Three heavenly treatises, concerning Christ [brace] 1. His genealogie, 2. His baptisme, 3. His combat with Sathan : together vvith deuout meditations, for Christian consolation and instruction / by Mr. William Cowper ... Cowper, William, 1568-1619. 1612 Approx. 317 KB of XML-encoded text transcribed from 183 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A19506 STC 5936 ESTC S1075 20041716 ocm 20041716 23620 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19506) Transcribed from: (Early English Books Online ; image set 23620) Images scanned from microfilm: (Early English books, 1475-1640 ; 1727:6) Three heavenly treatises, concerning Christ [brace] 1. His genealogie, 2. His baptisme, 3. His combat with Sathan : together vvith deuout meditations, for Christian consolation and instruction / by Mr. William Cowper ... Cowper, William, 1568-1619. [24], 326 [i.e. 324], [17] p. Printed by T.S. for Iohn Budge, and are to be sold at his shops, at the great South doore of Paules, and at Brittaines Bursse ..., London : 1612. Each treatise has special t.p.; special t.p. for Baptisme of Christ appears at end of third treatise. Signatures: A⁸(-A1) B-Z⁸. Numbers 295 and 296 skipped in pagination. Reproduction of original in the British Library. Includes bibliographical references and index. The genealogie of Christ -- The baptisme of Christ -- The combat of Christ with Sathan -- Meditations for instruction and consolation. 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Meditations. 2003-07 TCP Assigned for keying and markup 2003-07 Aptara Keyed and coded from ProQuest page images 2003-08 Sara Gothard Sampled and proofread 2003-08 Sara Gothard Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion THREE HEAVENLY TREATISES , concerning Christ : 1 His Genealogie . 2 His Baptisme . 3 His Combat with Sathan . TOGETHER VVITH deuout Meditations , for Christian Consolation and Instruction . By Mr. William Cowper , Minister of Gods Word . LONDON : Printed by T. S. for Iohn Budge , and are to be sold at his shops , at the great South doore of Paules , and at Brittaines Bursse . 1612. TO THE RIGHT Noble Lord , Iohn , Earle of Montrose , Lord Graeme and Mugdok , one of his Maiesties most Honourable Priuy Counsell in this Kingdome . My Lord , I Haue beene bold to publish these Treatises , vnder your Honourable name , not for any light , that by them can accresse to that treasure of knowledge , which is in your Noble minde , but that ( so farre as I can ) I might make euident to others , for imitation , that grace which God hath made so eminent in you . I may truely say , there is no qualitie , which in the iudgement either of learned Ancients , or recents , hath beene required , to complete Nobilitie , lacking in you . Your honour being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely , Noble by birth ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , generous by manners , such as retaine , yea , by vertue encreases , the honour of your honourable Fathers . It passed among the ancient wise men in a prouerbe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : because commonly it fals out , that children of worthy men , comming short of their fathers vertue , derogates to their glorie : aequat rara patrem soboles : And therefore in them qui clariores genere cens●ntur , it was euer thought an high commendation , maiorum famam sustinere ; like as no greater shame can be to them of that ranke , then when by their ignoble life , they quench the light of their noble stock , et generi suo dedecori sunt . It is now twelue hundreth years since your honourable name hath beene famous in this kingdome : but which is much more , and wherein , in my iudgement , it is marueilous , the first mention of your Tribe , in the story , doth not record the rising therof from a small estate vnto an higher , as it doth in many Peeres of the land , who for their vertue also were aduanced ; but at the first sight , it presents your worthy Predecessor standing in the highest top of Honour , wherein a subiect can be : for not onely was he then brother in law to king Fergus the 2. but for his Wisedome , Valour , & Manhood , by consent of the Nobles , both Scots & Picts , then gathered to battell , he was chosen , as meetest Chieftaine , to demolish that diuision-wall of Abircorne , stretching from the East sea , to the West , built first by Victorine , and fortified thereafter , more strongly , by Gallio , both of them Romane Lieutenants ; but more victoriously , first & last , broken down by the valiant Graeme , in presence of both the Kings , that so a way might be prepared to their armies , to make irruption vpon the Romans , for which , vnto this day , the remanents of that worke , beares the name of Graeme his ditch , when himselfe is gone . Facta ducis viuunt , operosaquè gloria rerum . Haec manet . It is true , there are many honourrable families in this land , who communicate with you in the same name : but that this is the honour of your house , is euident , not onely by the lands , bordering with that wall , possessed as yet by your L. and was , as the story recordeth , one of the motiues why that waighty charge was committed to your worthy ancestors ; but in this also that the remanant families , who come vnder the communion of the same name , hold lands of your house , from which , as from a most ancient stocke , they as sproutes and branches , haue growne and sprung out . And of this , as it is euident , that your honourable house is more ancient then the Chronicle can declare , so doth this greatly increase the glory of it , that it hath continued in honour euer since , euen to the daies of your noble Father of famous memory , who for fidelitie to his Prince , loue to his Countrey , equity toward all men , after he had borne many other offices of honour , was in his olde age honored to be his Maiesties high Commissioner , and also great Chancellor of this kingdome : his house like the open court of Ahasuerus his palace , wherein hee banquetted his people , euer plenished ▪ and patent to such , as pleased to resort . In a word , no lesse honourable in this Kingdome hath your Familie beene , then the Tribes either of Leontis , or Aeantis , among the Athenians , for their feates of armes , and glorious victories atchieued in battell ; or among the Romanes , these fiue principall families , Vitellij , Fabij , Antonij , Potitij , Mamilij , who for their most ancient discent , were called Aborigines . But howsoeuer these be great things , yet are they not the greatest , which doe commend you , Virtute decet , non sanguine niti . It is a miserable pouertie , where a man hath no matter of praise in himselfe , but must borrow it from others . Miserum est aliorum incumbere famae . Yea , the more honourable the parentage is , the greater is the shame of him that degenerates from it , and so becomes indignus genere . Perit omnis in illo Gentis hono● , cuius laus est in origine sola . Here then is your greatest praise , that as you are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lineally discended of so Noble , and ancient , a stocke ( for no writ , nor memory of man , can record the interruption of your Line ) so are you the vndoubted heyre of those vertues , which shined in them , Wisedome , declared in doubtsome and difficult matters : Manhood , tryed , as we say , in discrimine : Truth , fit enim quod dicitur , your words are sufficient warrants to such , as know you . Noble manners : Veram nobilitatem testantur facies & mores : these are Insignia numina diuum . And beside these , beautified with other two rare graces , wherunto they , in regard of their times , could not attain , at least , in the like measure , Pietie and Erudition : your honour being learned , not onely in the common languages of the most famous countries of Europe , but in the three most renowned languages , whereby as yee haue attained to the knowledge of liberall Sciences , so doe ye stil conserue and dayly encrease it , by diligent reading , and conference with the learned : who for learning are loued , and honoured by you : Nam quae mox imitere legis nec des●nit vnquam , Tecu●…●…rataloqui , Tecum Romana vetustas . That which the wise K. Salomon said of Beauty without discretion , the like may be said of Honour without Erudition ; It is as a ring in a swynes snout : and therefore hath the learned , expressed Erudition , by the name of humanitie , both because the care and study of Sciences , is committed to man onely , among all the creatures , and for that man without Erudition , is liker a beast , then a man. Turpe est viro principi parem dignitatisuae virtutem non afferre . And these two , Honour , and Erudition , shine so much the more cleerely in you , that they are both crowned with singular and vnsimulate Pietie , both professed , and practised , and that in a time of reu●lting , & great defection : yea , in most dangerous places , euen there where Sathan hath his throne : for this is no small argument of true religion , deepely rooted in your heart , that hauing trauelled through Italy , Rome , and other parts of the Popes Dominions , heard , and seene all those allurements , which carrieth away instable minded men , not rooted , nor grounded in Christ , after the loue of that richly busked Babilonish Whoore , your Lordship hath returned home vnspotted , neither burnt with their fire , nor blacked with their smoake : not vnlike those three children , who came forth out of Nabuchadnezzars fire , and had not so much as a smell thereof on their garments . This Pietie , euen in the iudgement of them , who had no more but Natures light , was esteemed the highest matter of a mans praise , maiorem virtutem religione , & pietate in Deum , nullam in humano genere inueniri quisque sibi persuadeat . The reason hereof is giuen by Diuines , illuminate with the light of the word , to be this , that by Pietie , and holinesse of life , we ascend ad primarium illud bonum vnde originem traximus : and therefore the same father speaking in the praise of Cyprian , affirmes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And indeede , since we are the generation of God made , to his image , what greater glory can man haue then to conserue that image , and be like vnto him , to whose similitude hee was made ? Vna itaque nobilitas imitatio dei . Goe on therfore right Noble Lord , follow the course , which yee haue happily begunne ; shew your selfe the kindely sonne of so worthy Fathers : aboue all , the Sonne of God , by the new generation ; his worke-manship created in Christ Iesus vnto good workes . Keepe in minde that warning of our Lord , Much will be required of him , to whom much is giuen : as the double portion obliged the first borne to the greater seruice , otherwaies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In all your waies looke vp to the Lord , hee it is , that exalts them of lowe degree , and puts downe the mighty from their seates , turning their glory into shame , who vse not their glory to honour him . Pittifull proofes whereof wee haue in this fearefull earthquake ( as I may call it ) going through this countrey , by which many Castles , Houses , and Lands , spewes out their inhabitants , shaking off the yoke of their ancient Lords , and rendring themselues to be possessed of their seruants , because they haue also cast off the yoke of the Lord their God , or at least not welcommed his grace , offred in the Gospell , as it became them . The consideration whereof , I doubt not , doth affect your Lordship , as it doth others who are become wise through the feare of God , and learnes by the losse of others to gather their thoughts , and make peace with him , whose praise it is , that he buildes houses to men , and vpholds them : for by him enterprises are established . And herewithall remember Right Noble Lord , that as trees , on tops of hils , are subiect to the blast of euery winde , so men in the height of honour to great temptations ; against which they haue neede to be armed . But least I seeme Monere memorem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more laborious then neede requires , I end : Humbly praying your Lordship to accept these small , and scarse-ripe fruit of my labours , as a testimony of my affection to your Honour , till it may please God some better token come into my hand , whereby to declare it . Your Lordships to command , M. WILLIAM COVVPER Minister of Perth . The Preface . IT may iustly be spoken of many in this age , which the Apostle Saint Paul spake of the Hebrewes , When , as concerning the time , yee ought to be teachers of others , yee haue neede againe that wee teach you the first principles of the word of God , and are become such , as haue neede of Milke , and not of strong meate : they professe faith in Christ , but in truth doe not beleeue in him , neither yet can they , because they know him not : they are baptised in his name , but are not bureid with him through Baptisme , neither raised vp together , through the faith of the operation of God , that raised him from the dead : they carrie his cognisance and badge , but are not militant vnder him in his warrefare . As the Athenians sacrificed , Ignoto Deo , to a strange God , and the Samaritans worshipped that , which they knew not ; so our Atheists , profitentur ignotum Christum , professe a strange Christ : they know not what he is in himselfe , nor how hee is become ours , nor what hee hath done for vs : and therefore neither in life , nor death , doe they expresse his vertue . They liue licentiously , reprobate vnto euery good worke , dishonouring Christ , as if hee were a Sauiour who had no power to sanctifie those which are in him ; and they dye without comfort , as if Christ by death had not obtained life , and by death did not transport to life , all that are in him ; thus while they professe fellowship with him , they declare themselues to be strangers from him . It is witnessed by the Lord , in Ezechiel , the same soule that sinneth shall die : the sonne shall not beare the inquitie of the father , neither shall the father beare the iniquitie of the sonne , but the righteousnesse of the righteous shal be vpon him , and the wickednesse of the wicked shal be vpon himselfe . If according to this testimonie of the word , it be demanded of them , seeing Christ is holy , and righteous , and wee are the sinners , how is it that hee is punished and wee are spared ? This is but one of the least of Sathans assaults , by which he impugnes the faith of men , and yet if they be required to answere it , they shall soone bewray themselues to be voide of knowledge and solide faith , confident onely in a naked profession , which will not faile in the end to beguile them . For as an house faultie in the foundation cannot abide the stormy windes , and raine , no more can a Christian not informed with knowledge , not rooted , grounded , and builded in Christ Iesus , by faith , endure in the houre of tentation . That therefore the doctrine of Christianitie may be learned by such as knowes it not , from the very foundation , we haue here proposed three most necessary points to be entreated : The first , is Christs Genealogie : the second , his Baptisme : the third , his Tentation . In the first , wee are taught what manner of man our Lord is in himselfe . In the second , what manner of way he is become ours . In the third , what manner of way he did begin to worke the worke of our Redemption : all most necessary to be knowne , for the right grounding of our Faith on him . In his Genealogie wee see how Iesus , the sonne of Mary , is that same blessed seede of the woman , whom the Lord promised in Paradise , to whom the Prophets , of all times , pointed , and for whom the godly fathers of all ages waited , and expected , lineally desended from Adam , by seauentie and foure fathers . In his Baptisme wee see how he was consecrated , and ordained , in most solemne manner , to doe the office of the Mesias , that is , of an anointed King , Preist , and Prophet , for our Saluation , so that he is now no more a priuate man but a publike , by most sure authoritie , and in most solemne manner , become our head and redeemer . And in his temtation we see how immediately after his ordination , he encounters with Sathan in a singular combat , ouercomming him in the wildernesse , who before had ouercome our parents in paradise : and so by his first deed after his consecration , makes it manifest that he was come to destroy the workes of the Diuell . If these three be ioyned together in one , wee shall finde them making vp vnto vs a compleat doctrine of Christian consolation . The Lord Iesus , in regard of his diuine nature , is called by the Prophet Zachary , Gnamith , Iehoua , that is , the fellow and companion of Iehoua , or as Saint Paul expounds it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equall with God. In regard againe of his humaine nature , Iob calleth him Goel , my kinsman . In regard of his vnited natures , he is called by Esay , Emanuel , God with vs. Now we know that by the law he who was neerest kinsman , had power to reuenge the blood of his brother vpon the Murtherer , if hee had found him without a Citie of refuge ; and therefore was he stiled by the name of an auenger , and likewise hee had power to redeeme the inheritance which his brother , through pouertie , had lost : for the word Gaal , from which Goel commeth , hath in it these two principall significations , to redeeme , and to reuenge ; So that heere wee see how the Lord Iesus , being neerest of kinne vnto vs , as wee may see out of his Genealogie , being likewise clad with the power of a redeemer and reuenger , as wee shall learne out of his Baptisme , commeth immediately after his entrie to the publicke Office of the Messias , vpon Sathan that murtherer , and finding him out of a Citie of refuge , enters into combat with him , to reuenge the blood of his Brethren , and to redeeme the inheritance which they had foolishly sould for nothing : yea moreouer he doth that which no tipicall Goel vnder the Law , was able to doe ; for not onely doth hee ouerthrow the murtherer , but restoreth life againe to his brethren that were slaine and murthred by him . Yours in the Lord William Cowper . THE GENEALOGIE OF CHRIST : Declaring how Iehoua becomes Gnimanuel , GOD with vs. MATTHEVV 1. 23. Beholde , a Virgin shall be with Childe , and shall beare a Sonne , and they shall call his name Emmanuel , which is by interpretation , GOD with vs. THE FIRST TREATISE declaring Christ his Genealogie . THe Genealogie of IESVS CHRIST our LORD , is written for this end , that wee might know him , and beleeue that Iesus , the sonne of Mary , is the Christ , the sonne of God , that blessed seede of the Woman , promised to Adam , that should breake the Serpents head ; that seede of Abraham , in whom all nations were to be blessed ; for whom the godly looked in all ages ; the same is he whom in the fulnesse of time GOD hath exhibited vnto vs , a branch of righteousnesse ; a pllant of renowne , sprung of Iuda his tribe , according to the flesh . Herein haue wee neede to be confirmed , that wee wander not in vncertainties , but our faith may be stablished , and grounded aright in him . There are foure which haue written vnto vs the holy Gospell , not at one time , nor at one place , nor yet aduising one with another , for so it might haue beene thought , there had beene some collusion among them , but in that they wrot in seuerall places , and times , and yet doe speake all , as it were with one mouth , no difference at all being among them in these Articles , that concerne the substance of saluation , to wit , the Birth , Life , Death , Resurrection and Ascension of our Lord , it is out of all doubt as Chrisostome calles it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a very great demonstration of the verity . Of these foure , there are two onely that records his Genealogie vnto vs , Saint Mathew , and Saint Luke , and these write of it diuerso modo , sed non aduerso ; diuersly , but not contrarily ; and the diuersitie being well considered , shal be found to make vp the greater harmony : as shall appeare in the particular handling thereof . For , Saint Mathew reckons from the Fathers downeward to the children , but Saint Luke reckons from the Children vpward to the Fathers : the one lets vs see , how both they and wee come from God , by his eternall Word Christ Iesus ; the other , how by that same Word incarnate , wee assend , and returne to God againe . We are of him by Christ , Creator , as his creatures , or sonnes , by our first creation : we goe to him by Christ , Redeemer , as his new creatures , or his sonnes , by regeneration : the first of these is common to all men , the second proper to those onely who are of Christs spirituall kindred : and the praise of this communion betweene God and man , is to be reserued to CHRIST Iesus onely : for it is no lesse absurditie to say that wee can goe to GOD the Father , by any other then Christ , then if it should be said also , that wee came of God the Father by another then Christ. But now for orders sake , wee will diuide the whole Genealogie into fiue sections ; reckoning as Saint Mathew doth , from the Fathers to the Children , for the better help of our memories : the first is from Adam to Noah ; the second from Noah to Abraham ; the third from Abraham to Dauid ; the fourth from Dauid to Zorobabel ; the fifth from Zorobabel vnto Iesus Christ. In the first and second , from Adam to Abraham , Saint Luke runnes him alone . In the third , from Abraham to Dauid , Saint Mathew and Luke runne together . In the fourth , from Dauid to Zorobabel , they take different courses : for where Saint Mathew goes downe , from Dauid by Salomon , Saint Luke followes the line from Dauid by Nathan , and both of them meets in Salathiel ; where going on two steps together , they part againe , and the one takes his course from Zorobabel by Rhesa , to Mary ; the other from Zorobabel by Abiud , to Ioseph : and in the end both of them meetes againe in Christ Iesus : the reason of which diuersitie , will appeare God willing , in handling the seuerall sections thereof . The first then is from Adam to Noah , contayning ten Fathers , Adam , Seth , Enosh , Kenan , Mahalaleel , Iared , Henoch , Methusalem , Lamech , Noah . Here , as I said , Saint Luke reckons him alone , where Saint Mathew goes no higher , then Abraham : the reason of this diuersitie is , that Saint Mathew , in writing , had a special respect to moue the Iewes to embrace the Gospell , and therefore beginnes it in a manner most plausible to them : The booke of the generation of Iesus Christ , the sonne of Dauid , the sonne of Abraham ; because it was then most commonly in the mouthes of all men , that the Mesiah should be the sonne of Dauid . But Saint Luke being , as testifies Eusebius , by birth a Gentile , borne in Antiochia , learned in medicine , and now a proselite conuerted himselfe , hee writes his Gospell to conuert others : wherein especially , for the comfort of beleeuing Gentiles , hee drawes the line of Christ , by twentie degrees , higher then doth Saint Mathew , the one teaching vs to seeke the SAVIOVR of the world in the linage of Abraham , and DAVID , the other againe teaching , how all beleeuing people hath their interest in Christ , not they who are of Abrahams posteritie onely , but they , who are of Adams also . In this section wee marke no particular , but this one , that the first father of Christ according to the flesh , reckoned in this Genealogie , Adam , is called the sonne of God , to wit , both by creation , and regeneration : for in it , wee haue manifold comforts discouered vnto vs , if wee conioyne the end of this Genealogie with the beginning . For in the beginning thereof wee see that the first Adam is the sonne of God , and the same by diuine dispensation ; the the first father of Christ according to the flesh , and so as Euthymius said of Dauid , he is , et deifilius , & pater dei . In the end of it againe wee see , how Christ the son of God , doth also become the sonne of man. A marueilous dispensation , that man made by God , should become a father to Christ , who being very GOD , would also be made the sonne of man , that by him men might be made the sonnes of GOD. See what a binding corner-stone the Lord Iesus is , knitting together not man with man onely , Gentiles with Iewes , but man with God also , and that not by a personall vnion onely , which hee hath perfected in himselfe , but by a spirituall vnion also , by which he vnites all the members of his misticall body in a blessed peace and fellowship with God : and this hath hee now begun , and shall perfect in the end . O what a comfort is heere ! that Gnamith , Iehoua , the fellow , or companion of Iehoua ; for so the father stiles his sonne Christ Iesus , should now become ( Emanuel ) God with vs , yea as Iob calles him ( Goel ) our kinsman , neerest to vs of flesh and blood , clad with power and might from God , to reuenge our blood , to redeeme our life , to restore our lost inheritance Where shall we finde such ioyfull tydings as these are ? We read that vnder the Law , the Lord came downe to Mount Sinai , and Moses went vp ; a great fauour indeed , that the Maiestie of God should come downe to visite his owne creature , and should honour man , by keeping dyet to speake with him in so homely a manner . But vnder the GOSPELL , in a more fauourable manner the Lord shews himselfe familiar with men , for not onely doe his holy Angels ioyne in company with shepheards , but himselfe becomes the sonne of man , walking among men , to mak men the sonnes of God. Let vs meditate vpon this mercy , that howsoeuer wee be not able to conceiue the greatnesse thereof , yet at least wee may grow in thankfulnesse to our God for it : he came to seeke vs , hee found vs imprisoned , bound with the fetters of our sinnes , hee hath loosed our bands , gone vp againe before vs , and bidden vs follow him , worthy are wee of double shame , and confusion , and that our second woe should be worse then our first , if wee will not arise to make hast and follow him . The sinnes done against the Law may be cured by the grace of the Gospell , but if the grace offered in the Gospel be despised , remaines there any other sacrifice for sinne ? None at all , but a fearfull looking for of iudgement , and violent fire . Beside this , we are here confirmed in two other notable points of Christian religion , the one is , of Christs marueilous Incarnation , by which hee became the sonne of man , the other is of our supernaturall Adoption , whereby wee become the sonnes of God. Wee beleeue that our first father Adam was a very naturall man , yet neither gotten of a man , nor borne of a woman , but formed immediatly by the hand of God , and that of the earth , being as yet a virgin ( so to call it with Ireneus ) for neither had the Lord rayned vpon it , neither had the hand of man tilled , or laboured it : as likewise wee beleeue that Euah was a naturall woman , yet neither begotten by a man , nor borne of a woman , but formed of Adams rib , immediately by God. Why then will we doubt that Christ was made a very naturall man , yet not begotten by man , but formed of Dauids seede in the virgins wombe , by the immediate operation of the holy Ghost ? Indeed if the first Adam had beene begotten of the seede of man , it might probably haue beene thought that the second Adam was begotten of Ioseph , but seeing the first Adam was formed of the earth , by the hand of God immediately , it was also conuenient , that the second Adam , who was to bring home man againe to GOD , should be made man by the hand of God , without the operation of man , that so the second Adam , might haue with the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same similitude and likenesse of generation . The other point , wherein here wee are confirmed , is of our owne supernaturall Adoption : wee see that the sonne of God is become the sonne of man ; the sonne of Dauid ; of Abraham ; of Adam ; and why then will wee not ( saith Chrisostome ) be strengthned in the faith , to giue glory to God , by beleeuing that the sonnes of Adam and Abraham , following the Adoption , shall also be made the sonnes of God ? surely in mans iudgement , it seemes more impossible that God should become Man , should walke on earth , in the shape of a Seruant , and suffer the ignominious death of the Crosse , then that man should be exalted vnto heauen , and crowned with glory ; yet the first of these we see done , and wee beleeue it , why then shall wee any more doubt of the second ? especially seeing it was not in vaine , and for nothing , that the God fo glory humbled himselfe vnto so base an estate : No , no but that from our basenesse he might raise vs vp into his glory . The second section of this Genealogie is , from Noah to Abraham by other tenne Fathers , Sem , Arphaxad , Sale , Heber , Peleg , Regu , Sarug , Nahor , Terah and Abraham . In this , wee obserue no thing , but that of Noah his three sonnes Iaphet , Sem , and Cham , from whom all mankind are descended , the Lord makes choise of the second , Sem , to be the father of Christ , according to the flesh ; and where Sem also had many sonnes , hee passes by them all , and makes choise of Arphaxad , and so contracting his promises into narrower bounds , he makes vp the couenant with the Hebrews , and is content to be named the God of Sem , which is the first time , that euer we read God to haue beene called the God of one man more then of another . Where , least of our weaknesse , wee should faint , and be discouraged , when we heare that Iaphet our father , of whom wee are descended , is not in the line of Christs parents , let vs remenber that promise which God made to Iaphet , and his posteritie , at the same time that he entred into couenant with the house of Sem , and wee shal be comforted : for then the Lord promised that hee should perswade Iaphet to dwell in the tents of Sem , that is , in most louing manner he should allure the posteritie of Iaphet to embrace the couenant made with the house of Sem ; like as at this day , praised be God , he hath performed . For now partly obstinacie is come to Israel , till the fulnesse of the gentiles come in . Sixteene hundreth yeares did the Lord dwell in the house of Sem , and now other 1600 yeares hath he dwelt in the house of Iaphet ; going through the seuerall families thereof : among whom hee hath also visited vs in these ends of the earth , his holy Name againe be blessed therefore for euer : for now wee see that vnto vs no lesse then to them appertaineth the promises of Mercie , and couenant of Grace . And therefore though our parents be not among the progenitors of Christ , according to the flesh , for that is the priuiledge of our elder brethren the Iewes , that theirs are the fathers of whom Christ is come , according to the flesh , yet let vs endeuour to make sure this comfort to our selues that we are come of him , according to the spirit , & grace of regeneration . When that woman in the gospell cried out after our Lord , Blessed is the wombe that bare thee , and the papps which gaue thee sucke , she receiued this answere from him , yea , rather blessed are they that heare the word of God and keepe it . And when againe one told him , behold thy Mother , and thy Brethren stand without , desiring to speake with thee , he answered , who is my Mother , and who are my Brethren ? & he stretched out his hand , toward his Disciples , and said , behold my Mother , and