, by <HI>concealing</HI> what therein was mo&s;t <HI>Material</HI> and <HI>Con&s;iderable:</HI> this, <HI>to keep thee in all thy waies;</HI> which was <HI>written</HI> al&s;o, <HI>P&s;al.</HI> 91. <HI>v.</HI> 11. but not <HI>alledged</HI> by Satan; but our Saviour in his <HI>reply</HI> here <HI>(It is written again)</HI> pointeth at both; both at his own <HI>true alledging</HI> of Scripture in his <HI>fir&s;t,</HI> and al&s;o at the Divels <HI>fal&s;e dealing</HI> in <HI>not truly al|ledging</HI> it in this his <HI>&s;econd Conflict;</HI> and becau&s;e he would deal with him now again as he had done before; that is, <HI>Conquer</HI> him with his <HI>Father's word,</HI> He &s;aith, (putting him in mind to how little purpo&s;e it was to <HI>conte&s;t</HI> with him any more, who had the <HI>&s;tronge&s;t weapon,</HI> though the Divel pretended Scripture too) <HI>It is written again:</HI> and by thy <HI>fal&s;e dealing,</HI> thou can&s;t not, thou &s;halt not prevail again&s;t me; Our Saviour in this his <HI>reply</HI> here <HI>not oppo&s;ing Scripture to Scripture,</HI> as if the one only (that al|ledged by him&s;elfe) had been <HI>true,</HI> and the other (that al|ledged by Satan, as much as remained of it) had been fal&s;e: no; but following that rule which afterwards he taught St. <HI>John, believe not every</HI> <NOTE N="&s;" PLACE="marg">1 John 4.1.</NOTE> <HI>&s;pirit</HI> (not the <HI>doctrine</HI> of every one that enti|tleth it to the &s;pirit) <HI>but try the Spirits,</HI> try their doctrines <HI>whe|ther they be of God,</HI> he only <HI>Confuted the abu&s;e of Scripture by</HI> <NOTE N="t" PLACE="marg">Fal&s;as de Scripturis Dia|boli &s;agittas, veris Scriptu|rarum frangit clypeis. Hiero|nym. in locum.</NOTE> <HI>Scripture;</HI> For the Divel as 'tis plain, to his own advantage, had <HI>mo&s;t impudently abu&s;ed it,</HI> by mi&s;alledging it (as <HI>Heretiques,</HI> his di&s;ciples often doe) but our Saviour <HI>confuted that abu&s;e,</HI> and <HI>rectified that error,</HI> by righthly interpreting it; and he rightly interpreted that Scripture, when (rightly concluding, that to <HI>ca&s;t him&s;elf down from the pinacle of the Temple,</HI> which was <HI>none of his waies,</HI> was <HI>to tempt</HI> God, who had promi&s;ed to keep him only <HI>in all his waies,</HI> which the Divel left out) He <HI>an&s;wered, It is written again, Thou &s;halt not tempt the Lord thy God:</HI> and in vain thou <HI>tempte&s;t me</HI> to tempt him; in &s;en&s;e thus much; Thou that <HI>Tempe&s;t</HI> me <HI>(no good Textuary)</HI> though thou judge&s;t thy thy &s;elf &s;trong enough to <HI>Oppo&s;e</HI> me, and finally prevail again&s;t me with thy <HI>too too &s;hort weapon,</HI> with <HI>a piece of a Text,</HI> yet I am &s;tronger then thou, and as able now as before, <HI>v.</HI> 4&punc; by <HI>Citing a whole Text,</HI> according to its true &s;en&s;e and meaning, which thou ha&s;t not done, to foyl and repel thee; and thus I doe it; <HI>It is
<PB N="39" REF="25">written again;</HI> thou mighte&s;t have been &s;atisfied at fir&s;t, but &s;ince thou wilt not, my Father's Word &s;hall <HI>again defend</HI> me, and <HI>again offend</HI> thee: <HI>It is written again, Thou &s;halt not tempt the Lord thy God.</HI></P>
<P><HI>It is written, Deut.</HI> 6.16. where <HI>Mo&s;es</HI> exhorting the <HI>I&s;rae|lites</HI> to obey their God, begins his Exh&oacute;rtation with, <HI>Hear O I&s;rael, v.</HI> 3.4. and (not to &s;peak of other particulars) in this al&s;o, he commands them to hear him even in this, <HI>Ye &s;hall not tempt the Lord your God.</HI> Which our Saviour here (the number only changed) aptly alledgeth again&s;t the Divel per&s;wading him (by <HI>ca&s;ting him&s;elf down from the pinacle of the Temple</HI>) to <HI>tempt God;</HI> which <HI>Mo&s;es</HI> forbade the <HI>I&s;raelites;</HI> and our Saviour took it for granted, that it was al&s;o forbidden him. But the better to under&s;tand the <HI>Text,</HI> let us enquire a little into the meaning of the&s;e words <HI>(to Tempt God) Thou &s;halt not tempt the Lord thy God;</HI> thus; a <HI>Negative precept</HI> you &s;ee it is; and &s;uch Precepts are alwaies <NOTE N="u" PLACE="marg">Praecepta ne|gativa obligant &s;emper, &amp; ad &s;emper.</NOTE> <HI>Obligatory,</HI> alwaies <HI>binding,</HI> and to all times, unle&s;s God him&s;elf command the contrary; As, <HI>Thou &s;halt not kill, Exod.</HI> 20.13. and no man but by <HI>divine di&s;pen&s;a|tion</HI> (as in the <HI>ca&s;e</HI> of <HI>Abrabam,</HI> whom God commanded to <HI>&s;a|crifice his</HI> <NOTE N="w" PLACE="marg">Gen. 22.2.</NOTE> <HI>&s;on</HI>) can at any time be <HI>relea&s;ed</HI> from the exact keeping of that <HI>Negative Commandement.</HI> But our Saviour here had received no &s;uch <HI>di&s;pen&s;ation,</HI> as might any waies <HI>ab|&s;olve</HI> him from his <HI>Obedience</HI> to his Father; and therefore he would not, by any <HI>per&s;wa&s;ion</HI> of Satan, &s;uffer him&s;elf to be <HI>drawn away</HI> from his <HI>Filial obedience</HI> to his Father; knowing that <HI>the &s;ame law</HI> that did <HI>bind</HI> the <HI>I&s;raelites,</HI> though they often tran&s;|gre&s;&s;ed it, did al&s;o <HI>oblige</HI> him, and he would at no time tran&s;gre&s;s it; but <HI>re&s;olutely an&s;wered</HI> Satan, with <HI>relation</HI> to him&s;elf, <HI>Thou &s;halt not tempt the Lord thy God.</HI> Now (to come to the point we treat of) to <HI>tempt God,</HI> is, out of <HI>ra&s;hne&s;s</HI> or <HI>unbelief,</HI> and the like, to make <HI>Tryal</HI> and <NOTE N="x" PLACE="marg">Tentare e&s;t periculum fa|cere, experi|menta quaerere, &amp;c. Pet. Mart. loc. com. cla&s;&s; 1. c. 8. Sect. 17. &amp; cla&s;&s; 3. ca. 4. Sect. 54.</NOTE> <HI>experiment,</HI> by &s;uch means as we ought not, either of his <HI>power,</HI> or his <HI>ju&s;tice,</HI> or his <HI>wi&s;dome,</HI> or his <HI>Fatherly protection</HI> over us. The latter whereof is <HI>properly</HI> the <HI>Tempting</HI> here meant in the <HI>Text; Thou &s;halt not tempt the Lord thy God;</HI> that is (as in this <HI>particular Ca&s;e</HI>) thou &s;halt not <HI>ra&s;hly</HI> and out of <HI>unbelief, que&s;tion</HI> his <HI>power,</HI> thou &s;halt not make <HI>tryal</HI> by any unlawful means, whether he be able to <HI>protect</HI> thee, or not, even when thou ha&s;t <HI>wilfully exceeded</HI> the bounds, within
<PB N="40" REF="26">which he hath promi&s;ed to <HI>protect</HI> thee; or, if thou doe&s;t, thou <HI>tempte&s;t him,</HI> thou &s;inne&s;t again&s;t him; which I may not doe, &s;aith our Saviour; But becau&s;e we are now &s;peaking of <HI>Tem|pting God,</HI> who by man is <HI>tempted</HI> &s;everal waies, let us a little <HI>expatiate</HI> in this matter, and then again <HI>de&s;cend</HI> in order to this <HI>particular tempting</HI> here mentioned in the <HI>Text.</HI> We &s;ay then, that God, by &s;inful man, naturally <HI>exorbitant,</HI> and of him&s;elf not to be kept within the <HI>bounds</HI> of <HI>mode&s;ty</HI> and <HI>moderation,</HI> is <HI>Tempted</HI> divers waies. As,</P>
<P>Fir&s;t, In re&s;pect of his <HI>Power.</HI> And &s;o he is <HI>tempted,</HI> when <HI>incon&s;iderate men</HI> (impatient to wait Gods lei&s;ure) doe, out of <HI>diffidence</HI> and <HI>unbelief,</HI> appoint either the <HI>Time, when</HI> he &s;hall help them; or the <HI>Place, where</HI> he &s;hall help them; or the <HI>man|ner, how</HI> he &s;hall help them: leaving in the mean time (as it were) nothing to his <HI>immediate power;</HI> (who is <HI>a pre&s;ent help in trouble</HI>) but what be&s;t &s;uits with their own folly. So the <HI>I&s;raelites tempted God</HI> in the <HI>wilderne&s;s,</HI> when in the time of their greate&s;t thir&s;t, they made <HI>tryall</HI> of his <HI>power,</HI> whether he were able to give them Water, or not: <HI>chiding with Mo&s;es,</HI> &s;aying, <HI>Give us Water that we may drink, Exod.</HI> 17.2. To whom <HI>Mo&s;es</HI> replyed, <HI>Why chide you with me? wherefore do you tempt the Lord?</HI> In memory of who&s;e <HI>chiding</HI> with God, and <HI>Mo&s;es,</HI> after the Lord had manife&s;ted his <HI>powerful pre&s;ence</HI> among them, by giving them <HI>water out of the Rock,</HI> he called the name of that place, <HI>Ma&s;&s;ah, v. 7. and</HI> <NOTE N="y" PLACE="marg">Numb. 20.2, 3, 4, 13.</NOTE> <HI>Meribah,</HI> that is, <HI>Chiding</HI> or <HI>Conten|tion, becau&s;e of the chiding of the Children of I&s;rael, and becau&s;e they tempted the Lord,</HI> &s;aying, <HI>Is the Lord among us, or not?</HI> To which <HI>manner of tempting</HI> the Lord our God, this in the <HI>Text cited</HI> by our Saviour, out of <HI>Deut.</HI> 6.16. hath relation: <HI>Ye &s;hall not tempt the Lord your God, as ye tempted him in Ma&s;&s;ah;</HI> And with &s;uch a kind of <HI>tempting God</HI> al&s;o in re&s;pect of his <HI>power,</HI> the Governours of the Inhabitants of <HI>Bethulia</HI> were upbraided by <HI>Judith,</HI> for making an Oath between God and them, that they would deliver up the Citie to the <HI>A&s;&s;yrians,</HI> unle&s;s <HI>God within five daies did give them Water;</HI> <NOTE PLACE="marg"><HI>a</HI> Judith. 8.9, 10, 11, 12.</NOTE> to whom &s;he &s;aid, <HI>Who are you that have tempted God this day?</HI></P>
<P>Secondly, In re&s;pect of his <HI>Ju&s;tice.</HI> And &s;o he is <HI>tempted,</HI> when <HI>wicked men,</HI> who run on &s;ecurely in the <HI>un-interrupted</HI> cour&s;e of their &s;ins, doe by their <HI>ob&s;tinacy</HI> and <HI>impenitency,</HI> make
<PB N="41" REF="26">a <HI>needle&s;s tryall</HI> to their own woe, whether God be a <HI>ju&s;t God,</HI> and whether in his <HI>ju&s;tice</HI> he will puni&s;h them, or not. Whereas 'tis known, that <HI>in the hand of the Lord there is a</HI> <NOTE N="b" PLACE="marg">P&s;alm 75.9, 10.</NOTE> <HI>Cup, and the Wine is red: it is full mixt, and he poureth out of the &s;ame: as for the dregs thereof, all the ungodly of the earth &s;hall drink them, and &s;uck them out;</HI> and in this &s;en&s;e, the Lord him&s;elf complaineth again&s;t the <HI>I&s;raelites, Numb.</HI> 14.22. &s;aying, <HI>They have tempted me the&s;e ten times;</HI> and by their <HI>re-iterated</HI> &s;ins have they &s;o often <HI>tempted</HI> me; Wherefore I cannot but in <HI>ju&s;tice</HI> puni&s;h them; at lea&s;t, with a <HI>privation</HI> of the <HI>promi&s;ed land;</HI> as afterwards they found true by experience. <HI>Surely, they &s;hall not &s;ee the land, which I &s;ware unto their Fathers,</HI> &s;aith the Lord; <HI>Neither &s;hall any of them that provoked (tempted) me, &s;ee it, v.</HI> 23. So that plain it is, that God is even then al&s;o <HI>tempted,</HI> when the <HI>Execution</HI> of his <HI>&s;evere ju&s;tice,</HI> which will <HI>inevitably</HI> follow <HI>incorrigible</HI> &s;inners, is not at all feared or regarded.</P>
<P>Thirdly, In re&s;pect of his <HI>Wi&s;dome.</HI> And &s;o he is <HI>tempted,</HI> when <HI>vain-glorious men</HI> (as if they were wi&s;er then the <HI>All-wi&s;e God</HI>) &s;trive to have that in point of <HI>Ceremonious</HI> and <HI>outward &s;hadows continued,</HI> which he (who ties not him&s;elf at all times, to the <HI>&s;ame Rites and Ceremonies</HI>) hath appointed (at lea&s;t, by degrees) at &s;uch or &s;uch a time, to be <HI>di&s;continued</HI> and <HI>aboli&s;hed.</HI> A cleer Example whereof, we have in that <HI>&s;harp Contention</HI> which aro&s;e between the <HI>Phari&s;ees</HI> and <HI>Peter,</HI> with others, tou|ching <HI>Circumci&s;ion</HI> and other <HI>rites</HI> of the <HI>Ceremonial law of Mo&s;es,</HI> which in the judgement of <HI>Peter</HI> and the re&s;t of the <HI>Apo&s;tles</HI> (who&s;e judgement in that <HI>Ca&s;e,</HI> was the judgement even of God him&s;elf) were at that time fit to be made <HI>Null</HI> and <HI>Cancelled, Act.</HI> 15. thus; <HI>Certain men, which came down from Judea, taught the Brethren, and &s;aid, Except ye be Circumci&s;ed after the manner of Mo&s;es, ye cannot be &s;aved, v.</HI> 1. which <HI>Paul</HI> and <HI>Barnabas</HI> in <HI>Opi|nion di&s;&s;enting</HI> from them, and vehemently <HI>di&s;puting</HI> again&s;t them, <HI>oppo&s;e</HI> and <HI>deny, v.</HI> 2. willing to have that <HI>Que&s;tion deter|mined;</HI> but not willing to meddle therein of them&s;elves, with|out the <HI>unanimous con&s;ent</HI> of the <HI>Apo&s;tles</HI> and <HI>Elders, v.</HI> 2. who being rightly informed by them, of the <HI>true &s;tate</HI> of the <HI>Contro|ver&s;ie</HI> in <HI>Que&s;tion;</HI> as, that <HI>Circumci&s;ion</HI> was urged by certain of <HI>Judea,</HI> as a <HI>Ceremony</HI> mo&s;t nece&s;&s;ary to Salvation, <HI>v.</HI> 1. and that the keeping of the whole <HI>law of Mo&s;es,</HI> not only the <HI>Morall,</HI>
<PB N="42" REF="27">but al&s;o the <HI>Ceremonial law</HI> was urged by certain <HI>of the Sect of the Phari&s;ees which believed, v.</HI> 5. as nece&s;&s;ary al&s;o for the attaining of the &s;ame end, <HI>they came together to con&s;ider of this matter, v.</HI> 6. and thus a&s;&s;embled together in <HI>Council,</HI> to con&s;ider of this mat|ter; <HI>Peter by who&s;e mouth</HI> it was appointed of God <HI>that the Gen|tiles &s;hould hear the Word of God and believe, v.</HI> 7. after much <HI>di&s;puting,</HI> &s;aid unto them, <HI>Why tempt ye God, to put a yoke upon the necks of the Di&s;ciples, which neither our Fathers, nor we were able to bear? v.</HI> 10. In &s;en&s;e; Why thus <HI>tempt ye God,</HI> by urging <HI>Circumci&s;ion</HI> now and other <HI>Ceremonies</HI> (once indeed <HI>commanded</HI> by the <HI>law of Mo&s;es,</HI> but now aboli&s;hed) why urge ye this as a thing ab&s;olutely nece&s;&s;ary for the attaining of eternal life? which in its own nature, was never &s;o nece&s;&s;ary; for, <HI>v. 11. our Fathers, and we are &s;aved no other way, but by the grace of our Lord Je&s;us Chri&s;t;</HI> more cleerly revealed now <HI>to us</HI> in the <HI>Go&s;pel,</HI> then in former Ages, to <HI>our Fathers</HI> under the <HI>Law:</HI> &s;ee! that <HI>yoke,</HI> tho&s;e <HI>Ceremonies</HI> in <HI>Que&s;tion,</HI> were then (under the law) enjoy|ned even to believers; But now under the Go&s;pel, 'twas thought fit by the <HI>Apo&s;tles</HI> them&s;elves, as mo&s;t agreeable to the <HI>wi&s;dome of God,</HI> to take that <HI>yoke from off the Di&s;ciples necks;</HI> wherefore at &s;uch a time as that, when the <HI>&s;ub&s;tance,</HI> when <HI>Chri&s;t</HI> was <HI>exhi|bited,</HI> I &s;ay at &s;uch a time as that, to quarrell about &s;hadows, as tho&s;e that came down from <HI>Judea</HI> did, <HI>Act.</HI> 15.1. impo&s;ing <HI>cir|cumci&s;ion,</HI> as nece&s;&s;ary to &s;alvation; whereas <HI>Paul</HI> &s;aith, <HI>If ye be circumci&s;ed, Chri&s;t &s;hall profit you</HI> <NOTE N="c" PLACE="marg">Gal. 5.2.</NOTE> <HI>nothing:</HI> and not yielding to take off that <HI>yoke</HI> now, <HI>newly Antiquated;</HI> and therefore <HI>now u&s;ele&s;s Ceremonies</HI> of the Law, which before his comming in the fle&s;h, was onely <HI>our Schoolma&s;ter to bring us unto</HI> <NOTE N="d" PLACE="marg">Gal. 3.24.</NOTE> <HI>Chri&s;t,</HI> what was this? but <HI>&s;leightly</HI> to <HI>undervalue</HI> and <HI>pre&s;umtuou&s;ly</HI> to call in <HI>que&s;tion</HI> the <HI>manifold wi&s;dome of</HI> <NOTE N="e" PLACE="marg">Ephe&s;. 3.10.</NOTE> <HI>God,</HI> preferring their own, before his; which (by rea&s;on of <HI>di&s;tinct times,</HI> requiring a <HI>di&s;tinct di&s;pen&s;ation</HI>) was to be manife&s;ted one way to the <HI>Jews,</HI> another way to the <HI>Gentiles;</HI> the <HI>Jews</HI> before the comming of Chri&s;t, mu&s;t, according to the <HI>wi&s;dome of God,</HI> be &s;ubject to many <HI>rites and Ceremonies</HI> (that <HI>yoke</HI> whereof St. <HI>Peter</HI> &s;peaketh) but the <HI>converted Gentiles,</HI> after his comming, mu&s;t not: mu&s;t not be any longer under the <HI>Paedagogie</HI> and <HI>Ritual di&s;cipline</HI> of the <HI>ceremonial Law;</HI> wherefore <HI>Peter</HI> here, in the name, and with the con&s;ent of the <HI>whole Colledge</HI> of the <HI>Apo&s;tles</HI> and <HI>Elders,</HI>
<PB N="43" REF="27">rightly charged tho&s;e with the <HI>&s;in</HI> of <HI>tempting God,</HI> who in this <HI>ca&s;e</HI> (highly extolling their own judgement) would not admit of any <HI>abolition</HI> of tho&s;e <HI>old Ceremonies,</HI> though <HI>aboli&s;hed,</HI> they were according to the <HI>manifold wi&s;dom of God.</HI></P>
<P>Fourthly, In re&s;pect of his <HI>Fatherly protection</HI> over us. And &s;o he is oftentimes <HI>tempted,</HI> when carele&s;s men, altogether <HI>negli|gent</HI> of the <HI>ordinary</HI> and <HI>appointed means,</HI> doe, when there is no cau&s;e at all, <HI>pre&s;umptuou&s;ly</HI> try, whether God will <HI>protect</HI> and <HI>pre|&s;erve</HI> them, or not, without &s;uch or &s;uch <HI>ordinary means</HI> &s;ome other <HI>extraordinary</HI> way: nothing at all regarding the undeni|able truth of that approved <NOTE N="f" PLACE="marg">Qui de&s;tinat ad finem, de&s;ti|nat ad media.</NOTE> <HI>Maxime,</HI> that <HI>God who ordaineth to the end, ordaineth to the means al&s;o, which lead to that end.</HI> For in&s;tance; when <HI>Hezekiah was &s;ick unto death,</HI> the Lord &s;ent his <HI>Prophet I&s;aiah</HI> unto him, and his Me&s;&s;age was to tell him, that he &s;hould <HI>recover of that</HI> <NOTE N="g" PLACE="marg">2 King. 20.1, 5, 7.</NOTE> <HI>&s;ickne&s;s;</HI> True; but not unle&s;s he u&s;ed the <HI>means appointed</HI> of God for his <HI>recovery;</HI> which was, to <HI>lay a bunch of figs upon his boil:</HI> which done as was <HI>appointed,</HI> he &s;oon <HI>recovered</HI> as was <HI>promi&s;ed;</HI> but had the <HI>means</HI> of his <HI>reco|very</HI> been <HI>carele&s;ly neglected,</HI> his <HI>boil had not been healed;</HI> nor he him&s;elf re&s;tored to his former &s;trength. Again, <HI>Paul</HI> being in great danger of <HI>Shipwrack,</HI> in his voyage to <HI>Rome,</HI> was comfor|ted by an <HI>Angel, appearing to him by night,</HI> &s;aying, <HI>Paul, God hath given thee all them that &s;ayl with thee in the Ship;</HI> hath given <HI>them</HI> (their <HI>lives</HI>) unto thee; and for thy &s;ake, not one of them &s;hall be drowned; not if they u&s;e the means appointed to &s;ave their lives: and that means was, <HI>to abide in the</HI> <NOTE N="h" PLACE="marg">Act. 27.22, 23, 31.</NOTE> <HI>Ship;</HI> as <HI>Paul</HI> him&s;elf (after he had <HI>conferred</HI> with the <HI>Angel</HI>) &s;aid <HI>to the Cen|turion, and to the Souldiers, Except the&s;e abide in the Ship, ye can|not be &s;aved;</HI> which being <HI>punctually</HI> ob&s;erved, not one of them peri&s;hed in the waters; But had they not abode <HI>in the Ship</HI> (the means of their &s;afety) they could not have promi&s;ed unto them&s;elves, any the lea&s;t hope of &s;afety; becau&s;e, when the means and <HI>&s;econd cau&s;es</HI> are <HI>ra&s;hly neglected,</HI> the end, ordinarily, can never be <HI>attained;</HI> Witne&s;s that <HI>peevi&s;h Jew,</HI> who fallen into an unclean place, and refu&s;ing to be taken out thence on the <HI>Sabbath day</HI> (whereas it was lawful to <HI>pull an Oxe, or an A&s;&s;e out of a pit</HI> on that <NOTE N="i" PLACE="marg"><HI>Luke 14.5.</HI> Periculum a|nimae pellit Sabbatum.</NOTE> day) by that his <HI>wilfull tempting God,</HI> in neglecting the ordinary means to pre&s;erve his life, he lo&s;t it before the next day. As many others al&s;o doe, even by their
