peace vnder Dauid and Salomon as we as wise and excellent a King as euer was beeing an eminent type of Christ yet we see what long ease and peace brought him to which was the ouerthrowe of his kingdome and the renting of ten parts of twelue from him to his seruant he was a King of peace as his name imported had posterity had made a league with all neighbour-nations yet God beeing prouoked brings a woefull change on him and his land So may it be to vs. 4. Consider how God hath threatntd vs of late years to bring in wofull changes to remooue the Gospell and giue away our kingdome liberties free-holds and liues to strangers Remember that admirable yeare of 88. and that no lesse admirable threatning and deliuerance in 1605. Forget not the raging and deuouring plague in which there was no peace or safety to him that went in and out Remember the furious fire in many great places of the land burning vp whole townes and villages the generall diseases and distempers in mens bodies which haue beene as vniuersall as our prouocation hath beene the change of our seasons the breaking out of waters drowning the earth the infection of the aire many barbarous conspiracies against the life of so innocent and mercifull a King and the hote conteâ—tions of many brethren in our owne Church All which are remarkeâ—ble signes of Gods displeasure if not fâ—â—eruÌ„ners of a lamentable chaâ—â—e But he that considereth how all these things are forgoâ—â—en worne away vnprofitably without all wholesome vse oâ— reformation cannoâ— but thinke that the Lord if timely repentance hinder not will take some other course and so speake as he will be heard for the truth neuer fayles which you haue heard at large One iudgement is euer a forerunner of another vnlesse repentance cuts them off Oh that God would put it in the hearts of high and low to seeke the continuance of our happie peace in our seasonable seeking of God by repentance and not seeking still to prouoke him by wilfull impenitencie Let vs not expect an end of temptation and triall while we are here below seeing Satan goes away in respect of temptation and molestation but for a season If Satan be gone he will returne yea although he cannot preuaile he will not cease to be an enemy and the longer our peace hath beene let vs thinke our change the nearer None of Gods children but the deuill is sometimes departed from them but the experience of them all shewes that hee neuer staied long away from any of them and therefore let vs bee wise although Gods goodnesse haue kept him a great while from vs not thereby to grow secure but as forecasting his comming againe arme our selues for him 1. Not mistaking our present estate which is a pilgrimage and not a paradise of ease and pleasure 2. Considering that euills foreseene loose a great part of their bitternes and they are so much the weaker against vs as we are stronger by our prouidence and foresight of them 3. Neither may we thinke much that after one or two or three assaults Satan hath not done with vs but comes againe as he did against our Lord for we seruants are not better then our Master nor better then our fellow-seruants who haue been often assaulted as Dauid first to adulterie and after that to murder and after that to pride in numbring the people and after that Satan came againe and againe And Paul was often buffeted by Satan yea after hee â—ad prayed thrice he got no release but a promise of sufficient grace 4. Neither may we conceiue it strange that after some sleighter temptations we should be vrged with fouler for Sathan commonly keepes his strongest till the last as he did to our Lord. Many say neuer were any so fowly tempted nor so often as they their flesh trembles and their haire stands an ende to thinke what foule temptations Satan suggesteth with great instance But can there be a fowler temptation then to worship the deuill himselfe yet the Son of God was teÌ„pted to it Therfore resist as he did and the sinne is not thine but Satans who shall be damned but thou shalt be saued in the day of the Lord. Satan still commeth with more malice and worst at last contrarie vnto God who is best at last In that Christian life is mixed with peace and trouble learne we not to fixe both our eies vpon any present prosperitie nor vse it as a perpetuity but hold it as a mooueable which passeth and mooueth from one to another Wee haue now a sweet sense of God but this may be ouercast he may hide himselfe and we be troubled we may now haue the ioy of our faith and presently our soules be clouded with vnbeleefe distrust and dregs of infidelity All Gods graces are still in fight often foyled by their contraries And for temporall things our health is conflicted with sickenesse our good name wounded with disgraces and defamations our friends mortall and were they not so yet mutable often becomming our greatest enemies our wealth winged and leaues vs when we haue most need of comfort our life it selfe commutable with death which is the turning of vs out of all that we loued dearest excepting God himselfe Let vs therefore fixe our eyes vpon those eternall good things and that eternall peace and that kingdome which cannot be shaken For the things which are seene are temporall but the things not seene are eternall And then whatsoeuer I loose it is but a mooueable my inheritance is safe and sure Hence we may see how like wicked men are vnto their father the deuill in their courses Satan seemes to goe from them but it is but for a season and so doe their sinnes but for a season by a counterfeit repentance As we may see in two or three instances 1. Some vpon some good motions and exhortations by Gods word and Spirit are strucke with some sense of their estate their conscience is checked and they resolue to take a new course and perhaps enter vpon it as the deuill were quite gone But hee comes againe he went but for a season and sets them as deep in their vsurie deceit gaming and wicked fellowship as euer before the dogge returnes to his vomit and the sow to her wallowing in the mire the euill spirit that seemed to be gone is returned and hath brought with him 7. worse deuills because he found his house fit for him 2. Some about the time of receiuing the communion are very deuout will make a shew of religion of prayer of repentance of charity and loue they will not sweare much that day perhaps not play but read and it may be sing Psalmes A man would thinke for so doe they that the deuill is quite gone But is is but for a season their righteousnesse is but as a morning dew their vnrighteousnesse returnes and they become as disordered in their courses as malicious in their liues