my Brethren . Now it is knowne that many of his Disciples were not his kinsmen , according to the flesh , but to remoue all scruple , and to shew how much hee esteemes of the spirituall kindred , he subioynes , For who soeuer shall doe my fathers will , who is in heauen , the same is my Brother , and Sister , and Mother . It is true indeede all Christs progenitors were blessed , being honoured by him , and endued with faith by his grace ( teaching by the way ) all children to communicate the best things they haue vnto their parents , yet is it true of them all , which Beda cited , by the Rhemists themselues , said , of the Virgin Mary , She was blessed indeede in that she was the tempor all meane and minister of the Incarnation , but much more blessed in that she continued the perpetuall keeper of his word : that is , blessed indeede in that she was the mother of our Lord , and conceaued him in her wombe , but much more blessed for conceauing him in her heart by faith . Then our instruction is , that though neither our names , nor our Fathers , be in the catalogue of Christs progenitors , yet if we be in the roll of his children and brethren wee shall haue comfort sufficient : though hee be not come of vs according to the flesh , if wee be come from him , according to the spirit , as his sonnes , and daughters by regeneration , wee shal be blessed in him , euen as they were . The third section containes the roll of Fathers , from Abraham to Dauid ; fourteene in number : Abraham , Isaac , Iacob , Iuda , Phares , Esrom , Aram , Aminadab , Naasson , Salmon , Booz , Obed , Iese , and Dauid . Where first , it comes to be considered , how is mention made that Iacob begat Iuda and his brethren , more then that Abraham begat Isaac and his brethren , or that Isaac begat Iacob and his brother : the reason is , that all the sonnes of Abraham did not belong to the couenant , howsoeuer circumcised ; neither did the Lord choose their posterities to be his Church and peculiar people , as hee did choose the sonnes of Iacob , and their children . for vnto them all pertained the Adoption , and the Glory , and the Couenants , and the giuing of the Law and the seruice of God , and promises . What a dispensation is this , all the sonnes of Iacob are pertakers of the externall Adoption , not so the sonnes of Abraham ? But so it is , the calling of the Lord is freely : he is debtor to none , and therefore they to whom his calling is come , should so much the more acknowledge themselues obliged to his mercy , as this day wee are bound to doe ; considering that he hath passed by so many of the sonnes of Adam , so many of the families of Iaphet , more famous and honourable , then wee are , and hath beene pleased to make his couenant with vs ; but let vs be wise , euer remembring that there are many within the couenant externally Adopted , who doe not for all that belong to the election of grace , and therefore giuing thankes to God for the one , that wee are in the couenant , and haue receiued the seales thereof , let vs prease further to be pertaker of the other , that is , the grace of the Couenant . Next , it is to be considered heere , why in this Genealogie Thamar , Rahab , and Bethsabe , are mentioned among the mothers of our Lord , and not Sara , nor , Rebecca , women famous for godlinesse ; whereas this Thamar , howsoeuer shee had an earnest desire of seede , and thereby declared her faith in the promises of God , yet shee sought it by an vnlawfull incestuous copulation with her owne father in law ; and Rahab by Nation was a Cananite , by conuersation a harlot , and Bethshabe the wife of Vriah was shee with whom Dauid committed double adultrie . The reasons of this are many , but wee content vs with three : the first is to humble the Iewes : the second is to comfort sinners : the third to shew the great glory of Christ. As for the first , it is knowne how insolently the Iewes gloried that they were the posteritie of Abraham , neglecting the vertues of their fathers , they boasted that they were their children , esteeming their fathers vertue a sufficient Apologie and defence of all their vices : and therefore to humble them , the blemishes of their parents are purposly shewed in this Genealogie . And to teach all men that true Nobilitie is not in the priuiledges of flesh , but in the graces of the minde , neither to be sought without vs in the prerogatiues of our parents , but within our owne proper vertues , whereby we are rectified . But at this day it may be spoken to many , which , as Nazianzen records , was sometime answered to a Noble man , despising another that was come of meane parentage , & boasting of his owne nobilitie , mihi , inquit , probro genus meum est , tu autem generituo : My parentage is a reproach to me , but thou art a reproach to they parentage . The second reason is to comfort poore penitent sinners . The Lord Iesus came into the world non vt iudex , sed vt medicus , not as a iudge , but as a Phisitian , non vt nostra fugeret opprobria , sed extingueret potius : that hee might not shunne our reproches , but rather that hee might blot them out , and heale them . If it had pleased him hee might haue created mans nature anew , such as had neuer sinned , as was Adams nature before the fall , such a one , I say , might hee haue created , and ioyned it in a personall vnion with his diuine , but if so hee had done , where then should haue bene the comfort of sinners , wee had still remained vnder desperation , without any hope that this nature of ours , should euer haue beene deliuered from the corruption thereof , but that now hee assumed our nature , which once was sinfull , and hath fully seperated it from all sinne , it giues vnto vs liuely hope , that hee will also sunder vs from our sinnes , so that they shall not be able to hinder our spirituall fellowship , and communion with him . The third reason is , to manifest Christ his greater glory , by declaring to the world , that hee tooke no holinesse of his fathers . If all his parents mentioned in this Genealogie had bene famous for godlinesse onely , it might haue beene thought a small matter for Christ to be holy , that was come of so holy progenitors ; but in that he descended of sinnefull parents , and yet was borne a holy one , and without sinne , it declared him to be that great high Preist , holy , harmeles , vndefiled , separate from sinners , who giueth holinesse to all that are in communion with him , but takes not holinesse from any . This is his peculiar glory belonging to himselfe alonely , and to none other . And therefore the Papists , while as they goe about to honour Christ , by affirming that his mother the blessed Virgin was conceiued and borne without sinne , doe in very deede rather dishonour him : as if from her , he had taken the holinesse of his nature , or that hee could not haue beene conceiued and borne without sinne , vnlesse his mother had beene conceiued and borne without sinne before him . They might consider that the holy Ghost , by whom our Lord was conceiued , could very well discerne the seede of Dauid in the Virgins wombe , from the sinnefull corruption thereof ; he tooke that seede ; hee sanctined it , and separated it from sinne , and of it framed the humane body of our Lord , and this is the true doctrine , reseruing to Iesus Christ his proper glory , and to poore sinners their necessary comfort . But the contrary doctrine of the Aduersaries , long before vs , was condemned by Bernard as a presumptuous noueltie , the mother of Temeritie , the sister of of Superstition , the daughter of Leuitie ; so hee termed that vnaduised attempt of the Channons of Lyons , who first did institute a feast of the conception of Mary , to be obserued in the Church , in the honourable remembrance of her conception without sinne : for it is , saith he , the onely prerogatiue of Christ , who was to sanctifie all : hee came without sinne , to take away the sinnes of others , quo excepto , de caetero vniuersos respicit ex Adamo natos , quod vnus humiliter , de seipso , & veraciter consitetur : In iniquitatibus conceptus sum , et in peccato fouit me mater mea . What then wil be the reason of this festiuall conception ? how shall that conception be esteemed holy , which is not of the holy Ghost , but of sinne ? or how shall it be honoured with a feast , which is not holy ? Lubenter gloriosa virgo tali honore carebit , quo vel peccatum honorari , vel falsa induci videtur sanctitas : willingly , saies hee , will the glorious Virgin want such honour , by which either sinne seemes to be honoured , or a false holinesse brought into the Church . In the rest of this section no other particular is to be touched , but that Salomon begets Booz of Rahab , who was a Cananitish woman ; and Booz begets Obed of Ruth , a Moabitish woman ; both of them Gentiles , yet reckoned in by name among Christs mothers , according to the flesh , and that for the comfort of the Gentiles also , to let vs see that God is no accepter of persons , but that whosoeuer calles vpon the name of the Lord shal be saued : for , in Christ Iesus neither Circumcision auailes any thing , nor vncircumcision , but saith which workes by loue . Both Iew and Grecian , bond and free , male and female , are now all one in Christ Iesus . And if we be Christs then are wee Abrahams seede , and heires by promise . The fourth section containes the roll of Fathers , from Dauid vnto Zorobabel ; where againe Saint Mathew , and Saint Luke takes diuerse courses ; for where Saint Mathew diduces the line from Dauid by Salomon , Saint Luke brings it downe from Dauid by Nathan , not Nathan the Prophet , but another of that name , Dauids sonne by Bethshabe , and so Salomons brother germaine . Where if the doubt be moued how our Sauiour could discend of them both , they being two brethren , it is answered that by the Law established among the Iewes , it was prouided that if a man had died without issue , his brother , or neerest kinsman , was bound to marrie his wife , and raise vp seede vnto him : now Salomons race , we may see , ended in Ieconiah , the eighteenth man after him , according to that word of the Lord , by Ieremie . O Earth , Earth , Earth , heare the word of the Lord , thus saith the Lord , write this man childelesse , for there shal be no man of his seede that shall prosper , and sit vpon the throne of Dauid , or beare rule any more in Iuda . It is true that to this same Ieconiah children are ascribed , 1 Chro. 3. but these are children by succession , not by generation . And therefore Ieconiah , as I haue said , dying without issue , Salathiel the sonne of Neri , in the line of the other brother Nathan , comes in , as neerest Heyre , and is reckoned by Saint Mathew the sonne of Ieconiah , to wit , Legall . For wee must vnderstand , that there was a double discent vsually reckoned among the Iewes , the one Legall , the other Naturall : the Naturall discent was , when as one by Naturall generation discended of another , the Legall when one not naturally discended of another , yet succeded as neerest of kinne to the inheritance , now to let vs see the agreement of the Euangelists , Saint Luke diduces the Naturall line of Christ from Dauid , making it knowne how Christ , by Nathan , is the Naturall sonne of Dauid , according to the flesh , but Saint Mathew diduces the Legall line of Christ from Dauid , making it knowne how Christ , as Salomons heire and lawfull King of the Iewes , succeeded , as neerest of kinne , to sit vpon the throne of Dauid his father ? For the which also Saint Mathew calles him , borne King of the Iewes , and the Iewes themselues could not name any of there nation neerer then he , and therefore hauing no lawfull exception against him , cryed out in their wilfulness : Wee will haue no King , but Caesar. This is necessary for vs to obserue , that Christ our Lord is not the Naturall sonne of Salomon , neither read we , that at any time it was promised that so he should be , but hee is the Naturall sonne of Dauid by Nathan , and yet Salomons lawfull heire , whereof it is euident that our Lord , euen in respect of his manhood was a Noble man , yea , a borne King , discended of the most honourable and ancient stocke that euer was in the world , and therefore we haue no cause to be ashamed , neither of him nor of his testimony , but so much the more to loue him , who being euery way so honourable a person , yet for loue of vs was content to be dishonoured , yea , to suffer the shamefull death of the Crosse. And in this suddaine decay of Salomon his temporall kingdome , & posteritie , the one whereof was weakned by the folly of his sonne Rehoboam , whereby hee procured the abstraction of tenne parts of the kingdome from him ; the other ends in the eighteenth man after him : all men may learne what dangerous sinnes , the sinnes of spirituall and corporall whooredome are . Salomon to stablish and encrease his posteritie , hee multiplied Wiues , contrary to the commaundement of God ( who did make one woman , for one man , though he had aboundance of spirit , and might haue made many , yet he would not , because he sought a godly seede : ) and by this euill hee was carried to a greater , for the pleasure of outlandishwomen , he tollerated their abhominable idols in a holy land , and was himselfe at length polluted with their Idolatrie . And therefore receiued hee this fearefull recompence of his errour , that the Lord diuided his kingdome , and cut off his posteritie , so that of all his seede , which hee had multiplied , there was not one to sit vpon his throne . In the last section the difference is , that from Zorobabel , the sonne of Pedaiah and nephew of Salathiel , Saint Mathew reckons by Abiud , otherwise named Hananiah , 1 Chro. 3. the fore fathers of Ioseph , nine in number : Saint Luke againe reckons the forefathers of Mary , eighteene in number from Rhesa : this Rhesa was the second gouernour of Israell after the captiuitie , called by Philo , Rhesa Mesciola , or as 1 Chro. 3. Meshullam . Now in the end of these lines all the difficultie is , that Ioseph by Saint Mathew is called the sonne of Iacob , but by Saint Luke the sonne of Eli , for resolution of it we must vnderstand that hee is called the sonne of Iacob , because Iacob was his Naturall father , but the sonne of Eli , because Eli , the Naturall father of Mary , was Iosephs father in law . And therefore is it to be obserued , that in Christ his Naturall line , diduced by Saint Luke , Ioseph is the onely man who is not Christs Naturall father , but supposed onely of man so to haue beene , where all the rest are Christs Naturall fathers , according to the flesh , and Eli the Naturall father of Mary , the mother of our Lord , for it is euident that our Lord sprang out of Iuda . Of all this then , as was said before , if we take a short view , of the person of Christ Iesus , vnspeakable is the comfort that shall arise vnto vs : for wee shall see how meete and conuenient a person he is to doe the worke , whereunto he is consecrated . He is called by Zacharie , Gnamith , Iehouae , the fellow , or companion of the Lord : which the Apostle to the Philippians ☜ expounds , when hee saith , that he was equall with God ; and this is in regard of his diuine nature : for these stiles doe clearly point out in him a nature aboue the nature of any creature , Angel , or man , hee is called againe by patient Iob , Goel , my kinsman : for by the eyes of faith hee saw his incarnation long or euer it was accomplished , and this is in respect of his humaine nature , for which also Iacob calles him in his Prophesie , Shiloh , which signifieth that little skin , or tunicle of flesh , wherein infants are wrapped , when they come into the world : thereby pointing out also his humane nature : hee is also by Es●y called , Gnimmanuel , God with vs , and this is in respect of his vnited nature . Heere wee must vnderstand the word , Goel , vsed by Iob , properly signifieth a redeemer or reuenger ; from the word Gaal , redemit , vindicauit . Now , by the Law , the power to redeeme the inheritance belonged to the neerest kinsman , as likewise the power to reuenge blood , for which it is vsed , to signifie a kinsman , so then our inheritance being lost by reason of our sinne , and the posteritie of Adam ▪ cruelly slaine and murthered by Sathan , here comes in our kinsman of our owne flesh and blood , the sonne of Adam , to redeeme againe our inheritance , and to reuenge our blood . Yea , to doe that which neuer was done by any tipicall redeemer , or reuenger : for they might haue slaine him that flew their brethren , if they had found them out of the Citie of refuge , but could not giue life againe to their brethren : but the Lord Iesus , hath not onely slaine the murtherer Sathan , finding him without a Citie of refuge , but hath like a mightie conqueror , restored life to his brethren . In this Genealogie wee haue seene how hee is our kinsman , and in the next Treatises wee shall see how among all the sonnes of Adam neuer any , but hee was consecrated and endued with power and calling from aboue , to be an Auenger , a Redeemer , and a Sauiour of his brethren . REVEL . 7. 12. Praise , and Glory , and Wisedome , and Thankes , and Honour , and Power , and Might , be to our God for euermore . 1 TIM . 1. 17. Vnto the King euerlasting , Immortall , Inuisible , vnto God , onely wise , be honour and glory for euer , Amen . A TABLE SHEVVING the Harmony of S. Mathew , and S. Luke , in the diduction of Christs GENEALOGIE . Heere S. Luke reckoneth alone , stepping vp by twenty degrees higher in the GENEALOGIE of our LORD then Saint Mathew doth . GOD. Adam . 3 Seth. 4 Enosh . 5 Kenan . 6 Mahalaleel . 7 Iared . 8 Henoch . 9 Methusalē . 10 Lamech . 11 Noah . 12 Sem. 13 Arphaxad . 14 Sa●e . 15 Heber . 16 Peleg . 17 Regu . 18 Sarug . 19 Nahor . 20 Terah . Heere the two Euangelists reckon on together the Naturall line of our Lord , from Abraham vnto Dauid . Abraham 21 Abraham . 22 Issac . 23 Iacob . 24 Iuda . 25 Pharez . 26 Ezrom . 27 Aram. 8 Aminadab . 29 Naasson . 30 Salmon . 31 Booz . 32 Obed. 33 Iesse . From Dauid Saint Mathew reckons the legall line of Christ , to let vs see that christ was lawfull King of the Iewes , & succeeded by the law as neerest of kinne to sit vpon the throne of his father Dauid . 34 David Salomon . Roboam . Abia. Asa. Iosophat . Ioram . Ozia . Ioatham . Achaz . Ezechia . Manasse . Amon. Iosias . Ieconias . Here ends the race of Salomon . From Dauid Saint Luke reckons the naturall line of Christ , to let vs see that Christ is the sonne of Dauid , naturally discended of him by Nathan according to the flesh , for the Messiah was promised to be the sonne of Dauid . 35 Nathan . 36 Mattatha 37 Mainan . 38 Melea. 39 Eliakim . 40 Ionan . 41 Ioseph . 42 Iuda . 43 Simeon . 44 Leui. 45 Matthat . 46 Iorim . 47 Eliezer . 48 Iose. 49 Er. 50 Elmodam . 51 Cosam . 52 Addi . 53 Melchi . 54 Neri . Where S. Mathew cals Salathiel the sonne of Ieconias , vnderstand his legall sonne succeding as neerest of kin . Salathiel . Pedaiah . Zorobabel . Where S. Luke cals Salathiel the sonne of Neri ▪ vnderstand the naturall sonne of Neri . S. Mathew reckoneth in this line the forefathers of Ioseph . Abiud . Eliakim . Azor. Sadoc . Achim . Eliud . Eleazer . Nathan . Iacob . Ioseph . Ioseph is called by Saint Luke , the sonne of Eli , because he was his sonne in law . S ▪ Luke againe reckoneth in this line the forefathers of Mary . 58 Rhesa . 59 Ioanna . 60 Iuda . 61 Ioseph . 62 Semei . 63 Mattathia . 64 Maath . 65 Naggi . 66 Esli ▪ 67 Naum. 68 Amos. 69 Mattathias . 70 Ioseph . 71 Ianna . 72 Melchi . 73 Leui. 74 Matthat . 75 Eli. 76 Marie . IESVS CHRIST that blessed seede , promised to Adam , Noah , Sem , Abraham , Isaac , Iacob , Iuda , Dauid , Zorobabel , and Mary . THus you haue the golden line reaching from ADAM to CHRIST : it beginnes at the first Adam , and is absolued in the second : it containes a roll of the Fathers , who through the priueledge of the first borne , were ordinary Doctors , and cheife lights of the Church , till the comming of Christ. Vpon this golden line runnes the whole booke of God : he that would read it with profit , must remember the course of the spirit of God in the diduction of this line . If at any time he diuert from it , it is onely to interlace some purpose , which may cleare the storie of the line . So with the description of the linage of Seth , hee adioynes also a description of the house and off-spring of Cham , who are not in the line . Likewise when he draws the Genealogie of Sem , hee entreates of the posteritie of Iaphet , and Cham , and as hee handles the Historie of Abraham , Isaac and Iacob , so likewise the historie and posteritie of Nahor , Ismaell , and Esau. But as we may easily perceiue , he insists not in the historie of them who are beside the line , but hauing spoken so much of them as may cleare the storie of the line , he lets them alone , and returnes to his purpose , alway following forth the line , till he come to the promised Shiloh . THE SECOND TREAtise , of Christ his Baptisme . THe second ground of doctrine we proposed to be entreted of , is the Baptisme of CHRIST , wherein we haue as I said before his most solemne consecration to the publicke office of the Mesiah . Hitherto hee had liued a priuate life , for the space of twentie nine yeares , and now beginning to be thirtie years of age , hee is manifested vnto the world , by doing the great worke of a redeemer , for which he came : for so Saint Peter reckons all the time of his publicke charge , and ministration , to haue ben from the Baptisme of Iohn , to the day of his ascension . Many Kings , Preists , and Prophets , hath God sent vnto his Church since the beginning of the world , but neuer one like Iesus , the great King , high Preist , and Prophet of the Church , and therefore it is not without cause , that exordium tanti officii tot est mistriis consecratum . Neuer one was sent to doe such a worke as he , and therefore neuer one had such a calling , and confirmation as hee , for now the heauens are opened , the holy Ghost in a visible shape discends vpon him , and God the father by an audible voice from heauen , doth authorise him . The principall end of this Treatise will be to teach vs how Iesus is become ours , which is a speciall and necessary point for vs to learne . The parts of his Consecration are two ; In the first wee see , how the Lord Iesus by receiuing the Sacrament of Baptisme , doth come in our place and roome , as our kinsman , as the first borne of his brethren , as the head of his misticall body ; in a word , as our cautioner , acting , and obligating himselfe to pay our debt , and to fulfill those points of righteousnesse which we were bound to fulfill , but could not doe by our selues , and so , to releiue , and redeeme his brethren . In the second wee see how the father not onely accepts him as debtor for vs , but also designes and ordaines him to this great worke , by annointing him with his holy spirit . And thereafter in a publicke assembly of the people at Iorden , in most solemne manner , by an audible voice from heauen , proclames him , to be that great high Preist , by whom onely attonement must be made betweene him and vs. These two ioyned together make vp vnto vs a most sure ground of Christian comfort . If first we consider that the Lord Iesus , for the loue hee bare to the glory of his father , and saluation of his brethren , voluntarily steppes into our roome , and in our name becomes obliged to his father , according to that notable Prophesie . Psal. 40. 6. 7. which yet were a small thing were it not that the second followes , to wit , that the Father of his infinit wisedome finding out in Christ a way to preserue both the glory of his mercy , and iustice , doth of his speciall loue toward vs , not onely accept him , but ordaine him to doe the worke of a mediator , imponing to him , that singular law of a redeemer , which was neuer imposed to man nor Angell , as we shall here hereafter . And here wee learne how by most sure right the Lord Iesus becomes ours , to wit , by the surest right that can be , namely , the free gift of God , hee is giuen for a Prince of saluation to vs , according to these testimonies , both of Angels and men , speaking by inspiration of the holy Ghost . Vnto you this day is borne in the Citie of Dauid a Sauiour , which is Christ the Lord. Againe , God so loued the world , that hee hath giuen his onely begotten sonne , that whosoeuer beleeues in him should not perish . And againe , Christ Iesus is made vnto vs , of God , wisedome , righteousnesse , sanctification and redemption . Looke then what way any other thing is ours , which most properly wee may call ours , that same way Christ is ours ; namely by the free and sure gift of God. If we know , and beleeue this , we shall finde it a most sure ground of comfort to vphold vs in the houre of tentation . It is true , Gloriatio Ecclesiae , est omnis Christi actio : Euery action of Christ is the Churches reioycing and comfort , but what reioycing shall wee haue in any of his actions , if this ground be not first laid , that he is ours , and what he did hee did it for vs , and vnto vs ? If he had not died for our sinnes , and risen for our righteousnesse , what could his death and resurrection haue profited vs ? But here is the ground of all , that he is giuen vnto vs of the Father for a Sauiour , whereunto most willingly hee condescends , and for which worke the spirit annoints him , so that now hee is not another , nor a stranger to vs , but our owne , by diuine ordination , ☜ and all that hee does , is for vs. These being premitted , we come now to the particular historie of his Baptisme , as it is set downe by Saint Luke , Chap. 3. Ver. 21. LVKE 3. 21. Now it came to passe , as all the people were baptised . VVHat these people were , you may vnderstand out of the 7. Chap. ver . 29. 30. for there it is said , that the Pharises and expounders of the Law , despised the counsell of GOD , and would not come to be baptised of S. Iohn . Here then comes poore Publicanes , and sinners , and goes before them into the kingdome of God. There are many of euery sort of people ( as we may read ) saued in the Gospell , but of Pharises wee finde none but one , namely , Nicodemus : no sort of men are further from the kingdome of God then proud iusticiars . For as a vessell full of one liquor is not capable of another : so the soule which is filled with a vaine conceit of her owne righteousnes , is not capable of the grace of Christ. Huiusmodi animum gratia non intrat , &c. Grace entreth not into such a soule , because it is full , neither doth grace finde any place to dwell therein And againe , Non est quo intret gratia vbi , &c. There is no place for grace to enter in , where merit hath possession : what thou attributest to merits is wanting to grace . I will none of that merit which excludes grace . But that the Lord Iesus comes in among these poore people , it shewes his wonderfull loue , and rare humilitie : his loue , for to the end that hee might help vs , hee would be like vs , he assumed our nature , and in it abhorred not the company of poore sinners . Tu cum homo esses , deus esse voluisti , vt perires , ille cum esset deus , homo esse voluit : vt quod perierat , inueniret . Thou being a man didst presume to be as God , and so diddest perish , but hee being God , would become man , that he might saue man who was lost . Wee see by experience , that if a man fall another cannot raise him , vnlesse hee bow himselfe downe vnto him , hee that will stand in his statelinesse can neuer raise vp him who hath fallen before him , the Lord Iesus that hee might raise vs , was content to bow downe vnto vs , and like a Phisitian among patients , so hath he his conuersation among poore and miserable sinners . Thus by a course plaine contrary to Adams course doth the LORD IESVS remedie that euill , which Adam brought on himselfe , and his posteritie : for Adam being in honour aspired foolishly to be like vnto God , but he not onely came short of that whereunto hee reached , but lost that good also , which he had before . Then he was clad with the glorious Image of God , now hath hee for a garment the skinnes of beasts , and being so busked , the folly of his presumption is checked and sore rebuked by the blessed Trinitie , Ecce , Adam , factus est quasi vnus ex nobis . But what the first Adam lost by his proud transgression , to himselfe and his children , the second Adam hath recouered , by his humble obedience : being equall with God , hee is found in shape as a seruant . Now man may reioyce and say , Ecce deus quasi vnus ex nobis , behold God is as one of vs. Now Iesus is among sinners , Gnimmanuel , God with vs now the word is made flesh : now the tabernacle of GOD is with men : now God is come downe , not in the likenesse of men onely , as they of Listra thought of Paul and Barnabas , but clad with the very nature of man. Let vs reioyce in this goodnesse of our God , for this cause is hee among men , that he might raise vs vp , and set vs among Angels in the heauenly places . Againe it is said by Saint Mathew , that Iesus came to Iohn , to be baptised of him ; hee might haue sent for Iohn , but he comes vnto him : hee who hath the Baptisme of the holy Ghost to giue vnto all his brethren , doth now come , and seeke the Baptisme of water from one of his owne seruants . Why is this done ? surely to recommend vnto men the reuerence of that ministrie , which GOD hath appointed in his Church : no conceit of thy greatnesse should make thee disdaine it , since the sonne of God by his example before thee , hath honoured it . Hee would not teach and baptise the Eunuch by his spirit , hee sent Philip to doe it : hee would not teach , and baptise Cornelius by an Angell , hee sent Peter to doe it : hee would not baptise Paul by himselfe , suppose hee conuerted him by himselfe , he sent Ananias to doe it . It is an order stablished in his Church , by the foolishnesse of preaching to saue them who beleeue : now none can beleeue vnlesse they heare , they cannot heare but by preaching , and none can preach , except they be sent : let it therefore content men to goe to the base seruants of CHRIST , in worldly things far inferiour to themselues , and seeke saluation by such meanes as God in his wisedome hath thought good to giue it , or else be sure they shall neuer come neere it . But now let vs come and see why Iesus is baptised , seeing hee had neither sinne to be forgiuen , nor nature to be renewed . The reasons are many , but wee will especially speake of three , the first is giuen by himselfe : for when Iohn refused to baptise him , aledging hee had more neede to be baptised of him , hee receiued this answere , let alone now , for it becomes vs to fulfill all righteousnesse . As for the righteousnesse of the Law morall , hee had fulfilled it perfectly from his youth : for hee was the innocent Lambe of God , without spot or blemish , neuer guile was found in his mouth : But now he will say , there is more required of me then the performance of that common Law , giuen vnto all men , there is the singular law of a redeemer , which yet I haue to fulfill : a law neuer imposed to Angell nor man , but onely to the sonne of God , Christ Iesus ; by which he was bound so to loue his father , that hee behoued to vindicate the glory both of his iustice and mercy , and so to loue his brethren , that he behoued to take the debt of their sinnes vpon him , and satisfie his fathers iustice for them : this is it will our Sauiour say , that high