<PB N="44" REF="28">own <HI>pre&s;umptuou&s;ne&s;s</HI> and <HI>carele&s;s neglect</HI> of all good means or|dained to &s;ave their lives. And &s;uch are they who either ob|&s;tinately refu&s;e the <HI>pre&s;ent</HI> and <HI>proper help</HI> of the <HI>Phy&s;ician,</HI> in time of <HI>&s;ickne&s;s;</HI> or, that will not (when they are to take a journey) be any waies per&s;waded, <HI>prudently to decline,</HI> and avoid this or that imminent and pre&s;ent danger, likely to fall upon them by the way; knowing that <HI>Theeves</HI> are there, and as <HI>dangerous Companions</HI> there, &amp;c. fooli&s;hly di&s;puting again&s;t them&s;elves thus and thus; If God hath ordained that I &s;hall re|cover of this <HI>&s;ickne&s;s,</HI> there is no need of <HI>Phy&s;ick;</HI> if not, all that the <HI>Phy&s;ician</HI> can doe, is in vain; therefore I will not at all meddle with any of his <HI>Diets,</HI> with any of his <HI>Potions.</HI> And again. If it be the good plea&s;ure of God to pre&s;erve my life any longer, I &s;hall be &s;afe, even among <HI>Theeves;</HI> if not, all my <HI>pro|vidence,</HI> all my <HI>indu&s;try</HI> will avail me nothing; therefore I will adventure to pa&s;s, even through the mid&s;t of them; thou wilt; more <HI>forward</HI> then <HI>wi&s;e;</HI> thou wilt; but know, that in thus <HI>peevi&s;hly</HI> following thine <HI>own will,</HI> thou thereby <HI>tempte&s;t God,</HI> and do&s;t not at all <HI>obey his will,</HI> who hath given thee an <HI>under&s;tanding</HI> to di&s;cern between good and evil; and a <HI>will</HI> to chu&s;e the good, and refu&s;e the evil: Now 'tis good and acceptable unto God, to make u&s;e of the <HI>Phy&s;itian</HI> as a means under God to prolong thy life; and that of our Saviour, which is meant <HI>&s;piritu|ally,</HI> may be applied <HI>corporally</HI> al&s;o; this, <NOTE N="k" PLACE="marg">Matth. 9.12.</NOTE> <HI>they that be whole need not a Phy&s;itian, but they that are &s;ick;</HI> where our Saviour grants that they that need a <HI>Phy&s;itian,</HI> may lawfully u&s;e him; but they that are &s;ick need him: Neither was <HI>A&s;a</HI> blamed becau&s;e he &s;ought to the <HI>Phy&s;itians,</HI> but becau&s;e he <HI>&s;ought not to the Lord,</HI> but <HI>only to the Phy&s;itians;</HI> putting his whole tru&s;t in the one (in <HI>man</HI>) for his recovery, and none at all in the other (in <HI>God</HI>) therefore was he <NOTE N="l" PLACE="marg">2 Chro. 16.12.</NOTE> blamed. Wherefore that <HI>coun&s;el</HI> of the <HI>wi&s;e man</HI> is not <HI>wilfully</HI> to be de&s;pi&s;ed; <HI>Honour a Phy&s;itian with the honour due unto him, for the u&s;es which you may have of</HI> <NOTE N="m" PLACE="marg">Ecclus 38.1.</NOTE> <HI>him:</HI> An <HI>argu|ment</HI> that in time of <HI>&s;ickne&s;s,</HI> it is a lawful means, even appointed of God him&s;elf, for our recovery to u&s;e the <HI>Phy&s;itian;</HI> and none but &s;uch as <HI>tempt God,</HI> will ob&s;tinately refu&s;e his <HI>medicines</HI> when there is pre&s;ent need of them, and when they may be had; yet &s;till with this care, with this <HI>caveat,</HI> that we &s;eek <HI>chiefly unto God</HI> (who giveth the ble&s;&s;ing) both <HI>before</HI> and al&s;o <HI>when</HI> we
<PB N="45" REF="28">&s;eek unto the <HI>Phy&s;itian;</HI> 'tis good al&s;o in times of danger, to u&s;e all lawful means under and <HI>&s;ubordinate</HI> to the <HI>providence</HI> of our good God, to e&s;cape that danger; or el&s;e why did <HI>David</HI> wi&s;ely decline the fury of <NOTE N="n" PLACE="marg">1 Sam. 18.11.</NOTE> <HI>Saul?</HI> or why did our Saviour him&s;elf, until his hour was come, decline the <HI>layings in wait</HI> of the <HI>Scribes</HI> and <NOTE N="o" PLACE="marg">John 5.13.</NOTE> <HI>Phari&s;ees?</HI> or why was <HI>Paul,</HI> to the end that he might e&s;cape his hands, <HI>let down by the wall in a basket, when the Governour under Aretas the King &s;ought to apprehend</HI> <NOTE N="p" PLACE="marg">2 Cor. 11.32.33.</NOTE> <HI>him?</HI> or when the <HI>Jews</HI> at an other time <HI>took coun&s;el to kill</HI> <NOTE N="q" PLACE="marg">Acts 9.24, 25.</NOTE> <HI>him?</HI> was it not to prove even <HI>by example,</HI> that who&s;oever will attain the <HI>end,</HI> mu&s;t not carele&s;ly neglect the <HI>means;</HI> mu&s;t not de&s;pi&s;e the <HI>middle,</HI> or <HI>&s;econd cau&s;es, &s;ubordinate</HI> to that <HI>end?</HI> or if they do, the effect thereof will be <HI>di&s;honour to God,</HI> and <HI>danger una|voydable to them&s;elves.</HI> Behold, &s;o it is in <HI>temporal</HI> things; <HI>God is tempted,</HI> and the <HI>end is not attained,</HI> when the <HI>means</HI> leading to that <HI>end</HI> are <HI>wilfully neglected.</HI> Surely 'tis &s;o al&s;o in <HI>&s;piritual</HI> things: Now faith, repentance, and the preaching of the <HI>holy Go&s;pel,</HI> are <HI>&s;piritual</HI> and <HI>heavenly</HI> means ordained of God, to bring us to the <HI>end,</HI> even to <HI>eternal life;</HI> and therefore 'tis a <HI>bla&s;phemous &s;peech</HI> of &s;ome, who &s;ay, If it be the good plea&s;ure of God to &s;ave me, to bring me to Heaven, I &s;hall be &s;aved, though in the mean time I be altogether carele&s;&s;e of the means whereby he will do it: <HI>Not &s;o,</HI> O man, who&s;oever thou art, <HI>not &s;o;</HI> for if thou wilt be &s;aved, that which <HI>John</HI> the <HI>Bapti&s;t</HI> &s;o earne&s;tly required of the unbelieving <HI>Jews,</HI> is al&s;o required of thee; <HI>to repent and believe the</HI> <NOTE N="r" PLACE="marg">Mark 1.14.</NOTE> <HI>Go&s;pel;</HI> becau&s;e mo&s;t true it is, that <HI>God who created thee without thee, will never &s;ave thee without</HI> <NOTE N="&s;" PLACE="marg">Qui creavit te &s;ine te, non &s;alvabit te &s;ine te. Augu&s;t.</NOTE> <HI>thee;</HI> with|out thine <HI>own faith,</HI> without thine <HI>own repentance,</HI> when thou art come to years, and in a capacity of both; <HI>Believe and thou &s;halt be &s;aved; eternal life is the gift of God, through Je&s;us Chri&s;t our Lord, Rom.</HI> 6.23. True, but that life &s;hall be given to none but to tho&s;e only that <HI>run,</HI> and <HI>wre&s;tle,</HI> and <HI>&s;trive</HI> and <HI>fight</HI> to obtain that <HI>eternal prize;</HI> the&s;e being the means appointed of God to obtain it; <HI>&s;o run that ye may</HI> <NOTE N="t" PLACE="marg">1 Cor. 9.24.</NOTE> <HI>obtain;</HI> we have not <HI>digre&s;&s;ed</HI> in all this; no; yet 'tis time to look back again <HI>to the rock from whence all this is hewen;</HI> 'tis this, God is <HI>tempted</HI> &s;eve|ral ways; as when a <HI>needle&s;s,</HI> nay a <HI>&s;inful experiment</HI> is made, 1. Of his <HI>power.</HI> 2. Of his <HI>Ju&s;tice.</HI> 3. Of his <HI>Wi&s;edom.</HI> 4. Of his <HI>Fatherly protection</HI> over us; and in this latter &s;en&s;e, is our
<PB N="46" REF="29"><HI>Saviour's an&s;wer</HI> here to be under&s;tood; for to the Divel per|&s;wading him to <HI>ca&s;t him&s;elf down from the pinacle of the Temple, v.</HI> 5. No, &s;aith he in &s;en&s;e, that lawfully I cannot do: Why? Becau&s;e there is another <HI>ordinary way</HI> to go down, and not (<HI>ra&s;hly neglecting</HI> my Father's provident care over me) to <HI>ca&s;t my &s;elf down,</HI> and that <HI>ordinary way,</HI> tho&s;e <HI>ordinary means</HI> mu&s;t I u&s;e, which he hath appointed to pre&s;erve me; otherwi&s;e I &s;hall be guilty of <HI>tempting</HI> him, by <HI>trying</HI> whether he will &s;o pre&s;erve me or not, when I am wilfully gone out of my ways; but that I may not do neither; <HI>for it is written:</HI> and his <HI>word</HI> &s;hall be my <HI>guide in all my ways;</HI> and his word is, <HI>Thou &s;halt not tempt the Lord thy God, v.</HI> 7. Thus our Saviour <HI>an&s;wered,</HI> and thus al&s;o was the Divel, even in this his <HI>&s;econd a&s;&s;ault,</HI> mo&s;t &s;hame|fully <HI>repul&s;ed.</HI></P>
<P>Notwith&s;tanding, he &s;oon begins a <NOTE N="u" PLACE="marg">Qui audit do|minum deum tuum, tamen adhuc tentare non de&s;init. Chry&s;olog. de tentati. &amp; je|junio Chri&s;ti, Serm. 13.</NOTE> third.</P>
<P><HI>Again the Divel taketh him up into an exceeding high Mountain, and &s;heweth him all the Kingdomes of the world, and the glory of them, v.</HI> 8.</P>
<P><HI>And &s;aith unto him, All the&s;e things will I give thee, if thou wilt fall down and wor&s;hip me, v.</HI> 9.</P>
<P><HI>Then &s;aith Je&s;us unto him, Get thee hence Satan: for it is written, Thou &s;halt wor&s;hip the Lord thy God, and him only &s;halt thou &s;erve, ver&s;e</HI> 10.</P>
<P>Lo! Here is much more of <HI>impudency</HI> in this, then in the two other <HI>temptations;</HI> and that by the &s;ame <HI>Tempter,</HI> again&s;t the &s;ame <HI>Saviour:</HI> For before <HI>v.</HI> 3, 6. it was but, <HI>if thou be the Son of God;</HI> but now it is <HI>v. 9. If thou wilt fall down and wor&s;hip me:</HI> Satan rather <HI>increa&s;eth</HI> then <HI>decrea&s;eth</HI> in his malice; <NOTE PLACE="marg">The &s;um of the third and la&s;t Tempta|tion.</NOTE> who&s;e <HI>attempts</HI> were now <HI>high</HI> and <HI>lofty;</HI> and his <HI>aim</HI> in this <HI>third</HI> and <HI>la&s;t temptation,</HI> was to fill our Saviour's heart with a covetous de&s;ire of <HI>worldly glory,</HI> and <HI>va&s;t po&s;&s;e&s;&s;ions;</HI> to the end that thereby he might draw him away from the true wor&s;hip of the true God; knowing well enough that <HI>covetuou&s;ne&s;s is</HI> <NOTE N="w" PLACE="marg">Col. 3.5.</NOTE> <HI>Idolatry;</HI> and if he could but once per&s;wade him to covet <HI>all the Kingdoms of the world;</HI> the way he &s;aw was then fairly opened to per&s;wade him al&s;o to <HI>fall down and wor&s;hip him,</HI> which was the <HI>chief end</HI> of his <HI>temptation;</HI> for the archieving whereof, his limited power was now &s;tretched even to the highe&s;t <NOTE N="x" PLACE="marg">Tota pote&s;ta|tis commovetur ambitio. Hilar, in Locum. Can. 3.</NOTE> pitch, far higher then the <HI>pinacle of the Temple;</HI> though with no better <HI>&s;ucce&s;&s;e</HI>
<PB N="47" REF="29">then when he was on the <HI>pinacle,</HI> not &s;o high as this <HI>exceeding high mountain;</HI> or when he was in the <HI>wilderne&s;s,</HI> a lower place; the <HI>attempts</HI> of a <HI>Divel,</HI> can no where <HI>thrive</HI> again&s;t a <HI>Saviour;</HI> for though <HI>a threefold cord,</HI> as <HI>Solomon</HI> &s;peaketh, <HI>be not quickly</HI> <NOTE N="y" PLACE="marg">Eccle&s;. 4.12.</NOTE> <HI>broken;</HI> not commonly, and by a weak arm; yet if it be of the <HI>Divels hoi&s;ting,</HI> left to our <HI>Saviour's unhoi&s;ting,</HI> it is quickly broken: As <HI>Samp&s;on</HI> <NOTE N="a" PLACE="marg">Judg. 16.9, 12.</NOTE> <HI>quickly brake the withes, and new ropes of the Phili&s;tines;</HI> being <HI>in that</HI> a <HI>type</HI> of our Saviour <HI>in his;</HI> who&s;e <HI>two-edged</HI> <NOTE N="b" PLACE="marg">Heb. 4.12.</NOTE> <HI>&s;word, (it is written)</HI> was far &s;harper, <HI>effe|ctually</HI> to cut a&s;under this <HI>&s;ubtilly-wreathed temptation</HI> of Satan (the <HI>product</HI> of his two fir&s;t) then the &s;word of <HI>Alexander</HI> the great was to cleave a&s;under the <HI>Gordian</HI> <NOTE N="c" PLACE="marg">Quint. Curti. lib. <HI>3. p. 25, 26.</HI></NOTE> <HI>knot;</HI> refu&s;ing now, not only the Kingdom of <HI>A&s;ia,</HI> which that <HI>Alexander</HI> then coveted, and was now boldly offered unto him by the Divel, <HI>inclu&s;ively</HI> in the <HI>bundle</HI> of the whole, but al&s;o, <HI>all the Kingdoms of the world, and the glory of them:</HI> He refu&s;eth them all, and will not agree to <HI>fall away from his God,</HI> by <HI>falling down to Satan;</HI> and this is the &s;um both of the <HI>Divels propo&s;al,</HI> and our <HI>Saviour's refu&s;all.</HI></P>
<P><HI>Parturiunt montes, na&s;cetur ridiculus mus.</HI></P>
<P>And though he were now in the top of <HI>an exceeding high mountain</HI> (probably in the <HI>highe&s;t region</HI> of his own <HI>dominion</HI>) yet there was he once more <HI>overtopped, overmatched,</HI> and his <HI>lofty attempts confounded</HI> by our Saviour. But we will &s;earch more narrowly into the <HI>Text,</HI> and thence give you &s;everal ob&s;er|vations: Thus,</P>
<P><HI>Again the Divel taketh him up into an exceeding high mountain, v.</HI> 8. Again; which noteth that this <HI>bad angel,</HI> who had been too too bu&s;ie in <HI>tempting</HI> before, was as bu&s;ie &s;till; <HI>Finis alterius mali, gradus e&s;t futuri;</HI> proceeding from one evill to another: <HI>Again;</HI> in <HI>continual motion</HI> he was, imitating therein the <HI>good Angels,</HI> though to a <HI>bad end: Again;</HI> from the <HI>Wilderne&s;s</HI> to the <HI>holy City;</HI> from <HI>the holy City,</HI> to the <HI>Pinacle of the Temple;</HI> from the <HI>Pinacle of the Temple,</HI> to an <HI>exceeding high mountain:</HI> And all this adoe, all this &s;tir, all this <HI>moving</HI> from place to place, was <HI>again to tempt</HI> our Saviour: But we will not believe that he thus moved up and down all this time in any other then an <HI>oblique motion;</HI> 'tis his nature always to be <HI>excentrick</HI> and
<PB N="48" REF="30"><HI>irregular,</HI> being the cau&s;e of all <HI>irregularity</HI> among&s;t us; yet we find him in <NOTE N="d" PLACE="marg">1 Pet. 5.8.</NOTE> <HI>Peter,</HI> going, <HI>walking about;</HI> and in <NOTE N="e" PLACE="marg">Job 2.2.</NOTE> <HI>Job, com|pa&s;&s;ing the earth;</HI> that is, compa&s;&s;ing men in everywhere, on every &s;ide, that he might catch them in his net: compa&s;&s;ing, not leaving any corner of the Earth un&s;earcht for his prey, the cau&s;e of his <HI>going about,</HI> of his <HI>going to and fro,</HI> and <HI>walking up and down in the Earth,</HI> rather then by any <HI>circular motion,</HI> to at|tempt any thing, which had &s;o much not only of <HI>impudency,</HI> but al&s;o of <HI>obliquitie</HI> and <HI>irregularitie</HI> in it.</P>
<P><HI>Again the Divel taketh him up into an exceeding high mountain.</HI> Taketh him up; and brought him thither through the ayre, as once he had brought him before from the <HI>wilderne&s;s</HI> to the <HI>pinacle of the Temple;</HI> And though our Saviour did never follow him <HI>whi|ther&s;oever he went;</HI> yet at this time, he yielded his <HI>body</HI> to be carried by him <HI>whither&s;oever he would:</HI> not refu&s;ing to be <HI>taken up into an exceeding high mountain.</HI> Now <HI>Goegraphers</HI> make mention of many &s;uch, as <NOTE N="f" PLACE="marg">&V;bi in excel|&s;i&s;&s;imam exur|git &s;ublimita|tem Cauca&s;us. Solin. polyhi&s;t. ca. 41.</NOTE> <HI>Taurus,</HI> which ari&s;ing from the <HI>In|dian Sea,</HI> and running along in a continued ridge of hills through many Countries, hath &s;everal names, as <HI>Imaus, Parae|pami&s;us,</HI> &amp;c. and where it a&s;cendeth to its greate&s;t height, <HI>Cau|ca&s;us;</HI> the <HI>Pyrenaean</HI> hills, betwixt <HI>Spain</HI> and <HI>France;</HI> The <HI>Alpes;</HI> the hill <HI>Atlas,</HI> the top whereof cannot be &s;een; <HI>Olympus,</HI> who&s;e head reacheth above the clouds;&mdash;<HI>nubes excedit Olympus;</HI> And <HI>Tenerif,</HI> in the <HI>Canaries,</HI> which is famous for the highe&s;t mountain in the known world. But whether our Saviour were taken up into any one of the&s;e, is not here written; and there|fore becau&s;e the <HI>particular mountain</HI> is not at all <HI>&s;pecified,</HI> &s;uffici|ent it &s;hall be for us to know onely that it was a Mountain, <HI>an exceeding high mountain,</HI> into which <HI>the Divel</HI> now <HI>taketh him up;</HI> And thither he taketh our Saviour up (probably) for three rea&s;ons.</P>
<P>Fir&s;t, To publi&s;h and manife&s;t unto men his own <HI>natural pride</HI> and <HI>ambition,</HI> being <HI>as willing to be known to be a Divel, as that he was one;</HI> who ever &s;ince his <HI>irrecoverable fall</HI> (his <HI>pride</HI> at fir&s;t cau&s;ing it) alwaies de&s;ireth to be <HI>high &s;till, exceeding high,</HI> though it be to his own di&s;advantage as now it was; and as it was before to our fir&s;t Parents, who out of <HI>that pride</HI> which he had infu&s;ed into their hearts, <HI>affected an equality,</HI> as he him&s;elf had done, <HI>even with God him&s;elf, Gen.</HI> 3. So that what is &s;poken
<PB N="49" REF="30">properly of the King of <HI>Babylon,</HI> may by way of <HI>allu&s;ion</HI> fitly be applyed here; This, <HI>How art thou fallen from Heaven O Lucifer, &s;on of the morning? Thou ha&s;t &s;aid in thy heart, I will a&s;cend into Heaven, I will be like the mo&s;t</HI> <NOTE N="g" PLACE="marg">I&s;a. 14.12, 13.</NOTE> <HI>High.</HI> Lo! 'twas the <HI>ambitious haughtine&s;s</HI> of a man, there, to <HI>A&s;cend;</HI> But 'tis the <HI>exceeding high haughtine&s;s</HI> of a Divel, here: even of that <HI>Lucifer,</HI> that <HI>coun|terfeit Angel of light,</HI> who (by his <HI>pride,</HI> being fallen him&s;elf) <HI>tempts</HI> men to become <HI>proud</HI> and <HI>ambitious, lofty</HI> and <HI>high-minded,</HI> that when they are at the <HI>highe&s;t pitch</HI> of their <HI>ambition,</HI> the like may befall them, as was once threatned to <NOTE N="h" PLACE="marg">Mat. 11.23.</NOTE> <HI>Capernaum; thou that art exalted to Heaven;</HI> exalted, by <HI>pride: Shalt be ca&s;t down to Hell;</HI> ca&s;t down, by <HI>puni&s;hment;</HI> As it fared with the Divel him&s;elf, who <HI>not keeping his fir&s;t e&s;tate,</HI> but <HI>leaving his own habitation, Jude v.</HI> 6. though he were ca&s;t even as low as Hell, yet (as a manife&s;t te&s;timony of his own <HI>natural pride</HI>) he <HI>a&s;pired</HI> &s;till to be <HI>on high;</HI> and this may be one rea&s;on, why he now <HI>taketh up our Saviour into an exceeding high mountain.</HI></P>
<P>Secondly, That wicked men once knowing him to be <HI>the God of this</HI> <NOTE N="i" PLACE="marg">2 Cor. 4.4.</NOTE> <HI>world</HI> (as he is to them, <HI>ruling in the hearts of the children of di&s;obedience</HI>) and perceiving that he could <HI>imitate</HI> even the true God him&s;elf, in many of his <HI>works</HI> and <HI>waies,</HI> might the &s;ooner be deceived by him. Thus, God him&s;elf long be|fore, and <HI>&s;ent up Mo&s;es into Mount</HI> <NOTE N="k" PLACE="marg">Deut. 32.49.</NOTE> <HI>Nebo,</HI> that thence he might &s;hew him at once all the promi&s;ed land of <HI>Canaan;</HI> and the Divel now (not ignorant thereof) in <HI>imitation</HI> of that <HI>Act of God,</HI> takes up our <HI>Saviour into an exceeding high mountain,</HI> that thence he al&s;o (as a God) might &s;hew him at once <HI>all the King|doms of the world;</HI> but after what manner, we will enquire after|wards; only 'tis this we are yet &s;peaking of: this, that the end why the Divel oftentimes <HI>imitateth the works of the true God,</HI> either by him&s;elf, as here he did, or <HI>by his in&s;truments,</HI> is to de|ceive men, and per&s;wade them the more to obey him and <HI>imi|tate</HI> his works of darkne&s;s, to their own ruine. For in&s;tance: the <HI>Magicians</HI> of <HI>Pharaoh,</HI> the <HI>Divels in&s;truments, turned rods into Serpents, and water into</HI> <NOTE N="l" PLACE="marg">Exo. 7.11, 22.</NOTE> <HI>blood;</HI> in <HI>imitation</HI> of <HI>Mo&s;es</HI> and <HI>Aaron, God's in&s;truments,</HI> who had done the like to convince <HI>Pharaoh,</HI> if it had been po&s;&s;ible, and make him under&s;tand him&s;elf: But the Divels end, by the work of the&s;e <HI>Magicians (imitating good men,</HI> though <HI>a bad way</HI>) was more and more to deceive and