CHRISTS COMBATE AND Conquest OR The LYON of the tribe of IVDAH vanquishing the Roaring Lyon assaulting him in three most fierce and hellish Temptations EXPOVNDED AND now at the request of sundry persons published for the common good by THO. TAYLOR Preacher of the Word of God at Reeding in Barkeshire HEBR. 2.18 ¶ For in that he suffered and was tempted hee is able to succour them that are tempted Tentatus est Christus ne vincatur à Tentatore Christianus August PRINTED BY CANTRELL LEGGE PRINTER to the Vniuersitie of Cambridge 1618. ⧠TO THE RIGHT Worthy and noble Knight Sir FRAVNCIS KNOLLIS and the vertuous Ladie LETTICE his Wife all blessings of this life and a better SIR WHEN that great Prophet Moses was to bee confirmed in the certainty of his vocation for the deliuerie of Gods people out of Egypt There appeared vnto him in the wildernesse of mount Sinai an Angel of the Lord in a flame of fire in the bush and he looked and behold the bush burnt with fire and the bush was not consumed A sight at which Moses wondred and so may we But if you please with Moses to turne aside to see this great sight that is drawe a little nearer to consider it This it is I. The bush which at that time betokened the people of Israel vnder the oppressions of Egypt signifieth the Church of God for 1. As a bryar-bush is a base and despicable thing made for nothing but the fire or to stoppe a gappe or some other base vse so seemes the Church and members to bee in the eies of men in so much as not the most eminent members the blessed Apostles themselues are despised and accounted the filth of the world and the off-scouring or out-sweepings of all things but the Head of it our Lord himselfe was in the eyes of men without forme or beauty despised and reiected of men who hid their eies from him and esteemed him not 2. As a bush pricketh vexeth him that deales roughly with it so shall the Church of God bee as a stiffe and prickly bramble to vex and wound at length all the proud enemies of it so as all that lift at it shall be torne though all the people of the earth should be gathered against it 3. As the creatures for their owne safetie make their neasts and muses in a bush so the mightie Creator not for his but the bushes safetie vouchsafeth to dwell in this bush of the Church This bush was in mount Horeb and God was in the bush euen so the Church is in the mountaine of the Lord lifted vp as a mountaine aboue the vallies in holinesse and priuiledges aboue all the earth besides for of this mountaine the Lord hath said there will I dwell for euer II. The bush burnes with fire In this resemblance is shadowed the oppressed estate of the Israelites in the Egyptian furnace and by fire here is meant the most painfull and pitifull afflictions and miseries which seaze vpon the Church and members as a raging and deuouring fire vpon a drie bush for 1. Fire is a diffusiue and spreading element catching whatsoeuer combustible matter is neere it euen so not a sprigge of this bush of the Church shall escape the flame of affliction but whosoeuer will liue godly in Christ Iesus shall suffer persecution for either the fierie darts of Satan shall scorch them within or they shall bee â—inged with the fierie trialls of the worlds hatred or at least they must looke to bee be-smeared and blacked in their names with the colliâ— and smoake of odious false and scandalous imputations and what are Gods people saith one but the feâ—el of the wicked worlds fierie indignation 2. Fire shineth and enlighteneth so the afflictions of the Church as fire enlighten the minde teach the statutes The rodde and correction saith Salomon giue wisedome and the Lord openeth by correction saith Elihu the eares of man which he had sealed in which vse this fire of affliction becomes as an other pillar of fire to enlighten and guide the Israel of God in the night of their wandring through the wildernes of this world towards their land of promise that heauenly Canaan 3. Fire giueth heate and warm'th so the heat of this fire of affliction melteth and thaweth our frozen hearts condensed and congealed by the pinching aire of cold securitie this fire kindleth deuotion enflameth our zeale warmeth our praiers and makes vs hote sâ—tors for releefe 4. Fire softneth and smodreth mettalls Pharohs steely heart will melt and soften while it is in this hote furnace yea in the same man it separateth drosse from pure mettall and like that fire which burnt only the bands of them that were cast in but not their bodies so it only consumeth the corruptions but preserueth aliue the children of God who onely walke at more libertie and further enlargement in the fire then they did out of it and as gold come forth more purified more glorious 5. Fire is a climbing and ascending element so the fire of affliction marketh the heart to ascend and raiseth the thoughts to heauen-ward Miserie maketh the prodigall bethink himselfe of his Fathers house when he is a great way from it and this is the fire which Moses saw seazing vpon the bush III. The bush burning is not consumed signifying the preseruation of the Church and members as Israel in Egypt in the hottest furnace of their afflictions Well may we wonder that so flaming and terrible a fire falling vpon so contemptible a bush and so dry and despicable a shrub should not presently turne it into ashes for why is the fire too weake or is the bush so strong as to defend it selfe or is it not disposed or apt to bee burnt and consumed by so fierce a fire Certainly it is not from the impotencie of the fire nor from the strength or constitution of the bush which is in the matter of it as combustible as any chaffe and as easily destroyed as any stubble that it is not consumed But 1. This fire is not kindled against the bush out of the sparks of Gods wrath and indignation which is indeed a consuming fire but of his fatherly affection and loue not for the hurt of the bush but for the profit of it not to destroy the persons but the sinne for the persons sake We haue indeed kindled and blowne vp our selues a violent and deuouring fire which God might send into our bones to burne vs vp as fire burneth the forrest and as the flames set the mountaines on fire But the mercie of God is as water to quench this fire for else would it burn to the bottome of hell and in stead of a furnace of furie which melteth away his enemies he setteth vp in Zion a furnace of fauour onely to melt the
hee should first sanctifie it by fasting and prayer as Christ did This serues to rebuke the great want of this so needfull a dutie What Magistrate or Minister against whom Satan most shouteth entreth thus into his calling as Christ by fasting and prayer but by gifts fauour or otherwise get liuings and offices but to God they goe not and this is the cause that so little good is done either in one calling or the other as much blessing as they seeke they haue So what other reason can be giuen that many lingring euills and want of Gods blessing is in so many families but because men omit the cheife meanes of procuring the one and repelling the other Men thinke they haue nothing to doe with this duty but when publike authority enioynes it and that it is onely the fault of Magistracie it is so out of vse as though euery Master of a family were not a Magistrate and Bishop in his owne house or as if that were not a means for priuate blessings which is so mighty for publike Oh deceiue not thy selfe that which thou canst not doe publikely thou maiest doe in thine owne house and therefore if thou wantest any grace or blessing blame thine owne idlenes that seekest it not in Gods meanes This should mooue vs to performe so needfull a duty as this is and thereunto to consider of these reasons 1. Consider the promises that are made and haue been made good to fasting and feruent prayer Remember that one example of good King Iehoshaphat against whom came the Moabites Ammonites and they of mount Seir whereupon he proclaimed a fast throughout all Iudah and prayed earnestly 2. Chron. 