point of righteousnes , which yet I haue to fulfill , and for which I must be baptised , that by receiuing of Baptisme , I may become obliged to doe that for my brethren , which they could not doe for themselues : for as he that receiued circumcision , by that same very deede , became bound to fulfill the whole law : so hee who receiues Baptisme , becomes obliged to euery condition of that couenant , whereof Baptisme is a seale . That wee may the better vnderstand this , wee are to know , that the couenant of grace , whereof BAPTISME is a seale , hath two parts in it , to wit , GODS part , and mans : GODS part of the couenant containes promises made to vs of the remission of our sinnes , and renouation of our nature , comprised in this one word , I will be your God. Our part againe containes promises made to God by vs , of faith and obedience , comprised in this one word , we shal be his people . Now as Baptisme is a seale of God his part , confirming the promise of the remission of our sinnes , and renouation of our nature , vnder which two all other good things are comprehended , that way Christ our Sauiour did not receiue it for himselfe , seeing as I haue said , hee had neither sinne to be forgiuen , nor nature to be renewed : but as it is a sacrament of the resignation of our selues to God , and a band , whereby we become obliged to be his , by acceptation of his badge , and marke vpon vs , that way Christ receiued it , that by accepting the seale of the promise , hee might become obliged in our name , as our head , to fulfill that which wee promised , but first behoued to be performed for vs by himselfe , and at last shall in vs all , by his grace , also be perfected . And so we see that sicut nobis natus est , ita etiam nobis baptisatus est , as hee was not borne for himselfe , but for vs , so was hee not baptised for himselfe , but for vs. Secondly he was baptised that he might sanctifie Baptisme to vs , and giue it authority to become a seale of grace vnto vs , vt nobis secundae natiuitatis consecraret lauacrum , and a lauer of regeneration , as the Apostle calles it . He was washed saith Ambrose in the water of Iorden , non mundari volens , sed mundare , not to be made cleane by water , but to make the water ( wheresoeuer vsed to this purpose ) cleane , for so holy and heauenly a worke , that Baptisme being consecrated by him , might be an holy meane to consecrat vs. It is true indeede that Constantine the great deferred his Baptisme , till hee might be baptised in Iorden , where our Lord was baptised , though by reason of sicknesse hee was forced to receiue Baptisme else-where : but euen as the Lord Iesus by consecrating bread and wine which grew in Canaan , did thereby sanctifie all bread , and wine , in any part of the world , to be a Sacrament of his bodie , and blood , it being vsed according to his institution , so by washing in the water of Iorden he hath sanctified water in any part of the world , to be a Sacrament of regeneration , and remission of our sinnes , if so be it be vsed according to his institution . And thirdly , he was baptised , to seale his fellowship and communion with vs : that cognisance and badge ▪ whereby he will haue his souldiers and seruants discerned from professed infidels , hee first taketh it on himselfe , vt in nullo dissimilis esse● fratribus , ni●i solo peccato : That in no thing he should be vnlike his brethren , except in sinne alonelie . And indeede it should be no small encouragement to vs to fight vnder this badge in the spirituall warrefare if wee doe consider how vnder this same badge , the Prince of our saluation did encounter with Sathan and ouercome him , as after shall be shewed And prayed : ] The Euangelist saith , that when our Sauiour was baptised , he praied , but what hee prayed , he expresses not . Neuerthelesse , we may gather it out of other places of holy Scripture : wherein we shall finde , that he praied for himself , for his church , and for his enemies . Where if it be demanded , what needed our Sauiour to pray for himselfe , seeing hee is very God ; the answere is ready , that he is also very Man : and as man had his owne feares , dolours , and griefes , proceeding from the sense of the heauy burden of sinne , not his owne sinne , I say , for hee knew no sinne , but of our sinne , which was laid vpon him . As also from the sense of that fearefull wrath due to sinne ; for strength , and comfort against these he prayed to his Father , as witnesseth the Apostle , that in the daies of his flesh , he offered vp prayers , and supplications , crying , and teares , to his Father , and was heard also in that which hee feared . Which , as we see in the Gospel he did before his Passion , so now before his entrie to the worke of our redemption ; a worke greater then the worke of our first Creation ; for now he hath to satisfie the iustice of his Father ; to worke the confusion of Sathan ; and to effectuate the saluation of his brethren . And therefore in the entrie of this great worke he prayes , no doubt , for an happy successe thereof , and as it is euident by the answere he receiues from heauen , hee was heard in that which hee prayed for . And in this also our Sauiour learnes vs by his example to sanctifie all our actions with prayer . When he was baptised , he praied : when he was tempted he prayed : when he brake bread , he prayed : when he wrought miracles , he prayed : when he was troubled in the garden , he praied : when he suffred on the Crosse , he prayed . As Isaacs mariage could not but prosper , because it was begunne with the prayer of Abraham his Father , prosecuted with the praier of Eliezar his Seruant , and finished with his owne prayer : so can it not faile , but a blessing must be vpon those honest actions which are begunne , continued , and accomplished with prayer : where otherwise , euen those actions which in themselues are good to the doer , can not be good , where they are done without prayer . Vere nouit recte viuere , qui recte nouit or are : Hee knoweth truely how to liue wel , who knoweth how to pray wel . But best actions without prayer , which obtaines grace to them , are like bodies without spirits : yea , as the body without breathing cannot liue to doe any worke competent to a Naturall life : so the soule without prayer , can doe no worke , that truely is Spirituall . Therefore said Macarius , that continuance in prayer was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the head of euery good purpose , & the crown of euery right , and honest action . But here we are to be warned , that wee content not our selues , with the shadow of prayer , in steed of the substance thereof ; where we are to take heede of these two things : First , that our prayer be not by starts , without making of conscience whether it be or not , but we must continue & perseuere in prayer , remembring , he that sowes sparingly , shal reape sparingly : Secondly , that our praier be not outward , but inward , made with feruencie of spirit , and attention of the minde , remembring hee is the God of the spirits of all flesh , with whom thou hast to speake in praier . It is a godly Meditation of Chrisostomes , that as a man who seekes a thing which hee hath lost in his house , seekes it with such affection , that he forgets all other things ; yea , hee seeth not those things that are afore him , so faine is he to see that which hee is seeking , euen such should be the disposition of a Christian , so earnestly desiring mercy , and grace from God , that till hee finde it , no other thing be in his minde to distract him from seeking it . And vnto this continuance and feruencie in prayer , it should greatly encourage vs , that now we see after our Sauiours prayer the heauens are opened , shewing vs the great vertue of prayer : if wee pray in his name , if we send it vp like incense , perfumed with his merit , flowing from faith in him , it opens heauen vnto vs , & brings vs backe a fauourable answere . Oratio iusti clauis est coeli , ascendit precatio , & descendit dei miseratio . VVhen our Sauiour prayed on Mount Tabor , then was he transfigurated , and his countenance changed : when Peter prayed in the top , or platforme , of Simon the Tanners house , in Ioppe , then did he receiue in a trance the heauenly vision : when Daniel prayed , then the Angell appeared to him : when the Disciples prayed , then the holy Ghost descended vpon them : such is the vertue of prayer , that by it , not onely doe the heauens open vnto men , and out of their treasure send downe necessarie blessings and consolations to them ; but men are also transported and carried vp into heauen , and so begin to practise the first degree of their ascension with Christ , for as by newnesse of life they rise with Christ , partakers of the first resurrection : so by prayer they ascend with Christ , partakers of the first ascension ; which is vnto them an vndoubted pledge of the ascension both of their soules and bodies hereafter . For , if while they are in the bodie , they get accesse to the throne of grace many a time , and finde heauen opened vnto them , how much more when they are separate from the bodie , shall they finde the same . And therefore let vs take great delight in this heauenly , and most profitable exercise of Prayer . That the heauens were opened . HItherto wee haue heard the first point of Christ his consecration to the office of the Mediator : Wherein wee haue seene how by receiuing the Sacrament of baptisme , he did willingly take our debt vpon him , and binde himselfe to make satisfaction to his fathers iustice for it . Now followes the second , how the Father not onely accepts the Sonne , becomming debtor for vs : but also ordaines him to doe the worke of a Redeemer vnto vs , and to this same effect annoints him , and publikely proclaimes and declares him in this great assembly at Iordaine , to be that only high Priest , and peace-maker , by whom attonement is made betweene God , and Man. Let vs ioyne these grounds of comfort togither , and we shall see what a strong fortresse of faith , they make vp vnto vs. Since the Father hath giuen vs Christ for a Redeemer : Since the Sonne hath voluntarily aboliged himselfe , to doe the worke of our Redemption . Since the holie Ghost hath annointed him to this same effect : may wee not now say GOD is with vs , who can be against vs ? Let Sathan calumniate ; let infidelitie , call in question : we see whom we haue beleeued . Our saluation is more sure , then that the powers of hell are able to disanull it . But here wee haue to consider , how by three sundry strong testimonies , God the father witnesseth the willing acceptation of his Son , to this great office of the Messiah , which now is committed vnto him . First , by the opening of the heauens : Secondly , by the sending downe of the holy Ghost , in a visible shape vpon him : Thirdly , by an audible voice from heauen , proclaiming him to be that beloued Sonne of God , in whom the Father is well pleased . The first then is the opening of the heauens , by which visible signe is plainely declared , that Iesus Christ is hee , by whom man hath accesse to the Throne of grace : the first Adam for his transgression , was cast out of earthly paradice , but by the humble obedience of the second Adam , the heauens are opened vnto vs , & we are aduanced to an estate , as far exceeding Adams best estate in paradise , as the second Adam is more excellent then the first : what was figured by the Ladder of Iacob , is now performed by Iesus : for by him , things which are in heauen and in earth , are now gathered togither into one : by him , Angels come down and doe seruice vnto men ; by him , men goe vp to the Father , to worship him . Whereof God willing , we shal speake more at large hereafter . And the holy Ghost came down in a bodily shape like a Doue vpon him . THe second way wherby the Father beares witnesse vnto him , is as you see , by sending down the holy Ghost vpon him , in the similitude of a Doue ; vvhereby his vnction , which in it selfe is spirituall , and could not be perceiued , was represented & notified vnto al the people : for he was not annointed vvith any materiall oyle , but with the oyle of gladnes , according to that Prophesie : The spirit of the Lord is vpon mee , therefore hath the Lord annointed me , he hath sent me to preach good tidings vnto the poore , &c. Where for remouing of all doubts that may here arise , we must vnderstand that Christs vnction , hath in it these two things : the first is , a separating and designing of him to the worke of a Mediator ; & this part extends to the whole person of Christ Iesus , God , and Man. Now in this action of designation , albeit , the three persons of the blessed Trinitie concurre , and so Iesus be both the designer , and the person designed : yet because the father is first in order , this action is ascribed to him , for him hath the father sealed . The other part of this vnction , is the communicating of the graces of the Spirit vnto him : and this is extended onely to his humane nature , so that albeit it be true , that our Sauiour was annointed in both his Natures , because he is our Mediator not in any one of them , but in both : yet we must remember the difference , that his annointing in respect of the diuine Nature imports onely the separating , and designing of the second Person of the Trinitie , to worke the vvorke of mans Redemption . Illius enim opus erat nos restituere , qui ab initio , cum n●n essemus , nos condidit . Nec poterat alius renouare in nobis abolitam dei imaginem , nisi patris imago : For it was his worke to restore and redeeme vs , vvho from the beginning created vs , when wee were not , and had no being . Neither could any other restore the image of God blotted out in vs , but the image of the Father , that is to say , his Sonne Christ. But his annointing in respect of his humane Nature , imports also the communication of the graces of the holy Spirit vnto him , not in measure , as his brethren receiues them , but aboue all measure : for in number he had all graces of the spirit , he wanted none ; and next he had euery one of them in the full degree : in which respects the Spirit was neuer communicated vnto any , but to Iesus Christ alonely . Thus we vnderstand how Iesus was annointed ; which vnction is not here first made , as if before this hee had not beene endewed with the holy Ghost : for wee beleeue that he was conceiued of the holy Ghost ; but here is the first declaration , and publike manifestation to the world , by a visible signe of the fulnesse of grace communicated to him , for the doing of this great worke , whereunto he is now ordained : and this is done partly for the confirmation of Iohn , who albeit hee knew that Christ was come , yet he knew not who hee was , till by this token giuen of God , Christ was pointed out vnto him , for so hee witnesses himselfe . And I knew him not , but he that sent mee to baptise with water said vnto mee , vpon whom thou shalt see the spirit come downe , and tarry still on him , that is he , which baptiseth with the holy Ghost : and partly also for instruction of the people , that by this signes seene of them all , they might know who hee was , whom shortly after the audible voice from heauen , proclaimed to be the Sonne of God. And that the holy Ghost discends vpon him at this time in the similitude of a Doue , and not in the similitude of fire , as thereafter he descended vpon the Apostles , it is to declare vnto vs , both what he is in himselfe , as also what sort of creatures true Christians are made by his grace . As for himselfe , he is a meeke Sauiour : not terrible to penitent sinners , but louing and comfortable , ye shall finde that of all those who in the Gospell came to seeke mercy , and grace , from him , neuer one was reiected , but all of them louingly receiued , and sent away with a comfortable answere : for it was prophesied of him , that hee should not breake the bruised Reede , nor quench the smoaking Flaxe ; and no maruell that hee was kinde to his owne , for he was meeke toward his very enemies : He prayed for them on the crosse , when they were persecuting him to the death , and when his Disciples vvould haue had him bring fire from heauen , to burne the Samaritans , because they held him at the Ports of their citie : he gaue them this answere : yee know not of what spirit yee are , the Sonne of man is not come to destroy , but to saue . The Law was giuen with fire , and thunder , with tempest , blacknes , and darknes , in so terrible a manner , that Moses himselfe did quake for feare : but Iesus the Mediatour of the new Testament , when he comes to proclaime the Gospell ( a doctrine of the ioyfull tidings of mans saluation ) hee comes not in a terrible manner : Neither to accuse nor conuict of sinne , nor to trouble and torment the conscience for sinne , for that is the operation of the Law ; but as the Lambe of God that takes away the sinnes of the world , hee cryes peace to the conscience within , of euery poore penitent sinner , that beleeues in him : he is such a Physitian as being himselfe annointed of the Lord , he cures his patients , not by burning , or cutting , or by any such hard medicine , but onely by annointing them , then the which no gentler kinde cure can be . Whatsoeuer bitternes was in that potion that heales the deadly disease of sin , he dranke it himselfe , and wonderfull it is ; the Phisitian drinkes the potion , and the Patient is healed . And therefore let not penitent and beleeuing sinners feare to goe neere him . And as he is in himselfe , such makes he those who are his , hee endues them with the properties of the Doue , he learnes them simplicitie , lowlinesse and meekenes . As the elect of God , they put on tender mercie , kindnes , humblenes of minde , meekenes , and long suffering : but where there is yet bitternes , anger , wrath , euill speaking , and maliciousnes , by which , after the manner of rauening birds , men deuoure one another : it is an euident argument that such were neuer as yet renued by by the grace of Christ Iesus . And there was a voice from heauen , saying : Thou art my beloued Sonne , in thee I am well pleased . THe third way , by vvhich the Father beareth witnes vnto Christ , is by an audible voice from heauen : where wee haue to consider not onely the testimonie it selfe , but the circumstances that goe before it : as , namely vvho giues the testimonie , God the Father : in vvhat manner it is giuen , by an audible voice : and from what place , from heauen . As for the first , the author of this testimonie may be collected out of the words , to be God the Father : the Sonne comes to make the Father known vnto the world , for no man knowes the Father but the Sonne . No man hath seene God at any time , the onely begotten Sonne , who is in the bosome of the Father , he hath declared him : and the Father againe makes the Son knowne vnto the world , by the holy Ghost : for euen Iohn Baptist , though the greatest Prophet among the children of women , knew not this Sonne of God , till the Father , as we said , pointed him out vnto him . Here then for our further comfort wee haue to consider , how the three persons of the blessed Trinitie concurre together , to worke the great worke of our redemption : for here is the father designing , ordaining , proclaiming : here is the Sonne accepting , and the holy Ghost annointing : these three wrought coniunctly the worke of our first creation : in the beginning of Genesis , mention , suppose obscure , is made of them , by a name Plurall , Elohim , expressing the Trinitie of persons , and a verbe singular , Bara , expressing the vnitie of their Nature , and coniunct operation . But here a more cleare and distinct mention is made of the three persons , yet all working one worke , and that for our comfort , that we considering who it is , hath taken in hand to worke the worke of our saluation , should neither be discouraged , for the power and malice of our spiritual aduersarie , that withstands it ; neither yet for our owne manifold wants , and infirmities , for that grace which Iesus hath receiued , is not for himselfe , but for vs ; that , as saith the Euangelist , of his fulnesse we might all receiue grace for grace : which was figured in that ointment , poured on the head of Aaron , it rested not there , but went downe to the borders of his garments : euen so the grace communicated to Christ , flowes from him to the smallest member of his mysticall body , in such measure , as shall be sufficient , to prepare and perfect them vnto eternall life . The next circumstance containes the manner , by which this testimonie is giuen , to wit , by an audible voice , such as all the people there present might heare , & vnderstand . How this voice was sounded , is needlesse for vs to enquire , the Lord who made the tongue , can speake without the tongue , and frame Organes of voice at his pleasure , by which he can proclaime his will , euen to the eares of men , who without a voice cannot heare him . Thus the Lord both by his practise and precept hath declared , that hee will haue his Gospell , which is a doctrine of Christ , preached to the whole world , clearely , distinctly , and in such a manner , as all may heare it : the practise wee haue here , the precept we haue hereafter : for our Sauiour commanded his Disciples , that what hee told them in the eare , they should proclaime it on the tops of houses ; & for this cause , did the holy Ghost endue them with the gifts of tongs , that vnto euery people they might speake in their owne language , otherwise one language had been sufficient for all people . Whereof it is euident , that they who deliuer this doctrine , either by whispering , or muttering in the eare , or else in such a language as people doe not vnderstand , declare themselues not to be the Ambassadours of the God of heauen , neither following his practise , nor obaying his precept ; but Locusts , proceeding from the smoake that comes out of the bottomlesse pit , by which Antechrist , that fallen Star , endeauours to obscure both the Sunne , and the Ayre , knowing that the vantage of his kingdome stands in darknesse . The third circumstance is of the place , from which this testimonie is giuen , to wit , from heauen : whereof first wee learne that the doctrine of the Gospell is heauenly doctrine , not written by nature in the heart of man , as is the law , but heauenly and supernaturall , bred in the bosome of God ; proceeding from the deep of God his infinite wisedome , which no creature , neither Angell , nor man , by the light of Nature could euer haue imagined , if the Lord from heauen had not reuealed it ; and therefore euen the Angels notwithstanding they be secundaria lumina , next vnto God , Spirits of greatest light , and vnderstanding , are said to admire this mysterie of the Gospell , desirous to behold those things , which are taught in the Church concerning it . Secondly , the maiestie & dignitie of the Gospell , is here recommended vnto vs ; the Law was giuen on earth , proclaimed from the top of Mount Sinai : yet , euery transgression , and disobedience thereof receiued a iust recompence of reward , how then shall wee escape , if we neglect so great a saluation , which at the first began to be preached by the Lord , and afterward was confirmed to vs by them that heard him ? And againe we are warned , See yee despise him not that speakes , for if they escaped not , who refused him that spake on earth , much more shal not wee escape , if wee turne away from him , that speakes from heauen . And thirdly , the proclaiming of this doctrine from heauen , as likewise the opening of the heauens , at the first proclamation of it , is to teach vs that there is no way , whereby man may learne a ready way to heauen , but by this doctrine of the Gospell , which is come from heauen . Pitifull then is the blindnes of worldlings , to whom heauen is opened , and offered by the Gospell : but they will not so much as looke vpon it , but like those vncleane beasts in the Law , do creepe , with all foure , vpon earth , seeking the fatnesse of the earth for their portion , more miserable then those Iewes to whom regresse was offred to Canaan , but they would not come out of Caldee : for loue of earth , they little esteemed heauen , and therefore iustly shall they be depriued of both ; the heauens shall not be opened to them to receiue them , and their place on earth shall shortly deny them ; yea , the earth shall open her mouth , and swallow them ; as vnworthy to liue vpon earth , vvho reioyced not at this grace of the Gospell , by which the heauens were opened vnto them . Thou art my beloued Sonne . THe circumstances being permitted ; now followes the testimonie ; which may be called , Contractum Euangelium : for it containes the summe of the Gospell ; first concerning his Person , and next his Office. The first , vvee haue in these words : Thou art that Son of mine , that beloued , for so the Article imports : Thus the Father speakes of him , to distinguish him from other sonnes , and other beloued ; the Father hath many beloued sonnes , but none like Christ ; he is not the Sonne of God by creation , as Adam and the Angels ; nor by Adoption , as regenerate men are ; but hee is the Sonne of God by essentiall generation , as also by the grace of personall vnion , that is , as hee is the second person of the blessed Trinitie ; he is the Sonne of God , by essentiall generation ; for the Father begat him from all eternitie , by a full and whole communication of his essence vnto him , in a manner most maruellous , and vnspeakeable : and therefore rather to be adored by vs , then enquired , and searched out . Againe , as man is the Sonne of God in a most speciall manner ; for hee had no man for his Father , but his humane Nature was made and formed by the holy Ghost , and this Nature thus formed , he hath ioyned , and vnited vnto the diuine Nature of Christ , that so in his person it might haue the being , and subsistence : And thus the Lord Iesus being one Person , in whom are two Natures , in respect of them both , and of their vnion , in most maruellous manner , is the Sonne of God. Now , because Sathan who durst call it in doubt to the Son of God himselfe , whether , or not he were the Sonne of God ; will farre lesse spare to call it in doubt vnto vs : let vs oppose against all his blasphemies , this notable testimonie of God , proclaimed by an audible voice from heauen , at the baptisme of Christ , and repeated againe on Mount Tabor , at his transfiguration , as they haue reported vnto vs , who heard it with their eares , for so witnesses not onely S. Iohn , in the first Chapter of his first Epistle , but most cleerely , S. Peter , in his second Epistle , and first Chapter . We followed not deceiueable fables , when wee opened vnto you the power , and comming of our Lord Iesus , but with our eies we saw his Maiestie , for hee receiued of God the Father , honour , and glorie , when there came such a voice to him from the excellent glorie : This is my beloued Sonne , in whom I am well pleased . And this voice wee heard , when it came from heauen , being with him on the holy Mount. The Angels in like manner bare witnesse vnto him , and many thousands of his Saints hath sealed the truth of this testimonie with their bloud . The miserable estate of the Iewes , who since the day that they reiected him , and tooke his bloud vpon them , and their children , haue euer beene as vagabonds , and abiects in the world , proues the truth of this Gospell , which declares him the Sonne of God : yea , Sathan himselfe , hath beene forced to confesse it as a truth , Iesus thou Sonne of God , why art thou come to torment vs before the time ? But beside all those , wee haue as saith S. Peter , a most sure word of the Prophets , to which we shall doe well to take heede : for if we well consider , how all those things which the Prophets of old prophesied , were to be done by the Messia , are all accomplished in the person of Christ Iesus , we shall finde the word like a light shining in darknesse , clearely declaring vnto vs , that Iesus the Sonne of Mary , is the promised Messia . It was promised in Paradise , that he who should trample down the head of the Serpent , was to be the seede of the Woman : this was made clearer by Esay , that a Virgin should conceiue a Sonne , whose name should be Emmanuel : how this was fulfilled , S. Mathew records , shewing how that when Mary was betrothed to Ioseph , before they came together , she was found with childe of the holy Ghost . Micah foretold that out of Bethleem , should come that ruler in Israel : whose goings forth hath beene from the beginning , and euerlasting . Now that Christ was borne in Bethleem , is euident out of the Euangelists . Hosea fore-prophesied , that he should be called out of Egypt . And S. Mathew witnesses , that when Herode sought Iesus to destroy him , the Angell of the Lord appearing to him in a dreame , commanded him to flee vnto Egypt , that it might be fulfilled , saith hee , which was spoken of the Lord , by the Prophet : Out of Egypt haue I called my Sonne . Malachy foretold , that a messenger should be sent before the Messia , to prepare his way , whom after that , he calles Eliah the Prophet : Who should be , said Esay , a crying voice in the wildernesse ; Prepare ye the way of the Lord , make straight , in the desart , a path for our God : euery valley shall be exalted , and euery mountaine made lowe . How this was fulfilled , S. Luke witnesses : for Iohn Baptist came before the Lord Iesus , in the spirit and power of Eliah , and hee cried in the wildernesse , Prepare the way of the Lord , and make straight his pathes . Againe , it was foretold by Esay , that hee should beginne his preaching in Galile : And so indeede witnesses S. Mathew , that when Iesus heard that Iohn was deliuered to prison , hee returned into Galile , and leauing Nazareth , hee went and dwelt in Capern●um , which is nere the sea , in the borders of Zabulon , and Nephtalim , that it might be fulfilled , which was spoken by Esay : The land of Zabulon , and the land of Nephtalim , by the way of the sea , beyond Iorden , Galile of the Gentiles , the people which sate in darknes , saw great light , and to them that sate in the region and shadow of death , light is risen vp . In like manner it was spoken by Esay , that he should confirme his preaching with many miracles , as that the blind should see , and the deafe should heare , all which the Euangelists records , was performed by the Lord Iesus . Zacharie fore-prophesied , that hee should come riding to Ierusalem on an Asse , which the Euangelists testitestifies was done . It was also fore-shadowed in Dauid his type and figure , that his own familiar friend , whom he trusted , and did eate of his bread , should lift vp the heele against him ▪ and that hee should be sold for thirtie peeces of siluer , said Zacharie , with the which thereafter a potters field should be bought ; and so indeede was our Lord betrayed by his owne Disciple Iudas , and sold for thirty peeces of siluer ; which when he had cast againe , to them that gaue it to him , they bought with it a potters field , to be a buriall for strangers : and of his suffering Esay fore-prophefied , as if he had seene it , that hee was counted among transgressors ; that hee was wounded for our transgressions , the chastisement of our peace laid vpon him , & that with his stripes we are healed . Ioyne with this the prediction of Dauid , that they should peirce him hand , and foote ; and when they had crucified him , they should scorne him , and nod their heads at him , saying , hee trusted in the Lord , let him deliuer him : and againe , that they should part his garments among them , and cast lots about his vesture , and should giue him gall in his meate , and in his thirst vinegar to drinke : all which the Euangelists record , most clearely to haue beene accomplished , in the Passion of Iesus Christ : for they executed him betweene two theeues , scourged him , scorned him , and crucified him . Yea , more particularly also haue they foretold , that he should lye in the graue of a rich man , that he should rise the third day , as was shadowed in his figure Ionas , that hee should ascend on high , and leade captiuitie captiue : all these with many moe prophesies , fore-spoken of the Messias , concerning his person , his actions , his sufferings , his triumphant resurrection and ascension , as more particularly they are collected by Athanasius . Since wee see them so clearely fulfilled , in the person of Iesus Christ , what remaines , but that wee close the mouth of Sathan , and of our owne infidelitie , receiuing this for an vndoubted truth , which the Lord in this heauenly Oracle deliuereth vnto vs : that this Christ Iesus , the Sonne of Mary , is the Sonne of God , and that promised Messias , on whom all the Fathers since , the first beginning , fastened their hope , and of whom all the Prophets hath spoken , pointing him out , as it were with the finger , how hee was to come to worke the worke of our saluation , which in all circumstances wee see performed by him , as was prophesied by them , to our euerlasting comfort . Wee might hereunto adde some testimonies of the Gentiles , as of Mercurius Trismegistus , little posterior in time to Moses : whose testimonie Lactantius cals Diuino simile , Diuine-like , as likewise out of the Oracles of Sibillae , which were tenne in number ; so called , because they declared the counsels of God , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and were by some of the Fathers accounted prophetesses of the Gentiles : for seeing the Lord Iesus was to be sent into the world for saluation both of Iewes and Gentiles , it pleased the Lord long before his comming , to make signification thereof , not to the Iewes onely , by Prophets raised vp among themselues , but to the Gentiles also , who because they could not easily embrace the testimonie of the Iewes , in a matter of religion , it pleased him , by their own Prophets , to make predictions , and descriptions of Iesus Christ , that when they should come to passe , they might haue no exception against them . And therefore is it that the heathen persecuting Emperours , stirred vp with hatred by Sathan , against the very name of Christians , the mysterie whereof they no manner of way vnderstood , nor yet would receiue any light , that might bring them to the knowledge therof , forbade the reading of their owne Sibilline Oracles , and that because euen their owne prophesies , bare witnes to the veritie of Christian religion . But for the present , we content vs with that most sure word of the Prophets , as S. Peter calles it , and rests in this heauenly Oracle , which the Father from heauen proclaimed , concerning his Son : Blessing the Lord our God , who hath opened vnto vs the mysterie of his will , according to his good pleasure , which hee had purposed in Christ. By whom wee haue redemption through his bloud , the forgiuenes of sinnes , according to his rich grace . To him be praise and glory , for euer . Amen . THE COMBAT OF CHRIST VVITH SATHAN . Declaring a working power in our Redeemer , answerable to his vocation . MATHEVV 4. 