<PB N="50" REF="31">harden <HI>Pharaoh</HI> (too too much confiding in his <HI>Sorcerers,</HI> be|cau&s;e they had done &s;uch <HI>miracles</HI>) and he attained his end there. He doth the like &s;till; and de&s;ireth &s;till to attain the &s;ame end, even (by <HI>imitating the works of God,</HI> to the di&s;honour of God) to harden the hearts of men and deceive them. And thus &s;urely he dealt here; his <HI>work</HI> was <HI>wonderful,</HI> but his <HI>inten|tion</HI> was <HI>deceitful:</HI> nothing at all for the honour of God, but rather to per&s;wade men, to <HI>admire</HI> and <HI>adore him</HI> for their God, who in this <HI>Ca&s;e</HI> had power to doe as much to <HI>Je&s;us,</HI> as God him&s;elf had done once to <HI>Mo&s;es;</HI> God &s;ent up the one <HI>into Mount Nebo</HI> to view all the land of <HI>Canaan;</HI> the Divel in <HI>imita|tion</HI> thereof (to <HI>magnifie his power</HI> among&s;t the &s;ons of men, too too much <HI>inclinable</HI> by his allurements, <HI>to magnifie him,</HI> and thereby de&s;troy them&s;elves) <HI>taketh up</HI> the other <HI>into an exceeding high mountain,</HI> to &s;hew him <HI>all the Kingdoms of the world.</HI></P>
<P>Thirdly, That by his pre&s;ence there, he might not only <HI>defile</HI> that place, but al&s;o as much as in him was, <HI>di&s;countenance</HI> and <HI>di&s;grace</HI> all tho&s;e <HI>memorable works,</HI> which oftentimes, even by the appointment of God him&s;elf, without his a&s;&s;i&s;tance, have been done &s;ince and before, on &s;everal other <HI>high mountains,</HI> though perhaps none of them on that <HI>mountain.</HI> As the <HI>Arke</HI> of <HI>Noah</HI> re&s;ted on <HI>Mount</HI> <NOTE N="m" PLACE="marg">Gen. 8.2.</NOTE> <HI>Ararat;</HI> and it was at fir&s;t re&s;olv'd, and afterwards propo&s;ed by the <HI>Angel</HI> to righteous <HI>Lot,</HI> that when <HI>Sodome</HI> was to be de&s;troyed, it was mo&s;t &s;afe and &s;ecure for him to <HI>flie into the</HI> <NOTE N="n" PLACE="marg">Gen. 19.17, 18.</NOTE> <HI>mountains. Abraham</HI> in faith &s;acrifi|ced his &s;on <HI>I&s;aac</HI> on <HI>Mount</HI> <NOTE N="o" PLACE="marg">Gen. 22.2.</NOTE> <HI>Moriah:</HI> a <HI>Type</HI> that the Son of God (whom the Divel now <HI>Tempted</HI>) &s;hould afterwards be &s;acri|ficed on <HI>Mount Calvary,</HI> the &s;ame <HI>mountain</HI> as he <NOTE N="p" PLACE="marg">Luke. 23.33.</NOTE> was. <HI>Solomon</HI>'s <HI>Temple</HI> was built al&s;o on <HI>Mouns Moriah,</HI> 2 <HI>Chron.</HI> 3.1. even on the &s;ame <HI>Mount</HI> where <HI>I&s;aac</HI> &s;hould have been <HI>&s;acrificed,</HI> and where our Saviour Chri&s;t was <HI>actually Crucified,</HI> or very neer unto it; called long before, the <HI>thre&s;hing floor of</HI> <NOTE N="q" PLACE="marg">2 Sam. 24.18, 25. 1 Chro. 21.18, 19. 2 Chro 3.1.</NOTE> <HI>Ornan,</HI> or <HI>Araunah the Jebu&s;ite,</HI> where <HI>David built an Altar to the Lord.</HI> The <HI>Law was</HI> given in <HI>Mount</HI> <NOTE N="r" PLACE="marg">Exod 19.20.</NOTE> <HI>Sinai;</HI> and the <HI>&s;ound of the Go&s;pel</HI> went out from <HI>Mount Zion, Act.</HI> 2. as was foretold by the <NOTE N="&s;" PLACE="marg">I&s;a. 2.3. Mich. 4.2.</NOTE> <HI>Prophets.</HI> Nay, our Saviour Chri&s;t him&s;elf, not long after his <HI>tempting preached</HI> on a <NOTE N="t" PLACE="marg">Mat. 5.1.</NOTE> <HI>Mount;</HI> and after that, was <HI>transfigured</HI> on a <NOTE N="u" PLACE="marg">Mat. 17.12.</NOTE> <HI>Mount;</HI> and la&s;t of all, <HI>A&s;cended</HI> into Heaven from a <HI>Mount,</HI> even from the <HI>Mount of Olives,</HI> neer <HI>Bethany,</HI> and not far from <NOTE N="w" PLACE="marg">Act. 1.12.</NOTE> <HI>Jeru&s;alem.</HI> Lo! many <HI>re|markable</HI>
<PB N="51" REF="31">things and <HI>my&s;tical,</HI> have been done from time to time on &s;everal <HI>mountains;</HI> and of that the Divel was not ignorant; who (doubtle&s;s) was the more willing now to <HI>tempt</HI> our Saviour on a <HI>mountain,</HI> that both by his <HI>pre&s;ence</HI> there, he might then <HI>defile</HI> that place, and al&s;o that by his <HI>practi&s;e</HI> there, he might <HI>di&s;grace</HI> the works of God, that at any time had been done before, or &s;hould be done afterwards in &s;uch or &s;uch places: But how&s;oever it was, whether 1. For the <HI>manife&s;tation</HI> of his own <HI>natural pride</HI> and <HI>loftine&s;&s;e:</HI> Or 2. From his <HI>emulation,</HI> to <HI>imitate</HI> the works of God, that thereby he might the better de|ceive men: Or 3. From the <HI>envy</HI> and <HI>&s;pite</HI> he had within him, prompting him to <HI>di&s;countenance</HI> and <HI>reproach</HI> the works of God done at any time in &s;uch and &s;uch places; how&s;oever it was, and what other end &s;oever he had in &s;o doing, manife&s;t enough it is from the <HI>Text,</HI> that the Divel in this his <HI>third a&s;&s;ault,</HI> took up our Saviour <HI>into an exceeding high mountain.</HI></P>
<P>And when he had taken him up thither, he <HI>&s;heweth him all the Kingdomes of the world, and the glory of them, v.</HI> 8. And that, as S. <HI>Luke</HI> &s;aith, <HI>in a moment of</HI> <NOTE N="x" PLACE="marg">Luke 4.5.</NOTE> <HI>time;</HI> in the lea&s;t point of time; which <HI>Paul,</HI> in another <HI>ca&s;e,</HI> calleth <HI>the twinckling of an</HI> <NOTE N="y" PLACE="marg">1 Cor. 15.52.</NOTE> <HI>eye;</HI> which <HI>circum&s;tance</HI> rightly weighed, makes it appear more then probable, that all this here, as touching this <HI>latter tempta|tion,</HI> was done in a <NOTE N="a" PLACE="marg">Marlor. in Locum.</NOTE> <HI>a Vi&s;ion;</HI> the Divel, <HI>in a moment of time, pre&s;enting,</HI> or rather <HI>repre&s;enting</HI> all tho&s;e <HI>glorious objects,</HI> not to the <HI>eyes outwardly,</HI> but <HI>inwardly</HI> to the <HI>mind</HI> and <HI>under&s;tand|ing</HI> of our Saviour: for otherwi&s;e, and after any other manner then in a <HI>vi&s;ion,</HI> it was not po&s;&s;ible for our Saviour, <HI>as man, in uno nunc,</HI> in an in&s;tant, <HI>in a moment of time,</HI> and <HI>uno intuitu,</HI> at one view, <HI>actually</HI> to behold <HI>all the Kingdomes of the world;</HI> not po&s;&s;ible to do it in &s;o &s;hort a time, <HI>with the eyes of his body;</HI> but in a <HI>vi&s;ion,</HI> with <HI>the eyes of his imagination</HI> po&s;&s;ible it was; as <HI>Peter</HI> in a <HI>vi&s;ion</HI> &s;aw at once <HI>all manner of four-footed bea&s;ts of the earth, and wild bea&s;ts, and creeping things, and fowls of the air, in a ve&s;&s;el de&s;cending from Heaven, as it had been a great &s;heet, knit at the four</HI> <NOTE N="b" PLACE="marg">Acts 10.11&punc; 10.</NOTE> <HI>corners:</HI> And po&s;&s;ible it was al&s;o for Satan thus to <HI>repre&s;ent</HI> the <HI>forms</HI> and <HI>portraiture</HI> of <HI>all tho&s;e King|domes,</HI> to the <HI>imagination</HI> of our Saviour, <HI>as man,</HI> in a <HI>vi&s;ion;</HI> but <HI>as he was God,</HI> the Divel had nothing at all to do with him; which is &s;uppo&s;ed to be the <HI>true rea&s;on,</HI> why S. <HI>John,</HI> who in
<PB N="52" REF="32">his Go&s;pel &s;peaketh principally of our Saviour <HI>as</HI> <NOTE N="c" PLACE="marg">Haymo. homil. Domin. prim. Quadrage&s;.</NOTE> <HI>God,</HI> maketh no mention at all of any of his <HI>temptations,</HI> which were incident unto him only <HI>as man:</HI> Be&s;ides, <HI>all the Kingdomes of the world, and the glory of them,</HI> are comprehended within the <HI>circumference</HI> of <HI>two Hemi&s;pheres;</HI> the one whereof is always above, the other always beneath us; in&s;omuch that if a man were placed in the body of the Sun, and could thence, having &s;trong and <HI>un-impedited Opticks,</HI> behold the Earth, yet could he not at once &s;ee above half thereof; much le&s;&s;e could he &s;ee &s;o much from any <HI>mountain,</HI> though it were <HI>exceeding high.</HI> Wherefore when the <HI>Texts</HI> &s;ay, That the Divel &s;hewed our Saviour all the Kingdomes of the world, <HI>in a moment of time,</HI> this &s;eems to me to be meant after no other manner, then only <HI>in a vi&s;ion;</HI> wherein at once (as in an <HI>exact Map</HI> of the whole univer&s;e) all the&s;e things were by the Divel &s;et before the <HI>ima|gination</HI> and <HI>under&s;tanding</HI> of our Saviour, to <HI>contemplate</HI> on; giving him &s;ufficient time afterwards (no doubt) more <HI>lei&s;urely</HI> to take a further view of them all, and of the <HI>glory of them,</HI> which at fir&s;t, <HI>in a moment of time,</HI> were &s;hewed unto him <HI>in a vi&s;ion;</HI> and that after he had been <HI>actually</HI> and <HI>locally tran&s;ported</HI> by the Divel from the <HI>Pinacle of the Temple,</HI> to <HI>an exceeding high mountain:</HI> Or (if you will) let it be otherwi&s;e, if any &s;ufficient rea&s;on can be yielded by any, how it could be otherwi&s;e then only <HI>in a vi&s;ion;</HI> though whether it were &s;o or &s;o, is not at all <HI>po&s;itively determinable</HI> from the <HI>Text;</HI> yet this is thence <HI>po&s;itively determinable,</HI> this, that the <HI>Divels temptation,</HI> per&s;wading him to <HI>covetou&s;ne&s;s</HI> and <HI>ambition,</HI> took not at all in any wi&s;e with our Saviour, As the <HI>Serpents</HI> did with <HI>the woman, Gen.</HI> 3. or as the woman's did again with <HI>the man,</HI> too too <HI>credulous</HI> and <HI>uxo|rious,</HI> who had grace enough given him in his <HI>Creation</HI> (if he would) to re&s;i&s;t it; although it was both his and our unhap|pine&s;&s;e, that willingly he yielded to <HI>the voice of his wife,</HI> to his <HI>wifes temptation:</HI> But no &s;uch yielding, no &s;uch <HI>compliance</HI> was there here: no; for whether this <HI>repre&s;entation</HI> of the <HI>worlds beauty</HI> were made either to our Saviour's <HI>eye,</HI> that was not at all <HI>delighted with;</HI> or to his <HI>heart,</HI> neither was that any ways <HI>affected with all the Kingdomes of the world;</HI> notwith&s;tand|ing all the&s;e &s;eemed &s;o glorious to Satan, although there were no rea&s;on for it; for all are but things meerly <HI>tran&s;itory;</HI> and
<PB N="53" REF="32">in re&s;pect of that which is <HI>divine</HI> and <HI>heavenly,</HI> fit to have no other <HI>in&s;cription</HI> engraven upon them, then that <HI>indelible character</HI> of <NOTE N="d" PLACE="marg">Eccle&s;. 1.1, 2.</NOTE> <HI>Solomon</HI> written (if I may &s;o &s;peak) on both &s;ides (like the <HI>Tragedy</HI> of <NOTE N="e" PLACE="marg">Scriptus &amp; in tergo, nec dum finitus Ore&s;tes.</NOTE> <HI>Ore&s;tes) vanity of vanities,</HI> on one &s;ide; and <HI>vanity of vanities,</HI> on the other &s;ide; and round about again, <HI>all is vanity:</HI> All; whether it be the <HI>Kingdomes of the world,</HI> or <HI>the clory of them.</HI> But the Divel here was of another judgement, altogether di&s;&s;enting from that of <HI>Solomon;</HI> probably becau&s;e he knew that <HI>Solomon</HI> him&s;elf had much gold brought him from <NOTE N="f" PLACE="marg">1 Kings 9.28.10.14.</NOTE> <HI>Ophir,</HI> hoording it up and delighting in it; the Divel, I &s;ay, was of another judgement; and therefore &s;ets a <HI>far higher price</HI> upon his <HI>u&s;urped po&s;&s;e&s;&s;ions,</HI> then the <HI>price of vanity;</HI> not willing at all to part either with <HI>glory</HI> or <HI>Kingdomes,</HI> without far more then a &s;ufficient <HI>recompence; He &s;aith unto him;</HI> and what he required by way of <HI>recompence</HI> for his <HI>liberal gift,</HI> now to be tendered unto him, the <HI>Text</HI> tells us thus, <HI>All the&s;e things will I give thee;</HI> by way of <HI>compact</HI> will I give thee, <HI>If thou wilt fall down and wor&s;hip me, v.</HI> 9. if thou wilt; by way of <HI>compen&s;ation.</HI> Surely too too great a <HI>retribution</HI> for a <HI>gift,</HI> though in appearance great. But,</P>
<P>He <HI>&s;aith unto him.</HI> Lo! our Saviour once <HI>&s;uffered not the divels to &s;peaks, becau&s;e they knew</HI> <NOTE N="g" PLACE="marg">Mark 1.34.</NOTE> <HI>him;</HI> but here he &s;uffered this Divel to &s;peak thrice, becau&s;e he <HI>tempted</HI> him; it being nece&s;&s;ary that words &s;hould now <HI>mutually</HI> pa&s;&s;e between them as <HI>interpreters</HI> of the <HI>mind,</HI> of the <HI>meaning</HI> of each; <HI>there is a time to keep</HI> <NOTE N="h" PLACE="marg">Eccle&s;. 3.7.</NOTE> <HI>&s;ilence, and a time to &s;peak:</HI> And this was now the Divel's time; who after his two former <HI>repul&s;es,</HI> having liberty again to &s;peak, changeth his words indeed in <HI>&s;peaking,</HI> but not at all his malice in <HI>tempting;</HI> and becau&s;e he changeth his u&s;ual words, let it be granted that he had now forgotten to &s;ay unto our Saviour any more, <HI>If thou be the Son of God;</HI> being &s;ufficiently convinced (no doubt) that he was &s;o, by his own <HI>an&s;wer</HI> unto him, <HI>v. 7. It is written, Thou &s;halt not tempt the Lord thy God:</HI> Meaning that as he him&s;elf might not <HI>tempt</HI> his Father, &s;o neither might the Divel <HI>tempt</HI> him, who was the Lord his <NOTE N="i" PLACE="marg">Hilar. in lo|cum. Chry&s;olog. Serm. 13.</NOTE> God; not <HI>as he was a Divel,</HI> no, but <HI>as he was a creature;</HI> and <HI>therefore the Son of God,</HI> which that <HI>other unclean &s;pirit</HI> acknow|ledged <HI>expre&s;ly, Mark</HI> 1.24. and &s;urely was not now doubted of by <HI>this unclean &s;pirit</HI> here, although in words he would
<PB N="54" REF="33">not <HI>acknowledge</HI> it; and becau&s;e not doubted of, it was not urged any more; notwith&s;tanding, though this <HI>Temptation</HI> (perhaps, for that rea&s;on, becau&s;e the Divel in that point was already fully &s;atisfied) begins not as the other <HI>Two,</HI> with <HI>If thou be the Son of God:</HI> yet &s;till with <HI>mi&s;chief</HI> enough it begins, <HI>intended</HI> again&s;t the Son of God; <HI>He &s;aith unto him, all the&s;e things will I give thee, if thou wilt fall down and wor&s;hip me.</HI></P>
<P><HI>O Munificent Malefactor!</HI> behold! the Church of <HI>Rome</HI> hath works of <HI>Supererogation,</HI> works <HI>not commanded,</HI> but only <HI>coun|&s;elled:</HI> works of more perfection then God's Commandments; So they <NOTE N="k" PLACE="marg">Pilkint. pa|rallel. Contro|ver&s;. 34.</NOTE> &s;peak; a <HI>trea&s;ury;</HI> &s;urely, of <HI>rich,</HI> of <HI>righteous merits,</HI> heaped up and pre&s;&s;ed together, for the <HI>benefit</HI> both of <HI>quick and</HI> <NOTE N="l" PLACE="marg">Hyper. Metho. Theolog. lib. 2.</NOTE> <HI>dead:</HI> yet willing they are not, to <HI>empty that trea&s;ury</HI> all at once; or in one Age: being more thri&s;ty in di&s;po&s;ing of tho&s;e <HI>meritorious works,</HI> then &s;o; <HI>Meritorious,</HI> both for the doers of them them&s;elves (if there be any &s;uch) and al&s;o for others, who want of their own. But lo <HI>!</HI> the <HI>Divel</HI> here on a &s;uddain is become a <HI>profu&s;e Prodigal;</HI> willingly content to part <HI>with all,</HI> even <HI>at once,</HI> provided he may find one that will too too dearly purcha&s;e <HI>all at once.</HI> Yet &s;omewhat wi&s;er he was, in this <HI>offered,</HI> then <HI>Judas</HI> was in that his <HI>contracted bargain,</HI> who <HI>&s;old his Ma|&s;ter for thirty pieces of</HI> <NOTE N="m" PLACE="marg">Mat. 26.15.</NOTE> <HI>&s;ilver;</HI> whereas the <HI>Condition</HI> propo&s;ed here, required a far higher rate: if not in <HI>paying down</HI> ready money, yet in <HI>falling down,</HI> which to Satan was far more accep|table; <HI>All the&s;e things, all the Kingdomes of the World,</HI> all the <HI>pomp</HI> and <HI>glory</HI> of them, <HI>will I give thee, if thou wilt fall down and wor&s;hip me. O Munificent Malefactor!</HI> But Satan, who &s;hall <HI>Ca|pitulate</HI> and <HI>Treat</HI> with thee in this bu&s;ine&s;s? our Saviour Je&s;us Chri&s;t would not, <HI>v.</HI> 10. neither will any that are Chri&s;t's; wherefore let &s;ome <HI>Idolatrous Alexander,</HI> who thir&s;ted after the <HI>Conque&s;t</HI> of the whole World; or &s;ome covetous Extortioners and <HI>biting V&s;urers,</HI> culld out of the <HI>corrupte&s;t ma&s;s</HI> of mankind, making <HI>a Wedge of Gold their god,</HI> let &s;uch or &s;uch propo&s;e one <HI>Que&s;tion</HI> to thee, and let them receive thy <HI>po&s;itive An&s;wer</HI> there|unto, before too too incon&s;iderately they Seal to thy <HI>hard Con|dition;</HI> and the <HI>Que&s;tion</HI> is, Satan, can&s;t thou <HI>warrant</HI> this thy bountiful and beyond all mea&s;ure, mo&s;t liberal gift: if any will agree to accept it on thy <HI>Condition,</HI> can&s;t thou <HI>warrant it?</HI> Yes, I can; For, <HI>All the power, and the glory of all
<PB N="55" REF="33">the Kingdoms of the World, is delivered unto me; and to whom&s;oe|ver I will, I give</HI> <NOTE N="n" PLACE="marg">Luke 4.5.6.</NOTE> <HI>it.</HI> Note; All <HI>delivered unto me;</HI> that's well; and that is <HI>warrant</HI> enough indeed, to di&s;po&s;e of thy <HI>Kingdoms</HI> at thy plea&s;ure, if what thou &s;aie&s;t be true; But 'tis not true Satan, what thou &s;aie&s;t 'tis not; for God him&s;elf hath the <HI>peculiar claim,</HI> and right in that <HI>Donation,</HI> and in the <HI>di&s;|po&s;al</HI> of all tho&s;e <NOTE N="o" PLACE="marg">Dan. 2.21.4.17.</NOTE> <HI>Kingdoms,</HI> which thou &s;o proudly boa&s;teth of; and he hath never given it unto thee: no more then <HI>Con|&s;tantine the great</HI> did give tho&s;e large <HI>Territories</HI> to the See of <HI>Rome,</HI> commonly called <HI>Peter</HI>'s <HI>Patrimony;</HI> But what means this that follows in thy <HI>pretended</HI> Warrant? <HI>To whom&s;oever I will, I give it, Luke</HI> 4.6. What means this, <HI>I give it?</HI> whereas properly that can be <HI>no free gift</HI> at all, which is <HI>bought;</HI> and <HI>bought</HI> at &s;o dear a price too, as this mu&s;t be; <HI>If thou wilt fall down and wor&s;hip me;</HI> for that was thy <HI>Condition,</HI> propo&s;ed to our <NOTE N="p" PLACE="marg">Luke 4.7.</NOTE> Saviour; <HI>All &s;hall be thine, If thou wilt wor&s;hip me:</HI> or, as it is in the <HI>Text, all the&s;e things will I give thee,</HI> on that <HI>Condition;</HI> that is, If thou wilt become an <HI>Idolater</HI> and <HI>Adore</HI> me, as &s;ome excellent Crea|ture, All &s;hall be thine, and not otherwi&s;e. So that even meer worldlings, who could be well content with &s;uch a purcha&s;e, as thou in &s;eeming offere&s;t <HI>(all the Kingdoms of the world)</HI> even &s;uch may ea&s;ily &s;ee, that thy <HI>warrant</HI> becomes no <HI>warrant</HI> at all: becau&s;e what is not thine own, thou ha&s;t no power at all to di&s;po&s;e of to another; and thy <HI>gift</HI> becomes as no <HI>gift,</HI> if it mu&s;t be <HI>bought</HI> at &s;o dear a rate; The <HI>re&s;ult</HI> is this: thou can&s;t <HI>pro|mi&s;e</HI> fairly indeed, with a <HI>purpo&s;e</HI> to deceive, witne&s;s thy fir&s;t promi&s;e to our <HI>then Innocent Parents; Ye &s;hall be as</HI> <NOTE N="q" PLACE="marg">Gen. 3.5.</NOTE> <HI>Gods;</HI> but thou can&s;t not <HI>perform</HI> what thou <HI>promi&s;e&s;t;</HI> So that <HI>all the&s;e things given</HI> and <HI>warranted,</HI> become <HI>void</HI> and <HI>as nothing,</HI> becau&s;e <HI>nothing can be performed;</HI> and therefore 'tis ea&s;ie to <HI>fore&s;ee</HI> and <HI>foretell,</HI> that thou &s;halt hardly find a <HI>Chapman;</HI> and if not with men, think not with &s;uch <HI>huge promi&s;es</HI> to deceive <HI>the Son of God;</HI> neither boa&s;t thou, that thy <HI>Condition propo&s;ed,</HI> was a <HI>Condition accepted of;</HI> No, no; for that <HI>Condition</HI> (though <HI>propo&s;ed</HI>) is <HI>void</HI> and <HI>null,</HI> where on both &s;ides there is not <HI>a mutual con&s;ent</HI> of <HI>Parties</HI> to agree and <HI>&s;ub&s;cribe</HI> unto it; But here was no &s;uch <HI>con&s;ent</HI> on our Saviours part; no, none at all; and <HI>mo&s;t impudent</HI> thou went to offer unto him <HI>all the Kingdoms of the world,</HI> who&s;e <HI>Kingdome is not of this</HI> <NOTE N="r" PLACE="marg">Joh. 18.35.</NOTE> <HI>world;</HI> to <HI>offer</HI> unto God, boldly,