20.2.17 and before they had ended their praier the Spirit of the Lord came vpon Iahaziel a Leuit who by the spirit of prophecie foretold the victorie saying Yee shall not need to fight in this battell O Iudah and Ierusalem Feare yee not but to morrowe goe out against them and the Lord will be with you and so it came to passe for the enemies slew one an other and the Iewes gathered the spoyle and returned and praised God in the valley of Beracha that is of blessing so called euer after 2. The ordinary praiers of Gods children haue preuailed much and much more can their fasting and praier bring greater blessings When Peter was in prison sleeping betweene two souldiers the night before he should be brought out to death beeing bound with two chaines and the Keeper before the doore watching the prison at the ordinary prayer of the Church an Angel smote Peter saying Arise quickely and his chaines fell off and he was deliuered Act. 12.5 much more can extraordinarie prayer ioyned with fasting preuaile 3. Many things are not obtained but by that prayer which is ioyned to fasting Matth. 17.14 this kind of deuils is not cast out but by prayer and fasting that is by a most feruent kind of prayer to which fasting is ioyned as a whetstone to sharpen it and set an edge on it Some things as those that are pretious cost a greater price and some suits must be obtained of men not without long and instant supplication so here many things are long sought by ordinary prayer which beeing extraordinary fauours might by extraordinarie prayer haue been sooner had 4. God hath rewarded the wicked who haue vsed this ordinance in hypocrisie and much more will he those his seruants that vse it in truth 1. King 21.21 Ahab fasting for the destruction threatened by Elijah humbled himselfe and this fast of his not ioyned with true repentance but onely kept in the outward ceremonie in abstaining from meate in sackecloath and giuing some testimonie of outward sorrow was not vnrewarded but obtained a repriue of the execution of the sentence til his sonnes dayes How much more respect shall we obtaine of God if we ioyne to the outward fast the inward graces of humility repentance faith and feruencie 5. Were this exercise in request sometimes in families it would preuent many iugdements and many sinnes the procurers thereof in gouernours children and seruants as adulterie fornication drunkennesse swearing riot and profanenesse these might bee kept out aswell as cast out by this meanes and vnspeakeable were the good that might hereby be procured as release from many euils life health c. 6. We haue the example of the Iewes who besides all other mooueable fasts vpon speciall occasion must haue one set fast in a yeare Leuit. 16.29 1. Because many great sinnes of all sorts might be committed in a yeare for which they needed to be humbled 2. Once a yeare God might shew some tokens of displeasure publike or priuate that they might know that once a yeare they had cause to be humbled Obiect That was a ceremony Answ. The day was not the thing the equity of which binds vs as well as them because the ends and causes bind vs. And in the Gospel we haue the example of Iohn and his Disciples who fasted often and Christs Disciples must fast when the bridegroome is gone and causes of mourning come Beside these we haue sundry other motiues to religious fasting as 1. Shall Christ fast for vs and not we for our selues 2. Shall the Pharisies fast twice a weeke in hypocrisie and we not once in our liues in sincerity 3. Can we chearefully betake vs for our bodily health to fasting diet or abstinence so long as the Physition will prescribe and will we do nothing for our soules health 4. Can worldly men for a good market fast from morning to euening and can Christians be so carelesse as to dedicate no time to the exercise of fasting and prayer to increase their gaine of godlines 5. Is not this a seasonable exhortation hath not God sounded the Trumpet to fasting Matth. 9.16 when the bridegroome is taken away it is time to fast But now 1. Sinnes abound as drunkennes pride and high wickednes and there is no more feare of Gods wrath in the Church and land 2. The word and ministery is more despised then euer and lesse loued Preachers and Professors of the Gospell are scorned as in the dayes of Noah the heauenly Mannah is contemned and the contempt of it threatneth a finall departure of the bridegroome 3. Papists increase in numbers in boldnes in pride in power and are so farre from beeing conuerted by the light as they are daily more peruerted and peruerse notwithstanding the glorious Gospell of God and the wholesome lawes of the land Adde vnto these the swarmes of Atheists Macheuilians carnall and colde Protestants among vs. 4. Who hath not smarted in the common iudgements of the land lingring by many yeares in plagues vnseasonable weather fires waters and the like all of them forerunners of greater misery Who can forget the warning of gun-powder and the present vnfeelingnes of it And were not these publike euills how many euery one of vs bewaile Christs hiding of himselfe from our soules His gratious beames shine
of his house did he not warne him of his sinne and beare him most patiently Yet his heart beeing vpon couetousnesse for a small commodity he will betray Christ and that against his conscience 5. Other personall and priuate occasions may force men of great gifts to maligne and hate against their consciences most innocent persons The Iewes knewe that Christ was the Messiah that hee was most powerfull in doctrine and most holy in his life yet they loued their owne praise and therefore thrust downe Christ If wee let him alone all will beleeue in him They thought themselues so much dishonoured as Christ was honoured Sometimes feare of great men or some losse or checke may cause this obstinate opposition Pilate knew Christ was an innocent man he washed his hands and would haue no hand against him he pronounced him innocent saying I finde no fault in him his wife beeing troubled in a dreame sent him word he should haue nothing to doe against that iust man Yet against his conscience and his owne words he proceeded to condemne him Why how could hee be so blind and wicked surely it was feare of Caesar and of some checke for hee had heard them say If thou let this man goe thou art not Caesars friend It should teach vs to goe on vndaunted in our godly course making no accoūt of al the malice that the deuil or his instrumēts can create vs and neuer offer to shake hands with them we shall neuer haue done if we goe about to please them we can not doe it vnlesse we wil be as bad as they if we retaine our sauour of goodnesse it doth but prouoke them Many men may hence see what spirit rules them who when they heare Scripture against their sinnes and vnwarrantable courses they goe on still as a chafed colt that cares neither for pale nor hedge but flings ouer These men would be loath to be compared to the deuill but we shall see them farre worse and the deuill not so bad as many of them When he heares Christ alledge Scripture he saith nothing against it but was silent he replyes not and much lesse railes on him as a phantasticall or precise person But reprooue the swearer the drunkard the gamester the vniust courses of men in their trades Sabbath-breaking in Masters or seruants and doe it out of the Scriptures as Christ did wee shall haue the same measure that he had returned from the Scribes and Pharisies who rayled