1. 2. Then Iesus was led aside of the Spirit , into the wildernes , to be tempted of the diuell . And when he had fasted forty dayes , and forty nights , he was afterward an hungry . LONDON , Printed for Iohn Budge . 1612. A TREATISE OF Christ his Temptation . WE are now come to the historie of Christ his tentation , which being ioined with the former two , whereof wee haue spoken , makes vp vnto vs a complete doctrine of Christian comfort : for in his Genealogie , we haue seene what manner a man Christ Iesus is . In his Baptisme wee haue learned , how he is become ours , and now in his temptation we see , how hee beginnes to worke the worke of Sathans confusion , and our Redemption . Great ioy was there in the campe of Israel , when they saw that Dauid ouercame Goliah , cast him to the ground , and cut off his head , for he was a dreadfull enemie , hee had reuiled the host of the liuing God , and none of Saul his warriours durst encounter with him . But greater ioy should be in our hearts , when we see how our Dauid in this singular combate , fights with spirituall Goliah hand to hand , and ouercomes him ; who euer since the creation hath beene a shamelesse blasphemer of the euerliuing God , and an spitefull enemie of all true Israelites . In this first combat the Sonne of God casts him downe : In the last combat which he fights with him , on the crosse , he bursts his head . Sathan tempting the first Adam in Paradise , ouercame him , and so caried him away and his posteritie , in a fearefull captiuitie , and bondage : but the second Adam suffering temptation by Sathan in the wildernes , ouercomes him , and by a more glorious victory then Abraham had ouer Chedarlaomer , doth hee recouer his owne Lots , from the power of this enemie . In all we haue three points here to be treated of : first , the circumstances premitted : Secondly the combat it selfe , consisting of a three-fold assault , made by Sathan , with their seuerall repulses , giuen by our Lord : Thirdly , the euent , and issue thereof . The circumstances premitted are sixe : First , the time , which is declared to haue beene immediately after his Baptisme : Secondly , the place , expressed to be the wildernes : Thirdly , the motion , by which hee is caried thither , to wit , by the spirit : Fourthly , the person who is tempted ; namely , Iesus , full of the holy Ghost : Fiftly , the tempter , named here the Diuell : Last of all , the occasion of the temptation , which is said to be CHRIST his hunger , after that hee had fasted fotty dayes . As for the time it is noted to haue beene immediately after his baptisme : hee had liued twenty nine yeares a priuate man , and all that time wee reade not that Sathan tempted him ; but now when hee comes out in publike to doe the worke of a Redeemer , for the glorie of God , and good of his brethren , hee is assaulted of Sathan with all his might . Whereof it is euident , how Sathan intends his greatest malice against them , who are set vp into those high callings , in the which greatest good may be done , to the glorie of God , and saluation of others : So was it with Moses , so long as he liued a priuate life , he liued a peaceable life : but when hee came forth to be a deliuerer of his brethren , from their bondage in Egypt , then was he persecuted by Pharao : So also with Dauid , in his priuate calling hee had quietnes ; but from the time that hee had once begunne to worke the deliuerance of Israel , by the slaughter of Goliah , and was annointed King by Samuel , for the greater benefit of that people : then did Sathan stirre vp Saul against him , who hunted him like a Partrich , through the fieldes and mountaines of Israel . The like also may be seene in the Apostle S. Paul , in Sosthenes , and many others . As trees on the toppes of hilles are obiect to euery winde ; so persons in a high calling , if in a good conscience they labour to discharge it , shall finde themselues on euery side compassed with temptations . Neither is it so onely with those that are set vp in more eminent callings , but with euery Christian also : what malice Sathan practised against the head , that same will he practise against the members . So soone as our Lord was borne , so soone was he persecuted by Herod : so soone as he was baptised , so soone was he tempted by Sathan ; thus as saith Chrysostome , ab ipfis vitae initiis ad tentationes praeparam●r : then we see that euen in the cradle our Lord began to beare the crosse , and no sooner we are borne by regeneration to be his , but so soone without further delay , doth Sathan set vpon vs with all his might , like a new Pharao , pursuing Israel , to see if hee can reduce vs to his former seruitude , and bondage . And this I marke for the comfort of weake and young Christians , who after their conuersion finde themselues troubled with great temptations , wherewith before they were not acquainted , let them know that it is a cursed peace , to be at peace with Sathan , and giue thankes to God , who now hath put them in an inimitie with him : for thereby they may know they are none of his ; but are called to a fellowship and communion with Christ , Diabolus enim non persequitur nisi bonos , Sathan pursues none but good men , such as hathcast off his yoke : as for the wicked what needes hee to pursue them , seeing hee possesses them ? yea , so farre is he from tempting them , that he vses them as his instruments , to tempt others : and therefore let vs not be discouraged , but rather confirmed , when wee finde our selues tempted by Sathan . The second circumstance is of the place , noted here to be the wildernes : Wherin two things we obserue , one in the person of the Aduersarie ; letting vs see how he is a restlesse tempter , sparing no place , not Paradise , nor the wildernes , in the Temple , Vbique insidiatur homini , euery where hee lyes in waite for vs : neither can wee goe our way . Wherein hee hath not his snares laid before vs : multi laquei quacunque progredimur , there be many snares wheresoeuer we goe , our way on earth , being like the way of Israel , wherein lurkes many fiery Serpents to sting vs , that hurts vs many time before wee can perceiue them : none of all the children of God , but they haue marked this in their own experience , for where is the place , wherein we haue not beene tempted ; yea , wounded by this subtle serpent , and almost slaine to the death ; if mercy and grace had not come in from God to succour vs ? The remedie is that we suspect this aduersarie in euery place wherein we come , walking as the Apostle commands vs circumspectly , and with feare and trembling : euer looking vp for grace , to keepe vs wee fall not into his snare , at least we perish not in it . The other thing to be obserued here , is the person of our Lord , who ouerthrowes Sathan in so victorious a manner , that no exception can be made against it ; for in that Nature which Sathan once had ouercome doth he encounter with him , and giues him also the vantage of place . Sathan tempted the first Adam in Paradise , which was the place in all the world , wherein he should haue been strongest to resist the Diuell , considering that in it he had very many tokens of Gods great goodnes toward him , euer before his eyes ; yet in it Sathan ouercame him : But the second Adam to recouer this losse , encounters with Sathan in the wildernes , a place of all other in the world , meetest for Sathan to tempt a man in ; specially to desperation . Thus we see , quemadmodum suis nodis praeiudi●ia resoluantur , & suis diuina beneficia vestigiis reformentur : for the first Adam tempted by Sathan , was driuen from Paradise to the wildernes , but the second Adam by suffering himselfe to be tempted of Sathan , brings home the first againe from the wildernes into Paradise : thus doth hee follow the Aduersarie , as it were , foote by foote , confounding him in all those meanes , by which before ouer man hee made his conquest . The third circumstance is , that our Lord was ledde into the wildernes by the motion of the spirit , to wit , that same spirit which before descended on him at Iorden ; and wherewith here hee is said to haue beene filled , and replenished . Of this we learne that temptations comes not by accident , or chance , but are ordered by diuine dispensation : In our weakenes ofttimes wee conceit of our temptations , as if they came to vs by the will of Sathan : but in very truth it is not so , he is indeede a roaring Lyon , but the Lord haue bound him in chaines , and without the bounds of his chaine hee cannot goe , roare as hee will , hee is not able to approach vnto vs , nor moue any temptation against vs , but as he is a licenced of the Lord , est quidem leo rugiens , sed gratias ago magno illi leoni de tribu Iuda , rugire iste potest , ferire non potest : hee is indeede a roaring Lyon , but I giue thankes vnto the great Lyon of the Tribe of Iudah , hee may roare , but he cannot strike me . It is therefore good to remember in our temptations , these three things : First , that it is the Lord who takes vs by the hand , and enters vs within the listes to fight in his name , hand to hand with Sathan , as here our Lord is ledde by the spirit to be tempted : Secondly , that the Lord measures our temptations , and will not suffer vs to be tempted aboue our power : And thirdly , that wheresoeuer he leade vs , he goes with vs , not as a spectator onely to behold vs , which should also greatly encourage vs , that wee fight vnder the eye of our King , but as an actor also fighting in vs ; helping our infirmities , and strengthening our weakenes , by his grace : and therefore how euer our Aduersarie be like a mighty terrible Goliah , yet should wee not be afraide to goe forth against him in the name of the Lord our God. In the fourth circumstance we haue to consider the Person , who is tempted , to wit , Iesus , full of the holy Ghost . In regard of his nature , he is very man , and so he behoued to be , that hee might ouercome the Aduersarie of man , alioqui iuste victus non fuisset : otherwise , he had not been wholly conquered , but in regard of the qualitie of his Nature , perfectly holy , and fully sanctified : so full of the holy Ghost , that not so much as a contrarie motion of euill could enter into him , no more then liquor can be conuaied into a vessel , which is full already : and this is it , which our Sauiour testifies in another place ; The prince of this world commeth , and hath nothing in me . It is true that Iohn the Baptist , and Stephen the first Martir , are also said to haue beene full of the holy Ghost ; but that is spoken either in comparison of themselues , who at sometime were more filled with grace , then at another : for in all the godly the Spirit hath his own intention and remission ; or else in comparison of themselues , with other men . But as for Christ Iesus , it is his singular priuiledge , that hee receiued the spirit aboue , and beyond all measure , that of his fulnesse all his Saints and seruants might receiue grace for grace , euery one a portion in their owne measure : whereof it comes to passe , that there being in most holy men , a great vacuitie and emptinesse ; roome is made for Sathan to enter in , and worke vpon the corruption hee findes there , but in the Lord Iesus it is not so . But here two things further are to be considered : first , how could Christ be tempted , there being , as I haue said , no corruption in him , whereupon any temptation could worke : and secondly , for what causes was he tempted . For resolution of the first , we are to consider the sundry sorts of temptations , there is one wherby man tempts God : this is expressely forbidden , as we will shew hereafter ; one whereby GOD tempts man , so the Lord tempted Abraham , and he is said also to haue tempted the Israelites ; as , for that which S. Iames saith , that God tempts no man ; wee must know that there is , tentatio quae probat , & tentatio quae decipit : a temptation which proueth , and a temptation which deceiueth . By the first of these only the Lord tempts , but neuer by the second . There is also a temptation , whereby one man tempts another to snare him , or manifest some weakenes in him ; so the Herodians and Pharises tempted Christ : and this is common to all the wicked men of the world , that not content to doe euill themselues , they delight also to tempt others to euill . Let such remember that this is to sinne after the similitude of Sathan , who not content to rebell against GOD himselfe , tempted man also to the same rebellion with him : and therefore may they looke to be punished , after the similitude of his condemnation : and last of all , there is a temptation , by which Sathan tempts man , plaine contrarie to that which is ascribed to the Lord ; for it is not to make man better , nor to manifest any goodnes that by grace is in him , but euer to snare him : for which cause the temptations of God are compared to fanning , that driues away the chaffe and dust , and so fines the corne : but Sathans temptations are compared to sifting , that letts away the good , but keepes still the worst . Now to returne to the question ; we must know that the temptations of Christ , in this doe differ from the temptations of Adam , and all other men in the world ; that his were onely externall , that is , such as Sathan presented by externall voices and obiects to his eare and eye ; but could neuer carry any further , for incontinent the Lord Iesus discerned the vanitie of them , by the perfect light of his minde , and instantly repelled them , by the vnchangeable holines of his will ; so that he was not so much as affected or moued with them ; farre lesse infected , by consenting vnto them , and in this , as I said , hee farre excels , the first Adam , and all his posteritie . For as for our first Parents Adam and Euah , in that first onset Sathan made vpon them , by presenting externall obiects to their eyes , and voices to their eares , he incontinent fastned his sting into them , by reason that they howsoeuer made holy ; yet being mutable , were easily affected with his allurements , and so wounded by him : but the second Adam , being perfect , and vnchangeable in holines , was in such sort tempted , that he was not , nor could not be peruerted , no more then the most stable rockes of the Sea are moued , or remoued by the raging waues thereof . Whereof great comfort redounds vnto vs , who now by grace are the generation of the second Adam , and beares his image ; as by Nature we were the sonnes of the first Adam , and did carry also his image . What the first Adam had by creation , hee receiued it not for himselfe onely , but for his posteritie also : if he had kept it for himselfe , hee had kept it to them also ; and when he lost it to himselfe , he lost it to his posteritie : And the second Adam , the Lord Iesus , in like maner , that stock of life in whom , by grace we are grafted , and of whom onely , wee as Christians haue our beginning and being ; what hee hath receiued as Mediator from his Father , he receiued it not for himselfe , but for his brethren , that he might conquer , communicate , and conserue vnto vs a most sure saluation : for so long as hee who haue obtained it , cannot loose it , so long wee are sure it cannot be lost vnto vs , seeing of him , and in him we possesse it . And as for Adams posteritie , now since the fall , our estate is so much by Nature the more miserable , that our greatest temptation comes from our inward corruption , so that albeit there were no externall tempter to tempt vs with obiects of sinne , presented to our eyes and eares : yet wee are tempted of our owne concupiscence within vs. Tale quippe est vitium malignitatis , vt a nullo impulsa plerunque sese ipsa praecipitet : for such is the corruption of our wicked Nature , saith Chrysostome , that although it be not moued or enforced by any other ; yet it runneth headlong into sinne ; thus wee are like vnto a besieged citie , that not onely hath strong enemies without pursuing it , but in like manner false Traytors within , to betray it . Now haue wee seene how the temptations of Christ Iesus doe differ from Adams , and ours . The other thing in this circumstance that comes to be considered , is the endes for which our Lord humbles himselfe to be tempted of Sathan : and those we shall see doe most of all respect vs ; as for our cause he was in carnate , so for our cause hee was tempted : all that hee suffered in our Nature , are medicines to cure the infirmities of our nature . First , then hee was content to be tempted by our enemie , that hee might ouercome our enemie , and that in so iust , and lawfull a manner , as against which the enemie could haue no exception , for in mans nature hee encountred with him , in a place conuenient for Sathanin a state and condition most subiect to temptation , wanting all necessaries for refreshment of his body , and hauing none to comfort him ; and no doubt it did wonderfully astonish , and confound , that euill one , that hauing ouercome so many since the beginning of the world , now hee encounters with a man , ouer whom hee hath so many apparant vantages , and against whom he assayed all his temptations , yet can hee not any way fasten his sting in him . Secondly , to let vs see what a spitefull enemie of mans saluation Sathan is , for the hatred he beares to the glory of God , hee hates man , made to the image of God , and doth all that hee can to hinder his saluation . Non enim vult vt ibi simus , vnde ipse deiectus est : for hee can not abide that man should be exalted to that place , from which for his sinne hee was deiected . If wee could apprehend this , and take it to heart ; what a deadly enemie Sathan is vnto vs , and for what cause , it would encourage vs to make stronger resistance to him then we doe . Thirdly , hee vndergoeth this temptation to teach vs , his Seruants and Souldiours , how to encounter with him , Pugnat Imperator , vt discant Milites : and therewithall to assure vs , that if wee wil fight against him in the might of our Lord , it is possible , that we ( clothed with this same nature ) shall ouercome him . Since the dayes of Adam Sathan , by sinne , hath wonderfully preuailed ouer men : none haue escaped him without a wound ; and many hath he slaine vnto the death : but now in the same nature , the Lord Iesus wrastles with him , and ouercomes him ; that so , radicitus euelleret desperationem ex natura a nostra ; that hee might plucke vp desperation by the roote , out of our nature . And fourthly , hee humbled himselfe to suffer temptation , that by experience hee might learne wherein the strength of Sathan lyeth ; and so might be the more able to succour vs in all temptations : For , wee haue not an High Priest , that cannot be touched with the feeling of our infirmities ; but was in all things tempted in like sort , yet without sinne , and therefore is able sufficiently to haue compassion on vs. And , last of all , that we should not apprehend our tentations to come from an angry God , as commonly of our weakenesse we doe : wee see here , that the Lord Iesus , who a little before , was proclaimed to be the Sonne of GOD , in whom the Father was well pleased , is now led by the Spirit of God , to be tempted of Sathan . The fift Circumstance is of him that tempteth , called by S. Luke , the Diuell ; and , by S. Mathew , the Tempter : stiles , both of them properly belonging to Sathan : for , before him there was no tempter vnto euill , nor yet after him , except such as are tempted by him : wherefore Augustine doth thus prettily describe him : Quid est diabolus ? Angelus per superbiam à Deo separatus , à semetipso ceptus , alios decipiens , author mendacij , radix malitiae , caput scelerum , princeps omnium vitiorum : What is the Diuell ? Hee is an Angell , through his pride , separated from God , deceiued by himselfe , deceiuing others , the Father of lyes , the roote of malice , the chiefe head of all wickednesses , the Prince of all sinnes and vices . In tempting hee is restlesse , sparing no time , no place , no person . It may truely be said of him , which without a reason Esau said of Iacob ; was he not iustly called Iacob ? that is , a supplanter : for first hee stole my Birth-right , and now hee would steale my blessing . Is not Sathan iustly called a Tempter ? By our first Creation , wee were made to the Image of God , and that Sathan by tempting our parents , subtlely stole from vs ; and now the blessing of God , in Christ the Redeemer , whereby he offers to aduance vs to a better estate then that wherein wee were created , hee laboreth by crafty temptations , to steale from vs also . The Lord giue vs eyes to see his enmitie against vs , and hearts to resist him . But let vs marke that hee is called a Tempter , chiefly in respect of the godly : for in regard of the wicked , he is not so much a tempter , as a commander and possessour of them ; he is the Prince of the aire , that rules in the children of disobedience : They are already in the snare of the Diuell , taken of him at his will. Worldlings count it strange to heare that any of Gods children should be tempted by Sathan , and think all well enough , if in word they can say , I defie the Diuell and all his workes ; but Sathan cares not how thou despight him in words , if so be thou pleasure him in thy workes , as those miserable men doe , who in word defie him and his workes , but in deed are ready to serue and pleasure him in any sinfull worke , whereunto he employes them : they can abhorre to heare others are tempted who yet resist him , but cannot lament that themselues , in most miserable manner , are possessed and captiued by him . For , there are two of Sathans operations , one is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this expresseth his restlesse assaulting of the godly , to tempt them : the other is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expressing his effectuall power , whereby at his will hee worketh in the children of disobedience . We are not therefore to faint , because we finde our selues tempted by Sathan ; but rather , as S. Iames commands vs , to count it exceeding great ioy when we fall into tentation : for , first of all , it proues wee are none of his . As a dogge doth not barke at those that are of the houshold , but at strangers ; so , Sathan keepes a close mouth to such as are his , and suffers them to brooke a false peace ; but such as by grace are deliuered from his bondage , those he compasseth like a roring Lion , seeking to deuoure them . And next , there is great profit , and vtilitie , redounding to vs by the tentations of Sathan : they humble vs , chase vs to God , and make vs more feruent in prayer . That which Luther marked in himselfe by experience ( that Tentation , Meditation , and Prayer , were the three maisters , vnder whom hee profited most ) all the rest of Gods children also finde true in themselues : maxima tentatio est non tentari ; not to be tempted is the greatest temptation . And herein doth the maruellous power and wisedome of our God appeare , in ouer-ruling Sathan so farre , that his tentations to euill , whereby hee assaults vs , the Lord turnes them to good : Fit enim mira diuinae bonitatis dispensatione , vt vnde malignus hostis , ●or tentat , vt interimat ; inde misericors Deus hoc erudiat , vt viuat ; For it commeth to passe , by the wonderfull dispensation of Gods goodnes , that from whence the malicious enemie tempteth the heart , to kill it ; from thence doth the mercifull God instruct it , that it may liue . But as the one Euangelist calleth him a Tempter , so the other calleth him a Diuell . There is not one name sufficient to expresse the wickednesse of Sathan ; neyther any creature so euill as is able to shadow it : and therefore Gods spirit expresses it by many names , calling him , a Dragon , a Lyon , a Serpent , a Sathan , a Tempter , a Diuell , a Circumuenter , a Deceiuer , beside many giuen him in holy scripture . All which may be reduced vnto these three ; wherein he is continually exercised : for first , he is a Tempter , entising man vnto sinne , and there hee behaues himselfe like a subtle warbling serpent , full of wiles to beguile : Secondly , hee is an Accuser , accusing man to God for sinne , and there hee shewes himselfe a Sathan , a hatefull Aduersarie , and a Diuell . Thirdly , hee is a Tormenter of man for sinne , and there hee imitates a fierie Dragon , and a roring Lyon : there are the points of his occupation , there is the labour , whereinto night and day he is exercised ; he likes no other , he can doe no other : If we could remember this , it might serue to vs as a singular preseruatiue , to keepe vs from his subtle snares : for why doth hee tempt vs ? is it not that hee may haue matter whereupon to accuse vs to our GOD , and why accuseth he vs ? but that if he can , he may receiue power and commission , to torment vs. O faithlesse traytor , that first tempts a man to sinne , and then for those same sinnes done , by his instigation , the first accuser of him vnto God : and therefore if wee be wise , let vs resist him in the first , giue no place to him , when he is a tempter , so shall we not feare him , when he is an accuser , nor feele him as a tormenter . The last circumstance premitted here by the Euangelist , is the occasion of the temptation , to wit , our Sauiours hunger , after that he had fasted forty dayes : this fasting our Sauiour also vndertooke , partly for our instruction , and partly , for confirmation of his calling vnto vs ; first , for our instruction , to teach vs , that a spirituall life , wherein God may be honoured , our owne saluation , and the saluation of others procured , can neither be begun nor continued , without abstinence and prayer , by these the godly haue obtained at the hand of God , the knowledge of great mysteries , as yee may see in Daniel : by these haue they confounded the conspiracies of their enemies , as yee may see in Esther : these haue beene alway the most effectuall armour of the Church , to diuert euill , to draw downe good , to confound their enemies , to confirme themselues , and the one of these strengthens the other . Oratio virtutem impetrat ieiunandi , & ieiunium gratiam promeretur orandi , ieiunium orationem roborat , oratio ieiunium sanctificat . Prayer obtained strength to fast : Fasting obtaineth grace to pray : Fasting strengtheneth prayer , Prayer sanctifieth Fasting . And therefore it is , that Sathan , where hee will entise any to a carnall conuersation , doth commonly beginne at the contrarie , surfetting , and drunkennes ; by it hee drew Lot to incest : Nabal to railing against Dauid : Beltasar to blasphemous abusing those vessels , which were sacred to the Lord ; and many a man to that shame , wherein he thought neuer to haue fallen ; for drunkennes is Sathans Dalilah , wherby he takes away the strength from the strongest Samson , and so he makes a play-foole of him . Experience hath alway proued , that where this sinne is welcome , it is easy for sathan to bring in any other sinne , whereunto the Nature of that man is inclined . But this fasting of our Lord , being miraculous , let vs see , that hee vndertooke it for this ende also , for which hee wrought all the rest of his myracles : namely , to confirme his calling and doctrine to vs : so then as Moses at the giuing of the Law , fasted forty dayes : and Elias at the restoring of the Law , fasted forty dayes : the Lord Iesus also comming to preach the Gospel , fastes forty dayes : partly , that he might answere the former types , in them figuring what hee was to doe , and partly as I said , to confirme vnto vs , the certaintie of his calling . Whereof it is euident , how this fact of Christ is vainely , and superstitiously abused by the Papists , for confirmation of their Lenton fastings , they lay this for a ground , that Instructio