<PB N="56" REF="34">and as in thine own right, <HI>the things that were God's</HI> by a mo&s;t <HI>peculiar</HI> right; and to condition with the Son of God, to <HI>fall down</HI> and <HI>wor&s;hip</HI> thee, who on <HI>any condition cannot fall; mo&s;t impudent</HI> thou wert; though in all humility he de&s;cended, and came down from Heaven to &s;ave the world, and all that believe in him; far more prizing the <HI>conver&s;ion</HI> of one <HI>lo&s;t &s;heep,</HI> of one <HI>&s;inner</HI> that hath <HI>gone a&s;tray,</HI> and the <HI>&s;alvation</HI> of one of his <HI>elect,</HI> that &s;hall never peri&s;h, then <HI>all the Kingdomes of the world, and the glory of them.</HI> Wherefore in vain ha&s;t thou tendered thy <HI>tran&s;itory</HI> and <HI>mutable Kingdomes</HI> to him that is the <HI>immortal</HI> and <HI>eternal</HI> <NOTE N="&s;" PLACE="marg">1 Tim. 1.17.</NOTE> <HI>King.</HI> In vain ha&s;t thou offered thy <HI>condition,</HI> too too much <HI>&s;avouring</HI> of <HI>de&s;truction,</HI> to him that is <HI>a Saviour</HI> (though not thine) and the Author of &s;alvation to all true be|lievers. Well, but did not thy <HI>con&s;cience</HI> accu&s;e thee, when thou thus <HI>tempted&s;t</HI> our Saviour to commit <HI>Idolatry? fall down and wor&s;hip me;</HI> who hath taught us here below, that <HI>Idolaters &s;hall not inherit the Kingdome of</HI> <NOTE N="t" PLACE="marg">1 Gor. 6. 9.</NOTE> <HI>God;</HI> as if thou had&s;t had a <HI>purpo&s;e</HI> (had it been in thy <HI>power</HI>) to exclude him thence; &s;urely, if it did not, yet his <HI>an&s;wer</HI> could not but <HI>&s;mite</HI> and <HI>terrifie</HI> thee, when he &s;ent thee away from his <HI>pre&s;ence</HI> with a mo&s;t <HI>wrathful word;</HI> and as dreadful as that &s;hall be to all <HI>goats,</HI> to all <HI>repro|bates</HI> at the la&s;t day, <HI>Go ye cur&s;ed into everla&s;ting fire, prepared for the divel and his</HI> <NOTE N="u" PLACE="marg">Mat. 25.41.</NOTE> <HI>angels:</HI> and his <HI>an&s;wer</HI> a witne&s;&s;e with how much <HI>di&s;dain</HI> and <HI>indignation</HI> he rejected both thee, and thy <HI>condition,</HI> is recorded here, <HI>v.</HI> 10. <HI>Then &s;aith Je&s;us unto him, Get thee hence Satan; for it is written, Thou &s;halt wor&s;hip the Lord thy God, and him only &s;halt thou &s;erve.</HI></P>
<P><HI>Then &s;aith Je&s;us unto him: Then;</HI> See! no &s;ooner was our Saviour <HI>tempted,</HI> even <HI>this third time, If thou wilt fall down and wor&s;hip me;</HI> but as &s;oon al&s;o was both the <HI>Tempter</HI> and his <HI>temptation</HI> rejected, even <HI>this third time;</HI> our Saviour not willing to entertain any <HI>long di&s;cour&s;e</HI> with him, in any of his <HI>temptations. Then</HI> 'twas not for the advantage of the woman, to be <HI>too too familiar</HI> with the <HI>Serpent, Gen.</HI> 3. 'Tis dangerous for any to be <HI>too too familiar with Satan;</HI> or to have any long <HI>con|ference</HI> and <HI>communication</HI> with him; only when he <HI>tempts</HI> us, we may &s;peak unto him as our Saviour here did, by way of <HI>repul&s;e</HI> with indignation, yet not by way of any the lea&s;t <HI>friend|ly compliance,</HI> with delight and <HI>contentation.</HI></P>
<PB N="57" REF="34">
<P><HI>Then &s;aith Je&s;us unto him;</HI> and this he &s;aith, <HI>Get thee hence Satan.</HI> Lo! <HI>thrice</HI> did our Saviour here vouch&s;afe an <HI>an&s;wer</HI> to the Divel; yet no &s;igns of <HI>wrath</HI> were there in the <HI>other two,</HI> but only in this <HI>la&s;t an&s;wer</HI> to the Divel; and nece&s;&s;ary it was that he &s;hould be &s;ent away in <HI>fury</HI> now, who hitherto would not be <HI>an&s;wered</HI> with <HI>mildne&s;s;</HI> when <HI>Lenitives</HI> cannot prevail, <HI>Corro&s;ives</HI> mu&s;t be applied. <HI>It is written, v.</HI> 4. and again, <HI>It is written, v.</HI> 7. words of <HI>mildene&s;s</HI> both, without any the lea&s;t <HI>mixture</HI> of any bitter reprehen&s;ion: But here <HI>v.</HI> 10. before it comes &s;o far as this, <HI>It is written,</HI> the&s;e words (of <HI>fury</HI>) are in|terpo&s;ed; the&s;e, <HI>Get thee hence Satan:</HI> Or as it is <HI>Luke</HI> 4.8. <HI>Get thee behind me Satan:</HI> This our Saviour &s;aid unto the <HI>Tempter;</HI> who al&s;o upon another occa&s;ion, &s;aid once the like to <NOTE N="w" PLACE="marg">Mat. 16.21, 22, 23.</NOTE> <HI>Peter,</HI> when out of his <HI>prepo&s;terous zeal,</HI> he di&s;&s;waded him from &s;uffe|ring many things at <HI>Jeru&s;alem,</HI> tending to the <HI>glory of God,</HI> and <HI>man's &s;alvation: He turned and &s;aid unto</HI> Peter, <HI>Get thee behind me Satan, thou art an offence unto me; for thou &s;avoure&s;t not the things that be of God, but tho&s;e that be of men:</HI> 'Tis <HI>thy will</HI> that I &s;hould be po&s;&s;e&s;&s;ed of an <HI>earthly Kingdome;</HI> but <HI>my will</HI> is by my <HI>&s;uffering death</HI> (from which thou di&s;&s;wade&s;t me) to procure for all that &s;hall believe in me an <HI>heavenly;</HI> and therefore in that thou art of another judgement, <HI>coun&s;elling</HI> me, <HI>be it far from thee <NOTE N="x" PLACE="marg">Mat. 16.22.</NOTE> Lord; this &s;hall not be unto thee;</HI> therein thou art <HI>like unto Satan;</HI> that <HI>adver&s;ary</HI> of mandkind, always envying their happine&s;&s;e in a <HI>Crucified Redeemer; Get thee be|hind me Satan;</HI> and know that with much <HI>dete&s;tation</HI> I abhor thy humane coun&s;el; <HI>Thou &s;avoure&s;t not the things that be of God, but tho&s;e that be of men.</HI> See! &s;o willing was our Saviour to <HI>&s;uffer</HI> for <HI>man's redemption,</HI> that he was highly offended with any that &s;hould any ways attempt to <HI>hinder</HI> him from <HI>&s;uffering</HI> for <HI>man's redemption;</HI> and therefore <HI>Peter,</HI> guilty of that hainous crime, as our Saviour under&s;tood it, was more &s;harply reprehended for but <HI>coun&s;elling</HI> him not to <HI>&s;uffer,</HI> then he was for <HI>denying</HI> him with cur&s;ing and &s;wearing, after he was be|trayed by <HI>Judas,</HI> the fir&s;t degree of his <HI>&s;uffering, Matth. 26.</HI> then only the <HI>crowing of the Cock</HI> put him in mind of his <HI>denial</HI> and <HI>Tergiver&s;ation, v.</HI> 74, 75. but now 'tis our Saviour him&s;elf that &s;harply checks him for his mo&s;t <HI>unwelcome coun&s;el</HI> and <HI>pre&s;umption:</HI> He <HI>&s;aid unto</HI> Peter, <HI>Get thee behind me Satan;</HI>
<PB N="58" REF="35">In &s;en&s;e thus much, do not thou <HI>pre&s;ume to go before</HI> and direct me what I &s;hall <HI>do;</HI> nay, that I &s;hall <HI>not &s;uffer;</HI> but <HI>get thee behind me;</HI> be wi&s;er in time to come, and follow thou me willingly in all things, obeying <HI>my will,</HI> as I do <HI>my</HI> <NOTE N="y" PLACE="marg">Hieronym. &amp; Era&s;mus in locum.</NOTE> <HI>Father's; Get thee behind me Satan.</HI> His offence (it &s;eems) was very hainous and <HI>&s;uperlative,</HI> that de&s;erved &s;o <HI>tart</HI> and &s;o &s;evere a reprehen&s;ion; but <HI>Peter</HI> was <HI>ree&s;tabli&s;hed</HI> and <HI>reconciled</HI> again unto <HI>his Saviour:</HI> Whereas <HI>Satan</HI> here was &s;ent away with &s;o much fury, and with &s;uch a word of <HI>di&s;mi&s;&s;ion,</HI> that he could never be capable of any <HI>favourable re-admi&s;&s;ion: Je&s;us &s;aith unto him,</HI> not only <HI>Get thee behind me,</HI> but al&s;o <HI>Get thee hence Satan:</HI> Whereas <HI>Peter</HI> &s;till remained with his Saviour, although at that time (out of <HI>weakne&s;s,</HI> not rightly under&s;tanding that <HI>it behoved him thus and thus to &s;uffer;</HI> which the Divel knew, and <HI>malitiou&s;ly</HI> &s;ought to <HI>hinder</HI>) he had highly provoked and offended his Saviour.</P>
<P>But 'tis the Divel we are now &s;peaking of, and our Saviour's <HI>wrathful indignation</HI> again&s;t him, <HI>Get thee hence Satan.</HI> The re|buke of <HI>Peter</HI> was <HI>very &s;harp</HI> again&s;t the <HI>hypocri&s;ie</HI> and <HI>covetou&s;|ne&s;&s;e</HI> of <HI>Simon Magus; Thy heart is not right in the &s;ight of God; thou art in the gall of bitterne&s;s, and in the bond of</HI> <NOTE N="a" PLACE="marg">Acts 8.20, 21, 22, 23.</NOTE> <HI>iniquity. Paul</HI>'s rebuke was <HI>&s;harper</HI> again&s;t <HI>Elimas the Sorcerer; O full of all &s;ubtilty and all mi&s;chief; thou child of the Divel, thou enemy of all</HI> <NOTE N="b" PLACE="marg">Acts 13.10.</NOTE> <HI>righteou&s;ne&s;s.</HI> But this rebuke of our Saviour here again&s;t Satan was <HI>far &s;harper,</HI> and more piercing then all: Not &s;o mild as that of God him&s;elf, at another time, and in another <HI>ca&s;e,</HI> who &s;aid unto him, <HI>The Lord rebuke thee, O Satan, even the Lord that hath cho&s;en Jeru&s;alem rebuke</HI> <NOTE N="c" PLACE="marg">Zechar. 3.2.</NOTE> <HI>thee.</HI> But full of the <HI>highe&s;t indignation</HI> he &s;aid unto him, <HI>Get thee hence, get thee behind me Satan. Behind me;</HI> Not &s;uffering him to obtain &s;o much favour as to be &s;et <HI>at his left hand;</HI> which for a &s;hort time &s;hall be granted even to <HI>all reprobates,</HI> at the day of <NOTE N="d" PLACE="marg">Mat 25.33.</NOTE> judgement; but Satan here obtains not &s;o much as that; no, becau&s;e his torment one day &s;hall be far greater then the torment of <HI>all reprobates;</HI> and the rea&s;on is, becau&s;e the <HI>Seducer</HI> is far more <HI>Culpable</HI> then the <HI>Seduced;</HI> and the puni&s;hment &s;hall then be <HI>proportioned</HI> to the <HI>quality</HI> both of the &s;in and &s;inners; all are prejudged to an eternal puni&s;hment; becau&s;e if they had lived on earth for ever, they would all have &s;inned again&s;t the eternal God for
<PB N="59" REF="35">ever; yet not all prejudged to the &s;ame <HI>degree</HI> of eternal pu|ni&s;hment, <HI>inten&s;ively;</HI> not; for ea&s;ier it &s;hall be in the day of judgement for impenitent men, then for <HI>mon&s;trou&s;ly maliticious Divels;</HI> though no ea&s;e at all can there be for unbelieving, and therefore unpardoned men, continually tormented with Divels.</P>
<P><HI>Then &s;aith Je&s;us unto him, Get thee hence Satan.</HI> And then began our Saviour to be thus wrathfully <HI>incen&s;ed,</HI> when his <HI>Fa|ther's glory</HI> began fir&s;t to be <HI>que&s;tioned;</HI> for 'twas not &s;o when the Divel <HI>tempted</HI> him after his long <HI>fa&s;ting,</HI> to <HI>di&s;tru&s;t</HI> and <HI>diffidence</HI> in his Father's <HI>Providence, v.</HI> 3, 4. nor was it &s;o when he <HI>tempted</HI> him to <HI>vain-glory,</HI> by ca&s;ting him&s;elf down from the <HI>pinacle of the Temple, v. 5, 6, 7.</HI> Satan received then, no rebuke at all from our Saviour; No; and the rea&s;on was, becau&s;e in tho&s;e <HI>Two Temptations,</HI> the injury was more properly, and more immedi|ately done unto him&s;elf; and therefore he could without any indignation at all, patiently bear, and <HI>&s;leight</HI> that; But when he &s;aw that the Divel had <HI>appropriated</HI> unto him&s;elf, the <HI>honour</HI> that was <HI>peculiarly</HI> due unto God; <HI>All the&s;e things will I give thee: tempting</HI> him to become an <HI>Idolater,</HI> and &s;o fall away from his God, from his Father; <HI>If thou wilt fall down &amp; wor&s;hip me, v.</HI> 9. then his <HI>patient meekne&s;s</HI> was much moved, his wrath was very much kindled, and his fury <HI>exa&s;perated</HI> to the highe&s;t; to teach us, to bear with all patience and long &s;uffering, our own wrongs and injuries; But to be more <HI>zealous</HI> alwaies in God's cau&s;e, then our own; as our Saviour here <NOTE N="e" PLACE="marg">Aquin. 3. pars Sum. q. 41. Concl. 4.</NOTE> was: who ju&s;tly provoked by the wrong done unto his Father, mo&s;t &s;harply reproved the Divel that had done that wrong unto his Father; &s;aying, <HI>Get thee hence Satan,</HI> bold, impudent, malitious, <HI>exceeding &s;inful</HI> Satan, <HI>Get thee hence;</HI> I dete&s;t thy &s;elf, I abhor thy gift; neither am I at all in the lea&s;t beholding unto thee, in that thou made&s;t the fir&s;t offer thereof unto me; who will none of thy <HI>promi&s;es,</HI> none of thy <HI>Kingdomes,</HI> none of thy <HI>glory,</HI> none of thy <HI>power:</HI> as <HI>Abram</HI> &s;aid to the King of <NOTE N="f" PLACE="marg">Gen 14.22, 23.</NOTE> <HI>Sodome, I have lift up my hand unto the Lord, the mo&s;t high God, the po&s;&s;e&s;&s;our of Heaven and Earth, That I will not take from a thred, even to a &s;hoo-latchet; and that I will not take any thing that is thine, le&s;t thou &s;houlde&s;t &s;ay, I have made Abram rich.</HI> So our Saviour, to his and his Father's ma|litious <HI>Adver&s;ary, Satan</HI> here. I will not accept of any thing
<PB N="60" REF="36">thou offere&s;t me; of any thing thou fal&s;ly calle&s;t thine, or, if it were properly thine own, I abhor and dete&s;t both it and thee; Therefore away with thy <HI>Kingdoms,</HI> away with thy <HI>promi&s;es,</HI> away with thy <HI>gift,</HI> away with thy <HI>condition,</HI> away with thy &s;elf: <HI>Get thee hence, get thee behind me Satan.</HI></P>
<P>Yet (though wrathfully and ju&s;tly moved thereunto) our Saviour did not thus with indignation di&s;mi&s;s and &s;end away Satan without <HI>a &s;pecial Warrant</HI> from his Father's word to doe it; he did not; but as twice before, <HI>v.</HI> 4. 7. So now again, <HI>v.</HI> 10. he &s;trongly <HI>oppo&s;eth</HI> his <HI>fal&s;e</HI> &s;ugge&s;tions, with full power and authority from the <HI>Word of truth;</HI> and his authority is, <HI>It is written, Thou &s;halt wor&s;hip the Lord thy God, and him only &s;halt thou &s;erve.</HI> Note; (<HI>him only</HI>) which <HI>po&s;itively concludes,</HI> that the Divels motion was but in vain, <HI>If thou wilt fall down;</HI> and <HI>wholy excluded</HI> him from what he &s;o much de&s;ired, even from all manner of <HI>religious Wor&s;hip</HI> and <HI>Adoration,</HI> as not at all due unto him; his <HI>propo&s;al conditionally, If thou wilt fall down,</HI> being an&s;wered here in &s;en&s;e, with our Saviour's flat <HI>denial, po&s;itively;</HI> I will <HI>not fall down</HI> and <HI>wor&s;hip thee;</HI> thou wilt not; Why? <HI>for it is written;</HI> and one word of my Father's <HI>writing</HI> is more available to keep me in <HI>his fear,</HI> then all that thou can&s;t either &s;ay or doe, to remove me from it. Thy <HI>Ifs</HI> and thy <HI>Conditions,</HI> which are nothing el&s;e but the forerunners of thy <HI>Temptations,</HI> &s;hall never take at all with me; and though thou wilt not alledge a <HI>Text</HI> rightly, when it makes for me, again&s;t thy &s;elf, witne&s;s thy fal&s;e dealing with me <HI>on the pinacle of the Temple;</HI> yet I do rightly alledge here what makes for my &s;elf, and wholy again&s;t thee: <HI>It is written, Thou &s;halt wor&s;hip the Lord thy God, and him only &s;halt thou &s;erve;</HI> Him only; and I may not <HI>fall down</HI> before thee; this is my Father's <HI>Word,</HI> this is my Father's <HI>will,</HI> to keep his own Wor&s;hip <HI>entire</HI> unto him&s;elf; and &s;o will I keep it, and <HI>Wor&s;hip him only.</HI> Thus and thus did our Saviour <HI>An&s;wer</HI> Satan; partly <HI>rebuking</HI> his <HI>bold impudency,</HI> with <HI>Get thee hence:</HI> and partly <HI>denying</HI> his &s;uit, with <HI>It is written;</HI> and this his <HI>denial</HI> (from which we may, we will, open our way to a further di&s;cour&s;e) briefly includes in it Two things. 1. A mo&s;t ju&s;t <HI>claiming</HI> of all <HI>Religious wor&s;hip,</HI> as <HI>peculiarly</HI> due unto <HI>God onely.</HI> And 2. as ju&s;t a <HI>di&s;claiming</HI> from, and a <HI>di&s;avowing</HI> of any <HI>&s;uch wor&s;hip,</HI> as due to any <HI>creature</HI> on any &s;pecious pretences
<PB N="61" REF="36">what&s;oever, according to the Rule of <HI>Affirmative Precepts,</HI> which alwaies include in them their <HI>Negatives;</HI> as on the con|trary, the <HI>Negatives</HI> alwaies include their <HI>Affirmatives;</HI> Now the Precept here is <HI>Affirmative; Thou &s;halt wor&s;hip the Lord thy God, and him only &s;halt thou &s;erve;</HI> therefore the <HI>Negative</HI> thereof mu&s;t needs be, thou &s;halt not <HI>religiou&s;ly wor&s;hip</HI> any of the <HI>Crea|tures;</HI> no, not the Divel. Let us then weigh the words im|partially; knowing that we can have no better <HI>Argument</HI> to defend the <HI>Cau&s;e of God,</HI> then that which is immediately drawn, as this is, from the <HI>written Word of God;</HI> which is that <HI>touch&s;tone</HI> to <HI>di&s;tingui&s;h</HI> between <HI>counterfeit</HI> Gold and <HI>true;</HI> that <HI>Rule,</HI> to <HI>di&s;cern</HI> between <HI>&s;treight</HI> and <HI>crooked;</HI> that <HI>Ballance,</HI> wherein <HI>fal&s;hood</HI> is <HI>overpoy&s;ed</HI> by <HI>truth;</HI> and &s;uch a <HI>Ballance,</HI> &s;uch a <HI>Rule,</HI> &s;uch a <HI>Touch&s;tone,</HI> is this Word here of our Saviour; <HI>It is written.</HI></P>
<P>But, Where is it <HI>written?</HI> An&s;w. <HI>Deut.</HI> 6.13.10.20. where God's command to the people by the mouth of <HI>Mo&s;es,</HI> is, <HI>Thou &s;halt fear the Lord thy God, and &s;erve him;</HI> words <HI>aequipollent</HI> in <HI>&s;en&s;e,</HI> though (I confe&s;s) &s;omewhat fuller in the <HI>Sentence,</HI> as it is here in the <HI>Text, cited</HI> by our Saviour; and if <HI>aequivalent</HI> they be, and <HI>aequipollent</HI> in <HI>&s;en&s;e,</HI> that is &s;ufficient; Now that the <HI>&s;en&s;e</HI> is <HI>one</HI> and the <HI>&s;ame, in both,</HI> will evidently appear, by compa|ring both <HI>Texts</HI> together. Thus,</P>
<P><HI>Mo&s;es</HI> &s;aith, <HI>Thou &s;halt fear <NOTE N="g" PLACE="marg">Timebis.</NOTE> the Lord thy God.</HI> Our <HI>Saviour</HI> &s;aith, <HI>Thou &s;halt wor&s;hip <NOTE N="h" PLACE="marg"><GAP DESC="foreign">.</NOTE> the Lord thy God.</HI> Where <HI>wor&s;hip,</HI> is put <HI>in &s;tead of fear.</HI></P>
<P>Again, <HI>Mo&s;es</HI> &s;aith, <HI>And him &s;halt thou <NOTE N="i" PLACE="marg">Ip&s;i &s;ervies.</NOTE> &s;erve.</HI> But our <HI>Sa|viour</HI> &s;aith, <HI>And him onely <NOTE N="k" PLACE="marg"><GAP DESC="foreign">, Illi &s;oli &s;ervies.</NOTE> &s;halt thou &s;erve;</HI> Where this word (<HI>onely</HI>) is more according to the <HI>letters,</HI> then is in <HI>Mo&s;es;</HI> Yet in <HI>&s;en&s;e,</HI> not more then is in <HI>Mo&s;es;</HI> the <HI>&s;ound,</HI> indeed, vari|eth &s;omewhat, but not the <HI>&s;ub&s;tance,</HI> not the meaning; for our Saviour, who is the <HI>be&s;t Expo&s;itor</HI> of his own law, having an <HI>oc|ca&s;ion</HI> here to urge <HI>this Text</HI> again&s;t the Divel, who <HI>tempted</HI> him unto <HI>Idolatry,</HI> concludes thence two things; and prepares his way to the following <HI>Conclu&s;ions,</HI> either by <HI>exchanging one word for another</HI> (for properly, an ab&s;olute <HI>changing</HI> it is not) or, by <HI>&s;upplying the &s;eeming want of one word with another;</HI> and then whether we read it as <HI>Mo&s;es</HI> doth, <HI>Thou &s;halt fear;</HI> or as our <HI>Saviour</HI> doth, <HI>Thou &s;halt wor&s;hip the Lord thy God;</HI> the <HI>&s;en&s;e</HI> is