out-right on him He is too precise and seuere we can doe nothing for him or What hath he to doe with our gouernement or trades or He might finde other things to speake of Thus if Paul speake against Diana or whatsoeuer the crafts-masters liue by all the citie is in an vproare against him It seemes men are loath in their callings to meddle with the word of God or the directions of it else we should haue to deale with them It were too much to sit downe silent and goe on in sinne against the word but to resist the word in termes or to raile vpon the Preachers thereof goes one step beyond the deuill Take knowledge of the secret working of the deuil against the light and truth in such as spurne against it They cannot abide that truth and innocencie should acquit it selfe but though they see nothing but meekenesse patience and innocencie yet will side against it as though they had the greatest aduantage and occasion What is the cause that men will take part with most abiect and base persons and bring the curse on themselues in condemning the innocent and iustifying the wicked in their horrible riots and misbehauiour but the hatred they carie against goodnes Why did the Iewes band themselues for Barrabas and seek to acquit him was it because there was any cause of loue in him knew they him not to be a murtherer and a rebell Yes It was hatred of Christ that made them sticke to him why hated they Christ but because he was the light Some there be of that Iewish generation left to whom if Christ be weighed with Barrabas he will seeme too light Barrabas shall carrie the credit and defence from him Not him but Barrabas Into the holy Citie We come to the second circumstance in the preparation to this second assault which is the place that Satan chooseth set downe 1. in generall the holy citie 2. in speciall a pinacle of the Temple What holy Citie this was Luke expresseth c. 4.9 He brought him to Ierusalem here called the holy Citie Ierusalem is called the holy citie not because of any holinesse in the place for no place as a place is more holy then other It is true that we read in Scripture of holy ground as Exod. 3.5 mount Horeb where Moses stood is called holy ground and Moses must put off his shooes But this was no inherent holinesse in the place onely for the present the presence of God appearing after a speciall manner makes a speciall holinesse to bee ascribed vnto it Neither is it called holy in respect of the people and inhabitants for the faithfull citie was long before this become an harlot Isa. 1.21 and Christ not long after this combate cryeth out against Ierusalem That she had killed the Prophets and slaine such as were sent vnto her and proclaimeth a speedie desolation against her But it was so called 1. Because God had made choice of this city to put his name there 2. Chron. 7.12 I haue chosen this place for my selfe Hence was it called the Citie of God and Gods holy mountaine Dan. 9.16 and the holy hill of Sion because God had chosen it and sanctified it for himselfe wherein himselfe kept residence and made it eminent aboue all the places of the earth 2. Because of the holy things which were there established euen all the holy worshippe of God it was not lawfull for the Iewes to sacrifice or eate the Passeouer any where but in Ierusalem There was the Temple built on mount Moriah wherein I. There was the Sanctum seculare the vtter court of the Iewes and Salomons porch which did rise vp by 14. staires wherein Christ preached often and Peter healed the lame man Act. 3.3 and probably where Peter conuerted 3000. soules at one sermon In this porch was the great brasen altar for whole burnt offrings on which altar the fire which at Aarons first offring in the wildernes fell from heauen Leuit. 9.22.24 was to be kept perpetually before the Lord the which when Aarons sonnes neglected and offred with strange fire they were burnt with fire before the Lord. In this court was the great brasen sea wherein the Priests washed themselues and the beasts to be offered on that altar especially their feet because they were to minister barefoot before the Lord. Both of them holy representations of Christ the former of his sacrifice who gaue himselfe for a whole burnt offering the latter of the fruit of it he beeing
fish not a cup of cold water till he had requested it of the Samaritan who would giue him none Thou wantest friends respect in the world yea where thou well deseruest yea where thou mightest iustly expect it Remember it was his case his friends became his foes his scholler a traytor the world hated him causeles he came to his owne and his owne receiued him not he was without honour in his owne countrey he had euill repaid him for good he wept ouer Ierusalems miserie but Ierusalem laught at his Thou wantest peace of conscience canst not see a cleare look from God nor feele any ease from the sting of thy sinnes thy sorrowfull mind dries vp thy bones all outward troubles are nothing to this But remember that neuer was any so loaden with the burden of sinne as Christ when his bitter torment expressed such words as these My God my God why hast thou forsaken mee 3. Rule From these crosses by which Satan would driue thee from God labour to see how neare and graciously God draweth towards thee and thus beate him with his owne weapon 1. The Lord helpeth forward our saluation by them beeing sowre sauces to bring vs out of loue with our sweet sinnes and of this euill world plowing of ground kills the weeds and harrowing breaks the clods they be the Lords sharpe salues to draw out our secret corruptions and the Lords sope to wash foule linnen white they be the Lords vshers to teach vs his statutes to teach by a little smart both what thou hast deserued in the life to come and what Christ hath suffered for thee in bearing the whole punishment of all thy sinnes to teach thankefulnesse for contrary blessings by pouerty sickenesse trouble men learne to bee thankefull for wealth health peace to teach pity and compassion towards the misery of others to teach circumspection in our waies and more care of obedience to all Gods commandements 2. The Lord by crosses trieth and exerciseth the faith patience and sincerity of his seruants whether they will hold out as Iob for as a man by wrestling knowes his owne strength better then before so is it here 3. The Lord is neuer nearer his children then in trouble in fire and water in sixe troubles and in seauen to support them with strength and patience to giue a blessed issue and vse and turne it to his owne glory in their mightie deliuerance and to their best all things are turned to their best to recompense their light afflictions with an eternall weight of glory As Christ said of Lazarus This sickenes is not to death but that God may be glorified Ioh. 11.4 so we may say This pouerty losse disgrace c. is not to the vtter vndoing of a man but that God may haue glory in his deliuerance and glorification So much of the third drift of Satan in this first temptation now of the fourth In that the deuills last drift in it is to haue Christ in his want and hunger to vse an vnlawfull meanes of supplie note that It is an ordinary instigation and temptation of the deuill or a deuillish spirit to vse vnlawfull meanes in our want to help our selues Because Christ had no ordinary meanes of getting bread he must prouide for himselfe by