ecclesiae est omnis Christi actio : euery action of Christ , is the churches instruction : which helpes them nothing , it is true , all his actions are for our instruction , but not all for our imitation . The workes of Christ our Lord , are of three rankes : the first are workes of redemption , as that he was conceiued of the holy Ghost , borne of the Virgin Mary , crucified on the crosse for our sinnes , dead , descended to hell , and rose againe the third day : these are so proper to the Sonne of God , the Lord Iesus ; that if any man would presume to counterfet him in them , he were to be abhorred , as a most wicked blasphemer . In the second ranke , are his workes of miracles , as , that he clensed the Leper , healed the paralitique , gaue sight to the blinde , raised the dead , and such like , but no man is so foolish , as to say these stands to vs for rules of imitation : for how euer he hath giuen power to many of his seruants to doe the like of these , for confirmation of his Gospell : yet haue others also receiued power , to doe such miraculous workes ; who for all that shall neuer enter into his kingdome . In the third ranke , are his workes morall of a godly life and conuersation : such as his humilitie in washing his Disciples feete : his meekenes , patience , and loue , in praying for his enemies ; his subiection to his Parents : and these indeede stand vnto vs for rules of imitation . Learne of me saith our Sauiour , that I am lowly and meeke ; hee bade vs not , said Augustine , learne of him how to make the world , or how to raise the dead ; but learne of him that hee is lowly and meeke . To striue to follow him in the first ranke of these , is blasphemie : In the second is impossibilitie : In the third , is true pietie . Now we are to know that fasting is either supernaturall , and so miraculous , as the fasting of Moses , Elias , and our Lord ; or naturall : the naturall againe is prescribed and vndertaken , either for physicke , for ciuill affaires , or for religion : Of the first I speake nothing , saue only that it is a shame that men for bodily health can take them to a dyet , vse moderation , & abstinence from meate , who for spirituall health will no way regard it : As for the second , that worldlings to redeeme the time of their market , or otherwise to ouertake their ciuill affaires , can fast from morne to euening , condemnes in like manner carelesse Christians , who to make vnto themselues encrease in the gaine of godlinesse , will not dedicate any time to the exercises of fasting and praying : As for the third , fasting for religion , it is either publike , such as by publike authoritie is enioyned for vrgent causes : as that of Hester and Iosaphat : or else priuate ; such as priuate Christians , either by themselues , or with their families , doe willingly vndertake . Now in both these , we are alwaies to take heed , that fasting be vsed for the right end , and in the right manner . Then it is vsed to the right end , when we fast for this cause , that the flesh being subdued to the Spirit , may be the more able to pray . As a naturall man delights in the subduing of his enemie , so a Christian in the subduing of his flesh . In a battell betweene two parties , if the third come in to help any one of them , it is easily coniectured , that the party helped will preuaile : there is a continuall battell in vs , betweene the flesh and the spirit : for these two lust one against the other : why then doe we not helpe that party which fainest we would haue victorious ? If wee desire the spirit should preuaile , then let vs helpe it with fasting , and prayer ; for Ieiunium est animae auxilium : Fasting is an helpe & furtherance to the soule ; if otherwise wee bring in surfetting and gluttony , we strengthen corrupt flesh , we quench the spirit , and so makes our selues a pray to our enemie . This being the ende , which in fasting should be proposed vnto vs , let vs beware of those euils , that may corrupt it , and we shall finde it a most wholesome medicine for a diseased soule And first let vs beware of the opinion of merit before God : for this conceit makes euen good workes an abhomination to the Lord ; as it is euident in that Pharisie , who boasting of his almes , and fasting , went home without mercy and grace . Non enim habet quo intret gratia , vbi meritum occupauit . There is no place for Grace to enter in , where merite hath possession . Secondly , we are to take heede that our fasting be without superstition , which then is done , quando neque propter aliquorum imitationem fit , nec propter consuetudinem , nec propter diem , velut dies hoc praescrib at : when it is done neither for imitation of any other , nor for custome , nor for the day , as if the day should prescribe the same : such is the fasting of many , vndertaken for such a day , or such a custome , and not for cause of conscience : such fasting is plaine superstition . Thirdly , that it be not without prayer . Fasting is good , but such a good as in religion is not to be vsed for it selfe , but for another good ; namely for prayer : therefore the spirit of God ioynes these together , fasting and prayer : for fasting without prayer is like a dead body without a spirit , and to offer such a fasting vnto the Lord is no lesse abhomination , then if vnder the Law , any man should haue offered a dead thing vnto him : and this is also for them who make not the dayes of fasting , dayes of prayer , I meane who are no more instant in prayer that day wherein they fast , then other dayes wherin they fast not ; vainely conceiting , that fasting by it selfe , should commend them to God. Fourthly , let fasting be without ostentation before men : Our Sauiour fasted in secret , in the wildernesse , where none saw him . In cities , and in the company of men , he did eate and drinke , and this commandement hath he giuen vs , when ye fast looke not sowre , as hypocrites doe , who disfigure their faces , that they may be seene of men to fast : but when thou fastest annoint thine head , and wash thy feet , that thou seeme not vnto men to fast , but vnto thy father , who is in secret , and thy father who sees thee secretly , will reward thee openly . But , this condemned hypocrisie is now counted good deuotion ▪ both among Papists , and carnall professors ; for if they haue a day of fasting , it is such , as is knowne to all those who knowes them . Last of all , let it alwayes be seconded with amendment of life : this is Magnum & deo acceptum ieiunium , a great and acceptable fast vnto God , when the eye , the tongue , the hand , the foote , and all fasts from the workes of vnrighteousnes : honor ieiunii non ciborum abstinentia , sed peccatorum fuga : not the abstinence of meats , but the flying of sinnes , is the honour of fasting : and indeede fasting this way , beautified with abstinence from sinne , is not onely as Augustine highly commends it , futuri seeuli forma , a resemblance of the world to come : but as Ambrose also calles it a most forcible and present helpe of a godly life here . Inde incipio in Christo vi●ere , vnde in Adamo victus sum : fi tamen Christus imago patris mihi virtutis sit exemplum , by eating where God forbad me , began my fall in the first Adam , and by abstaining , as Christ the image of the Father , hath taught me , I beginne againe to liue . Then the Diuell said vnto him . THe circumstances thus being premitted , now followes the temptations , which are three in number : for three sundry times doth Sathan renew his assaults against the Lord Iesus : letting vs see how the wicked nature of him is restlesse in tempting : It is said of his wretched members ; they cannot rest vnlesse they haue done euill : but it is true in him , that when hee hath done euill : yet can hee not rest . If hee durst tempt our Lord oftner then once , notwithstanding that he strongly resisted him : what maruell if he be restlesse in tempting vs , ouer whom hee hath so many times preuailed ? Let vs be assured that where once he hath been harbored , there hee thinkes to lodge againe : and therefore euen they who haue cast off this yoke , are to prepare themselues for new temptations , and to put on the whole armour of God , that they may resist him . The temptations , by sundry , are sundry waies distinguished . Elias Cretensis commenting on Nazianzen , thinkes that the first of them is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue gulae , gluttony : the second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue ambitionis , ambition : the third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue auaritia , couetousnesse . Ambrose againe so distinguishes them , vt gulae sit vnum ; Iactantia , alterum ; ambitionis tertium . These are I confesse customable to Sathan , and dartes dangerous enough , but these which here he shootes against our Lord , if wee looke more narrowly to them , wee shall finde them more deadly ; for here hee opens all his treasures of wickednes , and comes out with his strongest armour to impugne our Lord. The battell as yee see , is threefold : in the right wing stands Presumption : in the left wing Desperation : in the maine battel , comes in the loue of the World , the honour and glory thereof : these are Sathans three generals , and grand-captaines , vnder whom are militant all the forces of spirituall wickednes . As the Philistimes sought earnestly to know wherein the strength of Sampson lay , that so they might ouercome him : so euery good Christian should heare learne wherein the strength of Sathan lyes , that so he may ouercome him . Arme thee against these three ; Desperation , Presumption , and the loue of the world , and Sathan shall not be able to hurt thee : for against Presumption , set thou the feare of God : presume not to sinne , because God is mercifull , but by the contrarie conclude , that because mercy is with him , therefore thou wilt feare him . Againe , against Desperation , set faith in Christ Iesus : count not bodily wants , or spirituall desertions , arguments of reprobation ; but cleaue thou to the Lord , resoluing with patient Iob , albeit the Lord would slay mee , yet will I trust in him . And thirdly , against the loue of the world , s●t thou the loue of GOD , and of eternall life . And this haue we spoken in generall , concerning the nature and order of these temptations . Then. SAthans first temptation is to Desperation : wherein taking vantage of Christs bodily wants , hee labours to perswade him to doubt and distrust that hee was the Sonne of God ; the time of it is first noted , Then : namely , when he was hungry . Sathan can very well obserue the time , and occasion of temptations ; hee tempted not Euah , when she was with Adam ; hee tempted not Dauid , when hee was in trouble ; hee tempted not Peter in the company of Christ ; thus is he a craftie obseruer of times , places , and conditions , fittest for his purpose ; and wee should looke the more narrowly vnto him . The Diuell said vnto him ; SAthan is called the Diuell , because hee is a great Calumniator , and false accuser , a lying reporter : hee neuer reports good of God to any of his Saints , neyther can hee commend to God the good of any of his Saints . If hee know any good in them , hee extenuates it , or speakes euill of it ; if hee know any euill , he enlarges it : and so desirous is he to speake euill of vs , that rather then want , hee will faine . Whereby we may gather how glad hee is when wee giue him any iust matter wherevpon to accuse vs. Cum magno calumniatore habemus negotium , si quaerit fingere quod non est , vt in Iob , quanto magis obijcere quod est , Wee haue much to doe with a great accuser , if he seeke to faine that which is not , as he did in Iob , how much more to obiect against vs that which is ? By the smallest circumstances hee euer seekes , if he can make vs odious to God , at least infamous among men : And therefore seeing wee haue to doe with so crafty a calumniator , we should alway take heede that wee giue him no aduantage against vs. If thou be the Sonne of God. HIs purpose here , is to impugne that notable Oracle sounded from heauen at Christs Baptisme : This is my beloued Son , in whom I am well pleased : so said the Father , but this cannot be , now , saith Sathan ; that voice hath beene but a delusion : for , the Sonne of God is the heire of all things , and hath the Angels for his ministers and Seruants ; but it is not so with thee ; for , here thou art among wilde beasts , in great necessitie , like to perish for hunger . The temptation , if wee marke it narrowly , hath two branches , and in them both Sathan shootes at one end , which is , to driue Christ to distrust , or else to doubt whether he be the Sonne of God or no ; or else to remedie his present hunger by conuerting stones into bread ; and so to limit the Lord , and bound his prouidence ; as if by no other means the Lord could sustaine him , but by bread onely ; or as if hee could make bread no other way but of stones onely : and therefore , neyther will our Sauiour graunt the first , nor yet doe the second , though otherwise hee could haue done it , because both of them were proponed to vrge him to diffidence , If thou be the Sonne of God. SAthan knew that Iesus was the Sonne of God , and afterwards hee confesseth it ; yet such is the malice of his nature , that hee fighteth against his knowne light . Hee knew that God had forbidden Adam and Euah to eate of the Tree : hee knew that if they did eate they should die ; yet was hee bold to perswade them the contrary . And that which by an Historicall Faith he beleeueth himselfe , hee perswadeth his wretched captiues , eyther to deny it , as a false thing ; or to doubt of it , as an vncertaine thing . Hee beleeueth there is a God , and trembleth ; but how many Fooles are there in the world , blinded by him , who haue said in their harts , There is no God. Hee beleeueth there is a Iudgement to come , wherein greater torment abideth him , then yet is laid vpon him ; and yet he perswadeth his Infidels to scorne and mocke at it , as a thing which neuer will be . Thus as the Pharisies made their Proselytes tenne times more the children of the Diuell then themselues ; so , Sathan makes his schollers professe points of Atheisme which himselfe durst neuer auouch , and to misbeleeue some points of Religion , which hee himselfe beleeueth to be true . Now if Sathan durst call this in doubt to Christ , whether or no hee was the Sonne of God , what maruell if he dare call the like in doubt vnto vs ? His principall care is to impugne our Election : for this cause tempts hee man to sinne , that man may furnish him arguments to proue that man is not the Son of God. He could not be content that the first Adam should liue in Paradise , and farre lesse that Adams posteritie should be exalted to inherit those heauenly places which hee lost by pride : and therefore eyther by tempting him to sinne , doth he prease to hold him backe from the dignitie of the Sonne of God : or , if so hee cannot , then troubles hee him with doubting of his Calling and Election , making him to mis-conceiue , that such a miserable man as hee cannot be the Sonne of God. And the reasons , which in this tentation commonly he vseth are taken from our wants , spirituall , or corporall : for , concerning spirituall desertions ; wherein wee are troubled with the sight of our sins , and want , for the present , the sense of mercy , then his reasoning is , It cannot be that thou art one of Gods Elect ; for , they are not ordained to wrath , but to mercy ; if thou wert so , then should the fauorable face of God be toward thee , and thou shouldest not be vexed as thou art , with the sense of his wrath . In all this he is but a false deceiuer : for , was not the Lord Iesus troubled with the same temporall desertion , when hee cryed ; My God , my God , why hast thou forsaken me ? and yet notwithstanding he was the beloued Sonne of God : and that this many times is the manner of his working with his owne children , hee declares himselfe ; For a little time in mine anger haue I forsaken thee , but with euerlasting compassion will I imbrace thee . Again , out of the want of worldly necessaries , so he reasons with many ; thou hast beene so long in sicknes , daily crying for deliuerance , yet the Lord hath not heard thee ; thou art vexed with pouertie , and prayest euery day for daily bread , but it is not giuen vnto thee ; surely this is because thou art none of his , hee is not thy Father , neyther hath he any fauour towards thee , nor cares hee for thee : but herein also hee is a deceiuer . For , the dignitie of Gods Sons , stands not in the aboundance of these worldly things , neyther is his fauour or anger to be measured by them : for , so he might haue proued the rich Glutton to haue beene the Sonne of God , and Lazarus an abiect : and therefore let vs beware vpon our wants to inferre any such Conclusion , as this Sophist would enforce ; that wee are not beloued of God , if wee be hungry , and haue not to eare ; remember so was it with Christ : if we haue no earthly possession wherein to rest vs , no more had Christ : if our friends be turned into foes , so did Christs familiar betray him : if our kindred despise vs for our pouertie , so was it with our Lord ; Hee came among his owne , and his owne receiued him not . It is enough for vs that the Lord is become our portion , what euer he doe with his moueables , which hee dispenseth to his Children , more or lesse , as he sees may doe them good ; let vs giue him glory , and rest in him : what can we want , that enioyes him , as our Father , in Christ Iesus ? Now seeing this is the point wherein Sathan labours chiefly to impugne vs ; to wit , that wee are not the sonnes of God ; we should by the contrary la●or most carefully to confirme our selues in it , which wee shall doe , if wee finde in our selues these two things : first , the Seale ; next , the testimonie of the Spirit : for , if wee be the Sonnes of God , wee are sealed by the holy spirit of promise , vnto the day of redemption ; and as a Signet leaues such an impression in the Waxe as is in it selfe ; so the Spirit of God imprints in vs the Image and similitude of GOD. Naturally we beare the Image of the first Adam , but being by grace made the Sonne of God , then do wee beare the Image of the second , another minde , another heart , other affections , words and actions are giuen vnto vs , then those which wee had by Nature : whereupon will follow the other , to wit , the testimonie of the Spirit , not onely witnessing , but also perswading our Consciences that wee are the sonnes of God. Command . THis which Sathan requireth , was such a thing as our Sauiour might haue done , but he will not ; learning vs neuer to doe any thing for Sathans command , no , though in appearance it seeme neuer so tollerable : for , Sathan can transforme himselfe into an Angell of light , and sometime speake a truth , or giue a plausible counsell , or a reasonable command ; yea , doe some good indeede as it seemes to men , but hee neuer doth any of these , but for a greater euill . And lastly , how Sathan in his temptations , aymes at this , to make the Sonnes of God earthly minded , caring for things of this earth with distrust of God ; If thou be the Sonne of God , command that these stones may be made bread , as if no more were to be sought for by the Sonne of God but bread , bread ; to haue the things of this World in abundance . And alas how many are so snared with the loue of things pertaining to this life , that they forget all care of the life to come ; no thought , no speech , no labour , but all for bread . A lamentable thing , wee professe the hope of an eternall life , and wee affirme that this is a perishing life , and yet wee care for life eternall , as if it would last but for one yeere ; but wee care for this life , as if it would neuer come to an end . Will wee looke to Dauid , and others of the Children of GOD ; what moued him may we thinke to pray seauen times in the day ; to water his Couch with teares , when hee lay downe , and to preuent the morning watch to prayer , but that hee knew it was a difficult thing to get through the snares of this life , and attaine vnto eternall life ? But the professors of this age , liue as if it were nothing to come to heauen , and they were sure at length to get it for a wish : and therefore they doe liue busie about many things with Martha , pertaining to the body , but carelesse of that one thing , needfull , commended in Mary . From this blindnesse of minde the Lord deliuer vs. VERSE 4. And Iesus answered , and said . HEre the Lord Iesus repelleth this first temptation of Sathan by a testimonie of holy Scripture , which conueniently he alledges out of the eight of Deutronomie ; there Moses sheweth the Israelites how that when ordinarie food failed them in the Wildernesse , God fed them with Manna from heauen , to declare vnto them and all others , that it is not by bread man liueth onely , but by the word of God : and therefore will our Sauiour say to Sathan ; thou dost wrong to restraine the prouidence of God to this particular meanes of Bread , seeing both the written Word testifieth , and GOD by his Word , hath declared , that any meanes is good enough to preserue the life of man , if God by his Word grant his blessing vnto it ; yea , his word without all meanes is able to doe it . It is written . OF this first we learne , how in our spirituall warfare , wee should vse the written word , as being the sword of that spirit , by which Sathan is confounded . Of this first , Papists are conuinced , who debarre the poore people from the comfort of the word : alledging it pertaines to churchmen , and not to simple people to reade the Scriptures : whereas by the contrary , as Chrysostome witnesseth , it is much more necessarie for them , then for the other . Qui enim versantur in medio , & vulnera quotidie accipiunt magis indigent medicamine : for they who comes out in publike , and are euery day wounded , hath most neede of medicine : yea , how can they fight as the good soulders of Christ , seeing the armour of GOD is taken from them , by such as pretends to be their gouernors : so that in effect , as if they were in couenant with Sathan , they deliuer the poore people of God armourlesse vnto him , handling them as the Philistimes did the Israelites , who left not a Smith among them , to make them a weapon , that so they being armourlesse , might more easily be kept in subiection . And next , carelesse professors are also reproued , who being commanded to search the scripture , that in them they may finde eternall life ; and hauing now in the reformed church , libertie granted them to doe so , yet will not vse it , but willingly interdite themselues from the comfort of the word of the Lord , threatens the famine of the word as a great plague . Quid igitur infoelicius , quam vt , quod deus in panam minatur , hoc tu iam sponte in caput tuum attrahas : what more miserable thing can be then this , to draw that willingly vpon thine owne head , which GOD hath threatned as a curse ? Man liues not by bread onely . THis answere hath two parts ; Whereof the first is Negatiue , denying that necessity which Sathan alleadged : the other is affirmatiue . The first is here : wherein our Lord doth not deny , that man liues by bread , if the Lord vse it as a meane to nourish him , but that man liues not by bread onely . Of this first we learne , that the second meanes , appointed by God , are not to be despised : for we see our Sauiour in this disputation with Sathan , excludes them not : for in the right vse of them , the power , wisedome , prouidence , and goodnes of God are praised , who hath prouided so many good things , for the good of man , and hath giuen power vnto things without life , to helpe the life of man. And this I marke , first , for weake Christians , who are so farre abused by Sathan sometime , that they thinke it not lawfull for them to eate and drinke , and to nourish that body , wherein sinne is harboured against the Lord : it is true indeede euery christian ought to haue a care , that the nourishment of the body , become not a nourishment of sinne in the body , but so that thou runne not to the other extremitie , to account that euill , which God hath ordained for thy good . Certainely as Sathan enuies that thou should enioy the fauour of thy GOD ; so enuies hee that thou shouldst enioy the comfortable vse of any creature that euer God made : yea , euen of meate and drinke . Where he cannot tempt thee to the abuse of it by intemperancie , hee doth what he can to defraude thee of it , working vpon thy weake conscience , makes thee to conceiue a scrupple , where there is none , and bindes thee there , where God hath made thee free . And next the vse of the meanes is marked , for idle men , who are desirous to liue , wanting nothing necessary for their life , but they wil not work : these , as afterward followes , are tempters of God , despising the meanes , they will eyther be fed miraculously by the hand of God , as Israel was in the wildernes , or else impiously will seeke their foode by vnlawfull shifts , out of the hands of Sathan . Next wee learne that howeuer the second meanes are to be vsed , yet are wee not to trust in them : as if it were they , and not Gods blessing , that did helpe our life . Physicke is good , but because Asa trusted in it , it could not profit him . And flesh is good for nourishment , but because Israel thought that their life was in it , GOD slew them by the same meane by which they thought to liue : and therefore the Lord to teach men that the vertue is not in the meanes , but in his blessing . Sometime hee workes without meanes , as when hee made light without the Sun , fertilitie of the earth without raine ; when hee kept the life of Moses without meate , and made cornes grow vnto Ezechia without sowing : and sometimes to small meanes hee giues great vertue ; as when hee made one paire of shooes , and one sute of raiment , last Israel forty yeares . There were many in the daies of Elisha , who had more oyle and meale then the widdow of Sarepta had , but wanted the blessing ; shee had , and therefore was theirs spent , when her portion , being lesse , remained to the ende . Beside this , the very nature of the meanes which wee vse , may teach vs , it is not they that preserues our life ; for they being things without life themselues , and such as by time putrifies and rots , what life can they giue or keep vnto vs ? Or if they be things endued with life , we see that they must first loose their life , before they become helpes of our life , to teach vs that howeuer by them we liue ; yet in them is not that vertue , that conserues our life . Last of all , experience confirmes it ; if bread preserued the life , then they who are best fed would be most liuely , but we see the contrary : more lusty was Daniel vpon his potage , then the other children were on the kings delicates . Dauid in his old daies wanted no couerings nor garments , but none of them could get heate to his body . We see by experience , some consuming more then may content other three , yet in the midst of wealth they dwyne away ; and poore labourers feeding on the refuse of bread and water , more strong and liuely then they : all these doe declare , it is not the meanes which preserue the life , but how it is preserued he declares in the affirmatiue part that followeth . But by euery word that comes out , &c. THat is , by euery decree and ordinance of God : any meane which hee appoints is sufficient to nourish thee . If hee decree that thou liue without bread , it shall be so with thee as with Moses , and Elias : or if he say the word , that a handfull of meale shall serue thee for a long time , so it shall be . And hereof first wee learne , how that the life of man hangs on the word of God , to continue , or to cut it short , at his pleasure : Thou turnest man to destruction : againe thou saiest , returne ye sonnes of Adam . But alas , how few considers this , to giue vnto the Lord the praise of the continuance of their life , by liuing to him : but by the contrary , in the blindnes and stupiditie of their mindes , rebels against him , by whom alonely they liue . A fearefull ingratitude : man can giue seruice to man , of whom he holds his land , and can not giue seruice to God , of whom hee holds his life . The Sidoneans would not make warre with Herod , because they were nourished by his lands , yet man feares not offend the Lord , from whose hand euery day hee receiues nourishment , without which he could not liue . And next wee learne here how to remedie our faithlesse cares , when either ordinarie meanes failes vs , or can not profit vs : as when in sicknes , medicine helpes not : in pouerty , ordinary meanes relieues not our want : in trouble no appearance of deliuerance , shal we therefore despaire ? No , farre be it from vs , but remember it is not by bread , that is , by the ordinarie meanes that man liues ( onely ) but by the word of God , and therefore let vs rest in God , and trust in him , who raises the dead ; and many timesmakes the second meanes to faile vs , that so we may be chased to runne vnto himselfe . MATH . 4. VER . 