<PB N="62" REF="37">&s;till full, and to <HI>fear God</HI> is not forbidden; when in one place we are commanded to <HI>wor&s;hip him;</HI> nor to <HI>wor&s;hip him,</HI> when in another place we are commanded <HI>to fear him:</HI> No; becau&s;e when the one is but mentioned, the other al&s;o pre&s;ently is included; like <HI>Relatives</HI> and <HI>Correlatives; po&s;ito uno, ponitur &amp; alterum;</HI> as name but a Father, and you have &s;aid enough to include the name of a Son al&s;o; and (to go on in order) upon this ground it is, that our Saviour here pur|po&s;ely <HI>exchanging</HI> one word for another, as <HI>Timebis, thou &s;halt fear,</HI> for <HI>Adorabis, thou &s;halt wor&s;hip;</HI> po&s;itively concludeth according to the true meaning of each <HI>Text.</HI></P>
<P>Fir&s;t, That when&s;oever we come to <HI>&s;erve the Lord our God</HI> (as we ought) <HI>religiou&s;ly, piou&s;ly, devoutly,</HI> we mu&s;t bring both with us; both <HI>fear</HI> and <HI>wor&s;hip;</HI> both the <HI>inward fear</HI> and <HI>awe</HI> of our <HI>heart,</HI> and al&s;o an <HI>humble, lowly,</HI> and <HI>reverent ge&s;ture</HI> of our <HI>body,</HI> as an <HI>outward te&s;timony</HI> of that <HI>inward fear;</HI> it being mo&s;t plain from the <HI>compared Texts,</HI> that in God's &s;ervice, <HI>wor&s;hip</HI> and <HI>fear</HI> mu&s;t always go together, the <HI>outward</HI> with the <HI>inward;</HI> the <HI>humiliation</HI> of the <HI>body,</HI> with the <HI>humility</HI> of the <HI>&s;oul;</HI> the <HI>bowing, pro&s;trating</HI> and <HI>humbling</HI> of the <HI>body,</HI> when we pre&s;ent our &s;elves before our God, by prayer, &s;upplication, thank&s;giving, &amp;c. with the <HI>filial fear</HI> of the <HI>heart;</HI> which though &s;ometimes it includeth the <HI>whole &s;ervice of</HI> <NOTE N="l" PLACE="marg">I&s;a. 29.13. Mat. 15.8.</NOTE> <HI>God,</HI> to be performed by the <HI>inner man;</HI> yet doth it not at any time exclude the <HI>in&s;eparable concomitant</HI> thereof, even that <HI>outward adoration</HI> and <HI>religious wor&s;hip</HI> to be performed <HI>&s;eparately</HI> by the <HI>body,</HI> in that &s;ervice which is due unto <HI>God only;</HI> it doth not, and there can be no &s;tronger <HI>argument</HI> to confirm the truth of this <HI>po&s;ition,</HI> then this of our Saviour here, &s;aying, <HI>Thou &s;halt wor&s;hip,</HI> (which belongs to the <HI>body</HI>) in&s;tead of <HI>Thou &s;halt fear,</HI> which belongs to the <HI>&s;oul:</HI> meaning, that God requires both at once; utterly denying unto the Divel all <HI>adoration,</HI> and <HI>pro&s;tration</HI> of his <HI>body,</HI> which he required, becau&s;e even that al&s;o (as well as the <HI>fear</HI> of the <HI>heart</HI>) was due unto his Father <HI>only;</HI> which even the Divel him&s;elf &s;eemed to acknowledge, when he &s;o much de&s;ired to obtain it of <HI>his Son.</HI> Wherefore in this <HI>ca&s;e</HI> of <HI>fearing</HI> and <HI>&s;erving,</HI> and <HI>wor&s;hipping the Lord our God:</HI> the <HI>body</HI> cannot &s;ay to the <HI>&s;oul,</HI> I have no need of thee; neither can the <HI>&s;oul</HI> &s;ay unto the <HI>body,</HI> I have no need of thee; no more
<PB N="63" REF="37">then <HI>the eye can &s;ay to the hand, or the head to the foot, I have no need of</HI> <NOTE N="m" PLACE="marg">1 Cor. 12.21.</NOTE> <HI>thee:</HI> Becau&s;e our Saviour here &s;aith cleer enough to each, that God to compleat his whole &s;ervice, hath need of each, hath need of both. <HI>I have need of thee, and I have need of thee,</HI> for the <HI>manife&s;tation</HI> of the <HI>obedience</HI> of the <HI>whole man</HI> towards me; when he <HI>invocates,</HI> and calls upon me; when he <HI>offers the &s;acrifice</HI> of <HI>prai&s;e, prayer,</HI> and <HI>thanksgiving</HI> unto me, that his <HI>obedience</HI> and <HI>prayers,</HI> and <HI>prai&s;es,</HI> and <HI>thanksgivings</HI> may be <HI>true</HI> and <HI>reall,</HI> and acceptable before me; I have need of thee, the <HI>inward fear</HI> of the <HI>heart;</HI> and I have need al&s;o of thee, the <HI>outward humble po&s;ture</HI> and <HI>reverent ge&s;ture</HI> of the <HI>body:</HI> The <HI>body</HI> in this <HI>ca&s;e,</HI> being to the <HI>&s;oul</HI> as the <HI>tongue</HI> is to the <HI>mind,</HI> each the true <HI>Interpreter</HI> unto others of one anothers meaning; for we cannot judge rightly of the <HI>inward,</HI> but only by the <HI>outward</HI> man; who&s;e <HI>ge&s;ture</HI> if it be not <HI>humble</HI> and <HI>reverent</HI> when he cometh to &s;erve the Lord, the eye of him that &s;eeth in &s;ecret (be&s;ides what men &s;ee) di&s;covers thereby (if he did not know it otherwi&s;e) that his <HI>heart</HI> is not rightly pre|pared for his <HI>&s;ervice;</HI> who requires the <GAP DESC="foreign">, the <HI>outward wor&s;hip, veneration</HI> and <HI>adoration,</HI> performed by the <HI>body,</HI> as the <HI>Introduction</HI> to, and <HI>expre&s;&s;ion</HI> of the <HI>inward fear</HI> and acceptable <HI>&s;acrifice</HI> of the <HI>heart: O come let us wor&s;hip and bow down, let us kneel before the Lord our Maker,</HI> is the <HI>pious expre&s;&s;ion</HI> of tho&s;e who out of a <HI>religious fear</HI> came to &s;erve the <NOTE N="n" PLACE="marg">P&s;al. 95.6.</NOTE> Lord; where the latter explains the former words; as, will you know what it is to <HI>wor&s;hip?</HI> it is to <HI>bow</HI> or <HI>fall down,</HI> and <HI>kneel;</HI> that <HI>outward po&s;ture</HI> of the <HI>body,</HI> being the <HI>Index</HI> of the <HI>&s;ouls inward bowing</HI> and <HI>kneeling,</HI> and <HI>humbling</HI> it &s;elf in God's &s;ight; but if he be wilfully and ob&s;tinately denied the one, he nothing at all regardeth the other; who will be <HI>glorified joyntly,</HI> both with our <HI>body</HI> and our <HI>&s;pirit,</HI> or el&s;e he e&s;teem him&s;elf not at all <HI>glorified</HI> with either; which (though many men will not) the Divel him&s;elf, who here <HI>tempted</HI> our Saviour only to <HI>fall down</HI> and <HI>wor&s;hip him,</HI> as &s;ome <HI>excellent creature,</HI> well knew and under&s;tood; and therefore he made it his whole work here to <HI>deprive</HI> God of it, and <HI>gain</HI> unto him&s;elf fir&s;t the <HI>adora|tion</HI> of the body; and he did it the rather becau&s;e knowing that God little or nothing at all valueth the one, if he be denied the other, he doubted not but by degrees he &s;hould gain
<PB N="64" REF="38">unto him&s;elf the <HI>fear of the heart</HI> al&s;o; attempting to do it by taking away from God that which is peculiarly due unto him in his own &s;ervice, <HI>outward adoration.</HI> And &s;urely this, and only this was the direct way to do it; for take away one from God, and you take away both; take away <HI>outward wor&s;hip,</HI> and you are in the next way to take away <HI>inward fear</HI> too; becau&s;e &s;uch is the heart of man, <HI>deceitful above all things,</HI> that &s;urely it is not, neither indeed can it be <HI>rightly intent</HI> to the <HI>&s;ervice</HI> and <HI>fear of God inwardly,</HI> when there is no care at all taken <HI>outwardly</HI> to expre&s;&s;e it, but only by a <HI>po&s;ture &s;lovenly</HI> and <HI>irreverent;</HI> which though it be not <HI>directly a falling down to Satan,</HI> which is here <HI>forbidden;</HI> yet is it a <HI>direct denying</HI> of that which is properly due unto God, and here <HI>commanded; Thou &s;halt wor&s;hip the Lord thy God: Religious wor&s;hip</HI> always pre|&s;uppo&s;ing <HI>inward fear;</HI> and that in the &s;ervice of God, always requiring <HI>outward</HI> and <HI>reverent adoration.</HI> So we preach, and &s;o we rightly conclude even from the <HI>Text;</HI> becau&s;e our Saviour therein <HI>rightly interptreteth, thou &s;halt fear,</HI> by <HI>thou &s;halt wor&s;hip the Lord thy God:</HI> And I cannot apprehend what other meaning or purpo&s;e he &s;hould have by thus <HI>exchanging</HI> one word for another, but only to let all men know that the <HI>inward fear</HI> which is due to the <HI>Lord our God,</HI> ought not by any to be <HI>&s;epa|rated</HI> and <HI>di&s;joynted</HI> from his <HI>outward wor&s;hip,</HI> from <HI>bowing, falling down,</HI> and <HI>kneeling,</HI> when we offer the <HI>&s;acrifice</HI> of our <HI>hearts</HI> to the <HI>Lord our God.</HI></P>
<P>Secondly, Our Saviour here, by <HI>&s;upplying</HI> the <HI>&s;eeming want</HI> of one word with another; as <HI>him &s;halt thou &s;erve,</HI> with <HI>him (only) &s;halt thou &s;erve;</HI> rightly concludeth farther that that (and none but that) was the true meaning of <HI>Mo&s;es;</HI> although in that place, <HI>Deut.</HI> 6.13. it was not expre&s;ly written by the pen of <HI>Mo&s;es;</HI> neither is this <HI>&s;upplementary word</HI> of our Saviour (if I may &s;o call it) any <HI>reall addition</HI> at all to the <HI>Text</HI> of <HI>Mo&s;es;</HI> no, but rather a true <HI>Expo&s;ition</HI> it is of that <HI>Text,</HI> which the <NOTE N="o" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Greek ver&s;ion</HI> (or if you will <HI>Animadver&s;ion</HI>) afterwards took &s;pecial notice of; whence our Saviour him&s;elf <HI>cites</HI> this, and approveth of it as the <HI>genuine &s;en&s;e</HI> of <HI>Mo&s;es;</HI> as indeed it was: For he that commands, <HI>v.</HI> 13. <HI>Thou &s;halt &s;erve the Lord thy God;</HI> and immediately <HI>v.</HI> 14. forbids, <HI>Ye &s;hall not go after other gods, of the gods of the people round about you:</HI> What doth he but command
<PB N="65" REF="38">in <HI>&s;en&s;e</HI> (and that is <HI>Scripture,</HI> which is the <HI>true &s;en&s;e</HI> of the <HI>Scripture) Thou &s;halt &s;erve the Lord thy God only:</HI> which is fully expre&s;&s;ed in the like ca&s;e, 1 <HI>Sam. 7.3. If you do return unto the Lord with all your hearts, then put away the &s;trange gods, and A&s;htaroth from among you, and prepare your hearts unto the Lord, and &s;erve him only.</HI> You cannot, you may not <HI>&s;erve God and Idols;</HI> God and <HI>Mammon;</HI> but <HI>God only</HI> mu&s;t you &s;erve, and not <HI>Mammon,</HI> not <HI>Idols;</HI> nothing in <HI>Competition,</HI> nothing in <HI>Oppo&s;ition</HI> with God, mu&s;t &s;o far withdraw us from our duty, as to rob him of his peculiar honour, who is a <HI>jealous God,</HI> and will not that what is properly his own, &s;hould be given to any other; <HI>Impatiens con&s;ortis erit;</HI> but all the <HI>fear, piety,</HI> and <HI>devotion</HI> of our <HI>hearts;</HI> and all the <HI>Religious wor&s;hip,</HI> and <HI>reve|rence</HI> of our <HI>bodies;</HI> all our <HI>&s;ervice,</HI> whether in <HI>outward expre&s;&s;i|on</HI> or <HI>inward affection;</HI> all is due to the <HI>Lord our God only;</HI> and &s;urely there is good rea&s;on for it, becau&s;e all that we have, either for the <HI>pre&s;ervation</HI> of our <HI>bodies,</HI> or for the <HI>&s;alvation</HI> of our <HI>&s;ouls,</HI> all is <HI>originally</HI> from him <HI>only;</HI> for <HI>what ha&s;t thou that thou ha&s;t not</HI> <NOTE N="p" PLACE="marg">1 Cor. 4.7.</NOTE> <HI>received?</HI> and if received, as we have all things <HI>corporal,</HI> all things <HI>&s;piritual,</HI> all things <HI>temporal,</HI> all things <HI>eternal</HI> from the <HI>Lord our God,</HI> 'tis but ju&s;t that with the <HI>whole man</HI> we &s;hould <HI>fear,</HI> and <HI>religiou&s;ly wor&s;hip the Lord our God, and &s;erve him only;</HI> 'tis but ju&s;t.</P>
<P>Thus hitherto the meaning of this <HI>Text</HI> here <HI>cited</HI> by our <HI>Saviour, again&s;t Satan,</HI> is plainly opened, even to the <HI>Conviction of Satan;</HI> and we &s;ee that <HI>thou &s;halt wor&s;hip,</HI> is not without good cau&s;e written in the place of <HI>thou &s;halt fear;</HI> neither is this word (<HI>only</HI>) a <HI>&s;uperfluous</HI> word, but &s;uch as neither <HI>Text</HI> can &s;tand without it; the one <HI>wanting</HI> the word, but not the <HI>&s;en&s;e;</HI> the other rightly <HI>retaining</HI> both word and <HI>&s;en&s;e: Thou &s;halt wor&s;hip the Lord thy God, and him only &s;halt thou &s;erve:</HI> which is our Saviour's <HI>final an&s;wer</HI> to Satan, directly <HI>oppo&s;ite</HI> to his <HI>Condition, If thou wilt fall down and wor&s;hip me;</HI> and &s;uch an <HI>an&s;wer</HI> it is, that it ju&s;tly <HI>claims</HI> all <HI>religious wor&s;hip,</HI> as pro|perly and peculiarly due unto his <HI>Father only;</HI> and he might not pre&s;ume by any means, to give any part thereof to Satan; the <HI>claiming</HI> of it as properly due to God, being a <HI>di&s;avowing</HI> of it as any ways due to any <HI>creature;</HI> which when the Divel heard, he <HI>replied</HI> no more: This <HI>Get thee hence Satan,</HI> was enough to
<PB N="66" REF="39"><HI>confound</HI> him: but this It <HI>is written, Thou &s;halt wor&s;hip the Lord; thy God, and him only &s;halt thou &s;erve,</HI> was enough to <HI>conquer</HI> him and as before <HI>v.</HI> 4, 7. fully <HI>convinced,</HI> he had nothing more to &s;ay again&s;t the <HI>Deity</HI> of the <HI>Son of God;</HI> &s;o now fully <HI>&s;atisfied</HI> (no doubt) by this <HI>an&s;wer</HI> of our Saviour, that all <HI>religious wor&s;hip</HI> was due to God <HI>only,</HI> and none at all to <HI>creatures</HI> (and therefore none at all to him) he dares &s;ay no more for any fur|ther <HI>promoting</HI> of <HI>Idolatry</HI> between him&s;elf and the <HI>Son of God;</HI> and that he was fully <HI>&s;atisfied</HI> in this point, acknowledging that what our Saviour &s;aid was true, we <HI>conclude</HI> from his own <HI>deep &s;ilence</HI> here, from his own <HI>not replying</HI> any more.</P>
<P>Yet this is more then the Church of <HI>Rome</HI> will acknowledge, and willingly &s;ub&s;cribe unto; though they cannot but know, that our Saviour in the <HI>Text</HI> determineth the <HI>Que&s;tion</HI> po&s;itively again&s;t them; for he who to <HI>vindicate</HI> his Father's honour, &s;aid to the Divel, <HI>Thou &s;halt wor&s;hip the Lord thy God, and him only &s;halt thou &s;erve:</HI> &s;urely never meant that any <HI>creature,</HI> how <HI>excellent</HI> &s;oever, whether <HI>Angels</HI> or <HI>men;</HI> whether <HI>Martyrs</HI> or <HI>Saints departed, &amp;c.</HI> &s;hould any ways be &s;harers with him in his own peculiar right of <HI>religious wor&s;hip</HI> and <HI>adoration;</HI> never meant it, but the clean contrary; and &s;o the <HI>Angel</HI> rightly under&s;tood it, <HI>though they will not;</HI> for when <HI>he &s;aw John fall at his feet to wor&s;hip him, he forbad him,</HI> &s;aying, <HI>See thou do it not; I am thy fellow-&s;ervant, and of thy brethren, that have the te&s;ti|mony of Je&s;us; wor&s;hip</HI> <NOTE N="q" PLACE="marg">Rev. 19.10.22.9.</NOTE> <HI>God:</HI> Thereby both <HI>correcting</HI> the <HI>error</HI> of <HI>John,</HI> who offered that <HI>wor&s;hip</HI> unto him which was not his due; and al&s;o <HI>directing</HI> him to offer it to <HI>him only</HI> to whom it was <HI>peculiarly</HI> due; <HI>wor&s;hip</HI> <NOTE N="r" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>God:</HI> not me, not an <HI>Angel.</HI> And <HI>Paul</HI> erred not, when he ju&s;tly condemned <HI>the wor&s;hiping of</HI> <NOTE N="&s;" PLACE="marg">Col. 2.18.</NOTE> <HI>Angels;</HI> and if <HI>Angels</HI> may not be <HI>wor&s;hipped</HI> with <HI>religious adoration,</HI> much le&s;&s;e may <HI>men,</HI> whether <HI>living</HI> or <HI>dead.</HI> Not <HI>living men,</HI> no; for when <HI>Cornelius</HI> met <HI>Peter,</HI> and <HI>fell down at his feet and wor&s;hipped him, he took him up, &s;aying, Stand up, I my &s;elf al&s;o am a</HI> <NOTE N="t" PLACE="marg">Act. 10.25, 26.</NOTE> <HI>man.</HI> A &s;trong <HI>Argument</HI> that no <HI>man living</HI> is worthy of any <HI>religious adoration.</HI> The like we may <HI>conclude</HI> al&s;o in this <HI>ca&s;e,</HI> from that di&s;creet and mode&s;t carriage of <HI>Paul</HI> and <HI>Barnabas, Acts</HI> 14. thus after <HI>Paul had wrought a Miracle at Ly&s;tra, on a man that was a creeple from his mothers womb, v.</HI> 8, 9, 10. the <HI>&s;uper&s;titious</HI> people of that place
<PB N="67" REF="39">would haxe <HI>&s;acrificed</HI> unto them, <HI>v.</HI> 13. which when the <HI>Apo&s;tles, Barnabas,</HI> and <HI>Paul</HI> heard of, <HI>v.</HI> 14, 15. <HI>They rent their cloaths, and ran in among&s;t the people, crying out, and &s;aid, Sirs, Why doe you the&s;e things? We al&s;o are men of like pa&s;&s;ions with you, and preach unto you, that you &s;hould turn from the&s;e vanities, unto the living God;</HI> From the&s;e vanities; utterly refu&s;ing from them any <HI>Religious adoration;</HI> knowing that the <HI>Ma&s;ter's due</HI> was not to be a&s;cribed unto the <HI>Servant;</HI> nor the <HI>peculiar right</HI> of the <HI>Creator</HI> unto the <HI>Creature;</HI> And if <HI>living men,</HI> and &s;uch as are pre&s;ent with us (though of never &s;o great <HI>Eminency,</HI> though <HI>Apo&s;tles,</HI> and <HI>Apo&s;tolical</HI> men, &s;uch as <HI>Peter,</HI> and <HI>Barnabas</HI> were) if &s;uch are not capable of <HI>Religious wor&s;hip,</HI> much le&s;s are <HI>dead men</HI> and <HI>Saints departed,</HI> who are ab&s;ent from us, and cannot help us; whom we then &s;ufficiently <HI>honour,</HI> and as much as God him&s;elf requireth of us, 1. When we <HI>remember</HI> them with all <HI>Chri&s;tian reverence,</HI> as the In&s;truments while they lived of his <NOTE N="u" PLACE="marg">Augu&s;t. de Civ. Dei lib. 8. cap. 27.</NOTE> glory. 2. When we thankfully ble&s;s God for them, and for the benefits he vouch&s;afed by them unto his Church. 3. When we imitate their <HI>vertues,</HI> their <HI>repentance,</HI> their <HI>faith,</HI> their <HI>love,</HI> their <HI>humility,</HI> their <HI>meekne&s;s,</HI> their <HI>patience,</HI> &amp;c. wherein they excelled; But <HI>Chri&s;tian Religion,</HI> &s;aith <NOTE N="w" PLACE="marg">De vera re|lig. cap. 55.</NOTE> <HI>Au&s;tin</HI> rightly, tea|cheth us not, in any wi&s;e, to <HI>wor&s;hip dead men.</HI></P>
<P>Notwith&s;tanding, though we have <HI>expre&s;s</HI> <NOTE N="x" PLACE="marg">Deut. 10.20. Matth. 4.10.</NOTE> <HI>Scripture</HI> (as this we now &s;peak of) &amp; therein al&s;o <HI>&s;everal Examples</HI> again&s;t them, in this <HI>Ca&s;e;</HI> yet the Romi&s;h Church (refu&s;ing to be guided by either) regards not at all, either what the <HI>Angel &s;aid to John,</HI> or <HI>Peter</HI> to <HI>Cornelius,</HI> or <HI>Paul</HI> and <HI>Barnabas,</HI> to tho&s;e <HI>Idolatrous</HI> peo|ple at <HI>Ly&s;tra</HI> or God him&s;elf to the people, by the mouth of <HI>Mo&s;es,</HI> or what our Saviour here &s;aid to the Divel; <HI>It is written, Thou &s;halt wor&s;hip the Lord thy God, and him onely &s;halt thou &s;erve.</HI> A <HI>Text</HI> &s;trong enough (were not men wilfully ob&s;tinate) to over|throw all <HI>Popi&s;h Idolatry</HI> in this <HI>Ca&s;e,</HI> upheld and <HI>underpropped</HI> only with certain weak and unwarrantable <HI>di&s;tinctions,</HI> repug|nant to the Word of God, and <HI>forged</HI> in their own braines for the promoting of their own Cau&s;e; And if I &s;hould tell them plainly, that in this, they are <HI>more malapert</HI> then <HI>Satan</HI> was, I need not go far for <HI>evidence</HI> cleer enough to prove it; for after the Divel had once heard what our Saviour &s;aid as touching this matter, in point of <HI>Religious wor&s;hip,</HI> wholy denied unto