extraordinary Gen. 25.29.32 Esau comes out of the field weary and hungry and almost dead for meat how must he supply his want Sell thy birthright said Satan and so he did Peter was in great danger in the High Priests hall how must he help himselfe out of their hands Denie thy Master said Satan forsweare him and curse thy selfe and thus he gat out Saul was in great straits God was gone from him he was not answered by Vrim nor oracle how shall he doe for counsell he must goe to the witch of Endor and so the deuill sends him from himselfe to himselfe who can tell him more then all his Vrim his dreams his Prophets Sarah wanted a child she had a promise of one but she laught at that Gen. 16.2 yet must she haue one another way she giues her maid to her husband and she brings an Ismael a mocker persecutor of the promised seede 1. Satan sees how easily he can weaken our confidence in God seeing we are ready to trust more in the meanes then in God he knowes our infidelity which makes vs hastie and soone weary of waiting 2. Hee knowes how derogatory this is to the promise truth power and prouidence of God who can susteine his children aswell aboue meanes without meanes yea against meanes as with them His hand is not shortened that he cannot help 3. He easily drawes on this temptation vnder a colour of necessity which we say hath no law but falsly Hence is the common speech of the world to defend any iniustice Why I must liue I must not put forth my wife and children to begge I must so exercise my calling as to maintaine my wife and familie I must vtter my wares though I lie and sweare and exact and deceiue and so vnder a colour of good and pretence of necessity no wickednesse comes amisse in the course of ones trade This teacheth vs to bewaile the pitifull estate of numbers of men taken in this snare of the deuill as 1. Numbers of men oppressed with pouerty because they say they must liue they must liue in an vnlawfull calling wherein they be slaues and drudges to euery mans sinne such as are Players Iesters Wisards Tumblers such are schollers who for preferment runne into Popish countries and betake themselues to Seminaries so become traytors Yea those that haue no calling must liue too but how by filching stealing or begging as idle and roguish vagrants and those at home whose extreame idlenes brings pouerty vpon them as an armed man Or els by gaming cheating and by their wits The whole course of all which is but a prentiship to the deuill 2. Others that exercise honest trades but easily help themselues forward by swearing lying facing false weights measures and trickes which they put vpon men They neuer sticke for a penny-profite to hazard their soules He is no quicke chapman if he cannot lie for aduantage neither can he be trusted vnlesse he sweare he must sweare or he must not sell he must sometimes make the best of an ill bargaine and with a little colour lay it vpon another mans necke for why should he willingly wrong or vndoe himselfe 3. Others a number 1. who by misdemeanours haue brought iust reproach vpon themselues and seeke to salue it by lying facing and shifting and perhaps by worse meanes This was the case and sinne of good Dauid he had corrupted himselfe with Bathsheba he was afraid the adultery would come home to him he sends for his worthy captaine Vriah to goe home to his wife that so it might be couered but when it could not that way good Vtiah must be slaine at Dauids appointment and so he would
scope of Satan in this first temptation which was 1. to impugne the word of the Father proclaiming Christ his Sonne 2. to shake the faith of Christ. 3. from consideration of his present estate to bring him to doubt of his Fathers prouidence 4. to vse an vnlawfull meanes to releiue himselfe We haue heard also what a dangerous inference he bringeth vpon a true ground Now we come to the more speciall handling of the suggestion it selfe wherein we shall see how cunningly Sathan conuaies it and how instantly he followes it implying in these few words 1. that it is an easie thing say the word or Command here is no labour and beeing so easie why should Christ sticke at it 2. that it is now fit here is an obiect ready here be stones these stones 3. that it is harmelesse onely a proofe of the power of the Sonne of God and in reason what should Satan haue gained by it and Gods Sonne cannot sinne nor God be angry with his Sonne 4. that it is a necessarie thing is it not necessarie for a man that is ready to starue to eate and procure bread If he will liue he must eate 5. that it is a glorious thing to command stones I say not Pray for by prayer as great things as this haue been done the sea dryed fire turned into water the Sunne staied in his course to stand still yea and goe backe but command by thine owne proper power 6. that it is a work of speciall vse not onely for the releefe of thy selfe in this want but to satisfie me for if thou makest stones bread I will confesse the finger of God and beleeue thy Fathers voice that thou art the Sonne of God and accordingly account of thee and so shall all that shall come to the knowledge of this great and extraordinarie worke 7. that it is not vnreasonable to command a fewe stones to be made bread will be no hurt to any man and if thou wilt not transubstantiate many stones turne but one stone into bread so it is Luk. 4.3 Say to this stone that it bee bread in the singular number whereas it is probable that at first he offered him many or all the stones in the place which Matthew recordeth if Christ thinke that too much he will be content that he turne but that one into bread as Luke hath it 8. the Sonne of God should demeane himselfe as the Sonne of such a Father who is heire and Lord of all things mee thinkes thy estate is not suited to thy person and therefore by this action manifest that which thy estate doth not and if thou doest not giue me leaue to doubt of thy person and take thee for an impostor It is an ordinary temptation of the deuill to shake the faith of Gods children to mooue them to turne stones into bread For as he dealt with Christ in want Christ was hungry and the deuill shewes him stones let him turne them into bread if he will so is it with men who are tempted in like manner if they be in want Bread you must haue What neede I tell you of so sensible a want and therefore shift for your selfe here be stones at least one stone in time of need turne it into bread why to help your selfe you may vse a little extraordinary or vnwarrantable meanes When Satan seduced Eue he perswaded her to turne a stone or rather an apple into bread why thou seest how God enuies your full happines and doest thou beleeue his word to be true no no it is but to keep you from beeing as Gods which what an excellent estate it is you now know not Esau was very hungry when he came from his hunting and he must die if he turne not a stone into bread and as Satan neuer goes without his stones that is his obiects so there was a messe of broth readie for which profanely he sold his birthright I am almost dead and what is the birth-right to mee Saul was extreamely haunted and vexed and knew not what to doe with himselfe God was so farre out with him as hee answered him no way and now hee must get him to another patron and who is fittest for him who is gone from God but the deuill He must now seeke a familiar to answer him 1. Sam. 28.7 