5. Then the Diuell tooke . FOllowes , the second Temptation . Wherein Sathan keepes a course plaine contrarie to the first : in the former he tempted to Desperation , thy poor & indigent estate proues thou canst not be the Sonne of God : in this hee tempts to presumption . If thou be sure that thou art the Son of God , then doe what thou wilt , nothing can harme thee . Thus Sathan assaults not the godly alwayes with one temptation , but can craftily change them for his owne aduantage : such as hee cannot draw to one extremitie , he labours to draw to another : and albeit by this craft hee preuailed nothing with the Sonne of GOD : yet doth hee many time by it speede among men . There are some whom he can not moue to be carelesse in religion , and them he tempts to the other extremitie , to be superstitious in religion : some whom he cannot induce to shake off conscience , yet hee makes scrupulous in conscience , doubting where they neede not ; and so of other temptations : for the which wee haue neede to be armed with the armour of God on the right hand and on the left . This temptation Saint Luke makes the third : S. Mathew the second : but the difference is nothing , for in the Euangelists describing this History of Christ , doe not so much stand vpon the precise order of the times , as vpon the substance , & matter of things which were done . In the first assault we haue seene how our Lord did ouerthrow Sathans first Captaine , Desperation , with his followers . Now we shall see how in the other wing of Sathans armie , hee ouercomes his second Captaine , Presumption , with his followers . Wherein the time first is noted , Then : that this temptation ensued vpon the end of the former ; learning vs after victorie gotten in any battell against Sathan , not to fall into securitie , but to stand still in our armour , expecting another assault : In bodily conflicts , securitie after victorie hath many times brought destruction to mighty armies : the Amalekites ( sitting downe to eate and drinke , after the burning of Ziklag , suddenly in their securitie , ouerthrowne by the sword of Dauid ) may stand for a proofe of it : but in the spirituall battell it is much more dangerous . Secondly , the place is described ; the holy Citie , Ierusalem : where first wee haue to consider , how it is that Sathan carryes him vnto it , whether was this transportation mentall or corporall ? The first I denie ; for , it could not be , that our Sauiours imagination could be so farre abused , as that he should thinke he was carried , when he was not caryed ; nothing in him could be deceiued . All his tentations ( as I said ) were externall onely , and proceeded not to the mouing or affecting any of his internall faculties ; and therefore I agree vnto the second , that this transportation was corporall . Where , if it be offensiue to any of Gods Children to heare that our Sauiours blessed body should be handled and carried from place to place by that vncleane Spirit , let them consider that this was done , not against his will , but with his owne will : as afterward willingly hee was lead , by Sathans members , like a sheepe to the slaughter , so now willingly is he carried by Sathans selfe , to be tempted of him ; and that for the greater glory of his owne name , greater confusion of Sathan , and greater comfort of his children . The Lord Iesus permits the aduersarie to handle his holy body , to carry it , for a time , to such places , as might yeeld him greatest vantage to tempt it ; hee permits him to speake what hee pleased , and to shew what obiects he could for his allurement ; yea , he is content to be deliuered into the hands of wicked men , Sathans instruments , and giues them libertie to abuse his blessed body , to spit vpon it , to buffet it , to scourge it , to crucifie it , and yet for all that hee could doe , either by himselfe , or by his members , he can neuer preuaile against the Lord Iesus . Certainely the more liberty Sathan had granted to him , in all this , the greater was his owne shame and confusion ; and the more manifest the glory of our inuincible captaine , who cannot be ouercome , nay not when he is in the hands of his very enemies . Againe , this is for the comfort of Gods children , for sometime power is giuen to Sathan ouer their bodies , to afflict them , as we see for a time in Iob , or for a time to possesse them , as hee did the body of Magdalen ( for albeit then shee was not called : yet euen then was shee an elect woman ) least therefore the children of God should at any time be discouraged with the like of this , to take it for an argument of reprobation , or finall deliuery of them vnto Sathan , that the Lord for a time permits him to haue power our their bodies , the Lord Iesus who would in all things be tempted as we are , except sinne , did taste of this temptation also for our comfort . This being spoken concerning the manner of his carrying : now we come to the place , which is the holy City Ierusalem ; & more particularly , the very Temple , which stood in the sight of all Ierusalem , Sathan sets him on the platforme of it , wherein were turrets with pinacles on their tops , & this place he takes as most conuenient for his purpose , thou hast lurked too long as a priuate man , among this people : if thou be the Sonne of GOD , that promised Messiah , the king of Israel , here is the time and place to shew thy selfe in the sight of Ierusalem , all the people shall admire thee , and acknowledge thee for to be the Sonne of God , if thou cast thy selfe downe among them : which easily thou maist doe , without all perill or harme , seeing the Lord hath giuen his Angels charge ouer thee , to keepe thee . Concerning the place , beside that which we marked in the first temptation , how that there is no place so holy on earth , wherin we can be free from the temptations of this vnholy spirit : In Paradise he tempted Adam ; at Christs table he tempted Iudas ; and in the very Temple , dedicated to the seruice of God , how often finde wee by experience , that hee dare tempt vs ? making vs eyther to turne the house of God into an house of marchandise , while hee drawes away our mindes to thinke vpon worldly affaires : or else into a den of theeues , whilst he carryeth our Eyes to wander after vanitie , that so hee may infect the heart : or else , at least , he casts vpon vs the spirit of slumbring , that wee cannot with reuerence heare the word of the Lord. Sathan is an enemie to euery good action , standing alwayes at Iosuahs right hand to hinder him ; but specially doth hee resist vs in the Exerc●ses of the Word and Prayer , and seeketh to pollu●e vs most in those places , wherein wee should be most sanctified , and therefore as the Iewes in the building of Ierusalem , had their weapon in the one hand , and their worke-toole in the other ; so wee , when wee come to edifie our selues in the most holy Faith , haue neede to haue an eye continually vpon our aduersarie , and our weapon ready to resist him . And set him on a pinnacle of the Temple . FOr what end Sathan set our Lord there , is euident out of that which followes , that he might from thence cast him downe . Sathan in his working is contrary vnto the Lord ; for , the Lord casts downe , to the end hee may raise vp ; so did hee with S. Paul , first , he cast him to the ground , and then raised him vp to the honour of an Apostle : but Sathan if he raise vp any man , it is for this end , that he may cast him downe . It is true , preferment comes neither from the East , nor from the West , but from the Lord , yet such as come to high places by euill meanes are said to be raised vp by Sathan . It were good for men to abhorre such preferments with those famous Martyrs , who when offers of honourable Offices were made to them , answered ; Nolumus honorem vnde nobis nascetur ignominia ; wee will none of that honour which breedes vs ignominie : for , that honour wherevnto men come with an euill conscience , shall assuredly end in shame . If thou be . THis tentation ( as wee said ) is to Presumption and Vaine-glory . Before men thou shalt haue great honour , if by this Miracle thou manifest thy selfe the Sonne of God : and at Gods hand thou needest feare none euill ; for since thou art his Son , thou maist doe what thou wilt , hee will not let thee perish . This temptation to presumption in this age preuailes mightily ouer many , who abuse Gods mercy , and turne the grace of God into wantonnesse , conceiting with themselues , that because God is mercifull , and Christ hath dyed for sinners , and they haue receiued the seales of the Couenant , and are now by adoption the Sonnes of God , therefore they may doe what they list . And though they cast not their bodies from on high to the ground , being loath to endanger their naturall liues , yet they spare not to make daily shipwracke of their Soules and Consciences , by casting themselues downe head-long into euery snare of the Diuell . A lamentable thing that the death of Christ should be abused to entertaine the life of sinne : he died to abolish sinne , and destroy the workes of the Diuell , and miserable man will take boldnesse to sin the more freely because Christ dyed for him . Where desperation enters all men see and abhorre it , but though this presumption possesse the greatest multitude in this generation , yet are they few who perceiue it . The other branch of this temptation ( as I noted ) tends to a seeking of vaine-glory before men , while hee would prouoke our Sauiour to manifest by vnlawfull meanes , that hee was the Sonne of God. And this is Sathans ordinarie temptation , whereby hee assaults such as are endued with graces aboue others . If the Apostle S. Paul had neede of counterpoyse against pride , alas what haue wee ? Many doth Sathan so bewitch with a loue of their owne glory , that rather then it shall not be manifested , they will blaze it abroad themselues in most vaine-glorious manner , and so vnawares they cast downe themselues before Sathan ; for , to seeke thine owne glory is not glory . But this is strange that Sathan hauing power to set our Lord on the toppe of the Temple , puts not to his owne hand to cast him downe , but tempts him to cast himselfe downe : thus we see how in the greatest libertie Sathan hath , hee is alwayes bound and brideled that he cannot doe what he would : if hee get a commission or power , it is euer with limitation , as wee see in Iob : loe he is in thine hand , but saue his life . And except wee our selues giue him armour , he cannot hurt : for , it is by man himselfe that hee gets at any time vantage ouer man. Let vs praise the power of God that restraines him : let vs marke the impotence of Sathan : let vs confirme our harts by grace to resist him , so shall hee neuer be able to hurt vs. Last of all , as here his voyce is , Cast thy selfe downe ; so is it in the next assault , Fall downe , and worship mee . This is the proper voyce of Sathan : Cast thy selfe downe . Neuer hath he any word for himselfe or others , to bid them mount vp to the Lord , but alwayes to draw them downe . Hee cast himselfe downe from heauen to hell , and if he might would cast downe all Gods Children from the state of grace , into the state of condemnation . Oh , if we could remember that in effect , this is the summe of all Sathans temptations , Cast thy selfe downe , seeking no other thing , but our downe-fall , disgrace , and vtter destruction . And yet alas , how many are bewitched by him , to cast downe themselues , and wallow in euery puddle of iniquitie , doing those works of vncleannesse , which are base , and most vnseemely for a Christian , who in regard both of his first and second creation , is an honourable creature . For it is written VVEe haue heard what Sathan craued in this temptation : now followeth the reason whereby he would allure our Lord to yeeld vnto him . The end of all is , to take out of Christs heart the feare of any inconuenience that might befall him by this precipitation of himselfe . And this is Sathans customable policie also to steale out of the heart , the feare of iudgement , which hee knowes God worketh in his owne , as a curbe to keepe them from sinne . If you eate of the Tree , whereof I haue forbidden you , ( saith the Lord ) yee shall dye . No ( saith Sathan ) though yee eate of it , yee shall not dye . Blessed is hee that teacheth his heart continually to feare : Let vs therefore keepe this feare , that it may keepe vs from sinne . It was Iosephs argument to his Brethren , I feare God , and therefore dare doe you no wrong . Feare is called by Gregorie , Anchora cordis , the Anchor of the heart , which holds fast , that it be not driuen away by the restlesse waues of temptations . Now in this testimonie we haue first to see how Sathan abuseth it : and next how were should vse it for our comfort . His abusing of it I gather in three things : first , this is a great abuse , to draw any part of Gods Word to serue him in tempting a man vnto sinne , seeing it is true of it all , which S. Iohn speakes of one part of it ; My Babes , these things I write vnto you , that yee sinne not . And in this his miserable captiues are become his learned disciples , when they vse any sentence of holy Scripture of strengthen themselues , or others , in a sinne : so the Drunkard abuseth that saying of the Apostle to cheare vp his heart to intemperance : Drinke no longer water , but vse a little wine for thy stomackes sake , and thine often infirmities : whereas if the Apostle were now aliue , hee would change that precept to our belly-gods , and giue them the contrary : Drinke no longer wine , but vse more water , not onely for conscience sake , but euen for the stomackes sake : for Intemperance destroyes euen the naturall life . The idle man againe , to confirme himselfe in his sinne , abuseth that saying of our Sauiour ; Care not for the morrow : and many thinke the lesse of adultery and murther , because Dauid was guiltie of them , and yet a man commended of God : not remembring that the vertues of good men are registred for our imitation , but their sinnes are recorded for our humiliation Vt casus maiorum , sit tremor minorum ; that meaner men should tremble at great mens fals . This is a piece of Sathans diuellish diuinitie , to confirme thy selfe in a sinne , by any thing that euer thou heardst or readst in the Word of God. Secondly , his abusing of holy Scripture , is euident in this , that rehearsing such a place of holy Scripture as describes the office of Elect Angels , and the blessed estate of Elect men , who are protected of God , by the ministerie of Angels , and so might very well haue remembred him of that first happy estate , and of his present vnhappy condition whereinto he had fallen by pride , yet he makes no profit by it at all : hee is not touched with any remorse for his sin , nor once moued so much as to lament , according as hee had cause . Alas , that euer I fell from the fellowship of those holy Angels . Alas , that I should abide in this desperate estate , as to impugne the glory of God , which cannot be oppugned , and to fight against his Saints , ouer whom I shall neuer preuaile . Nay , no such thought or motion enters into his heart . This proceedes from his great obstinacie in euill , which lockes him vp in finall impenitencie , in that sinne which is against the holy Ghost , that neyther can he , nor will he repent , but contrary his light , wilfully , and of malice hee sets himselfe alwayes a contradicter of the Lord. These are Viae Daemonum praesumptio , & obstinatio , the wayes of damned Diuels , Presumption and Obstinacie : Propter praesumptionem stare non potuit , propter obstinationem resurgere non potest ; for presumption hee could not stand , for obstinacie hee cannot rise : the one casts him into the sinne of shamefull Apostasie ; the other holds him vnder the sinne of fearefull impenitencie : and these are the sins into the which Sathan labors most to draw men , finding by his owne experience , they are most forcible to bring men to the fellowship of his condemnation . Wee cannot deny we are guiltie of the first , which is Apostasie ; the Lord preserue vs from the second , which is impenitencie . And herewithall let vs acknowledge the great loue of GOD towards vs ; that whereas Apostate Angels haue fallen , and shall neuer rise againe ; and reprobate men haue sinned , but cannot repent , the Lord hath reserued mercy for vs , renuing and raising vs vp daily by the grace of repentance . O what a mercy is it ! we were once plunged with them , into the same deepe , but the Lord stretcheth out his hand vnto vs , to pull vs out from among them , and to bring vs to an happy fellowship with himselfe and his holy Angels . Let vs reioyce in this kindnesse of our God : let vs be thankfull for it : let vs daily delight in this grace of Repentance , lamenting our apostasies , recounting our fore-passed sinnes , in the bitternesse of our hearts , that so the sense of peace and reconciliation with God ; in Christ Iesus , may be encreased in vs. And againe , here is a warning to all senselesse and stupid hearers of the Word of God , who when they heare their sinnes condemned , are eyther not moued at all , or else if they be moued , are not mended . So Pharaoh had some motion , and prayed Moses to pray for him , but it was without continuance , being choked by the hardnesse of his hart . Achab rent his cloaths , and put on Sackcloath at the threatning of Elias , but his humiliation continued not . Foelix trembled when Paul preached , but hee proceeded no further . Yet euen these may condemne the senselesse hearers of this age ; who , after so long hearing , haue beene so little moued . And those come ouer-neare vnto the nature of Sathan , who is so confirmed in his sinne , that no conuiction , made by the cleare light of the Word of God can moue him to repent . It is farre otherwise with the godly : if the Lord speake they tremble : if his Word condemne any sinne in them , they fall downe and mourne before him , till hee forgiue it . So were the Publicanes moued , at the preaching of Iohn the Baptist , to cry , What shall we doe ? So were the Iewes pricked in their hearts at the preaching of Peter , saying ; What shall we doe ? So cryed the Iaylor to Paul and Silas ; What must I doe to be saued ? And good I●fias his heart melted at the hearing of the Law. Fruits which are vnripe will not easily fall , though the tree be shaken by the hand of a strong man , but those which are ripe may be pulled by the hand of a Childe : Ita in cordibus electorum sine magna difficultate , efficax est verbum gratiae , à quocunque tandem annuntietur ; The word of Grace is powerfull in the hearts of the Elect , without any great difficultie , by whosoeuer it be preached . When Augustines hearers with great applause commended his preaching , but mourned not for their sinnes ; it was a notable answere hee gaue them : Folia haec sunt , nos fructus quaerimus ; these are the leaues , we seeke for fruit . And the like hath Chrysostome ; Si haec audientes , doletis , maximas me debere vobis gratias confiteor ; quis est enim , qui me laetificat , nisi qui contristatur ex me ? If yee , hearing these things , are grieued , I confesse that I am greatly endebted vnto you : for , who is hee that maketh mee chearefull , but hee who is made heauy and sorrowfull by me ? Both of them teaching vs , that then onely is Gods word profitable vnto vs ; when it worketh in vs that godly sorrow that causeth repentance to saluation , neuer to be repented of . And thirdly , his abuse of the Scripture appeareth in his mutilation of it : for , hee leaueth out these words , In all thy wayes ; because they made against him : for , it is not the way of a godly man to precipitate himselfe from a height , but to come downe some ordinary way . And this is also a piece of Sathans skill , in tempting men , to hide from them that which may restraine them from sinne , and onely to let them see that which may embolden them vnto it . And herein also we learne how wee should vse the promises of Gods protection to our comfort , and not abuse them to the offence of our God. It is true , God hath promised protection to his Children ; but all his promises are euer with a condition , that wee keepe ourselues within the wayes of God : The Lord is with you while yee be with him . Sathan knoweth this very well , that so long , as men walke in the way of God , the Lord is a hedge vnto them , and his Angels are as a guard to keepe them , and therefore his first care is to draw them out of the way of God , that so spoiling them of their protector , they may become a pray vnto him : this is cleare in that policie which Balaam taught Balak , and wee may see by experience , it is the daily practise of Sathan . Now , hauing seene how Sathan abuseth this testimonie , it remaineth that wee consider the right vse of it . Where , first of all , wee haue to consider the great maiestie , and glorious power of the Lord our God , who hath vnder his charge these armies of innumerable Angels : for , thousand thousands stand before him , and tenne thousand thousands minister vnto him . The Chariots of God are twentie thousand thousands of Angels , and the Lord is among them , as in the Sanctuarie of Sinai . Wee admire the glory of worldly Princes , when wee see them come forth , backed with their strong Guards and pompous traine : for , Salomon saith , The glory of a King is in the multitude of his Subiects . But if wee did see this hoast of the liuing God , wherein are two millions of strong warriours , any one whereof is able to ouerthrow the army of the most puissant King of the earth , as was declared on Sennacheribs armie , then would we say hee must be a great and glorious God , who hath so great and worthy warriours , and all of them of his owne making , vnder his charge . Againe , the fatherly care and goodnesse of the Lord to his children comes here to be considered : his prouidence it selfe is sufficient enough to preserue and protect vs , and yet for helpe of our weakenesse , hee hath giuen vs his Angels , as ministring Spirits , to attend vpon vs ; and that in such sort , that as Nurses carry young Children in their armes , or otherwise holds them by both their hands , till they may goe forward at their owne leasure , vpholding them when they are ready to fall ; euen so hath the Lord giuen charge to his Angels , with their hands to lift his Children , least at any time they dash their foot against a stone ; otherwise it were not possible for vs to step one step forward , without some great inconuenience befalling vs , by Sathans malice , if the protection of the Lord our God , by the ministry of his Angels made vs not sure . And Iesus answered , and said vnto him . HEre followeth our Sauiours reply to this Temptation : wherein ( first ) wee see that as oft as Sathan impugnes , so oft our Lord defends ; euer contradicting and refusing him : teaching vs also to doe the like . Resist the Diuel , and hee will flye from you : such as resist not when they are tempted , declare themselues not to be Christs Souldiours , but Sathans Captiues , snared of the Diuell , and taken of him at his will. Secondly , our Sauiour here , by his example , recommends vnto vs the sword of the Spirit , which is the Word , as a most necessary weapon in our spirituall warrefare against Sathan . As it were a great ouer-sight in a Souldiour , who knowes hee can at no time goe forth but hee must fight , to goe forth without his armour ; so is it much more in a Christian. Where wilfully men neglect to get knowledge by the Word , what maruell Sathan easily snare them both in Religion and manners ? They haue reiected ( saith Ieremie ) the word of the Lord , and what wisdome then can be in them ? But of this wee spake in his reply to the first temptation . Thirdly , he answeres by Scripture ; not to oppose Scripture vn-Scripture , for it cannot be contrary vnto it selfe : but to proue that to be the wrong sense of Scripture , which Sathan would haue enforced vpon it : and out of this also wee learne how the best way to attaine vnto the true sense of Scripture , is to conferre Scripture with Scripture . Thou shalt not tempt . THe summe of our Lords answere is ; As for the truth of that oracle alledged by thee , I doubt nothing of it , so long as his Children keepe his wayes they are sure of his Fatherly protection : now that this is not the way of God , to neglect the ordinary meanes appointed by God , that is but a tempting of God , expressely forbidden in the word of God. As for the forbidden tempting of God , men fall into it many manner of wayes ; sometime they tempt him in his prouidence , as Israel did in the Wildernesse , limiting the holy one . Sometime they tempt him in his mercy , as they who cast themselues into vnnecessary dangers , vnder hope that God will deliuer them . And somtime they tempt him in his Iustice , walking without repentance in their sinnes , and yet thinke God will not punish them . But most commonly they tempt him by neglecting the ordinarie meanes which God hath appointed to do good eyther to their bodies or soules , as at this day many carnall professors doe , who contemning the Exercises of the Word and Prayer , do notwithstanding vainly conceit , that they shall be saued : as if now the Lord saued men by miracles , as hee did that malefactor on the Crosse , and not by the ordinarie meanes appointed by himselfe . MATH . 4 VER . 8. Againe , the Diuell tooke him vp . SAthan now perceiuing both the wings of his armie discomfited by the armour of righteousnesse on the right hand , and on the left , wherewith our Lord resisted , comes now forward with his maine battell : wherein stands the loue of the world , with the pleasures and preferments thereof ; but this he doth with no better successe then he had in the former : for , this Captaine also , with his Fiftie , or rather with his Legion , is consumed by the fire of our true Elijah , the onely Sonne of God , hauing in most singular manner , Iehouah , for his strong God and Father . In him I say ▪ did the fiery graces of the holy Ghost burne so feruently , that all his powers were enflamed with a loue of the glory of God , and saluation of his brethren , and no place for the loue of the world was left in him . In this temptation , as in the former , the Aduersary takes vantage of the place : for , now hee carries him from the Temple , to the top of a mountaine , as Balak King of Moab changed his place three times , thinking to get Israel cursed in one place , when hee could not in another , but all in vaine : so here doth Sathan , but in vaine also . And here we haue first the onset made by Sathan , to be considered : Secondly , the repulse giuen by our Lord. In the onset we haue first to see , how hee tempts our Sauiours eye with a shew of the glory of worldly kingdomes : Secondly , how he tempts his eare , with an offer of them all vnto him : And thirdly , vpon what condition ; If thou wilt fall downe and worship me . By this temptation of worldly things ▪ pleasant to the eye , did he entangle our first Parents ; by this , since then , hath he snared and wounded all their posteritie ; and by it now , as his strongest temptation , doth hee hope to preuaile against the Lord Iesus , but ( as wee haue said ) the successe is not according to his expectation . And he shewed him . HOw it is that Sathan could shew our Lord all the kingdomes of the world , wee are not curiously to enquire , seeing by the subtiltie of his wit , and knowledge gotten by long experience ; hee being now almost sixe thousand yeares olde , hee can doe many things , which wee cannot vnderstand : for if a man by the quicknes of his wit , hath found out the way to present a view of the whole world in a Mappe ; or to let a man see himselfe represented in a glasse , if this I say man can doe by the helpe of nature , who for knowledge , is but a childe , if he be compared with Angels , and for experience but of yesterday ; why shall wee thinke it strange to heare that Sathan could make a real representation in the Aire , of all the glorious kingdomes of the world , which we thinke he did . But howeuer he did it , certaine it is he presents to our Lord a glorious worldly sight ; for wee will neuer thinke that hee made him beleeue , he saw that which he saw not : and his end in presenting this pleasant obiect to the eye was , out of all question , to assay if hee could allure his heart with the loue thereof : for this is one of his customable temptations , whereby he hath greatly preuailed among the sonnes of men , by the eye to encroach vpon the heart . He deceiued Euah , by looking on the Apple , pleasant to the eye : he deceiued the Sonnes of God , who were of the line of Seth , by looking on the daughters of men , who were of the house of Cain : he deceiued Achan , by looking on a wedge of Gold , and a goodly Babilonish garment : hee deceiued Dauid , by looking on the beauty of Bathsheba : but so could hee not preuaile ouer our Lord : for neither was his nature mutable from good , as was Euah , in her best estate , farre lesse infected with a corrupt inclination to euill , by exterior obiects , as was Dauids ; and therefore could not this temptation worke vpon him . But as for vs , we haue great neede to arme our selues against it , by reason of our inhabitant corruption which is easily wakened by exterior obiects , vnlesse by holy discipline wee keepe and obserue our senses , with no lesse holy care then Lot kept his in Sodome , whose righteous soule was vexed , but not delighted by hearing and seeing the vnrighteous words and deeds of the Sodomites . Potiphars wife first cast her eyes vpon Ioseph , Prima adulterii tela oculorum sunt , the senses , especially the eye , saith Gregory , sunt quasi quaedam viae mentis , per quas for as veniat , by which it comes after a sort out of the body to view things which are without : by them , quasi per fenestras exteriora animus respicit respiciens concupiscit : and then doth death come in at our windowes , when by our eyes , concupiscence of things vnlawfull is wakened in our soules ; and therefore did Nazian , in his lamentations wish that his eyes and eares should neuer open , but vnto that which is good , Malis autem vtrunque sua sponte clauderetur ; and Iob protested , that hee suffered not his heart to walke after his eye : but this will require both circumspection , and earnest prayer with Dauid , Lord turne away my eyes from regarding vanitie . Secondly , Sathan shewes our Lord the glorie of worldly kingdomes , but he can speak nothing to the commendation of the heauenly kingdome : once he was a partaker of it , but hee lost it through his pride , hee knowes it will neuer be his againe , and therefore hee hath no delight to speake of it . This I marke for worldlings , that they may know of what spirit they are , who when the heauen is offered to them in the Gospel , & hath no delight neither to heare nor speake of it : all their talke is of the earth ; surely euen their speech bewrayes them ; for hee that is of the earth , sanctis viris insolens est & intolerabile , quicquid illud non sanat , quod intus amant : but vnto men who are truely holy , euery word which sounds not of that , which inwardly they loue , is not onely vnaccustomed , but also intolerable . And thirdly , here is Sathans craft discouered ; hee shewes him the glory of worldly kingdomes , but not the vanity , and misery , that followes them : In appearance it seemes to be Paradisus bonorum : but in very deede it is , as Chrysostome called it Euripus malorum : but Sathan like a craftie fisher , makes a shew of the baite , but hides the hooke : so he in all his temptations makes a vaine shew of the apparant pleasure or profit a man may haue by sinne , but lets him not feele the terrour , or paine , comes by it , till he be snared in it . Fourthly , wee marke here a difference betweene the kingdomes of this world and the kingdome of heauen : the kingdomes of this world may be shadowed , and represented , they are seene , and perceiued by our senses : yea , the glancing shew of their glorie , doth farre exceede the substance , which in effect any man hath euer found in them ; All the glorie of flesh , is but like the flower of the field , and but a phantasie : so S. Paul speaking of the great pompe of Agrippa , and Bernice , saith , they came downe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but what figure can represent the glory of that heauenly kingdome as it is ? None at all , the eye saw neuer , the eare heard neuer , neither is the heart of man able to vnderstand , those things which God hath prepared for them that loue him . Here hee comforts men by things which hee hath made , there he shall satisfie them with himselfe . Deus est vita beatae , non de his quae condidit , sed de seipso verissimus largitor . So it is indeed , Sed nemo dormiens solem intuetur : but as no man while he sleepes can behold the sunne , & quae putat se videre figmenta sunt , and those things which in his sleepe hee thinkes hee sees , are but plaine fictions : so cannot a man in whom is no more but the spirit of the world , taste of that glorie which is to come . Relinquamus itaque vmbram , qui solem quaerimus , deseramus fumum , qui lumen sequimur : let vs therefore forsake this shadow , if wee be seeking the bright shining sunne : let vs goe forth from this smoke , and darknes , if wee be following the cleare light . In a word , as we are taught by the Apostle , let vs awake from our sleepe , and stand vp from the dead , and Christ shall giue light vnto vs. And this is yet further confirmed , when it is said , he shewed them in the twinckling of an eye . It was a glorious shew , but it lasted not ; a short time tryes the vanity of al earthly pleasures , they quickly vanish , and which is worthy the marking , if they did continue , of pleasures they would turne