<PB N="68" REF="40"><HI>Creatures,</HI> he (though in&s;olent enough before) immediately cea&s;ed to <HI>reply</HI> any more; but the&s;e, though they daily hear it, yet they <HI>&s;till reply;</HI> and (too too much relying on their own <HI>Inventions</HI>) affirm &s;till, that <HI>&s;ome kind of Wor&s;hip</HI> and <HI>Adoration</HI> is properly due to <HI>Saints</HI> and <HI>Martyrs departed:</HI> nay, even to their very <HI>Reliques, &amp;c.</HI> which (&s;ay what they can) will be found to be <HI>Religious wor&s;hip,</HI> proper unto <HI>God</HI> <NOTE N="y" PLACE="marg">Quem &s;anctis cultum defe|runt Papistae, nihil reip&s;a differre a Dei cultupalam e&s;t. Calvin. In&s;titu. lib. 1. c. 12. S. 2.</NOTE> <HI>onely,</HI> and al|together <HI>di&s;avowed</HI> in the <HI>Text,</HI> as any ways due to any <HI>Creature.</HI> Lo! this is their doctrine; this is one point of their <HI>Religion;</HI> and upon this ground, they <HI>Invocate</HI> and call upon <HI>dead Saints,</HI> who <HI>cannot hear</HI> them; and expect help and &s;uccour from &s;uch who in time of need <HI>cannot relieve</HI> them; Or, if they could, are not at all to be <HI>adored</HI> by them; And did but tho&s;e <HI>glorious Spi|rits</HI> now know <HI>what were done on Earth,</HI> they would &s;till refu&s;e &s;uch <HI>Adoration,</HI> as <HI>Peter,</HI> and <HI>Paul,</HI> and <HI>Barnabas</HI> did, <HI>while they were on Earth.</HI></P>
<P>Now that the <HI>Papi&s;ts</HI> maintain &s;uch <HI>forbidden Religious wor|&s;hip</HI> and <HI>adoration,</HI> as due to <HI>Creatures,</HI> thereby to uphold their <HI>Invocation of Saints,</HI> is more then manife&s;t even from their <HI>own writings,</HI> and by their <HI>own practice</HI> an&s;werable thereunto; for it is the <HI>po&s;itive conclu&s;ion</HI> of <NOTE N="a" PLACE="marg">Controver&s;. lib. 1. ca. 13. de &s;anctor. beatit.</NOTE> <HI>Bellarmine,</HI> that <HI>to the holy Angels and Saints in Heaven is due (though le&s;s then divine, yet) more then Civil,</HI> or <HI>humane honour and wor&s;hip;</HI> And if the <HI>Je&s;uite</HI> had not otherwhere fully explained <NOTE N="b" PLACE="marg">Idem, ibid. ca. 12.</NOTE> him&s;elf, yet plain it is by this, that (to make his <HI>own a&s;&s;ertion</HI> the more <HI>plau&s;ible</HI>) he <HI>di&s;tingui&s;heth</HI> of <HI>three &s;orts</HI> or kinds of <HI>Wor&s;hip.</HI> 1. <HI>Divine.</HI> 2. <HI>Le&s;&s;e then Divine</HI> yet <HI>more then Civil. 3. Civil</HI> or <HI>Humane.</HI> The <HI>fir&s;t</HI> in &s;hew, he re&s;erves <HI>for God.</HI> The <HI>&s;econd,</HI> for <HI>Angels</HI> and <HI>Saints</HI> in Heaven. The <HI>third</HI> (the <HI>Civil</HI> or <HI>Humane</HI>) he maketh u&s;e of, as an <HI>Argument</HI> to uphold the <HI>&s;econd,</HI> which he calleth <HI>more then Civil;</HI> Thus; men <HI>civilly honour</HI> one another while they live <NOTE N="c" PLACE="marg">Idem, ibid. cap. 12.</NOTE> on <HI>Earth:</HI> therefore <HI>Saints in Heaven</HI> mu&s;t be <HI>honoured</HI> with <HI>more then that;</HI> No, nor with &s;o much as that, as it any ways rela|teth to <HI>religious wor&s;hip;</HI> Although we deny not, but that with a <HI>pious</HI> and <HI>precious commemoration</HI> of them and their vertues, they ought always to be honoured of us, even now they are in Hea|ven; This we grant and allow, a <HI>pious commemoration</HI> of them, but no <HI>adoration</HI> at all of the <HI>Saints in Heaven,</HI> do we allow; neither may we, under what name &s;oever it be &s;ubtilly couched,
<PB N="69" REF="40">to en&s;nare and entice men unto <HI>Idolatry;</HI> be&s;ides, an <HI>Argument</HI> thus drawn from <HI>Civil wor&s;hip,</HI> which is <HI>meerly humane,</HI> to e&s;ta|bli&s;h that which is <HI>meerly divine</HI> (as all <HI>Religious wor&s;hip</HI> is, not admitting of <HI>magis</HI> and <HI>minus,</HI> more and le&s;s, though the <HI>Je&s;uite</HI> without any warrant from the Word of truth, <HI>mince</HI> and part it into <HI>minorem divino,</HI> le&s;s then <NOTE N="d" PLACE="marg">&V;bi &s;upra.</NOTE> <HI>Divine;</HI> and <HI>majorem civili,</HI> more then <HI>Civil</HI>) will not hold at all in <HI>Chri&s;t's School.</HI></P>
<P>But let us hear the <HI>Je&s;uites di&s;tinction,</HI> together with what the <HI>Fautors</HI> thereof &s;ay fir&s;t, in their <HI>own Termes:</HI> and then &s;ee whe|ther it hath any weight at all in it, or not, to grant that <HI>wor&s;hip</HI> to any <HI>Creature,</HI> which our Saviour here, <HI>di&s;puting</HI> again&s;t Sa|tan, <HI>ab&s;olutely</HI> denyes to all. Now their <HI>Terms</HI> are the&s;e; <HI>Latria, Doulia,</HI> and <NOTE N="e" PLACE="marg">Bel. ubi &s;upra. Joan. de Com|bis, Compend. Theol. lib 1. c. 58. Boskhi. Ara Coeli Con|ci. 22. Lodovic. &V;ives in Au|gu&s;t. lib. 10. de Civit. Dei, c. 1.</NOTE> <HI>Hyperdoulia.</HI> The <HI>fir&s;t,</HI> the <HI>Latria,</HI> or <HI>Divine wor&s;hip,</HI> they pretend, they re&s;erve unto <HI>God onely;</HI> but in that they give any <HI>Religious wor&s;hip</HI> at all to <HI>Creatures</HI> (as by their <HI>di&s;tinction</HI> it appears they doe) it is neither again&s;t <HI>&s;ound rea&s;on,</HI> nor <HI>&s;acred Religion,</HI> to &s;ay (how fair &s;oever their pretences be) that they re&s;erve none at all to God: who mu&s;t have all, or el&s;e he accepts of none; All, <HI>whole</HI> and <HI>entire</HI> unto <HI>him&s;elf,</HI> or el&s;e he hath none at all unto <HI>him&s;elf.</HI></P>
<P>The <HI>&s;econd,</HI> the <HI>Doulia</HI> or <HI>Saint-wor&s;hip,</HI> they re&s;erve onely for <HI>Creatures: granting</HI> that to <HI>Saints</HI> which by our Saviour was here <HI>deny'd</HI> to <HI>Satan;</HI> wheras in the word of God, there is <HI>no difference</HI> at all between the one and the other, between the <HI>Latria</HI> and the <NOTE N="f" PLACE="marg">Differentia Latriae &amp; Dou|liae &amp; nulla est. Par. in cap. 1. ad Roma. v. 9. Fe&s;t. Hom. di&s;|put. 35. adver. &s;us Pontifici. <HI>The&s;. 1.</HI></NOTE> <HI>Doulia;</HI> as will appear afterwards; And becau&s;e <HI>among holy Creatures,</HI> the <HI>humanity</HI> of our Saviour doth &s;ingularly excel, for that it is <HI>in&s;eparably united</HI> to the Per&s;on of the Word; and fur|ther, becau&s;e the Mother of God (<GAP DESC="foreign">) the ble&s;&s;ed Virgin far exceedeth other Saints; this <HI>Doulia</HI> or <HI>Saint-wor&s;hip,</HI> they &s;ubdivide again into <HI>Doulia,</HI> properly &s;o called, as common to all Saints; and <HI>Hyperdoulia,</HI> more then <HI>Creature</HI> or <HI>Saint-wor|&s;hip,</HI> peculiar only to the ble&s;&s;ed Virgin, and the humane Na|ture of Chri&s;t. Lo! the&s;e are the <HI>rotten branches</HI> of their own <HI>di&s;tinction,</HI> as touching <HI>Religious wor&s;hip;</HI> and to whom in their judgement it belongeth; The <HI>Latria</HI> being <HI>&s;eemingly</HI> given to God; the <HI>Doulia evidently</HI> given to Saints; and the <HI>Hyperdoulia really</HI> given to the ble&s;&s;ed Virgin, and the humane Nature of our Saviour.</P>
<P>The <HI>Third</HI> is <HI>Civil</HI> and <HI>humane wor&s;hip,</HI> proper only unto
<PB N="70" REF="41">men alive; as to <HI>Parents,</HI> to <HI>Magi&s;trates,</HI> to <HI>Wi&s;e men,</HI> to <HI>Learned men, &amp;c.</HI> whom we ought <HI>civilly to honour,</HI> either for their <HI>rela|tion</HI> excellent gifts and vertues <HI>imitable</HI> by us; or for their bounty and goodne&s;&s;e unto us: Such was the <HI>honour</HI> and <HI>reve|rence</HI> that <HI>Abraham</HI> gave the the <HI>Sons of Heth,</HI> in te&s;timony of his thankfulne&s;&s;e for their kindne&s;&s;e towards him, in granting him a parcel of ground <HI>to bury his dead in; He &s;tood up, and bowed him&s;elf to the people of the</HI> <NOTE N="g" PLACE="marg">Gen. 23.7, 12.</NOTE> <HI>Land: incurvavit &s;e.</HI> Such meeting, after they had been deprived for the &s;pace of twenty years at the lea&s;t, of each others company, <HI>Gen. 3 i. 38. He bowed him&s;elf unto the ground &s;even times, until he came neer unto his</HI> <NOTE N="h" PLACE="marg">Gen. 33.3.</NOTE> <HI>brother.</HI> And &s;uch al&s;o was the <HI>honour Jo&s;eph</HI>'s brethren gave unto him, when they <HI>fell down before his face, and &s;aid, Behold, we are thy</HI> <NOTE N="i" PLACE="marg">Gen. 50.18.</NOTE> <HI>&s;ervants:</HI> All <HI>civil wor&s;hip,</HI> warrantable and ap|provable, all; provided that it be not any way <HI>&s;owred</HI> with the <HI>Je&s;uites</HI> <NOTE N="k" PLACE="marg">Bellar. ubi &s;upra. ca. 11.</NOTE> <HI>leaven;</HI> who thence fal&s;lly concludeth, that even <HI>creatures</HI> (the point in <HI>controver&s;ie</HI>) are capable of <HI>religious wor&s;hip</HI> (for &s;uch it is they give them under the name of <HI>Doulia</HI>) becau&s;e <HI>Abraham bowed</HI> to the people of the Land where he then was; <HI>Jacob</HI> to <HI>E&s;au;</HI> and his brethren to <HI>Jo&s;eph:</HI> Un|ju&s;tly therein condemning <HI>Calvin,</HI> who&s;e <HI>Orthodox</HI> judgement was, that the actions of all the&s;e were but te&s;timonies of <HI>Civil honour, reverence,</HI> and <HI>deportment,</HI> far from the <HI>guilt</HI> of any <HI>religious <NOTE N="l" PLACE="marg">In&s;titut. lib. 1. cap. 12. Sect. 3.</NOTE> adoration; civil wor&s;hip,</HI> then in te&s;timony of &s;uch <HI>honour, reverence,</HI> and <HI>thankefulne&s;s</HI> as is due to &s;uch or &s;uch rightly <HI>managed,</HI> this is every way ju&s;tly allowable, and not at all condemned in the <HI>Text;</HI> wherefore laying a&s;ide that (as not altogether pertinent to our pre&s;ent purpo&s;e) let us <HI>re-a&s;&s;ume</HI> and view again the other part of the <HI>Je&s;uits di&s;tinction,</HI> fairly &s;et forth under the name of <HI>Latria, Doulia,</HI> and <HI>Hyper|doulia;</HI> and con&s;ider what colour or &s;hew of truth it carries with it: Surely none at all, it being invented and maintained meerly to give the <HI>Angels</HI> and <HI>Saints</HI> in Heaven, more then their due, as you have heard; and in the mean time to rob the God of Heaven of his whole due, in point of <HI>religious wor&s;hip</HI> and <HI>adoration;</HI> for if we give part of this honour to <HI>Saints,</HI> and part unto him&s;elf, as the Church of <HI>Rome</HI> doth, he e&s;teems it
<PB N="71" REF="41">as if we gave him none at all: <HI>My &s;on, give me thy</HI> <NOTE N="m" PLACE="marg">Prov. 23.29.</NOTE> <HI>heart;</HI> thy whole heart: So my &s;on, <HI>worship the Lord thy God,</HI> and <HI>worship him only:</HI> but if thou <HI>worship Saints</HI> with the <HI>Doulia,</HI> which (though the <HI>Je&s;uite</HI> would have it &s;o) is no ways proper unto them; thou can&s;t not at all rightly <HI>worship God</HI> with the <HI>Latria;</HI> thou can&s;t not, becau&s;e both are his due (though the <HI>Je&s;uite</HI> will not grant it) both the <HI>Doulia</HI> and the <HI>Latria:</HI> and hence it is that this <HI>di&s;tinction</HI> of the <HI>Romane</HI> party (though in favour as they pretend of <HI>Saints</HI> and <HI>Angels</HI>) is not without ju&s;t cau&s;e by many of our modern and judicious <HI>Divines,</HI> quite <HI>exploded,</HI> and rightly <HI>branded</HI> with the <HI>name</HI> of a <NOTE N="n" PLACE="marg"><HI>Juell</HI> again&s;t <HI>Harding</HI> of adoration of Images, <HI>Artic.</HI> 14. p. 381.</NOTE> <HI>&s;imple,</HI> a <HI>counterfeit</HI> and <NOTE N="o" PLACE="marg"><HI>Fulke</HI> in his defence of the <HI>Engli&s;h</HI> Tran&s;lations of the Bible, <HI>ca. 19. p.</HI> 185.</NOTE> <HI>bold,</HI> a <HI>vain,</HI> <NOTE N="p" PLACE="marg">Par. in cap. 12. ad Roman. dub. tert. p. 1230.</NOTE> an <HI>idle,</HI> and an <HI>halting</HI> <NOTE N="q" PLACE="marg">Boys on the Go&s;pel, for the fir&s;t Sunday in <HI>Lent. Calvin. in&s;titut. lib. 1. ca. 12. Sect. 2.</HI></NOTE> <HI>di&s;tinction;</HI> and that ju&s;tly too, chiefly for two rea&s;ons.</P>
<P>Fir&s;t, Becau&s;e it hath not, no not the lea&s;t foundation at all (as it is made a <HI>di&s;tinction</HI>) in the holy word of <NOTE N="r" PLACE="marg">Pet. Martyr. loc. com. cla&s;&s;. 2. ca. 5. Sect. 13.</NOTE> God; neither was it ever heard of, either in the <HI>Apo&s;tles</HI> time, or among the <HI>Greek</HI> and <HI>Latine Fathers</HI> in the <HI>Primitive Church,</HI> until almo&s;t four hundred years after Chri&s;t; for (before the <HI>Romane faction</HI> was hatched) invented it was fir&s;t by <HI>St. Augu&s;tine,</HI> who flouri&s;hed in the <HI>fourth Century;</HI> a man better ver'&s;t in the <HI>Latin</HI> then in the <HI>Greek</HI> <NOTE N="&s;" PLACE="marg"><HI>Idem ibid. Sect. 12. Perk. problem.</HI> again&s;t wor&s;hiping of Saints. <HI>Fulke</HI> on the <HI>Rhe|mi&s;h</HI> Te&s;ta|ment, Mat. 4.10.</NOTE> <HI>Tongue;</HI> yet indeed by him it was not, in that &s;en&s;e as now it is made u&s;e of in the Church of <HI>Rome,</HI> to give the <HI>Doulia</HI> unto <HI>Saints:</HI> no; for that Father gave both unto God; to the Lord God; which they do not: the <HI>Latria</HI> he gave unto him <HI>as God;</HI> the <HI>Doulia, as</HI> <NOTE N="t" PLACE="marg">Qu. 94 &s;uper Exod.</NOTE> <HI>Lord;</HI> to <HI>one</HI> and the <HI>&s;ame</HI> God <HI>both;</HI> and according to, his <HI>di&s;tinction,</HI> to Saints nothing: u&s;ing it only to <HI>di&s;tingui&s;h</HI> between <HI>religious wor&s;hip,</HI> proper only unto the <HI>Lord our</HI> <NOTE N="u" PLACE="marg">De Civitat. dei lib. 10. ca. 1.</NOTE> <HI>God;</HI> and between <HI>civil wor&s;hip,</HI> proper only unto men, not &s;o much as dreaming then that any could &s;uppo&s;e that <HI>religious wor&s;hip</HI> was communicable unto creatures: No, the Chri&s;tian world was not &s;o &s;oon infe|cted with that <HI>Idolatry;</HI> neither was this word (<HI>Doulia</HI>) abu&s;ed then (as now it is) to <HI>Patronize</HI> it.</P>
<P>Secondly, That this <HI>di&s;tinction</HI> is but an halting one, appears al&s;o for another rea&s;on, and that is, becau&s;e the&s;e two words, <GAP DESC="foreign">, and <GAP DESC="foreign"> (about which the whole <HI>controver&s;ie</HI> ari&s;eth)
<PB N="72" REF="42">are words u&s;ed oftentimes <HI>promi&s;cuou&s;ly,</HI> not only in <HI>Prophane writers;</HI> but al&s;o in the <HI>holy Scripture,</HI> to &s;ignifie <HI>one</HI> and the <HI>&s;ame,</HI> and not <HI>different</HI> things; there being only a <HI>verbal,</HI> not any <HI>reall,</HI> not any <HI>&s;ub&s;tantial</HI> difference at all between them, no more then there is between two <HI>Synonymas,</HI> as <HI>gladius</HI> and <HI>en&s;is;</HI> both &s;ignifying a <NOTE N="w" PLACE="marg">Fe&s;t Homm. di&s;put. 35. The&s;. 1. Par. in cap. 1. ad Rom. v. 9. &amp; in cap. 12. dub. 3.</NOTE> &s;word; and if there be none other then a <HI>verbal</HI> difference between them, only in <HI>pronuntiation,</HI> not in <HI>&s;ignification,</HI> each or both expre&s;&s;ing but one and the &s;ame thing, but one and the &s;ame <HI>religious wor&s;hip,</HI> which is due unto the <HI>Lord our God only;</HI> then &s;urely it cannot be, that any <HI>reall di&s;tinction</HI> &s;hould be rai&s;ed from them; no not though the Church (as the <HI>Je&s;uite</HI> <NOTE N="x" PLACE="marg">Bellarm. ubi &s;upra. ca. 14.</NOTE> granteth, meaning the Romi&s;h Church) <HI>divide</HI> and <HI>di&s;tingui&s;h</HI> them; for no power hath man to put that a&s;under, which God <HI>in&s;eparably</HI> hath joyned together.</P>
<P>Now that the&s;e two words do <HI>promi&s;cuou&s;ly,</HI> and <HI>interchange|ably</HI> &s;ignifie one and the &s;ame thing; and that 1. In <HI>prophane writers,</HI> the <HI>Je&s;uite</HI> him&s;elf <NOTE N="y" PLACE="marg">&V;bi &s;upra.</NOTE> confe&s;&s;eth, with others out of <HI>Suidas, Xenophon, Valla,</HI> <NOTE N="a" PLACE="marg">Lodovic. Vi|ves in Augu&s;t. lib. 10 ca. 1. de Civitate Dei Pet. Martyr. ubi &s;upra. Sect. 13. Mu&s;cul. loc. com. de cul|t&uacute; Dei. Sect. 1. Pare. in cap. 12. ad Roman. Dub. 3. p. 1232. Perk. problem. p. 530. <HI>of wor|&s;hipping of Saints.</HI></NOTE> <HI>Phavorinus.</HI> Nay 2. That even in the holy Scriptures al&s;o they are &s;o u&s;ed, &s;ometimes the one, &s;ometimes the other, and each mutually for one and the &s;ame <HI>religious wor&s;hip,</HI> due <HI>unto God only,</HI> is mo&s;t plain and manife&s;t in both <HI>Te&s;taments.</HI></P>
<P>Fir&s;t, In the Old: and that in many places; we will name but few; Thus; <HI>Ye &s;hall &s;erve the Lord your God,</HI> &s;aith <HI>Mo&s;es;</HI> Ye &s;hall <NOTE N="b" PLACE="marg">Exod. 23.25.</NOTE> &s;erve: which the <HI>Greek Interpreters,</HI> from the <HI>Hebrew</HI> word (<HI>Abad</HI> or <HI>Avad,</HI> which &s;ignifies to <NOTE N="c" PLACE="marg">Par. ubi &s;u|pra. p. 1231.</NOTE> &s;erve) render, <GAP DESC="foreign"> Again, <HI>Thou &s;halt &s;erve the Lord thy</HI> <NOTE N="d" PLACE="marg">Deut. 6.13.</NOTE> <HI>God:</HI> <GAP DESC="foreign">, and <HI>They put away the &s;trange Gods from among them, and &s;erved the Lord;</HI> <NOTE N="e" PLACE="marg">Judg. 10.16.</NOTE> <GAP DESC="foreign">. Again, the other word (<GAP DESC="foreign">) is al&s;o u&s;ed in the &s;ame &s;en&s;e, notwith&s;tanding the &s;ame word (<HI>Abad</HI>) be the <HI>Originall</HI> as before; as, <HI>You &s;hall &s;erve the</HI> <NOTE N="f" PLACE="marg">Deut. 13.4.</NOTE> <HI>Lord;</HI> <GAP DESC="foreign">, <HI>Serve the Lord with all your heart,</HI> 1 <HI>Sam.</HI> 12.20. <GAP DESC="foreign"> and <HI>&s;erve the Lord with</HI> <NOTE N="g" PLACE="marg">P&s;al. 2.11.</NOTE> <HI>fear;</HI> rendred al&s;o by the &s;ame word, <GAP DESC="foreign">: Now if one and the &s;ame <HI>Hebrew</HI> word (<HI>Abad</HI>) be rightly rendred by the <HI>Greek Tran&s;lators,</HI> &s;ometimes by <GAP DESC="foreign">, and &s;ometimes by <GAP DESC="foreign">; Nay, by the latter oftner then by the former, as touching that <HI>Service</HI> and <HI>Wor&s;hip</HI> which is <HI>proper only unto God,</HI> an <HI>Argument</HI> undeniable certainly
<PB N="73" REF="42">it is, that as the&s;e words, whether it be the <HI>Latria,</HI> or the <HI>Doulia,</HI> &s;ignifie <HI>both</HI> but <HI>one</HI> and the <HI>&s;ame thing;</HI> &s;o al&s;o, that <HI>one</HI> and the <HI>&s;ame Wor&s;hip</HI> meant thereby, is to be given to none other but to <HI>God only,</HI> and cannot by any means be <HI>communicable</HI> unto <HI>Creatures;</HI> Nay, even in the <HI>Books Apochryphal,</HI> which the Papi&s;ts &s;o much magnifie, the &s;ame word (their <HI>Doulia</HI>) whereby they expre&s;s their <HI>Saint,</HI> or <HI>creature-wor&s;hip,</HI> is <HI>appropriated</HI> unto none but only unto God; as, <HI>O Lord, Let every Creature &s;erve</HI> <NOTE N="h" PLACE="marg">Judith. 16.17.</NOTE> <HI>thee;</HI> <GAP DESC="foreign">; And <HI>my Son, If thou coms to &s;erve the</HI> <NOTE N="i" PLACE="marg">Ecclus 2.1.</NOTE> <HI>Lord</HI> <GAP DESC="foreign">.</P>