the stone is not far off there is a witch at Endor and he can eate no bread but from her hands There be two especiall reasons or occasions whence Satan groundeth and followeth this temptation of turning stones into bread 1. the auoiding euill 2. the procuring of some apparent good both which he knowes our hastie inclination vnto I. In auoiding troubles he layeth two snares and hath two plots 1. To turne stones into bread by vsing some vnlawfull meanes Abraham to saue his life may lie and entreat Sarah so to doe Dauid thou art in danger flie to Achish play the foole and dissemble thou seest no way else left deuise a way of safety beyond Gods Peter thou art now in the midst of thy Masters enemies if thou turnest not stones into bread and helpe thy selfe by lying swearing cursing and denying thy Master looke for no other then to die with him Thou that art a poore man seest hard times as if thou weâ—â— in a wildernesse and here is nothing but stones no way but to turne them into bread thou canst not liue if thou dost not lie or steale or sweare or be vniust pouertie and danger shall come armed vpon thee 2. If we cannot thus help our selues but the euill continues then Satan solliciteth vs to repine and murmur within our selues Psal. 116.11 I said in my distresse that all men are lyars and 31.22 I said in my hast I am cast off And this to bring vs to disclaime confidence waiting vpon God any longer as Iehoram said 2. King 6.33 this euill is from the Lord and shall I attend any longer vpon him Thus he daily shewes vs our crosses as so many stones to mooue vs to impatiencie and gaine from vs our affiance in God that hereby he may both pull and drawe vs from our strength and help and glory from God Both these are apparent in this dart against Christ. II. In the purchasing of some apparent good he knowes the hast of our vnbeleeuing hearts aswell as in the former and how easily we are brought to turne stones into bread In the matter of the world what a number of men are there of this trade which we may fitly call the deuills Alchymistry Some by extortion vsury and oppression makes stones bread as many land-lords iust of the deuills last that by racking their rents would haue the tenant get bread out of stones nay not so mercifull as he for no doubt if Christ had made bread of stones he would haue let him eate it but so will not these but eate vp bread and sweat and all This is called bread of violence and oppression Pro. 4.17
Besides he had euen now heard the Fathers voice testifying Iesus his beloued Sonne and Christ knew if he would not beleeue the fathers voice he would not beleeue for the sonnes miracle 2. Christ would not by this miracle giue the least suspition that either he distrusted his Fathers seasonable prouidence or that hee would depend for his preseruation vpon the meanes but vpon his Fathers word he was in his Fathers worke and lead by the spirit into the wildernesse and therefore knew he should not want necessaries 3. It was an vnseasonable motion it was now a time of humiliation of temptation of affliction wherin it was fit to auoid all shew of ostentation which was the scope of the temptation for Satan would onely haue him to shew what he could doe for a need for a vaunt of his power Now in a time of serious humiliation to aduance himselfe by a miracle had been as seasonable as snow in haruest 4. Christ would not giue the least credit to Satan nor doe any thing at his desire were it good and profitable which he suggesteth for his end and issue is euer wicked and deuillish yea he would shew how he contemned the will of the tempter for he is not ouercome vnlesse he be contemned 5. Christ Iesus beeing the wisedome of his Father wel knew that Sathan grossely dissembled with him for he spake as if hee wished weâ—l vnto him and would haue his hunger satisfied but could he indeed respect the releefe of Christ did he desire Christs preseruation and welfare knew he not that he was the promised seed that must breake his head and destroy his works and therefore seeing Christ knew that Satan must needs seeke his destruction in all his attempts he had iust cause to yeeld to none of them all though they seemed neuer so beneficiall In that Christ here would not make his Diuinitie known to Satan neither by word nor miracle we may note that Christ will not purposely make himselfe knowne to such as hee knowes will make no right vse of him Luk. 22.8 when Herod saw Iesus he was exceeding glad for he had heard many things of him and hoped to haue seene some miracle But Christ would not worke any signe in his presence because he had wrought workes enough alreadie to prooue him the Son of God neither was it fit to prostitute the power of God to the pleasure of a vain man who would haue made no right vse of it Matth. 12.39 this euill and wicked generation seeketh a signe and none shall be giuen them saue the signe of the Prophet Ionah Why had they not infinite signes and miracles both then and afterward Yes but they had none such as they would haue for they would haue some extraordinarie signe as Matth. 16.1 Master shew vs a signe from heauen as if they had said Either cause the sunne to stand still or go back as in Ioshuahs and Hezekiahs daies or the Moone to stand as in Aielon or call for an extraordinarie tempest of thunder and raine as Samuel did which made all the people to feare the Lord and Samuel exceedingly 1. Sam. 12.18 or call for fire from heauen as Elijah did These and the like they thought beseeming men of God as for turning water into wine restoring of sight and legges c. those they saw little power in But why would not our Sauiour giue them such a signe as they desired Surely he had iust reason the same in this our doctrine for they did not desire it for a good end but as Luke saith expressely to tempt him not to helpe their infirmitie but to feed their curiositie neither to increase and strengthen faith but to nourish their infidelitie For had that bin their end had they not beside the doctrine of the Prophets and the fulfilling of the promises the blessed doctrine of the Sonne of God of whom some of themselues said Neuer man spake like him and for the confirmation of that many and mighty powerfull miracles which were signes from heauen shewing that he was from heauen And yet for all this they beleeued not So Matth. 27.42 the high Priests Scribes and Pharisies said If he be the King of the Iewes let him come down from the crosse and we will beleeue him No doubt Christ could but he would not not onely because it was an houre of darkenes but because he knew they would neuer haue beleeued him Psalm 22.22 23. I will declare thy name to my brethren to the seed of Iacob to Israel 1. This practise of Christ is answerable to his precept Matth. 