into paines , and sore displeasures : let vs not therefore iudge of them by the present shew , wherein Sathan may deceiue vs , but by their continuance , which Sathan is not able to giue . The pleasures of sinne endure but for a season , like the calmenesse of the sea ; like the fulnesse of the Moone , like the fairenesse of winter , so is all the prosperitie and pleasure of this life : apparet ad momentum disparet in perpetuum , for a moment it appeares , and for euer againe it vanishes . All this power will I giue thee . HAuing seene the obiect which Sathan presented to our Sauiours eye : now followes the offer hee makes in his eare ; both tending to this end , to assay if by them hee could infect his heart . In his offer wee see two notable lyes : first , saith he all these are mine , al this power is deliuered into my hands . The Psalmist saith ; The earth is the Lords , and the fulnesse thereof : and wee reade in Daniel , that honour , glory and dominion are the Lords , he changes kingdomes , &c. and this shamelesse Beare , saies all is his : when in very deede not so much as any beast in the world is his , farre lesse any kingdome thereof : for hee could not doe so much , for all his pretended power , as enter into a Sow , vntill the Lord gaue him power . Where if ye obiect vnto mee , how is it then , that Sathan is called by the Apostle , the God of this world ? I answere , that is onely in regard of the reprobate , whom the Lord in iustice hath giuen ouer vnto Sathan , and in whom hee commands and workes at his pleasure ; no otherwise then an executioner , to whom the iudge giues power to punish a malefactor , sometime in his goods , sometime in his person , and sometime by taking away of his life : if this executioner should vaunt that he were Lord of life and death , or had power of health and sicknes , riches and pouertie , such as knew him , would not regard him . It is euen so with Sathan , he is but a false deceiuer : for hee being the executioner of God , imployed by the Lord , to punish the wicked in their bodies , in their mindes , or in their goods , will notwithstanding beare his blinded wretches in hand , as if all this power were his owne . The other lye hee makes , is that he pretends hee would giue all these vnto Christ , which as it was not in his power to doe , so was it farre from his minde : for he enuies that man should enioy any creature , that euer the Lord made ; so the ende will declare , when he shall bring his miserable captiues to such a scarsitie , and famine of all good things , that if a drop of water might comfort them , they shall not get it . We must therefore put a difference betweene Sathans promises , and his performance : liberall in the one , poore in the other : faire in promises , but false in deeds . He promised to make Euah like vnto God , but hee made her like vnto himselfe : with Laban hee can name a Rachel , and giue a Leah . Like Ioab hee can kisse with the mouth , and slay with the hand : he can promise victory to Achah , that so he may chase him to confusion : name what he will , what can he giue , but a part of his owne portion ? that is , to make miserable man a partaker with him in his most fearefull condemnation . And yet alas , how many are dayly bewitched by him , to follow him : as if the world were at his Donation : for where as men doe seeke the things of this world , by stealing , lying , deceiuing , oppressing , thinking to be rich and honourable by iniquitie : Is not this to take out of the hand of Sathan ? Such as multiplyes children by harlotrie , and encreases their rents by impietie , can they reioyce with Iacob , saying with my staffe and bagge came I ouer Iordan , and now God hath giuen me these bands : or can they glory with Abraham , I will not haue so much as the latchet of a shooe from the King of Sodome , least it should be said , hee it is that made Abraham rich . Good were it for such men , that the Lord in time of his mercy , and not in his wrath , would giue a purgation to cause them vomit by restitution , all that substance which wickedly they haue deuoured : for euen reprobate Iudas , at length shall cast back againe the wages of iniquitie : but happy is he , who repents in time , that euer hee tooke any thing out of the hand of Sathan , that so hee may get mercy , while it is to be found . But marke here yet further , in that he offers to giue vnto Christ , all the kingdomes of the world , how he can frame his temptations to men , according to that estimation , which he hath of them , great things offers he for them , whom hee sees cannot easily be conquered , but smaller for those , of whom he accounts lesser : euen as an experienced Marchant bids but a small price for that which is little in his estimation ; but spareth neither gold nor siluer , to giue for that which he esteemes more precious , or may make him most gaine : there are some whom hee sees to be so base creatures , that hee bids but a small price for them ; so bought hee Achan , for a wedge of Gold ; and Esau , for a messe of pottage ; and many an intemperate man , like him , for a belly-full of drinke ; so bought hee Iudas to doe him seruice for thirtie pieces of siluer , and many a couetous man at this day , doth hee hire to lye , to sweare , to forsweare , and deceiue , as wee see in buying and selling daily practised , for one very small piece of mony : whereas againe , of others hee esteemes so much , that hee offers them greater things to become his , as high honours , and rich rents ; but to none did hee euer make so liberall an offer , as here vnto our Lord : All the kingdomes of the world will I giue vnto thee , &c. And this I marke to make the men of the world ashamed , who for smallest trifles make ship-wracke of their consciences , and bowe downe to Sathan to serue him . If there were no more but a sparke of true man-hoode and courage in them , this were sufficient to beget in their hearts a disdaine of the Diuell , that they see in his estimation , they are but base creatures , and therefore hee thinkes by smallest trifles to make conquest of them . If thou wilt fall downe , and worship me . HItherto wee haue heard Sathans offer ; now followeth his petition : wherein wee haue to see , what it is hee craues for his offer : For , will hee , thinke wee , at any time , giue any thing , except it be for the better ? if hee giue any thing , it is to get thy selfe for it . Hee gaue Adam an Apple , and thereby made him his owne slaue , if mercifully the Lord had not recouered him : hee offered Esau a messe of Pottage , conditionally hee would loose his Birth-right ; and it is his daily practise , to offer vnto men , the things of this World , but with such an hard condition , as of necessitie bindes them to for-goe their part of that heauenly Kingdome , and so , like blinded fooles , they lose them both . Alas , that men would alwaies remember that warning of our Sauiour , If a man should gaine the whole world , and lose his owne soule , what recompence can it be vnto him ? What can Sathan giue vnto a man worthy of that which he would haue from him ? Shall a reasonable soule , made to the Image of God , and redeemed by the bloud of God , come vnder the bondage and seruitude of Sathan , for the vaine shew of any perishing pleasure that Sathan can offer vnto it ? The Lord open our eyes to discerne the deceit of this craftie Iugler , that wee may beware of him , that so oft as hee makes any offer vnto vs , wee may giue him that wise and couragious answere , which the fourtie Martyrs gaue the Deputie : Putas ne tantum te daturum nobis , quantum eripere contendis ? Dost thou thinke that thou canst giue vs so much , as thou striuest to take from vs ? But here the men of the world ( I know ) will obiect and say ; Is there any man so beastly , as to fall downe and worship the Diuell ? that is an impietie which all men abhorre to heare ; but would to God , they thought it also an abhomination to doe it . Wee are commanded to haue no God but one , that is , to trust in him onely , to feare him , to loue , and obey him . Wee are also commanded to worship him not after our owne will , for that wil worship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is plainly condemned : in which of these soeuer wee faile , we fall in among them who are charged in Scripture , to be worshippers of Sathan : for , there the worshippers of Idols of gold and siluer , timber and stone , which haue eyes and see not , &c. and the worshippers of Deuils , are put in one ranke : and though there be many , who by corrupt iudgement , faile not this way in the matter of Gods worship , yet by reason of their peruerse affection , and heart not rightly set to the loue and obedience of their God , are charged also among those who haue gone after a strange GOD. Thus is the couetous man called an Idolater ; and the intemperate man , said to haue his belly for his God. And more generally , euery man is declared to be a seruant vnto that , whereunto hee giues obedience , as hee that will not obey the Lord by sanctification of the Saboth , nor by sanctification of his owne body in that holy manner which GOD hath commanded him : or hee that in the pride and impenitencie of his spirit , careth not to deliuer all that hee hath ; yea , himselfe both soule and body to Sathan : If these and such as they be , be examined according to the rule of the Word , it will be found , they are worshippers of Sathan in deede , how euer in their words , they say , it is an abhominable thing to doe it . And Iesus answered , and said . THis last answere , which our Lord giueth to Sathans last temptation , is sharper then any of the former : teaching vs , by his example , that wee should not so much as here it required of vs without anger , that we should giue the glory of God to any other then himselfe , & especially to his aduersary . It is true that Sathan in all his temptations should be resisted : but sometime hee is to be repelled rather with a disdainefull reiecting of him , then with reasoning ; as namely , when hee dare be so bold as to deny those grounds of Religion , which most iustly are to be holden for vndoubted truths , then is this answere meete for him ; Hence from me Sathan . For it is written . THe testimonie our Sauiour alledgeth against him , is out of Deut. 10. ver . 20. Out of which it is cleare , that in the matter of Worship , the Lord will suffer no Companion . If yee come ( said Samuel ) to the Lord , with all your heart , then put away the strange Gods from among you ; for yee cannot keepe both . If God be the Lord , ( said Elijah ) then follow him ; if Baal be hee , then follow him ; the Lord can suffer no halting betweene two . Out of which it is euident , that the Aduersaries , while they part the worke of our saluation , ascribing part of it to Christs satisfaction , and part to humane satisfactions : while againe they part the worke of mediation , ioyning others with Christ in it . Making some prayers to God , and some to creatures ; making some religious bowing of the body to the Lord , and some religious bowing of the body , which they thinke lawfull to giue , vnto Saints ; not reseruing falling downe for worship to God onely , doe faile against this Commandement , and how euer they please themselues with distinctions , thinking to hide their sinne vnder a couering of words , yet this most cleare word of the Lord doth conuince them of the crime of Idolatry . They say that the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they giue vnto God onely , as due vnto him . To Creatures , they giue no more but the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : But against their owne distinction , sometime they teach , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be giuen to others than vnto God. And if we take these words according to the vse of Scriptures , it is cleare that these two are indifferently vsed for one : the whole seruice men owe to Christ is comprised vnder the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 16. 18. And the Apostle condemnes the Galathians of Idolatrie , because they gaue the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to those things which by Nature are no Gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which manner of reasoning were not forcible , if this distinction of the Papists were true , that the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be giuen to those which are no Gods , according to the vse thereof in Scriptures . But what euer they meane by these words of Worship , why do they bowe the knee to things of Gold , siluer , and stone ? they cannot say , it is for ciuill reuerence ; for , their Images haue not eyes to see them , nor tongues to answere them . If it be ( as it is ) for religious Worship ; why doe they not remember , that by this , the Lord distinguisheth true Worshippers from false ; I haue seauen thousand that neuer bowed their knee to Baall ? and that the three Children are commended , for that they would not bowe the knee to fall downe and worship Nabuchadnezars Golden Image ? Or how can they excuse their offering of Incense to their Images , seeing it is commanded to be offered vnto God himselfe : and the Iewes are condemned for offering Incense to the brasen Serpent , and to Baal ? Where , if they obiect vnto vs that we doe great wrong , in comparing their Images , which are of Saints now glorified in heauen , with the Images of Nebuchadnezzar , of Baal , &c. I answere , wee acknowledge a great difference betweene the Saints of God , and those falsely reputed Gods of the Heathen ; but , in this point , wee affirme , it is no lesse Idolatry to giue religious worship to the Saints , or their Images , then it was for the Iewes to giue it vnto Baal . It is true , Paul and Barnabas are more excellent Creatures , being the chosen vessels of the liuing God , then Iupiter and Mercurius , yet to giue religious Worship to them , is no lesse Idolatry , then to giue it to Iupiter and Mercurius : for , if they be compared in this point , Paul and Barnabas , are no more Gods , then Baal , Iupiter , or Mercurius . But to returne : let vs for our owne instruction take diligent heede , to those things which the Lord hath reserued to himselfe onely , and be content with those things which hee hath offered vnto vs. Where hee saith ; Thou shalt worship the Lord thy God onely , farre be it from vs to breake that limitation , by giuing any part of his worhip vnto another : I will not ( saith the Lord ) giue my glory to another ; that which the Lord will not giue , how dare man be so bold as to giue that vnto another ? what greater glory hath the Lord , then the glory of a Sauiour , and Redeemer ? hee made vs , wee made not our selues . What greater glory hath hee , then that hee is the Father of lights , from whom euery good gift doth descend ? shall wee take this glory , and giue it vnto another ? shall wee seeke from another the fulfilling of our necessities then from him , is there any eyther more willing to help seeing hee is our father ? or more able , seeing hee is almightie ? Shall I goe to him by another Mediator , then by his Sonne , seeing the Father hath proclaimed ; This is my Sonne , in whom I am well pleased ? Or , shall we ioyne other Mediators with him , seeing the Apostle saith ; Hee is able to saue perfectly all those that come to God by him . From such impieties the Lord deliuer vs for his great names sake ; to whom be all praise , honour , and glory for euer . Amen . FINIS . MEDITATIONS for Instruction and Consolation . Very profitable , and right necessary , for euery Christian to read . PSAL. 119. 15. I will meditate in thy precepts , and consider thy wayes . LONDON : Printed for Iohn Budge . 1612. MEDITATIONS for Instruction , and Consolation . The glory of Britaines Ile . EVery Kingdome glorieth of their priuiledges ; we haue our owne also , wherein wee are nothing inferiour to them , but let this be the greatest glory of our Ile , that 2600. yeeres agoe , the Lord promised to giue the ends of the earth for a possession to Christ , which in our time ( blessed be his holy name for it , is abundantly performed . The Law came forth of Sion , the Word of the Lord from Ierusalem , and with a speedy course ouer-shadowed this Ile with the brightnesse thereof : whether it was by S. Paul , as Theodoret affirmes , or by Simon Zelotes , as Dorotheus and Nicephorus witnesseth , or by Ioseph of Arimathea , as many testifie : sure it is , by some , either Apostle , or Apostelique man ; soone after the death of our Lord , from Gentilisme we were conuerted to Christianitie : long before that Papistry , or papall power was knowne in the world : for which , by the testimonie of the aduersaries themselues , euen they who dwell in the Northmost part of the I le , are honoured with the stile of ancient Christians ; Scoti antiquiores Christiani . A warning to the I le of great Britaine . AS the going forth of the Sun is from the one end of heauen vnto the other ; rising in the East , and running on ( like a mightie man ) in his course , toward the West ; so hath the light of the Gospell , from them in the East , shined towards vs in the West : where now it stands more marueilously then the Sunne did in Gibeon , in the dayes of Ioshua , till the fulnesse of Gentiles in these parts , be brought into the Tents of Sem. And sure we are , it shall stand like a cleare light in the Firmament of his Church , till all his Saints be gathered together . Now the Candlesticke is remoued from them in the East , the Sun is gone downe ouer their Prophets , & darknes is vnto them in stead of diuination . While we haue the light , let vs walke in the light : for woe shall be to vs also , if the Lord depart from vs. Time of Grace how dispensed by the Lord. THe time of grace is called by the Lord , an acceptable yeere , or day of saluation , to tell vs it is but short , and therefore wee should redeeme the time . Some dayes are longer , some shorter : but all of them are limited , and come to their end . The Iewes had a faire long Summer day of Grace , sixteene hundred yeeres dwelt the Lord with them , as with his owne peculiar people : and their Father , Sem , was the first , vpon whom God vouchsafed this happinesse and honour , as to call himselfe his God , blessed be the God of Sem : from them hath the Lord remoued to the house of Iaphet , and other sixteene hundred yeeres hath hee beene alluring Iaphet to dwell in the tents of Sem , offering mercy and grace to their seuerall families , according to his wise and gratious dispensation , and among the rest , he hath also vouchsafed to visit vs. Oh that we knew those things which belong to our peace . The course of the Gospell . OTher Trees when they grow , doe fasten their rootes in the earth , and send their branches toward heauen , but the Gospell is such a Tree of the Paradise of God , as hath the roote of it in heauen : for , it bred in the bosome of the Father , but the branches grow downward , to the earth , that we may eate of the three-fold fruit which grow vpon it , Righteousnesse , Peace , and Ioy. Wee neede not now to say , Who shall ascend into heauen ? The Word is neare thee . If wee be not refreshed with the fruit of that heauenly Paradise , the fault must be in the want of good will in our selues , not the want of a good occasion , seing the Lord hath turned the branches of this tree of life downeward toward vs , that the more commodiously we might eate of the fruit thereof . The triall of a true Gospeller : IN the Gospell there is a truth , and a power : the truth is embraced by many professors , the power is knowne to few . Now it is thought religion good enough , if a man receiue the truth ( so great is our corruption ) not remembring that truth knowne , shall , but conuince them who by the power thereof are not conuerted to walke after it . A golden Rule for the vse of things indifferent . ALl things which are lawfull , are not alwayes expedient : where the lawfulnes is certainely knowne , aduise on the expediencie ; and when thou art resolued of both , yet remember it is not good to come vnder the power of any thing : custome drawes a carnall man to necessitie , that hee cannot want that which he hath beene vsed to haue : but so to vse the creature that thou keepe thine heart free , vnthralled with the seruitude thereof , and ready at all occasions to want it , is the perfection of him , who hath learned , while he walkes vpon earth , to haue his conuersation in heuen . Three helps to a godly life . THere are three things which helpe a man to liue godly . as Dauid records , who found it by his owne experience : Determination , Supplication , Consideration . Determination is first , by it we resolue and conclude to liue a godly life : Supplication is second , for without helpe obtained of God , our determinations soone vanish : Consideration is the third , whereby we examine our selues , whether or not , we haue done as we determined . Determination helps vs to beginne to doe well , and this purpose would be renewed euery morning Supplication holds vs forward continuing in well doing : and consideration brings vs home , when we haue gone astray . I may say , happy is that man in whose life one of these three is alwayes an actor . A spurre to Repentance . HEe that goes downe to the graue , saith Iob , shall come vp no more ; namely , to liue here on earth , as he was wont to doe : he that goes to a farre countrey , goes from his friends , in hope to come backe againe ; it is not so with him that goes to the graue : and therefore it is a point of great wisedome , in time to doe what thou hast to doe . What wee learne not one day , we may learne another , and so long as wee haue time , what wee haue left vndone at one time , wee may doe at another : but if we dye not well , wee shall not returne to dye better ; where the tree falles , there it lyes : and such as a man is when hee dies , such abides he for euer : let vs therefore so liue , as learning to die ; happy is the man who wil not liue in that state , wherein he dare not die . The gaine of Godlines . THe Apostle saith , that Godlines is great gaine , and the Psalmist , that there is fruit for the righteous , but what we gaine by godlines , and what fruit growes on the tree of righteousnes , is not well knowne in this life : here , of all men they who are godly seeme to most miserable , because they must suffer many persecutions : but as the sweet grapes of the vine tree are gathered in the vintage ; and the fruit of the husbandmans labour , comes home in the haruest : so doth the gaine of godlinesse , in the houre of death : when all other comforts forsakes vs , then godlinesse lets vs taste of her fruits , peace and ioy in the holy Ghost . Grace of thanks giuing . AS a vessell by the scent thereof tels what liquor is in it : so should our mouthes smell continually of that mercy , wherewith our hearts hath beene refreshed : for we are called vessels of mercy . Sathans defianc● . IT makes no matter what our enemies be , though for number , Legions ; for Power , Principalities ; for subtilty , Serpents ; for crueltie , Dragons ; for vantage of place , a Prince of the Ayre ; for maliciousnes , spirituall wickednes , stronger is he that is in vs , then they who are against vs ; nothing is able to separate vs from the loue of God. In Christ Iesus our Lord , wee shall be more then conquerours . A warning to battell . HE shall not be in heauen with the Church triumphant , who liues not on earth a member of the Church militant , I , suppose thou hast no enemies without , and knowest no externall crosse to trouble thee , thy chiefe enemie and most dangerous is the corruption of thy owne heart within thee , against which if thou fight not with the daily weapons of the word and prayer , thou art a captiue , and at a cursed peace with Sathan . And yet alas how many are so , liuing in securitie , neuer grieued , nor troubled , with their inhabitant corruption ? Gedeons armie . OF thirty thousand men , that rose at the sound of Gedeons Trumpet , onely three hundreth , after triall , were found meete for the battell : and of many thousands , who now , at the sound of the Gospel , makes a shew as if they would follow Christ in his warfare , few wil be found after triall , to receiue the crowne ; for many are called , but few are chosen : let euery man take heede to himselfe . Three most excellent vertues . THese are Faith , Loue , and Patience ; he who is partaker of them , is a possessor of all good , which is to be desired : for by Faith he possesses Iesus Christ , & all his blessings : by Loue he possesses his neighbour , and hath ioy of all the good which is in them and by Patience he possesses himselfe . A watch-word for impenitents , now vnder grace . SInnes done against the Law , may be cured by the grace of the Gospell : but if grace be despised also , and the more thou heare the Gospel , the more thou grow in prophanenes ; wherewith then shall thy disease be amended ? may we looke for an other Sauiour , or is there a new sacrifice to be made for sinne ? No , it is the last age , God hath sent his last message , and hath applied to men , his last and strongest medicine , if this mend thee not , there remaines nothing but a looking for of fearefull iudgement , and violent fire , which shall deuoure thee . Thamars reueuge . THamar to be reuenged vpon Iuda her father in law , allured him to commit incestuous adulterie with her . Like vnto this is all the reuenge of carnall men , who to the ende they may hurt others , who hath offended them , spare not to hurt themselues first , and sinne against their owne soule : hee shall be soonest , and best reuenged , who remits vengeance vnto the Lord. True life . ALl men naturally loue life , but true life is only knowne to the sonnes of God. In the Vegetatiue life , whereby creatures grow from a small estate to an higher , the trees of the field ouercomes man. In the sensitiue life , many beasts excels him , they see , they smell , they heare , &c. better then hee . And as for the reasonable life , do we not see many reprobates hath it , who shall neuer see the face of God. Yea , Heathen Philosophers , hath excelled Christians in the vse of reason . Oh , that men did consider this , who now know no life but this to eate , and drinke , and grow : why doest thou place thy life in that , wherein beasts and reprobates are thy companions . Let vs seeke that life which none can haue , but the sonnes of God. Let thy tender mercy come vnto me , that I may liue , for thy law is my delight . Sufficiencie of eternall life . IF one Sunne set , by God in the firmament , giues , by course , sufficient light to all the inhabitants of the earth , and yet neither diuided , nor diminished in himselfe . May wee not thinke much more , how that glorious light shall illuminate all , and comfort all the elect of God , not being the lesse to any one , that many are partakers of it . Pleasures of this world . MAny things bewrayes the vanitie of worldly pleasures , but this aboue all , that if they did continue , they would turne into intollerable paines . Let the worldling make his choise , what best pleases him , let him haue it without any exchange , a short time shall force him to confesse it is a vexation . Beginnings of sinne , should be resisted . IT is a notable precept euer to be remembred , in all our actions , keepe your selues in your spirit : if the fountaine be dryed , the riuer decaies , and if sinne be stopped in the heart , the flux thereof is easily dryed vp , for out of the heart comes murther , and adulteries , &c. As a cockatrice is most easily slaine in the shell , so sinne in the first conception , before it gather strength : but here is our folly , we fight not with it , when it is weake : and therefore cannot withstand it , when it is strong . Vanitie of this life . IT is strange that men should loue to liue here , where beasts are partakers with him of all that he hath , and not long to ascend where hee shall liue a companion to Angels ; where wee dwell , the Spider builds in our most lightsome lodgings , the Rats vsurpes a residence , in our carued seelings ; the flyes partakes of our meates and drinke : yea , the wormes with in vs , feede vpon our selues and yet it is strange , that man called to a liuely hope of a better life , should not long to enioy it . The cursed condition of the wicked . IN the same field , wherein Absalon raised battell against his father , stood the Oake that was his gibbet : the mulet whereon hee rode was his hangman , for the mulet carried him to the Tree , and the haire wherein he gloried , serued for a rope to hang. Little know the wicked how euery thing which now they haue , shall be a snare to trap them , when God begins to punish them . An euill conscience . THere are many euills flowing from an euill conscience , this is one , it bindes vp the mouth of the soule , that it dares not cry for mercy , for it is , saith S. Peter , a good conscience that makes request to God. Euen among men amitie makes libertie , and man dares not speake to his brother offended , before reconciliation : with that boldnes then shall hee that stands a rebell to God , make supplication to him . If wee aske not , how shall it be giuen vs ? If we repent not , how shall we aske ? Let vs therefore by daily repentance , purge our heart from an euill conscience , that so in our neede , wee may finde accesse to God. As the defects of a ruinous house , that is not water-tight is not knowne in faire weather , but in foule : so an euill conscience seemes oft-times to be good enough , till the day of trouble come . Iacobs sonnes counted little of the selling of Ioseph , till twenty yeares after it , they were hardly handled in Egypt . Let vs try our selfe entirely , and be loth to harbour this guest , which will not faile to trouble vs within , so soone as trouble shall arise vnto vs without . Men of honour . AS finest garments are consumed by mothes and gold , if it rest , by rust , and most excellent trees , want not their own wormes , which by time destroy them : so honourable men , hath their owne corruptions , but this for common is the disease of them all , that they looke more narrowly to that seruice , which their inferiours are bound to doe to them , then to their duties which they are bound to doe to their superiours , looking downe to take from men , and not vp to giue to the Lord , that honour , which is due vnto him . The profit of spirituall exercises . HEe who would entertaine fellowship with God , should aboue all delight , in the spirituall exercises of the word and prayer . The word is as the Mother , and prayer as the nurse of euery grace in Gods children ; by the one God speakes vnto man , by the other , man speakes vnto God : and therefore is it , that Sathan , who enuies the fellowship of man with God , troubles man especially in these two , tempting him most craftily then , when hee goes to the word , and prayer . Bodily exercises . BOdily exercise , saith the Apostle , profits little , and therefore should be sparingly vsed . Many vnder pretense of the recreation of their bodies , if they quench not the spirit , at least grieues it , like as if one to coole his body of vehement heate , should runne so farre in the water , that hee drownes himselfe . Experience may tell such , as make conscience of their actions , that immoderate externall exercise , encreases guiltinesse , and diminishes grace . It is a point of great wisedome , here to keepe moderation . Friendship of the world . IT is the surest estate , suppose