<P>Secondly, The &s;ame is confirmed al&s;o in the <HI>New Te&s;tament;</HI> as <HI>Luke</HI> 2.36, 37. <HI>Anna the Prophete&s;s &s;erved God;</HI> <GAP DESC="foreign">. And &s;aith <HI>Paul, After the way which they call Here&s;ie, &s;o wor&s;hip I the God of my</HI> <NOTE N="k" PLACE="marg">Acts 24.4.</NOTE> <HI>Fathers;</HI> <GAP DESC="foreign">. So <HI>to the I&s;raelites belongs the &s;ervice of</HI> <NOTE N="l" PLACE="marg">Rom. 9.4.</NOTE> <HI>God,</HI> <GAP DESC="foreign">; turn but the leaf, and pre&s;ently you &s;hall find another word of the <HI>&s;ame &s;en&s;e,</HI> expre&s;&s;ing the <HI>&s;ame thing;</HI> as <HI>Act.</HI> 20.18, 19. <HI>I have been with you at all &s;ea&s;ons, &s;erving the Lord;</HI> <GAP DESC="foreign">. And <HI>he that in the&s;e things &s;erveth</HI> <NOTE N="m" PLACE="marg">Rom. 14.18.</NOTE> <HI>Chri&s;t;</HI> <GAP DESC="foreign">. And again, <HI>ye &s;erve the Lord</HI> <NOTE N="n" PLACE="marg">Col. 3.24.</NOTE> <HI>Chri&s;t;</HI> <GAP DESC="foreign">. Be&s;ides <HI>Paul</HI> oftentimes calling him&s;elf the &s;ervant of Je&s;us <NOTE N="o" PLACE="marg">Rom. 1.1. Phil. 1.1.</NOTE> Chri&s;t, expre&s;&s;eth it by <GAP DESC="foreign">. 'Tis enough, the words though <HI>two in &s;ound,</HI> are but <HI>one in &s;en&s;e;</HI> and therefore by this <HI>frivolous</HI> and <HI>unwarrantable di&s;tinction,</HI> there can be no &s;ure ground to entitle the <HI>Angels</HI> and <HI>Saints</HI> in Heaven to <HI>reli|gious wor&s;hip</HI> and <HI>adoration,</HI> God's peculiar due, to whom (as you have heard) both the <HI>Latria</HI> and the <HI>Doulia</HI> properly be|longeth; and if that which is meant by both (both <HI>&s;ignifying</HI> but <HI>one</HI> and <HI>the &s;ame</HI> thing) be due unto God only, ju&s;t cau&s;e there is that this <HI>di&s;tinction</HI> (that being thereby <HI>di&s;tingui&s;hed,</HI> which in God's word is not <HI>di&s;tingui&s;hable</HI>) &s;hould be utterly <HI>rejected</HI> and <HI>exploded,</HI> as it is.</P>
<P>Neither is that other term of theirs (namely the <HI>Hyperdoulia,</HI> or more then <HI>Saint-wor&s;hip</HI>) worthy of any better acceptance; for though under <HI>a plau&s;ible pretence,</HI> invented it was at fir&s;t, even to honour the <HI>humanity</HI> of our Saviour, and the <HI>per&s;on</HI> of his Mother, the ble&s;&s;ed Virgin <HI>Mary,</HI> with <HI>religious adoration;</HI> yet in vain invented it was under that <HI>pretence,</HI> and to that end: In vain, becau&s;e the <HI>humane nature</HI> of Chri&s;t, &s;imply con&s;idered in it &s;elf, and without any <HI>relation</HI> at all to his <HI>Deity,</HI> is <HI>not
<PB N="74" REF="43">God,</HI> but a <HI>meer</HI> <NOTE N="p" PLACE="marg">Aquin. &s;umm. 3. pars. q. 25. Conclu. 1.</NOTE> <HI>creature;</HI> and therefore not to be <HI>wor&s;hipped,</HI> not with the <HI>Latria,</HI> or <HI>God-wor&s;hip,</HI> as the <HI>Je&s;uite</HI> and <HI>his party</HI> them&s;elves confe&s;&s;e out of <NOTE N="q" PLACE="marg">Pet. Lum|bard. 8. Intent. lib. 3. Di&s;tinct. 9. A.B. Alfon&s;. <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> Ca&s;tro lib. 2. adver&s;. hare&s;. in verbo, Ado|ratio. Aquin. ubi &s;upra. con|clu&s;. 2.</NOTE> <HI>Dama&s;cene:</HI> No, nor with the <HI>Hyperdoulia</HI> neither; for the rule is, <HI>Thou &s;halt wor&s;hip the Lord thy God:</HI> but the <HI>humane nature</HI> of Chri&s;t is <HI>not God;</HI> yet con&s;idered as it is <HI>united</HI> by an <HI>Hypo&s;tatical</HI> and <HI>per&s;onal union</HI> to his <HI>Deity,</HI> then with <HI>relation</HI> to <HI>whole Chri&s;t,</HI> God and man, <HI>God manife&s;ted in the fle&s;h;</HI> then as it &s;o &s;ub&s;i&s;teth <HI>indi|vi&s;ibly</HI> in <HI>one</HI> and the <HI>&s;ame per&s;on</HI> (without whom it never &s;ub&s;i&s;ted) it is (we confe&s;&s;e) to be <HI>wor&s;hipped</HI> with <HI>one</HI> and <HI>the &s;ame divine adoration,</HI> that is properly due unto the <HI>&s;ame divine per&s;on:</HI> So (as God and man <HI>in one per&s;on</HI>) his Di&s;ciples <HI>wor|&s;hipped</HI> him, after his <NOTE N="r" PLACE="marg"><GAP DESC="foreign"> Mat. 28.17.</NOTE> re&s;urrection: So the wi&s;e men al&s;o that came from the Ea&s;t <HI>wor&s;hipped</HI> him, <HI>Mat. 2.2, 11.</HI> Guided they were to <HI>Jeru&s;alem</HI> by a &s;tar, in re&s;pect of their <HI>journey;</HI> but &s;urely guided they were by the holy Spirit of God, in re&s;pect of their <HI>judgement:</HI> apprehending (no doubt) <HI>&s;ome|what divine</HI> in him, which is the <HI>object</HI> of <HI>religious wor&s;hip,</HI> due to God only; as <HI>preheminency</HI> is of <HI>civil wor&s;hip,</HI> due unto man: <GAP DESC="foreign">; they <HI>fell down and wor&s;hipped him;</HI> him, <HI>whole Chri&s;t;</HI> but his <HI>manhood,</HI> &s;ingle and apart, &s;urely neither <HI>wor&s;hipped;</HI> neither his <HI>Di&s;ciples,</HI> nor the <HI>Wi&s;e men:</HI> And as for his ble&s;&s;ed Mother, that <HI>pure Virgin,</HI> the la&s;t men|tion we hear of her in holy Scripture, was that of her Son unto her concerning <HI>John, Woman, behold thy</HI> <NOTE N="&s;" PLACE="marg">John 19.26.</NOTE> <HI>Son;</HI> woman, <HI>ble&s;&s;ed &s;he was among women,</HI> even by the <HI>Angel's</HI> <NOTE N="t" PLACE="marg">Luke 1.28.</NOTE> te&s;timony, while &s;he was <HI>on Earth;</HI> and no doubt is <HI>mo&s;t ble&s;&s;ed among Saints</HI> now &s;he is <HI>in Heaven:</HI> Yet becau&s;e &s;he is a <HI>creature,</HI> &s;he is not to be <HI>honoured</HI> with <HI>divine adoration:</HI> &s;he is not; So <HI>Epiphanius</HI> fully concerning this <NOTE N="u" PLACE="marg"><HI>Lib. 3. Haeres cap. 79.</HI> cited by <HI>Perkins</HI> in his Reformed Catholick, and by <HI>De Pilking|ton</HI> in his <HI>Pa|rallela. Contr.</HI> 7.</NOTE> matter; <HI>Let none</HI> (&s;aith he) <HI>adore Mary, who is holy and honoured, yet not to adoration:</HI> And <HI>God would not have the Angels to be adored, much le&s;s the ble&s;&s;ed Virgin; whom her Son a little before his death, called woman, that none too too much admiring her holine&s;s, might fall into Here&s;ie and Idolatry.</HI> Whereof that the Church of <HI>Rome</HI> is wilfully guilty, both their <HI>vain di&s;tinction of Doulia, Saint-wor&s;hip;</HI> and <HI>Hyper|doulia, more then Saint-wor&s;hip:</HI> and their <HI>practical doctrine</HI> thereupon makes clear and evident. But let us return again to our Saviour's <HI>an&s;wer</HI> here to the Divel <HI>tempting</HI> him, <HI>to fall
<PB N="75" REF="43">down and wor&s;hip him;</HI> No, &s;aith our Saviour, <HI>for, It is written, Thou &s;halt wor&s;hip the Lord thy God, and him only &s;halt thou &s;erve, v.</HI> 9.10. Which (let the Divel, or any whom he hath de|luded &s;ay what they will) <HI>po&s;itively</HI> excludes <HI>all creatures,</HI> how <HI>eminent</HI> &s;oever, from any, even the <HI>lea&s;t claim</HI> to <HI>religious wor&s;hip</HI> and <HI>adoration;</HI> and (as a learned writer <NOTE N="w" PLACE="marg"><HI>De Fulke</HI> on the <HI>Rhe|mi&s;h</HI> Te&s;ta|ment. Luke 4.8.</NOTE> &s;aith) may as rightly be alledged again&s;t the Church of <HI>Antichri&s;t,</HI> for <HI>adoring creatures;</HI> as it was by our Saviour, again&s;t the Divel him&s;elf; who required nothing of him, but only the <GAP DESC="foreign"> <HI>a falling down</HI> unto him, and that not as unto God, but as to &s;ome <HI>excellent</HI> <NOTE N="x" PLACE="marg">Calvin, In|&s;titut. lib. 1. cap. 12. Sect. 3.</NOTE> <HI>creature;</HI> and con&s;equently nothing el&s;e re|quired he of him, but that <HI>doulia</HI> (a term then not invented) which the Papi&s;ts now &s;o boldly give unto <HI>Saints</HI> and <HI>Angels;</HI> yet even that was utterly denied unto him by our Saviour: Neither was any more offered to the <HI>Angel</HI> by <HI>John;</HI> or to <HI>Peter</HI> by <NOTE N="y" PLACE="marg">Idem ibid.</NOTE> <HI>Cornelius;</HI> or to <HI>Paul</HI> and <HI>Barnabas,</HI> by the &s;uper|&s;titious multitude at <HI>Ly&s;tra;</HI> yet neither the one nor the other would any ways accept of what was offered, becau&s;e they well under&s;tood that God's due only; <HI>a falling down, and wor&s;hipping,</HI> was not at all, under any pretence what&s;oever, due unto them, who were but <HI>creatures;</HI> and becau&s;e not due, though offered it was unto them, yet was it not accepted by them; though Satan (not ignorant that it was not due unto him, even for that rea&s;on, becau&s;e he was a <HI>creature) impudently</HI> required it, and would as <HI>willingly</HI> have accepted it, had not our Saviour with <HI>indignation</HI> rejected him, and made him under&s;tand, that it was not due unto him; &s;aying, <HI>Thou &s;halt wor&s;hip the Lord thy God, and him only &s;halt thou &s;erve.</HI></P>
<P>Lo! thus was Satan again repul&s;ed by our Saviour, with <HI>It is written;</HI> and thus repul&s;ed again, <HI>then he leaveth him, v.</HI> 10. And 'twas high time to leave him then, when he found it not &s;afe for him&s;elf to tempt any more; either to <HI>turn &s;tones into bread;</HI> or to <HI>ca&s;t him&s;elf down from the Pinacle of the Temple;</HI> or to <HI>fall down and wor&s;hip him:</HI> which as it was of all the la&s;t, &s;o was it of all the mo&s;t <HI>impudente&s;t temptation:</HI> Like the <HI>Natural motion,</HI> which is the mo&s;t <HI>vehement</HI> in the end. <HI>Then the Divel leaveth him:</HI> That is, then he cea&s;ed to <HI>tempt</HI> any longer, becau&s;e he clearly perceived that it was but in vain to <HI>tempt</HI> him any longer; <HI>pugnat non</HI> <NOTE N="a" PLACE="marg">Augu&s;t in 1 Epi&s;t. Johan. cap. 2.</NOTE> <HI>expugnat;</HI> knowing that
<PB N="76" REF="44">his labour was but lo&s;t to &s;trive with him, who in every <HI>Temp|tation</HI> was too mighty for him. <HI>Then he leaveth him;</HI> or as it is <HI>Luke</HI> 4.13. <HI>When the Divel had ended all the Temptation, he departed from our Saviour for a &s;ea&s;on.</HI> Lo! <HI>He leaveth him; he departed from him:</HI> Words they are (we confe&s;&s;e) noting a <HI>Ce&s;&s;ation</HI> on the Divels part, in re&s;pect of his <HI>tempting;</HI> but no way doth it note any <HI>&s;low pace</HI> in re&s;pect of his <HI>departing,</HI> after <HI>he had ended the Temptation:</HI> No; for if his <HI>motion</HI> be <HI>fitly compared</HI> unto <HI>flying,</HI> when he is <HI>re&s;i&s;ted</HI> by a <HI>Saint,</HI> as <HI>St. James</HI> &s;aith, <HI>Re&s;i&s;t the Divel, and he will flee from you,</HI> 4.7. <HI>He will flee;</HI> much more (no doubt) did he now <HI>flee,</HI> when he was <HI>re&s;i&s;ted</HI> by a <HI>Saviour;</HI> as 'twas time for <HI>Cataline</HI> to <HI>flee,</HI> when he was <HI>rebuked</HI> by the <HI>Senate; abiit, exce&s;&s;it, erupit, eva&s;it. Solinus</HI> relateth &s;trange things of the <HI>&s;wiftne&s;s</HI> of one <HI>Philippides,</HI> and <HI>Philonides,</HI> two in favour with <HI>Alexander</HI> the great, for their ha&s;ty &s;peed in <NOTE N="b" PLACE="marg">Polyhi&s;t. cap. 6. p. 53.</NOTE> running: But 'tis no &s;trange thing to hear that <HI>Satan</HI> is <HI>&s;wifter</HI> then all. <HI>I beheld Satan,</HI> &s;aith our Saviour, after his Go&s;pel began to be preached, I beheld him <HI>as lightning fall from</HI> <NOTE N="c" PLACE="marg">Luke 10.18.</NOTE> <HI>Heaven:</HI> As <HI>lightning;</HI> now <HI>lightning,</HI> we know is as &s;oon <HI>vani&s;hed</HI> as <HI>&s;een;</HI> and as &s;oon was Satan here <HI>vani&s;hed,</HI> as &s;harply <HI>reprehended; Get thee hence Satan.</HI> Yet probably in this his great ha&s;te, after he had left our Saviour, he &s;tayed in this place, and that place, to <HI>&s;alute</HI> &s;ome by the way, that ac|quainting them with his <HI>ill &s;ucce&s;&s;e,</HI> in the fore-mentioned <HI>Temptations,</HI> and with his de&s;ire of revenge for that <HI>ill &s;ucce&s;&s;e,</HI> he might &s;ubtilly infu&s;e his poy&s;on into their hearts, as he did, and make them fit <HI>in&s;truments</HI> to a&s;&s;i&s;t him another way, and at another time, who then <HI>left</HI> our Saviour, and <HI>departed</HI> from him but <HI>for a &s;ea&s;on.</HI> And &s;uch as he then <HI>&s;aluted</HI> by the way, notwith&s;tanding his great &s;peed (we will &s;uppo&s;e) were be&s;ides many other, the <HI>malitious Jews,</HI> the <HI>proud Scribes and Phari&s;ees,</HI> the <HI>chief Prie&s;t, and Elders of the people, Judas,</HI> the <HI>fal&s;e witne&s;&s;es, Herod, Caiphas, Pontius Pilate,</HI> with the <HI>&s;coffing</HI> and <HI>bloudy Souldiers;</HI> who (within three years afterwards) in&s;tigated thereunto (as his <HI>Seconds</HI>) by the malice of the now <HI>raging</HI> Divel, &s;o <HI>furiou&s;ly</HI> a&s;&s;aulted our Saviour (not by <HI>tempting,</HI> but by <HI>con&s;piring</HI> again&s;t him, by <HI>betraying</HI> him, by <HI>reviling</HI> him, by <HI>&s;<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">itting</HI> on him, by <HI>buffeting</HI> him, by <HI>&s;courging</HI> him, by <HI>condemning</HI> him) that at la&s;t they
<PB N="77" REF="44">brought him to his death; which in their purpo&s;e was wholly to <HI>cut him out of the Land of the living,</HI> and utterly de&s;troy him; but in God's purpo&s;e it was far otherwi&s;e, even to <HI>rai&s;e him from death</HI> again, and <HI>highly exalt</HI> him, as he did by his <HI>glorious re|&s;urrection:</HI> whereby <HI>he was declared to be the Son of</HI> <NOTE N="d" PLACE="marg">Rom 1.4.</NOTE> <HI>God;</HI> and the <HI>conqueror</HI> of <HI>Satan:</HI> and farther Gods purpo&s;e al&s;o herein was (though neither the Divel, nor the ob&s;tinate Jews, who had no &s;hare nor part therein, would acknowledge it) even that his <HI>Son's grief</HI> and <HI>&s;orrows</HI> &s;hould procure our <HI>joy;</HI> that his <HI>wounds</HI> and <HI>brui&s;es,</HI> and <HI>&s;tripes,</HI> &s;hould procure our <HI>healing;</HI> that his <HI>&s;ufferings,</HI> &s;hould promote his <HI>Churches &s;alvation;</HI> and that his <HI>death</HI> &s;hould become their <HI>life;</HI> as it <NOTE N="e" PLACE="marg">Moritur Chri|&s;tus, non ut per|dat brevem vitam, &s;ed ut conferat &s;em|piternam, &amp;c. Fulgent. Serm. de Epiphan. p. 656. &amp; ca. 8. de Incarnat. &amp; gratia Chrifti, p. 715.</NOTE> did. So that even in this al&s;o, <HI>Satan</HI> and all his <HI>Hell-infected In&s;truments,</HI> had the total overthrow, and were wholly <HI>fru&s;trated</HI> of their wicked de&s;igns and purpo&s;es, when our Saviour, both for him&s;elf and cho&s;en, obtained a <HI>Triumphant victory</HI> over Hell and them. But we are &s;peaking now of the <HI>Divels behaviour,</HI> after he had been <HI>thrice conquered</HI> by our Saviour (before he entred on his <HI>Mini&s;try</HI>) both in the <HI>Wilderne&s;s,</HI> on the <HI>Pinacle of the Temple,</HI> and on <HI>an exceeding high Mountain;</HI> thus when he found him|&s;elf too too weak to prevail again&s;t him (not willing to de&s;i&s;t, until he was out of all hope of victory) <HI>then he leaveth him.</HI></P>
<P><HI>Then;</HI> And (had we no other proof for it, yet) this <HI>leaving,</HI> and <HI>departing then,</HI> in re&s;pect of <HI>Satan,</HI> was a manife&s;t &s;ign that our <HI>Saviour then</HI> had obtained a <HI>&s;ignal victory</HI> over <NOTE N="f" PLACE="marg">Precedit Tentatio, ut &s;e|quatur victoria Hieron. in <HI>Mat. 4. v. 11.</HI></NOTE> <HI>Satan;</HI> be&s;ides what he gained afterwards by his <HI>death</HI> and <HI>re&s;urrection.</HI> When that <HI>bloudy Battel</HI> was fought between <HI>Cae&s;ar</HI> and <HI>Pompey,</HI> in the <HI>The&s;&s;alian (Phar&s;alian</HI> fields) one <HI>Cornelius</HI> (a man skilful in <HI>Heatheni&s;h Divination</HI>) though at that time far remote from either <HI>Army,</HI> &s;aid, even on that very day that the <HI>Battel</HI> was fought between them, that he &s;aw the mi&s;erable &s;tate of the <HI>whole Camp</HI> on both &s;ides; and that (after &s;undry <HI>hot, violent,</HI> and <HI>bloudly a&s;&s;aults</HI> on each &s;ide) &s;ome <HI>yielded,</HI> &s;ome <HI>fled,</HI> &s;ome were <HI>wounded,</HI> and many <HI>&s;lain;</HI> &s;uddenly crying out at la&s;t (as it came to pa&s;&s;e) that <HI>Cae&s;ar was the</HI> <NOTE N="g" PLACE="marg">Subito ex|clamavit, Cae|&s;arem vici&s;&s;e. Aul. Gell. Noct. Attic. lib. 15. cap. 18.</NOTE> <HI>Conqueror.</HI> But there was no need of any &s;uch <HI>divination</HI> here, to <HI>foretell</HI> who &s;hould get the victory: No; for even the <HI>departing</HI> of Satan from our Saviour, and his <HI>leaving</HI> him, was a &s;ufficient argument that he was then <HI>triumphantly conquered by him:</HI> And this <HI>happy victory</HI>
<PB N="78" REF="45">of our <HI>Saviour</HI> over <HI>Satan,</HI> was the <HI>ble&s;&s;ed event</HI> and <HI>i&s;&s;ue</HI> of his <HI>three-fold Conflict</HI> and <HI>continued Combate</HI> with <HI>Satan,</HI> which then had an end; when <HI>Conquered</HI> by him, he <HI>departed from him;</HI> that being then fulfilled which our Saviour &s;aid of him|&s;elf afterwards, <HI>The prince of this world cometh, and hath nothing in</HI> <NOTE N="h" PLACE="marg">John 14.30.</NOTE> <HI>me:</HI> no power over me. And what <HI>Cae&s;ar</HI> once &s;aid of his own <HI>&s;peedy</HI> victories, <HI>veni, vidi, vici;</HI> I came, I &s;aw, I <NOTE N="i" PLACE="marg">Sueton. in vita C.J. Cae|&s;aris. cap. 18.</NOTE> over|came; may far more truly be &s;aid here of our Saviour's again&s;t Satan; for 'tis plain, that by the <HI>powerful motion</HI> of the <HI>holy Spirit,</HI> he came into the <HI>Wilderne&s;s,</HI> and to other places, there he &s;aw his, and our <HI>Adver&s;ary, Satan,</HI> and there (in every place) he &s;oon <HI>conquered</HI> him whom he &s;aw; and being <HI>mo&s;t victoriou&s;ly conquered, then he leaveth him.</HI> God grant that he may al&s;o always leave us, who care no more for his company, then our Saviour here did, when he &s;aid unto him, <HI>Get thee hence Satan; Get thee hence; dictum, factum;</HI> and <HI>he leaveth him; Exit.</HI> And at this time, in re&s;pect of his <HI>Tempting,</HI> we will &s;peak no more of <HI>Satan;</HI> who &s;o &s;oon as he was departed from our Saviour, <HI>Behold, Angels came and mini&s;tred unto him, v. 11.</HI></P>
<P><NOTE N="*" PLACE="marg">Angels mi|ni&s;ter to our Saviour.</NOTE> <HI>Behold!</HI> And indeed wonderful &s;trange it is, to con&s;ider what a change here is wrought on a &s;uddain; but even now, though <HI>not under the power,</HI> yet <HI>under the temptation</HI> he was of <HI>Satan;</HI> but lo! pre&s;ently <HI>exempted</HI> and <HI>delivered</HI> he was from all the malice and <HI>Temptation</HI> of Satan; and delivered, <HI>Behold, Angels came and mini&s;tred unto him.</HI></P>
<P><HI>Behold!</HI> Surely 'tis worth a noting, that though <HI>heavine&s;s may endure for a night, yet joy cometh in the</HI> <NOTE N="k" PLACE="marg">P&s;al. 30.5.</NOTE> <HI>morning:</HI> Though the <HI>rain de&s;cend,</HI> the <HI>floods come,</HI> the <HI>winds blow,</HI> yet er'e long a <HI>calm</HI> will come; though <HI>Satan</HI> for a time be <HI>let loo&s;e,</HI> and &s;uffered to <HI>tempt</HI> us, yet the time will come when the <HI>violence</HI> of his <HI>Temptations</HI> &s;hall be abated, and have an end.&mdash;<HI>Deus dabit his quoque finem:</HI> As here it be&s;el our Saviour; who&s;e <HI>ca&s;e</HI> is the <HI>ca&s;e</HI> of his <HI>whole Church;</HI> the Divel <HI>roareth</HI> and <HI>rageth</HI> again&s;t both, but he &s;hall <HI>prevail</HI> again&s;t neither; <HI>The gates of Hell &s;hall not prevail again&s;t</HI> <NOTE N="l" PLACE="marg">Matth. 16.18.</NOTE> <HI>them:</HI> but in our <HI>greate&s;t extre|mities,</HI> in our <HI>greate&s;t agonies,</HI> in our <HI>greate&s;t Temptations, heavenly a&s;&s;i&s;tance, heavenly help</HI> and <HI>comfort</HI> &s;hall come, when there is mo&s;t need, mo&s;t want of it, as here; the <HI>Divel having left</HI> our <HI>Saviour, Behold, Angels came and mini&s;tred unto him.