7.6 Cast not holy things to dogges nor pearles before swine By holy things and pearles are meant the things of Gods Kingdome Christ and his merits c. so called both to shew the excellencie of them in themselues being aboue all pearles Pro. 3.14 as also our dutie to prize and lock them vp in our hearts and keep them as we do our pearles safely in our memories By dogges and hogges are meant malicious and obstinate enemies conuicted of enmitie against Gods word of whose amendement there is little hope euery man naturally is an enemie to God and his word and so a dog and a swine as Christ called the heathens and Gentiles It is not lawfull to take the childrens bread and cast it to dogs Now to such as these we must preach and offer the Sacramens yea Christ offered himselfe and came to call sinners but when his word and miracles were reiected and himselfe euill intreated as among the Pharisies then saith Christ Let them alone they are blinde leaders of the blind 2. Christ shewes himselfe vnto none but such as he loueth and loue him Ioh. 14.21 and this was the ground of Iudas his speach Lord what is the cause that thou wilt shew thy selfe to vs and not to the world the world sees him not for none seeth him but to whome he sheweth himselfe and he sheweth himselfe to none but such as loue him and none loue him but such as loue his word and keepe it vers 23. 3. This was one cause why Christ spake so many things in parables that such as would be blind might not see and such as would not make a right vse of his holy doctrine might not vnderstand Matth. 13.13 For many that heard them let them go without further question in a carelesse manner whereas the disciples of Christ inquired of him his meaning and one learned of another and so that which for the difficultie draue others away became in this manner of teaching much more easie and familiar yea much more perspicuous and cleare then any other 4. Neuer could extraordinarie means conuert such as beleeued not the word the ordinary meanes and therefore Christ neuer or seldome gratified the Scribes and Pharisies with miracles or extraordinarie meanes because they resisted his doctrine person and workes or if any wicked men saw any of his mighty workes and miracles they saw
2. How generally are we in loue with our sinnes which out of Malachi we haue shewed to be a tempting of God God hath powred abundant mercies vpon vs the people of England yet we goe on to prouoke and tempt him the more his mercies the more our sinnes how can this abusing of goodnes but heap vp wrath against our selues Can there bee a greater tempting of God in his iustice then to goe on and trade in sinne without repentance presuming that God will not punish vs What a number of notorious wicked persons are resolued to adde drunkennesse to thirst and sinne to sinne and yet at last meane to be saued 3. How hardly can we be kept from wicked companies and occasions Though we be warned by Christs voice speaking in the word as Peter was yet we thrust into Caiaphas his hall and the Players hall which is the deuills schoole and will not auoide occasions till the ende of sinne bring sorrow and bitternesse incurable How easily doe men loose the watch ouer themselues against their owne resolutions and the motions of Gods word and Spirit when they might redeeme their precious time gained from their speciall calling to the generall in reading meditating praier c. presently the deuill thrusts them out of both callings to gaming drinking or bowling or such vnprofitable exercises Oh when God layes you on your death-bed this one sorrow if God euer giue you sense of your estate will be ready to sinke you that you haue loosely and vnfruitfully parted with your time and now you cannot buy an afternoone to bewaile the losse of many in with all your substance 4. How prone are we to venture and rush vpon any thing without a calling or without a warrant as when men cast themselues into vnnecessary dangers hoping that God will deliuer them Many runne on an head into vnlawfull contracts without care of any word to guide them Others strike the hand and vndoe themselues by suretiship Others cast off profitable callings and betake themselues to vnprofitable and hurtfull as vsurers and their bawds and keepers of smoake-shops And some will runne vpon ropes for praise or profit In all this men are out of their way and in a course of tempting God Would a man cast himselfe into the sea in hope he should neuer be drowned or on a perswasion hee should neuer be burnt cast himselfe into the fire Wee hauing stayres are prone to leape downe Christ our Lord would not do so 5. How common a thing is it both in matters of soule and bodie to seuer the meanes from the ende which is a plaine tempting of God as our Sauiour here calleth it Euery man hopes to goe to heauen but neuer seekes the way What a number will be saued by miracle for meanes they will vse none faith repentance knowledge mortification sanctification they are strangers yea enemies vnto God fedde the Iewes miraculously in the wildernes not in Canaan not in Egypt where meanes were Christ fed many people by miracle in the wildernesse but beeing neere the city he bought bread Ioh. 4.8 God will neuer feed thee with the heauenly Mannah by miracle where the meanes are to be had but are neglected How many will either be saued as the theefe was on the crosse or they will neuer be saued they make their saluation but an houres worke and make as short a matter of it as Balaam who would but die the death of the righteous What a tempting of God is this as if a man would adde his oath vnto Gods that he shall neuer enter into his rest Christ hath sufficiently set forth his diuine power by that example of him on the crosse he need not nor will not doe it againe in sauing thee by miracle It is a better argument Christ saued the theefe at the last houre on the crosse therefore he will not so saue me then otherwise What a common sin is it to neglect the meanes and despise the word as a weake and silly meanes as the Preachers be silly men Oh if we had greater meanes some man from the dead or some Angel from heauen or some miracles we could be better perswaded A great tempting of God as though his wisedome had failed in appointing sufficient meanes for the faith of his people Christ reprooued this infidelitie Iob. 4.48 Except ye see signes and wonders ye will not beleeue Notably Luther If God should offer me a vision I would refuse it I am so confirmed in the truth of the word How commonly doe men stand out the threats of the word plainly denounced against their sinne euen in their owne consciences which is nothing but to tempt God and try whether he will be so iust and strict In the things of this life men tempt God many wayes 1. Idle persons are tempters of God that for working might releeue themselues and theirs but they will not and yet hope to liue whose presumptuous tempting of him God reuengeth either by giuing them ouer to stealing and so they fall into the Magistrates hand or he hardens mens hearts against them that they finde not that good in an idle and wandring life which they expected These must haue water out of a rocke and be extraordinarily fed thrusting themselues out of the ordinary course which God hath put all flesh vnder viz. By the sweat of thy browes thou shalt get thy bread 2. The omitting of any ordinarie meanes of our good or ouer-prizing of any meanes is a tempting of God to take them from vs and a reuenging of the abuse Hezekiah though the Lord say he shall liue 15. yeares must not omit meanes but take drie figges and lay to the apostem Asa must not trust to Physicke for then he shall neuer come off his bedde 3. In our tryalls when wee murmure grudge make hast or vse vnlawfull meanes we tempt God and incurre this great sinne So as none of vs can wash our hands of it but it will sticke with vs and we had need daily to repent of it because it daily thrusts vs vnder the displeasure of God Labour we to nourish our confidence of Gods power and mercy which is an opposite vnto this sinne and striue against it Quest. By what meanes Answ. By obseruing these rules 1. See that in euery thing thou hast Gods word and warrant for that thou doest say not I hope I may doe this or that but I know I may do it If thou hast a word thou maiest be bold without tempting God that is the ground of faith and tempting of God is from infidelitie Act. 27.34 when Paul was in extreame perill he tells the marriners they should come safe to land Why what was his ground euen a speciall word the Angell of God told him that night that none should perish 2. Walke with God as Enoch prouoke him not by sinne then maiest thou pray vnto God and secure thy selfe vnder his wing in danger without tempting him So long as a man hath a