<PB N="79" REF="45">Behold! to him they mini&s;tred,</HI> who before had <HI>fa&s;ted forty days and forty nights in the Wilderne&s;s, and afterwards was an hungred. To him</HI> that was there <HI>with the wilde</HI> <NOTE N="m" PLACE="marg">Mark 1.13.</NOTE> <HI>bea&s;ts, &s;olitary</HI> and <HI>alone,</HI> de&s;titute for a time of all humane help and company. <HI>To him</HI> that was there <HI>tempted of the Divel: To him</HI> that was carried from the <HI>Wilderne&s;s</HI> to the <HI>Pinacle of the Temple</HI> at <HI>Jeru&s;alem;</HI> and from thence to <HI>an exceeding high Mountain:</HI> carried from one place to another, and that by <HI>Satan;</HI> who <HI>tempted</HI> him 1. To <HI>doubt</HI> of his <HI>Father's all-&s;ufficient providence</HI> over him. 2. <HI>Ra&s;hly</HI> to <HI>neglect</HI> the ordinary means, <HI>&s;ubordinate</HI> to his <HI>pro|mi&s;ed protection.</HI> 3. Flatly to <HI>deny</HI> his <HI>Father,</HI> and <HI>Idolize</HI> him; <HI>fall down and wor&s;hip me. Behold!</HI> at la&s;t, <HI>Angels came and mini&s;tred unto him;</HI> who for a time was then, and would be <HI>wholly deprived</HI> of their <HI>wonted Mini&s;try.</HI></P>
<P><HI>Angels came:</HI> Not earthly, but heavenly creatures: <HI>Spirits immaterial and</HI> <NOTE N="n" PLACE="marg">Hook. Eccl. polit. lib. 1. Sect. 4. p. 9. Skeib. ler. Metaphy&s;. de Angelis. lib. 2. cap. 4. titul. 2. ex Dama&s;|ceno.</NOTE> <HI>intellectual;</HI> the <HI>glorious Inhabitants</HI> of tho&s;e <HI>&s;acred Palaces,</HI> where nothing but light and immortality; no &s;hadow of matter for tears, di&s;contentments, griefs and un|comfortable pa&s;&s;ions to work upon; but all joy, tranquility and peace, even for ever and ever do dwell.</P>
<P><HI>Angels came:</HI> The <HI>good Angels;</HI> here, as without <HI>number,</HI> &s;o without <HI>name;</HI> who came not to <HI>mini&s;ter to our Saviour,</HI> till the <HI>bad Angell,</HI> that <NOTE N="o" PLACE="marg">Rev. 9.11.</NOTE> <HI>Abadon</HI> was <HI>gone;</HI> more <HI>dete&s;ting</HI> at that time to be there where the <HI>Divell was,</HI> then <HI>John</HI> the <HI>Evangeli&s;t</HI> did to be in the &s;ame <HI>Bath</HI> wherein the <HI>Heretick</HI> <NOTE N="p" PLACE="marg">Iren. adver&s;. haere&s;. lib. 3. cap. 3. C.</NOTE> <HI>Cerinthus</HI> was.</P>
<P><HI>Angels came: Angels,</HI> in the <HI>plural number.</HI> Lo! <HI>One bad Angell</HI> was &s;uffered to <HI>tempt</HI> our Saviour; but <HI>many good Angels</HI> were &s;ent <HI>to mini&s;ter unto him.</HI> Whence our comfort is, that <HI>they be more that are with us, then they that be again&s;t us;</HI> as <HI>Eli&s;ha</HI> &s;ometimes &s;aid to his <HI>trembling &s;ervant,</HI> in another <NOTE N="q" PLACE="marg">2 Kings 6.15, 16.</NOTE> <HI>Ca&s;e.</HI></P>
<P><HI>Angels came:</HI> And probably they were the very &s;ame, who not long before <HI>pitched their Tents round about him,</HI> when he was <HI>&s;olemnly baptized</HI> of <HI>John</HI> in <HI>Jordan;</HI> that was their <HI>office</HI> then, to <HI>mini&s;ter unto him</HI> when he was <HI>baptized;</HI> but <HI>no mini|&s;tring unto him,</HI> by them would God now &s;uffer, while he was <HI>tempted;</HI> and in <HI>each Temptation</HI> became <HI>victorious.</HI> And the rea&s;on might be, lea&s;t that <HI>glorious victory</HI> obtained over the
<PB N="80" REF="46">Divel (which was wholly his own) might by men, be in part <HI>a&s;cribed</HI> unto them; had they at that time, while the <HI>Duell continued, mini&s;tred unto him.</HI> As <HI>Mo&s;es,</HI> when he wrote what God <HI>created</HI> in the <HI>beginning, Gen.</HI> 1. would not &s;o much as mention the <HI>creation of Angels,</HI> lea&s;t men &s;hould conceive that he had u&s;ed their <HI>mini&s;try</HI> in the <HI>production</HI> of his <HI>omnipotent</HI> works <HI>in the beginning:</HI> for that cau&s;e the <HI>creation of Angels</HI> is <HI>concealed</HI> there, and the <HI>mini&s;try of Angels</HI> for a time <HI>&s;u&s;pended</HI> here. For that cau&s;e; that <HI>our Creator</HI> might not be <HI>robbed</HI> of <HI>his glory</HI> by a <HI>mi&s;con&s;truction</HI> of the one; nor <HI>our Redeemer robbed of his,</HI> by a <HI>mi&s;interpretation</HI> of the other. But now when the <HI>Temp|tation</HI> was <HI>fully ended,</HI> and the <HI>Conque&s;t</HI> on our Saviour's part <HI>fully obtained</HI> (there being not the lea&s;t ground at all left, why any creature &s;hould pre&s;ume to <HI>engro&s;s</HI> any part of the honour of that victory, as due unto them&s;elves) now tho&s;e <HI>glorious Spirits</HI> were commanded to do him &s;ervice again, as they had done before; and <HI>commanded</HI> they <HI>obey. Behold, Angels came and mini&s;tred unto him.</HI></P>
<P><HI>Angels mini&s;tred unto him: Mini&s;tred</HI> not onely <HI>food</HI> and <HI>&s;u&s;tenance</HI> unto him (if they did that) after his <HI>long-fa&s;ting,</HI> as was done by the hand of an <HI>Angel</HI> to <NOTE N="r" PLACE="marg">1 Kings 19.5, 6.</NOTE> <HI>Elias,</HI> in the like <HI>ca&s;e;</HI> but (no doubt) they al&s;o <HI>mini&s;tred comfort</HI> unto him; and there was cau&s;e for it, becau&s;e (<HI>as man</HI>) he was then in mo&s;t need of <HI>comfort,</HI> even when he was but <HI>newly e&s;caped</HI> from the <HI>&s;nares</HI> and <HI>temptations</HI> of <HI>Satan;</HI> and cau&s;e there was for <HI>Angels</HI> then (men were not fit to do it) to <HI>mini&s;ter comfort unto him;</HI> as at another time one of that <HI>heavenly ho&s;t</HI> did; when being in a great <HI>agony;</HI> an <HI>Angel</HI> mo&s;t opportunely <HI>appeared unto him from</HI> <NOTE N="&s;" PLACE="marg">Luke 22.43.</NOTE> <HI>Heaven, &s;trengthning him:</HI> Nay, I &s;ee no cau&s;e why I may not al&s;o &s;afely affirm, that part of this <HI>Angelical &s;ervice</HI> and <HI>mini&s;try</HI> was &s;pent at that time in <HI>congratulating</HI> his late and <HI>happy victory;</HI> and in &s;inging an <HI>Euchari&s;tical</HI> <GAP DESC="foreign"> a &s;ong of prai&s;e and thank&s;giving to his <HI>Father,</HI> for <HI>delivering</HI> his <HI>Son</HI> from the <HI>Temptations</HI> of <HI>Satan.</HI> When the <HI>I&s;raelites</HI> had e&s;caped out of the hands of <HI>Pharaoh</HI> and the <HI>Egyptians,</HI> there was joy and thank&s;giving for that; <HI>Then &s;ang Mo&s;es and the children of I&s;rael this &s;ong unto the Lord, and</HI> <NOTE N="t" PLACE="marg">Exod. 15.1.</NOTE> <HI>&s;aid, &amp;c.</HI> At another time, when they were delivered from the <HI>Tyranny</HI> of <HI>Ja<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">in</HI> King of <HI>Canaan,</HI> and <HI>Si&s;era,</HI> the Captain of his Ho&s;t,
<PB N="81" REF="46"><HI>Judg.</HI> 4. there was joy and thank&s;giving for that; <HI>Then &s;ang Deborah, and Barak the &s;on of Ali<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">am, on that day, &s;aying, Prai&s;e ye the Lord, for the avenging of</HI> <NOTE N="u" PLACE="marg">Judg. 5.1, 2, &amp;c.</NOTE> <HI>I&s;rael.</HI> When <HI>David</HI> (after the death of his &s;on <HI>Ab&s;alon</HI>) was delivered from the hands of all his enemies round about him, there was al&s;o joy and thank&s;giving for that; <HI>And David &s;pake unto the Lord the words of this &s;ong, in the day that the Lord had delivered him out of the hands of all his enemies, and cut of the hands of</HI> <NOTE N="w" PLACE="marg">2 Sam. 22.1, &amp;c.</NOTE> <HI>Saul.</HI> And can we think that our Saviour was delivered out of the hands of <HI>Satan,</HI> a far more <HI>potent Adver&s;ary,</HI> then either <HI>Saul</HI> or <HI>Si&s;era,</HI> or <HI>Jabin,</HI> or <HI>Pharaoh,</HI> or all? can we conceive (I &s;ay) that this was done without an <HI>Euchari&s;tical</HI> &s;ong of prai&s;e and thank&s;giving unto God? Surely no, it was not; and who were &s;o fit to do it as <HI>Angels,</HI> that <HI>holy</HI> and <HI>heavenly Quire?</HI> who in multitudes together, magnified the <HI>Father</HI> for the <HI>birth</HI> of his <HI>Son;</HI> &s;aying, <HI>Glory be to God on</HI> <NOTE N="x" PLACE="marg">Luke 2.13.</NOTE> <HI>high:</HI> All heavenly <HI>Hallelu-jah's</HI> being mo&s;t properly <HI>&s;et</HI> to their <HI>melodious voice;</HI> which is, <HI>Holy, holy, holy, is the Lord of ho&s;ts; the whole earth is full of his</HI> <NOTE N="y" PLACE="marg">I&s;a. 6.3.</NOTE> <HI>glory:</HI> And <HI>John</HI> in his <HI>vi&s;ion,</HI> heard the <HI>Angels</HI> about the Throne, cry out with a loud voice, &s;aying, <HI>Worthy is the Lamb to receive honour and glory, and</HI> <NOTE N="a" PLACE="marg">Rev. 5.11, 12.</NOTE> <HI>prai&s;e</HI> Lo! the work of prai&s;e and thank&s;giving all; and all at other times performed by the <HI>holy Angels.</HI> Therefore <HI>David</HI> putting them in mind, not of their <HI>duty,</HI> which they always <HI>remember,</HI> but of the <HI>con&s;tant</HI> and <HI>continual delight</HI> they have in prai&s;ing God, which they never <HI>forget,</HI> &s;aith, <HI>O prai&s;e the Lord, ye Angels of</HI> <NOTE N="b" PLACE="marg">P&s;al. 103.10.</NOTE> <HI>his;</HI> which they <HI>continually</HI> do; and then in <HI>particular</HI> did, when h<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">re (prai&s;ing God for <HI>Satans over|throw,</HI> and our <HI>Saviour's victory)</HI> they <HI>came and mini&s;tred unto him.</HI></P>
<P><HI>They mini&s;tred unto him;</HI> And therein they did but that for which they were <HI>Created;</HI> even to be <HI>mini&s;tring Spirits:</HI> to be <HI>God's me&s;&s;engers</HI> from Heaven to Fa<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">th; and again from Earth to Heaven, between him and his Church, before his <HI>Son's Incar|nation;</HI> afterwards between <HI>him</HI> and <HI>his Son</HI> (the <HI>head</HI> pre|&s;uppo&s;eth the <HI>body</HI> al&s;o) whole he was here on Earth; and now (our Saviour being <HI>bodily ab&s;ent,</HI> and the <HI>Angels</HI> having no more to do for him on Earth in this matter, as touching his <HI>own Per&s;on) Mini&s;tring Spirits,</HI> they &s;till are, and &s;hall be <HI>between
<PB N="82" REF="47">God</HI> and <HI>his</HI> <NOTE N="*" PLACE="marg">Angels mi|ni&s;ter unto Saints.</NOTE> <HI>Saints,</HI> &s;o long as they &s;hall remain here, even to the <HI>worlds end,</HI> as it hath been ever, even from the <HI>beginning;</HI> &s;urely &s;o it is; and that it is &s;o the <HI>Apo&s;tle</HI> plainly proves, &s;aying, <HI>They are all mini&s;tring Spirits, &s;ent forth to mini&s;ter for them who &s;hall be heirs of</HI> <NOTE N="c" PLACE="marg">Heb. 1.14.</NOTE> <HI>&s;alvation.</HI> Lo! the <HI>Angels work</HI> is to <HI>mini&s;ter,</HI> as here they did to our Saviour, and &s;till do to us: Lo! they them&s;elves are the <HI>Sons of God by</HI> <NOTE N="d" PLACE="marg">Job 38.7.</NOTE> <HI>creation:</HI> and 'tis mo&s;t proper for &s;uch to take care of, and diligently watch over tho&s;e that are his <HI>&s;ons by grace</HI> and <HI>adoption;</HI> which (that their <HI>mini&s;try</HI> may <HI>never cea&s;e</HI>) they carefully do, and will do; and that both while they <HI>live;</HI> when they <HI>die;</HI> and al&s;o <HI>after</HI> they <HI>are dead:</HI> While we <HI>live,</HI> the <HI>holy Angels</HI> are <HI>appointed</HI> to <HI>protect</HI> and <HI>defend</HI> us, both from <HI>corporal</HI> and <HI>&s;piritual</HI> dangers; <HI>The Angel of the Lord tarrieth round about them that fear him, and delivereth</HI> <NOTE N="c" PLACE="marg">P&s;al. 34.7.</NOTE> <HI>them.</HI> When we <HI>die,</HI> they &s;hall <HI>carry our &s;ouls,</HI> as they did the <HI>&s;oul of Lazarus</HI> into <HI>Abrahams bo&s;ome,</HI> into <NOTE N="f" PLACE="marg">Luke 16.22.</NOTE> <HI>heavens;</HI> and at the la&s;t day, when the <HI>general re&s;urrection</HI> &s;hall come (though our bodies have long before been <HI>re&s;olved</HI> into their <HI>fir&s;t principles</HI>) <HI>the &s;on of man &s;hall &s;end his Angels with a great &s;ound of a trumpet, and they &s;hall gather together his Elect from the four winds, from one end of Heaven, to</HI> <NOTE N="g" PLACE="marg">Matth. 24.31.</NOTE> <HI>another:</HI> So <HI>&s;acred</HI> are even their very <HI>a&s;hes</HI> unto him; and <HI>the dead in Chri&s;t</HI> (in the <HI>faith</HI> of Chri&s;t) <HI>&s;hall ri&s;e</HI> <NOTE N="h" PLACE="marg">The&s;. 4.16.</NOTE> <HI>fir&s;t,</HI> that they fir&s;t may be <HI>glorified</HI> both in &s;oul and body, before the <HI>reprobates</HI> be in both <HI>eternally puni&s;hed.</HI> Lo! God never forgets his Church, tho&s;e that <HI>&s;hall be heirs of &s;alvation;</HI> God never forgets them; not in their <HI>life;</HI> not in their <HI>death;</HI> no, nor <HI>after death</HI> neither; and therefore the <HI>holy Angels</HI> &s;hall never forget their <HI>office;</HI> which is <HI>to mini&s;ter</HI> for the <HI>&s;piritual</HI> and <HI>eternal good</HI> of all tho&s;e that &s;hall be &s;aved; and that they &s;hall <HI>never cea&s;e to mini&s;ter</HI> unto us, an <HI>argument</HI> it is, in that they here <HI>came, and mini&s;tred unto our Saviour;</HI> their diligent <HI>attendance</HI> on the <HI>head,</HI> while he was on earth, is our <HI>full a&s;&s;urance,</HI> that they will never fail to take care of the <HI>body</HI> while it is on earth: <HI>My&s;tically</HI> the <HI>body</HI> is the <HI>Church;</HI> the whole company of all true believers through the whole world; <HI>Chri&s;t</HI> alone is their <HI>head;</HI> the <HI>Angels really came and mini&s;tred unto him;</HI> and a&s;&s;uredly they will come, and upon all <HI>occa&s;ions</HI> (as God &s;hall &s;ee it be&s;t for us and our &s;alvation) as <HI>really mini&s;ter</HI> unto us, till we &s;hall all be <HI>like them in heaven.</HI></P>
<PB N="83" REF="47">
<P>But'tis now time to make an end; and well may the <HI>lamp fail,</HI> when the <HI>oyl is &s;pent;</HI> the <HI>Temptation</HI> is <HI>ended;</HI> and the <HI>Expo&s;ition</HI> is <HI>ended;</HI> the &s;um whereof is briefly this; our Saviour (<HI>led up of the Spirit into the Wilderne&s;&s;e</HI>) was <HI>thrice tempted of the Divel, after he had fa&s;ted forty days and forty nights;</HI> and <HI>the Divel</HI> likewi&s;e was <HI>as often conquered</HI> by our Saviour, with <HI>the &s;word of the Spirit, It is written;</HI> and thus <HI>conquered,</HI> he <HI>leaveth him;</HI> but not until our Saviour with <HI>indignation</HI> &s;ent him away; <HI>Get thee hence Satan:</HI> And thus in <HI>fury di&s;mi&s;&s;ed</HI> and <HI>&s;peedily</HI> gone, the <HI>good Angels</HI> (not willing at all to <HI>defile</HI> them&s;elves with the Divels company) <HI>came and mini&s;tred unto him: Mini&s;tred comfort</HI> unto our <HI>Saviour,</HI> who &s;o lately had &s;o many <HI>conflicts</HI> with <HI>Satan;</HI> and their <HI>mini&s;tring unto him,</HI> concludes by an <HI>argument</HI> drawn from the greater to the le&s;&s;e, that they are al&s;o appointed of God, to <HI>mini&s;ter</HI> unto us; and that they are appointed of God to <HI>mini&s;ter</HI> unto us, unto tho&s;e that &s;hall be <HI>heirs of &s;alvation,</HI> is mo&s;t <HI>true,</HI> and <HI>comfortable.</HI></P>
<P>Fir&s;t, Mo&s;t <HI>true</HI> it is, or el&s;e the Book of truth hath failed me, for do but ask the <HI>Que&s;tion,</HI> whether this doctrine be <HI>true</HI> or not, and pre&s;ently God's word will <HI>re&s;olve</HI> us to the full, in the <HI>Affirmative:</HI> As, who delivered <HI>righteous Lot</HI> from the rage and fury of the <HI>vicious Sodomites?</HI> <NOTE N="i" PLACE="marg">Gen. 19.15, 16.</NOTE> <HI>Angels.</HI> Who brought the <HI>welcome me&s;&s;age</HI> to <HI>Abraham,</HI> that <HI>Sarah his Wife &s;hould bear a &s;on;</HI> that <HI>me&s;&s;age including a promi&s;e</HI> of a <HI>Saviour;</HI> and <HI>that promi&s;e</HI> manife&s;ting God's <HI>favour</HI> to <HI>Abraham?</HI> <NOTE N="k" PLACE="marg">Gen. 18.10.</NOTE> <HI>Angels.</HI> Who comforted <HI>Jacob</HI> when he fled from the face of his brother <HI>E&s;au?</HI> <NOTE N="l" PLACE="marg">Gen. 32.1, 2, &amp;c.</NOTE> <HI>Angels.</HI> Who re&s;trained the <HI>natural heat</HI> of the fire, when <HI>Shadrach, Me&s;hach,</HI> and <HI>Abednego</HI> were in the <HI>furnace, &s;even times more hot then it was wont to</HI> <NOTE N="m" PLACE="marg">Dan. 3.19, 28.</NOTE> <HI>be?</HI> Who &s;hut the <HI>hungry Lions</HI> mouths when <HI>Daniel</HI> was in the Den? God by his <NOTE N="n" PLACE="marg">Dan. 6.22.</NOTE> <HI>Angel.</HI> Who warned <HI>Jo&s;eph in a dream</HI> to take the young child (<HI>Je&s;us</HI>) and his mother, and flee into <HI>Egypt</HI> from the cruelty of <HI>Herod?</HI> An <NOTE N="o" PLACE="marg">Matth. 2.13.</NOTE> <HI>Angel:</HI> who at that time, even in that al&s;o, <HI>mini&s;tred</HI> unto our Saviour; as <HI>many Angels</HI> now did, when he was <HI>newly relea&s;ed</HI> from <HI>Satan.</HI> Who opened the pri&s;on doors, and brought forth <HI>all the Apo&s;tles</HI> at one time, <HI>per&s;ecuted</HI> for <HI>preaching in the name of</HI> <NOTE N="p" PLACE="marg">Acts 5.19.</NOTE> <HI>Je&s;us?</HI> Who delivered <HI>Peter</HI> out of the hands of <NOTE N="q" PLACE="marg">Acts 12.7.</NOTE> <HI>Herod?</HI> Who comforted <HI>Paul</HI>
<PB N="84" REF="48">with a promi&s;e of <HI>&s;ecure &s;afety</HI> in his <HI>dangerous voyage</HI> to <HI>Rome,</HI> at another time? An <HI>Angel: The Lord by an</HI> <NOTE N="r" PLACE="marg">Acts 27.23.</NOTE> <HI>Angel.</HI> Now as there is the <HI>&s;ame God</HI> &s;till, &s;o (no doubt) when there is cau&s;e, there is the <HI>&s;ame mini&s;try of Angels</HI> &s;till, commanded by the <HI>&s;ame God</HI> to guard and protect us; a <HI>truth</HI> which none but a <HI>Divell</HI> will <HI>impugne,</HI> can <HI>deny.</HI></P>
<P>Secondly, Mo&s;t <HI>comfortable</HI> it is; and to tho&s;e only that &s;hall <HI>be heirs of &s;alvation,</HI> mo&s;t <HI>comfortable</HI> it is; 'twas &s;o to <HI>Abraham,</HI> who had the happine&s;&s;e to receive <HI>Angels</HI> into his <NOTE N="&s;" PLACE="marg">Gen. 18.5, &amp;c.</NOTE> hou&s;e; 'twas &s;o to <HI>Lot,</HI> who al&s;o had the &s;ame happine&s;&s;e, <HI>Gen.</HI> 193. 'twas &s;o to <HI>Manoah</HI> the Father of <NOTE N="t" PLACE="marg">Judg. 13.15.</NOTE> <HI>Samp&s;on;</HI> 'twas a comfort unto them that they received <HI>Angel</HI> into their hou&s;es, knowing they were &s;uch as bare good will unto them; and that they were (God appointing it to be &s;o) and would be their <HI>Guardians</HI> to protect them, in any time of trouble; the con&s;ideration whereof &s;hould al&s;o be a comfort unto us; who (though we now receive them not into our hou&s;es <HI>vi&s;ibly,</HI> as they did) yet if we truly &s;erve the Lord our God, we have a <HI>promi&s;e</HI> that we &s;hall never be left de&s;titute of their help and protection, as they never were; <HI>He &s;hall give his Angels charge over</HI> <NOTE N="u" PLACE="marg">P&s;al. 91.11.</NOTE> <HI>thee;</HI> and they who by God's appointment have a <HI>particular charge</HI> over us, will never fail (when God &s;endeth them forth) to be <HI>watchfully pre&s;ent</HI> with us, though to the <HI>outward eye not di&s;cernable. Some put their tru&s;t in Chariots, and &s;ome in hor&s;es, but we will remember the name of the Lord our</HI> <NOTE N="w" PLACE="marg">P&s;al. 20.7.</NOTE> <HI>God.</HI> We will <HI>remember</HI> him with <HI>joy</HI> and <HI>thankefulne&s;&s;e,</HI> with all <HI>comfort</HI> and <HI>cheerfulne&s;s;</HI> becau&s;e he never <HI>forgetteth</HI> us; but as he <HI>in&s;tructeth</HI> us by his <HI>word, &s;anctifieth</HI> us by his <HI>&s;pirit, &s;aveth</HI> us by his <HI>Son;</HI> &s;o al&s;o in the <HI>way</HI> to that <HI>end,</HI> he <HI>mo&s;t powerfully</HI> defends us, and <HI>mo&s;t graciou&s;ly mini&s;ters</HI> unto us, by his <HI>holy Angels;</HI> whereof we reioyce. <HI>Jacob</HI> in his dream &s;aw them <HI>a&s;cending</HI> and <NOTE N="x" PLACE="marg">Gen. 28.12.</NOTE> <HI>de&s;cending;</HI> that <HI>right motion</HI> noting what their <HI>dayly office</HI> is, even always to <HI>come down</HI> from <HI>God to man;</HI> and (when their work is done on <HI>earth</HI>) to <HI>return</HI> from <HI>man</HI> again to <HI>God</HI> in <HI>Heaven;</HI> and all for the good of man; and who hears of this, and is not <HI>comforted</HI> with this? When the wi&s;e men that came from the Ea&s;t, &s;aw the <HI>Star Stand<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ver the hou&s;e where the young Child was, they rejoyced with exceeding great</HI> <NOTE N="y" PLACE="marg">Matth. 2.10.</NOTE> <HI>joy.</HI> And &s;urely if we rightly con&s;ider that the <HI>Angels
<PB N="85" REF="48">of God,</HI> commanded to watch over us, all our life long, and <HI>keep us in all our ways,</HI> &s;tand oftentimes (though now <HI>invi&s;ible</HI>) <HI>over our hou&s;e,</HI> nay, <HI>in our hou&s;e,</HI> if we belong unto him, we al&s;o have ju&s;t cau&s;e to rejoyce with exceeding great joy; all is but this; God hath <HI>&s;everal ways</HI> to bring us unto him&s;elf; one whereof is, by the <HI>mini&s;try of Angels;</HI> who as their <HI>duty</HI> was <HI>came and mini&s;tred unto our Saviour;</HI> and as their <HI>office</HI> is, will in all times of need <HI>mini&s;ter</HI> unto us; and becau&s;e all is <HI>for our good,</HI> all &s;hould al&s;o be <HI>for our comfort:</HI> But above all, let all be <HI>for the glory of God,</HI> the <HI>Creator of Angels;</HI> to whom let us always give prai&s;e, both with heart and tongue, even in the <HI>Angels</HI> own words of thank&s;giving, <HI>Glory be to God in the</HI> <NOTE N="a" PLACE="marg">Luke 2.14.</NOTE> <HI>highe&s;t;</HI> who though he hath made us <HI>lower</HI> then the <HI>Angels,</HI> yet (when we want it, and he &s;eeth it mo&s;t expedient for us) hath <HI>vouch&s;afed</HI> us for our <HI>comfort</HI> the <HI>never failing &s;ervice</HI> of <HI>Angels.</HI> But more of this in the Sermon following.</P>
</DIV1>
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<BACK>
<DIV1 TYPE="prayer">
<PB N="86" REF="49">
<HEAD>A Prayer.</HEAD>
<P>O <HI>My ble&s;&s;ed Saviour, who</HI> &s;uffered&s;t <HI>thy &s;elf to be</HI> tempted <HI>of the Divel, but not to be</HI> conquered; &s;uffer <HI>not me, poor &s;inner, to be</HI> conquered, <HI>when I am</HI> tempted. <HI>I do not (becau&s;e I may not, neither is it</HI> thy will <HI>I &s;hould) pray wholly to be</HI> exempted <HI>from all manner of</HI> temptations, <HI>but that I may not be</HI> led into temptation, <HI>not be</HI> left de&s;titute <HI>of thy</HI> divine help <HI>in it, and that I may not be</HI> tempted above what I am able to bear, <HI>but that where mine own &s;trength</HI> faileth <HI>me, (as it doth, O Lord, I confe&s;s, in every</HI> temptation) <HI>thy</HI> a&s;&s;i&s;ting, <HI>thy</HI> &s;anctifying grace <HI>may always</HI> &s;upport <HI>me and my &s;inful weakne&s;&s;e; for this I pray,</HI> Lord, hear my voice; <HI>thou, O Je&s;us,</HI> conquered&s;t <HI>Satan</HI> for me, <HI>that I might have the</HI> benefit <HI>of</HI> thy victory: <HI>wherefore grant I be&s;eech thee, that what thou ha&s;t</HI> gained <HI>for me, I may</HI> keep, <HI>and be ever truly thankeful unto thee, for what of thine own infinite love unto me, thou ha&s;t</HI> gained <HI>for me; who in my &s;elf, am too weak to</HI> conte&s;t <HI>with Satan, unle&s;&s;e thou be pre&s;ent with me by</HI> thy grace, <HI>by</HI> thy Spirit, <HI>by</HI> thy power <HI>to</HI> rebuke <HI>and</HI> overcome <HI>&s;in.</HI> O let not my Lord be angry, and I will &s;peak but this once; <HI>And, O mo&s;t merciful Saviour, my humble Petition is, that thine</HI> holy Angels <HI>may be commanded to</HI> guard <HI>me, to</HI> protect <HI>me, to</HI> mini&s;ter <HI>unto me while</HI> I live, <HI>and while I am within the</HI> danger <HI>of Satan; and when</HI> I die. <HI>to</HI> carry my &s;oul <HI>into tho&s;e eternal joyes, which thou ha&s;t prepared for all that love thee.</HI> Amen, Amen.</P>
<TRAILER>FINIS.</TRAILER>
<PB REF="49">
</DIV1>
</BACK>
</TEXT>
</EEBO>
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