the senses laid together were well safe-guarded Can the heart or market-place of a towne or citie be safe froÌ„ the siege of the enemie if the gates be cast open or the walls demolished or the ramparts bared of their fence and munition Why did Iob make such couenants with his eyes but that he knew that without such a fence euery obiect would be as a snare to entrappe his soule Iob. 31.1 Nay let an heart neuer so seasoned with grace suffer the senses to leake the soule is in danger of shipwracke Was there euer heart of ordinary man or woman more innocent or more filled with grace then Eues in her innocencie And yet when as Sathan set vpon her senses hee sent in by them such poyson as wrought death vnto all her posterity Rules for the ordering of our senses aright 1. Beware of the life of sense which is a bruitish life 2. Pet. 2.12 the Apostle speaketh of men lead by sensualitie euen as the bruit beasts who follow sense and appetite without all restraint Thus did the Gentiles who were therefore giuen vp to a reprobate sense Rom. 1.24 And the danger of this estate Salomon noteth Eccles. 11.9 when he bids the young man walke in the sight of his owne eies and after the lusts of his heart but withall Remember that for all this he must come to iudgement Let such thinke hereon that thinke it is free to giue vp their senses to feed themselues vpon euery obiect themselues please 2. Consider that God made the senses to minister to a right ordered heart and not the heart to follow the senses and therefore the heart must be watched that it walke not after the eie which is to inuert Gods order And what a deluge of sinne ouerfloweth the soule when the vnderstanding is buried in the senses and the heart drowned in sinfull appetites Dauid giues his eye leaue to wander and looke lustfully after Bathsheba and what waues of miserie one ouertaking another did he bring into his soule And what maruel then if naturall men neglecting their dutie in taking off their eyes from vnchast obiects neuer rest till they come to haue eies full of adulterie 2. Pet. 2.14 not ceasing to sinne according to our Sauiours speach Matth. 6.23 If the eie be euill all the bodie is darke yea and the soule too 3. Keepe the parts of Christian armour vpon thy senses that thou lie not open there A valiant captaine knowing that the enemy is easier kept out then beaten out of a citie hath great care to plant his garrison about the gates and walls there he sets his most faithfull watch and ward there he plants his cheife munition and ordnance Had Dauid kept his armour on his eie he had not been so foyled by Bathsheba If on his eare he had not been so iniurious to Mephibosheth by meanes of slandring Ziba 2. Sam. 16.3 4. Salomon wisheth vs Not to looke vpon the colour of the wine in the cuppe that is with too much pleasure to stirre vp desire Hee would haue vs keep our fence vpon our eares not to giue eare to a flatterer or whisperer but brow-beat him and driue him away with an angry countenance The Apostle Paul would haue our eares shut against euill and corrupt words which corrupt good manners Daniel desires not to tast of the Kings dainties nor will pollute himselfe with them chap. 1. v. 8. And so we must fence our whole man as we may not touch any vncleane thing and yeeld nothing to the course of waters 4. Feed thy senses with warrantable obiects 1. God 2. His word 3. The creatures 4. Thy brethren 5. Thy selfe First our eies are made to see God himselfe here below as we can in his backe-parts hereafter as we would face to face And therefore a base thing it were to fixe them vpon the vain pleasures and profits of this life This is fitter for bruit beasts that haue no higher obiect Againe what fairer or fitter obiect can we choose for our senses then himselfe that made them with all their faculties and giues vs so much comfort by them Pro. 20.12 The hearing eare and seeing eie God made them both and both of them as all things else â—e made for himselfe Further where can we better place our senses then vpon him from whom all our help commeth how ought our eies to be continually lifted vp in holy and feruent prayers and praises considering both our continuall necessities and supplyes So Dauid I lift vp mine eies vnto the hills from whence my saluation commeth Psal. 121.1 and As the eie of the handmaid is lifted vp to the hand of her Mistresse so are our eies vnto thee Psalm 123.1 Lastly how can we place our senses better then vpon him who is the most pleasant and durable obiect To see God in Christ reconciled to heare and know him become our father is so rauishing a sight as the Saints haue runne through fire and water to apprehend it And for the continuance it will feed the senses euerlastingly yea when the senses themselues decay and waxe dull this obiect shall feed them and be neuer the lesse sweet And therefore as Salomon aduiseth Eccles. 12.1 while thou hast thy senses fixe them vpon this obiect Remember thy Creator in the dayes of thy youth before they be darke that looke out at the windowes c. If a man set his senses and feed them vpon any outward obiect wealth honour pleasure buildings and the like we may iustly say to him as our Sauiour to his disciples when they gazed vpon the beautifull workemanship of the Temple Are these the things your eies gaze vpon verily the time comes when one stone shall not be left vpon another vndemolished The like may be said of all earthly obiects whatsoeuer Onely this obiect shall grow more and more glorious and desireable Secondly God made our senses to be exercised in his holy word which leades vs to himselfe Heb. 5.14 the Apostle requires that Christians should haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senses exercised in the word Pro. 2.2 let thine eare heare wisedome 1. Hence comes faith which is by hearing 2. Hence we draw the comforts of the Scriptures which are the consolations of God in our trouble 3. Hence are we admonished directed and wholesomly corrected Pro. 15.31 The eare that heareth the rebuke of life shall dwell among wise men 4. The danger of neglect is great 1. he that turnes his eare from hearing the law his prayer is abhominable 2. vncircumcised eares resist the holy Ghost Act. 7.51 3. itching eares that turne from the truth doe by Gods iust iudgement turne vnto fables 2. Tim. 4.3 5. It is a signe of a man that hath giuen his heart vnto God for he that giues his heart will giue his senses too knowing that God requires both Pro. 23.26 My sonne giue me thy heart and let thine eyes that is thy senses delight in my wayes And our Sauiour saith Hee that hath an