somewhat sharpe , to liue contemned of the world , wanting her friendship and allurements : it makes vs more humble in our selfe , & more wise toward others . The deceite of sinne . HE who will looke to the fruit of sinne , shall not easily be snared with the deceit of it , that for which a man sinnes , bides not with him , onely the guiltinesse remaines , which he contracted , to obtaine his apparent good : If a man remembred this , hee would be loath to make his guiltinesse greater for a good , which will not bide with him . Mother-sinnes . EVery sinne would be resisted , but especially Mother-sinnes , professed enemies to vertue , Vipers , which can not liue , but vpon the life of him that entertaines them : such as Pride , Passion , and Pleasure . Euery one of these Captaines is like Goliah , in Sathans armie : vnlesse a man come against them , in the name of the Lord , armed with his grace , hee can not stand before them . Pride . PRide ( said Augustine ) is grandis in oculo trabes , a great beame in the eye , which neither lets a man get a right sight of his God , nor of himselfe , nor of his neighbour . It is Primogenitum diaboli , sathans first borne : by it , the Serpent lurkes at the roote of euery high Cedars , to vnderdermine it , for he knowes there is nothing so high , which by pride is not easily brought lowe , Lucifer falling from heauen , and Nabuchadnezzars golden head , for his pride soone turned from his throne , to the fields ; and manners of beasts , among innumerable moe examples , may serue to proue it . Antidote for Pride . THe best Antidote for this poison is Humilitie , Superbia tumor est non magnitudo : Pride is a swelling , but no greatnesse , but this makes a man little in his own eyes : yet in very deede , great both with God , and Man. It is a vertue in any man , but most of all in a man of honour , Magna prorsus virtus humilitas honorata , the highest buildings , hath the lowest foundations . Magnus esse vis ? a minimo incipe . Cogitas magnam fabricam construere ? celsitudinis de fundamento prius cogita humilitatis . Wilt thou be great ? begin at the lowest degree . Doest thou thinke to reare a great building of height ? thinke first vpon the foundation of humilitie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is the beginning of all Philosophy . Passion . PAssion , or inordinate commotion of the minde , is an vnruly euill , said Lactantius : it makes a man rage without moderation , more turbulent then the raging sea ; it defaces his countenance , were it neuer so pleasant , it felters his tongue , were it neuer so eloquent ; it fiereth the eyes , which are conduits of water ; it captiues the vnderstanding , which is the ruler of the whole man , Perit omne iudicium vbires transit in affectum : all iudgement is lost , when the matter commeth to passion . Remedy of Passion . THe best remedy for it , is that heauenly grace of patience , flowing from faith , and loue , three of the most rich , and rare iewels , wherewith a Christian can be adorned : for by faith we possesse Christ Iesus , and haue right to all his benefits ; by loue we possesse our neighbour , reioycing in their good , as if it were our owne : and by patience we possesse our selues , and becomes Maisters of our own wits , senses , words , actions , and all : this is Christian fortitude , and in very deede , the highest point of manhood : fortior est qui se , quam qui fortissima vincit : He that conquereth himselfe , is stronger than he which vanquisheth most strong things . Pleasure . PLeasure is a Pest , so much the more perillous , in that it is more plausible then others , spreding out it selfe into as many branches , as there are in men affections : for all are not miscaried after one sort . Trahit sua quemque voluptas : Euery man as his pleasure leades him . Inuincible Alexander vanquished in peace , with the pleasures of his mouth : Wise Salomon , temperate of his mouth , ouercome with the pleasures of his flesh : yea if they be not ruled by grace , the conceit of their honour makes them all generally dreame of this priuiledge , and imagine it to be their owne , that quod lubet , licet , and in this pit hath perished many a worthy man. The remedy of inordinate pleasure . THe remedy of this euill , is the feare of God , and therewithall feruent and continuall prayer , that the grace of God , which hath appeared , and brings saluation to men , may teach vs to deny all vngodly lusts , and to liue holily ( toward God ) soberly ( in our selues ) and iustly ( toward men . ) A meete answere for Dauids question , PSAL. 119. THere is a question propounded by Dauid , & it were good for vs to consider ; that wee might prouide in time an answere to it : whether shall I goe from thy presence , or where shall I flee from thy spirit ? If I ascend to heauen thou art there : if I lye downe in hell thou art there : what then , if there were a way to goe from him , yet is there not a way to liue without him : all that goe a whooring from him shall perish , where away Lord shall wee goe , seeing thou hast the words of eternall life . Shall we then bide with thee , because wee cannot doe otherwise : Nay Lord , albeit we might , which is impossible , flee from thee , yet is there none worthy to be loued like vnto thee ; as we cannot flee from thee for thy power , so wee will not flee fro thee for thy mercy . The wrath of man , may be eschewed by flying from him , as Iacob did flying from Esau , the Lords wrath is onely pacified by running vnto him . Achitophels heires who they are . THe men of this world are wise in things without them , but fooles as concerning themselues , like to Achitophel , who put his house in order , and hanged himselfe : what greater folly then this , he ordered his house , and ordered not his heart : and therefore in the perturbation of his minde , went he to the place of confusion . Many heyres hath he left behind him , who orders wisely all things concerning their bodies , but suffers , yea , praecipitates foolishly their soules into perdition . Selfe-murther . AChitophel and Iudas , who hanged themselues , were both worthy to be hanged , yet were they twise miserable , because they died twise guilty : the one of Dauids blood and his owne : the other of the bloud of Christ , and his owne also . He that is slaine innocently , by an other , leaues his bloud behinde him , that cries for vengeance on him that shed it : but the murtherer of himselfe caries the guilt of his owne blood with him , and so goes away both a murtherer , and a murthered . Desertions . I Thinke a two-fold disease may befall a godly man : one , wherein the spirit of God relents in him his former operation , whereof ensues a decay of the sense of mercy , trouble of minde , and great inability to any spirituall good : the other , when by extremities of bodily diseases , reason , and memory deserts him , but sure I am , neither of these can be preiudiciall to his saluation , which is grounded not in man , but in the vnchangeable God. Because thou art not changed , therefore wee are not consumed . A Christians answere to Sathans accusatious . VVHy troubles thou me by laying my sinnes to my charge ? I know I haue many waies offended my God , but this comfort I haue , that what euer I haue done to offend him , through his grace , is the matter of my griefe , but what I haue done against thee , to the hinderance of thy kingdome , I allow it , and reioyce in it , wishing from my heart I were able to doe more for the destruction of thy kingdome , both in my selfe , and others . Sathan enemy to prayer . VVHen the Apostles were going to pray , then the Pythonisse perturbed them : and no maruell that Sathan who interrupts not men in other actions , interrupt them in Prayer : for as hearing of the word preached is the mother , so Prayer is the nourisher of all Christian vertues in vs. A preachers comfort . LYdia conuerted , entertained the Apostles into her house , and the Iaylor , who before straited them with iron bands , being conuerted , ministred to their necessities : such as get grace by the Gospell , will not faile to giue comfort to the instruments , by whom they receiued it . It may content a Preacher that hee shall want comfort of none but those of whom GOD wants his glorie : where the Lord gets not his part , what maruell thou get not thine ? After great comfort , looke for temptation . TWo sundry times was Christ proclaimed the Son of God , by an audible voice from heauen : first , when hee was baptised at Iorden , and then immediately was he tempted in the wildernes : Secondly , when hee was transfigured on the Mountaine , and then shortly after , was hee troubled in the garden . As Elias after he had gotten a double portion , got forty dayes fasting : so Gods children , when they receiue double comfort , are to prepare themselues for double temptation . How the wicked runne post vnto hell . AS they who run post change their horses , when one is weary they mount vpon an other : so the wicked , when they are weary of one sinne , fall to an other : weary of one beastly affection , they make hast in their madnes to mount vpon another , as if riding vpon one were not sufficient to bring them soone enough thether . Their miserable end . BVt if they were wise , they would draw the bridle , consider their course , and thinke vpon their end , they thinke not in their life , that sinne is terrible , they feare and abhorre nothing but death : but how farre they are deceiued , the end shall declare , then shall their sinnes in such sort terrifie them , that to be quit of the sight of sinne , they shall seeke death , but shall not finde it : there will be their last , and desperate voice , Oh that the hils & mountaines would fall vpon vs , and smother vs ! Against sinfull lusts . ABraham was content for the loue of the Lord , to slay and sacrifice his sonne with his owne hands , and the Lord accepted his will for a deede , and a cleare declaratour of his loue . Now said he , I know thou louest me . But alas , O my soule , wherein wilt thou shew thy loue to the Lord thy God , if thou be not content to forgoe a vnlawfull pleasure for the Lords sake , and to slay the life , not of thy lawfull sonne , but of thy vnlawfull affection ? If thou doe it not , how shall the Lord say of thee , as hee said of Abraham ? Now I know thou louest me . The patience of God should not be abused . LEt men remember , that suppose the mercy of GOD be euerlasting , yet his Patience is limited : it is called a long patience , and long suffering , but neuer a euerlasting patience : happy therefore is he , who before the time of Gods long patience be finished , gets within the compasse of his enduring mercy . Pride . AS Pride was the first sin powred into our nature , so it is last in departing : for pride is such a sinne , as rises of the ashes of other sinnes . The loue of Christ. IT is not a great thing to loue that which is seene , whether truely good , or apparant onely ; but to loue him , whom yet wee haue not seene . 1 Pet. 1. is the worke of a great Faith : yet great reason there is , why wee should doe so , what visible thing should be loued comparable to him that made it ? and the more should we loue him , that for loue of vs , he became like vs , but so that hee is the fairest among the children of men . When he was transfigured , his face shined like the Sunne , but now the brightnes of his face far surmounts the glory of the sunne : among all the creatures none in beauty comparable to him . Alas that we long not , more then wee doe to see him . A soule stretching out her wings to the Lord. O My soule , what hast thou to doe here in this earth ? thou camest from aboue . Shall these visible things snare thee , and detaine thee from the inuisible God , from whom thou came ? Except it be to fight , for a time , the Lords battels , that thou mayst be crowned , and so leade so many as thou mayst captiues vp vnto him , that so thou mayst follow the Lord who ascended on high , & for thy sake , led captiuitie captiue . Circumspection needfull . EVah looking where God forbad her : Dinah wandring : Dauid intermitting spirituall exercises , became a ready pray to the enemie , the corrupt nature of man not kept with a narrow circumspection , is easily carried into captiuitie , but not so easily recouered . The euill may be contracted in one day , which in many dayes can not be amended . O my soule therefore learne to walke the more circumspectly . An awe-band for the heart . AS the Lord is omnipotent , so is hee omnipresent , hee is secret in his wayes , and when hee goes by vs , wee see him not . Iob 9. 12 : but goe where we will , he is alway with vs , to see vs when wee see not him , no more then Gehazi , when he tooke the bribes of Naaman , saw the spirit of Eliah that went with him . Oh , that we could remember this , that what euer we doe , we are vnder the eye of God , that so with Henoch wee may walke with God in all that we doe , seeking to please him , and be approued of him . The desire of a godly soule . VVHen the Lord came to the graue of Lazarus , hee wept , and cryed with a loud voice , Lazarus come forth , and as he commanded so was it done : Oh Lord , that thou wouldst come with the like affection to me , and visit this graue , and monument of my corruptible body , wherein my soule is imprisoned , yea , buryed after a sort , that it can not mount vp to walke after thee . Cry vpon mee Lord with thy powerfull voyce , that I may come out ; let me notlye any longer in this graue ; command them to loose my bonds , that euen while I am in the body , I may goe out of the body , and follow thee . Three rankes of sinnes . OVr sinnes may be reduced to three rankes . 1 Defections . 2 Transgressions . 3 Rebellions . by the first wee faile in doing the good , wee should doe : by the second we passe our bounds , and doe the euill wee should not : by the third , men comming to the deepe of sinne , fall into the contempt of God , and at length to rebellion , of the first and second wee are guilty . The Lord deliuer vs , that we fall not into the third . A precept neuer to be forgotten . TAke heede to thy selfe . This is a precept most necessary to be practised : The Lord is said to number our steps , to ponder our pathes , to weigh our selues : and Sathan is said to winnow vs , and to consider vs : what great neede haue wee then to consider our selues ? The fruitlesse care of worldlings . VVOrldlings take paines in their life to prouide for others , who will not so much as remember them when they are gone , for his place shall know him no more . Where is the fruit of thy labours , O wretched worldling , in the heauen ? Thou hast laide vp no store for thy selfe there , for thou neuer had a care to make thy selfe friends there of the riches of iniquitie : what hope then canst thou haue to be receiued into those euerlasting mansions ? for comfort of the earth where is it ? all the fruit of thy labors thou must leaue to another , who will be blythe to burie thee in the earth . Oh that men could remember this . Or it belong the earth will refuse to beare thee , thy body will refuse to lodge thee , thy friends will no longer retaine thee , and who then shall receiue thee ? If the Lord also refuse thee and bid thee depart from him , where away wilt thou goe for comfort ? O man , make peace with thy God in time ! Couerings of sinne . AS Adam after his transgression couered his nakednes with figge-tree leaues , so is it Naturall to his sonnes , to seeke couerings to their sinnes ; but of all it offends the Lord most , when men seeke to couer their sinnes , vnder the garment of God , this was obiected to the Iewes , Mal. 2. 16. who couered their adulteries with a shadow of diuorcements allowed , as they thought , by Moses , and is yet practised by the Atheists of our time , who bring defences for their sinne out of the word of God : for such mockers heauy iudgements are prepared . Knowledge and Deuotion . AS a Bird that hath but one wing cannot flye the right way : so a Christian wanting any one of these two , cannot serue God in a right manner : yet seldome goe these two together , for some haue Knowledge without Deuotion , and others haue Deuotion , but without Knowledge . None of these are good , but the first is the worst of the two : for the seruant that knowes his Maisters will and doth it not , is worthy of double stripes . A discouerie of the vanity of worldly honour . MAn in his best estate is altogether vanitie ; his highest honour is like the vanishing shadow on the tops of mountaines when the sunne goes downe . Put him in his chariot of triumph , let it be drawne with horses of price , yea , if hee can , with stately Lyons ; let him be decked in most gorgeous manner , as Herode was on his birth-day , these two interrogators shall soone discouer his vanity . First what hath he vpon him , or about him which is his owne : hath he not borrowed from euery creature to make vp himselfe a begged glory ? garments from beasts of the earth , feathers from foules of the ayre , pearles from fishes of the sea , silkes from creeping wormes , and beasts : and wormes , and fishes , at length shall deuoure his flesh , in a recompence of that , which they haue lent him . And Secondly , that which hee hath , how long shall hee haue it , the Samaritane Prince , who this day leaned on the kings shoulder , and the next day was trampled vnder the peoples feete , stands vp among innumerable examples to witnesse how mutable , and vaine , the glory is of flesh . Surely , as Nabuchadnezzars image had a head of Gold , but feete of Clay , so is it with all worldly honour , glorious in the beginning , but it ends in dust , and ashes . Euery day should shadow our death . THe end of euery day is a shadow of the end of our life : our lying downe in the bed vnder couerings of clothes to rest vs , till the morning , should remember vs of our lying downe in the graue , vnder the couering of moulds . The sting of sinfull pleasure not perceiued in the day , doth sting more liuely the conscience of men in the night , when they examine themselues on their beds , and all are at quiet , no sight presented to the eye , nor sound to the eare to distract the minde , then conscience speakes the more loudly , to warne a man of his sinnes : and this may forewarne vs , that if we doe not vnfainedly repent vs in time , our sinnes will much more trouble vs in the end of our life : let vs not keepe such a serpent in our bosome . Contentment to dye . I Desire not to out-liue the time , whether it be long or short , appointed to mee of the Lord. I know hee is permanent Iehoua , death cannot take me from him , but restore me to him . Prophets dye , and people to whom they speake , die also , but the word of the Lord endureth for euer : and no word spoken in his name , shall fall to the ground . I know it shall not be well with the wicked , though I see not their end , and thy Saints shall haue cause to praise thee , and say there is fruit for the righteous . Glory be to God. Si quid feceris honestum cum labore , labor cito abit , si quid turpe cum voluptate , turpitudo manet , voluptas abit . Aul : Gel. FINIS . THE BAPTISME OF CHRIST : VVherein the typicall Goel is compared with the true , and is shewed how CHRIST , our kinsman , is made our right REDEEMER . MARKE 1. 9. And it came to passe in those dayes , that Iesus came from Nazaret , a citie of Galile , and was baptised of of Iohn in Iordan . LONDON : Printed for Iohn Budge . 1612. A TABLE OF THE PRINCIpall points contained in this Booke . A A Ccusations of Sathan , and the Christian mans answere to them . pag. 306 Adam the first son of God among men , and the first father of Christ according to the flesh . pag. 8 The euill that Adam brought on himselfe , and his posteritie . 59 How the second Adam hath the same similitude of generation with the first . 13 What course the second Adam takes in our Redemption , 58. the effect and comfort thereof . 59 Our spiritual Adoption how confirmed . 14 Our Election and Adoption impugned by Sathan . 170 How wee should confirme our selues in the assurance of our Election , and Adoption . 175 Atheists conuinced , 182 Professors of Atheisme . 170 B BAptisme of Christ among sinners shewes his loue and humilitie . 57 Christ baptizing with the spirit , seeks the Baptisme of water from his owne seruant , 60. to what end hee did so , 61. the reasons thereof . 62 Christ baptized to sanctifie Baptisme , 66. and to seale vp his fellowship with vs. 68. he receiued it with prayer . 64 The seale of Baptisme , with the promises thereof . 65 Why Constantine deferred his baptisme . 67 The order of Sathans threefold Battell . 162 How a Christian should order the Battell against him . 163 Desperation fights in the left wing of Sathans battell , 167. and Presumption in the right wing . 192 A warning to Battell . 277 Glory of Brittaines Ile . 265 A warning to Brittaines Ile . 267 C THe fatherly care and prouidence of God to his children . 223. Christs glory manifested , in that he tooke no holinesse from his parents . 27 Christs Line from whence deduced . 34 Christ neuer called the natural son of Salomon . 35 Christ , as man , was borne a Noble man. ibid. Christ the companion of Iehouah . 39 Christ our kinsman . ibid. Why Christ is called Shiloh . 40 Christ the true Redeemer , and auenger of his brethren . 40 Christ most solemnely consecrated King , Priest , and Prophet . 50 Christ willingly maketh himselfe debtor for vs. 51 Christ how become ours in most sure manner . 53. 54 What comfort Christ hath brought vs. 59 Why Christ prayed for himselfe . 69 How Christ teacheth vs to sanctifie all our actions by Prayer . 71 How Christ cures his Patients by annointing them . 86 Christ endues his children with meekenes . 87 Christ , how the Sonne of God. 97 Christ , his life and doctrine , &c. confirmed vnto vs , by diuers notable testimonies . pag. 99. 100. &c. to page 110. Why Christ is led into the Wildernes , by the motion of the spirit . 124 The Actions of Christ , how receiued . 150 Christs transportation , whether mentall , or corporall . 195 Christ tempted at the eye , with a faire show : at the eare with faire offers . 229. 231. 241 Christ his loue . 313 Warning for carelesse Christians . 153 Carnall men in words despise Sathan , but in deedes doe serue him . 121 Circumspection needfull . 315 A Comfort in that we be come of Christ by grace . 18 Comfort for poore distressed sinners . 25. 26 Comfort arising from the consideration of Christs person . 39 A strong Bulwarke of Comfort . 77 Comforts against the feare of Sathans power , and our weakenesse . 90 Comfort against the want of worldly things . 174 Comforts when ordinary meanes faile . 191 Comfort for a Christian exercised with vnaccustomed temptations . 119 After great Comfort , looke for temptation . 308 An euill Conscience , what it is . 287 Consecration of Christ , to the office of a Redeemer , considered : 51. the solemnitie thereof vnmatchable . 50 Warning to such as are within the Couenant . 23 Two parts of the Couenant of Grace , and both sealed by Baptisme . 64 D DEath of Christ abused to the nourishing of sinne . 205 Euery day should shadow our death . 324 Contentment in Death . 325 Desertions Spirituall . 305 E THe agreement of the foure Euangelists confirmes the truth of the Gospell : 2 The different courses of the two Euangelists , Mathew , and Luke . 55. Their harmony in the Genealogie of Christ. 43. 44. &c. they agree , where they seeme most discordant . 37 Exercises spirituall , and their profit . 289. Bodily Exercises , how to be vsed . 290 F CHrists miraculous Fasting confirmed his doctrine . 149 Christs Fast , abused by Papists . 150 Fasting how manifold , 152 The end of Religious Fasting . 154 Rules in Fasting . 155. 156 &c. Blinde Folly of men , bewitched with Sathans offers . 250. Friendship of the world . 291 G GEnealogie of Christ , why registred . pag. 1 The whole Genealogy diuided into Sections . pag. 5. 6. to pag. 37. &c. and described according to the consent of the Euangelists . p. 43. 44. &c. Gentiles haue their part in Christ. 30 Why the Holy Ghost descends in the similitude of a Doue , &c. and not of fire . 84. 85 Neuer any full of the Holy Ghost , as Christ Iesus was . 127 God being become the sonne of man , it is not impossible , that man may become the Sonne of God. 14 The gaine of Godlinesse . 275 Gospell an heauenly doctrine . 94. the Maiestie and Dignitie thereof . ibid. No way to bring a man to heauen , but by the faith of the Gospell . 95 A short summe of the Gospell . 97 Gospell , how it should be preached . 92 The course of the Gospell . 270 The triall of a true Gospeller . 271 Time of Grace , how dispensed by the Lord. 268 H TO infect the Heart by the Eye , one of Sathans pollicies . 232 To keepe the Heart , we must first haue a care to keepe the Eye . 233 An Awe-band for the Heart . 315 I ARrogancy of the Iewes , glorying of their progenitors , repressed . 24 Watch-word for Impenitents vnder Grace . 280 Incarnation of Christ , a great token of Gods fauour to man , p. 10. how we should be thankefull for so great a mercy . p. 11. The Article of Christs Incarnation confirmed . 12. 13 A Rule , for the vse of things indifferent . 273 K SAthan speakes of earthly Kingdomes , not of heauenly , 235. his subtiltie in shewing the glory of them . 236 Earthly Kingdomes may be represented , not so the heauenly . 237 Religious bowing of the Knee to Creatures , a note of Idolaters . 257 Knowledge , and Deuotion . 321 L THe Gospell should be preached in a language , the people may vnderstand . 92 Wherefore , Christ endued the Apostles with the gift of Languages . 92 The Law was proclaimed with terrour , the Gospell was not so . 86 Spirituall Life , helped by Fasting & Prayer . 147 Three helpes to a spirituall and godly life . 273 True life , what it is . 281 Sufficiencie of Eternall Life . 283 Many care for this earthly Life , as if it were eternall : and for eternall , as if it were to be obtained in a moment . 178 Vanity , of this earthly life . 285 Carnall lusts nourished by intemperancy . ●48 Meditation against sinfull lusts . 311 M THat the Virgin Mary was conceiued , and borne without sinne , an erronious doctrine , 28. and long agoe condemned . 29 Meanes ordained of God , not to be despised . 184. 185 We must not trust in the Meanes , but in God. 186 God worketh without Meanes , by small Meanes , and sometimes against Meanes . 187 What to doe , when ordinarie meanes faile . 191 Mercy of God towards vs , to be marked . 215 Publike Ministration of Christ , how long it continued . 49 Murthering ones selfe , or selfe-Murther . 304 P PApists conuinced , for taking the word from the people . 181 Such as glory of their Parcntage confuted . 25 Passion , what it is . 298 Remedy of Passion . 299 Patience of God ; should not be abused . 312 Pharises , whether more then one conuerted in the Gospell . 55 Good actions without Prayer , are like bodies without Spirits . 71 Continuance required in Prayer . 72 Feruency and attention in Prayer . 73 Comfortable effects of Prayer . 74 Prayer , is the first step of our ascension to God , with Iesus Christ. 75 A Preachers comfort . 307 Temptation of Praesumption , preuaileth in this age . 209 Wherein the greatest happinesse of Christs progenitors consisteth . 19 Iewes such as glory of their progenitors answered . 24. 25 The promises of God can be no comfort to vs , if we neglect the conditions . 220 R BLockishnesse of men that rebell against God. 190 Christ our Redeemer . 80 How the three persons of the Trinitie concurre to the worke of our Redemption . 89 The mystery of our Redemption explained for our greater comfort . 163 A spurre to Repentance . 274 Reuenge of Thamar . 91 A soule filled with conceipt of it owne Righteousnesse , vncapable of grace . 57 S TWo sorts of Sathans operations . 142 Sathan expressed by many names for the great wickednesse of his nature . 144. 145 Sathan a Tempter , an Accuser , a Tormenter . ibid. Sathan restlesse in Temptations , 160. hee obserueth time and occasion for temptation . 164. What a false and craftie Calumniator hee is , 165. of his great malice he fights against the knowne light , 169. his schollers professe points of Atheisme . 170 We should doe nothing at Sathans command . 182 Sathans Temptation to make vs earthly minded . 177 Sathan cannot hurt vs , vnlesse we help him , 206. he still seekes mans destruction . 208 Why hee is called a Tempter , 129. hee is commander of the wicked , a tempter of the godly . 141 Sathan seekes to remoue godly feare , that he may bring men to a most remedilesse , and most fearefull estate . 210 Sathan fell by Presumption , and by obstinacie cannot rise againe , 214. he should alwaies be resisted , 224. the best weapon wherewith wee may fight against him . 224 Sathan seekes vantage of the place . 229 How Sathan is called the God of the world . 242 His lyes , 243. his promises . 244 Sathan frames his temptations , according to the estimation he hath of men , 246. he bids but a small price , for such as hee knowes may be easily conquered . 246 A shame for men to serue Sathan for small rewards , 247. hee seekes more from men , then he is able to giue vnto them , 249. he offereth earth on condition to forsake heauen . 249 Sathans defiance . 277. 306 Sathan an enemie to Prayer . 307. he raiseth vp , that he may cast downe . 202 Scripture abused by Sathan , and by Atheists . 210 211. to pag. 219. Scripture must be expounded by Scripture . 225 Beginnings of Sinne should be resisted . 284 The deceite of Sinne. 292 Mother-sinnes . 293 Reproofe of such as heare their Sinnes condemned , and are not moued . 216 Three rankes of Sinnes . 317 Couerings of Sinne. 320 Dignitie of the Sonnes of God , stands not in the abundance of worldly things . 173 A Soule stretching her wings to the Lord. 314. The desire of a godly Soule . 316 T TEmptations of Christ , with the circumstances thereof . 115. 116 Persons in high callings , subiect to the greatest Temptations . 117 Christians must looke for Temptations . 118 In euery place , Sathan hath his snare for Temptation . 121 Temptations are ordered by diuine dispensation . 124 Three notable comforts in Temptation . 125 Sundry sorts of Temptations . 128 God tempteth man , and is tempted of man. 129 How one man tempts another . 129 How Sathan tempts a man. 130 How Adam and Eue were tempted . 131 Our Temptations are not externall only but chiefly internall . 133 Why we should not faint at Sathans Temptations . 142 A singular preseruatiue against Sathans Temptation . 146 It is a great Temptation not to be Tempted . 143. After one Temptation , let vs looke for another . 160 Temptations , how distinguished . 161 Sathans temptations from our wants both spirituall and worldly . 171. 172 Hee changeth Temptations for aduantage . 192 After victory in any temptation , let vs stand ready for a new battell . 194. 195. &c. Gods inuincible power made manifest in temptations . 196 No place on earth free from the temptations of Sathan . 199. 200 Sathans temptations to vaine-glory customable . 206 How many waies men tempt God. 226. 227. &c. V THree most excellent vertues 279 Two things considered in the vnction of Christ. 80 Christs vnction in regard of his diuine and humane nature , 81. 82 The manifestation of Christs vnction . 83 A comfortable vnion made betweene God and man , by Christ Iesus . 9 W VVIcked , their cursed conditions , 286. how they runne poste into hell , 309. their miserable ende . 310 God the Father beareth witnesse to his Sonne three waies . 78. 79. 80 Three things considered in this witnesse . 88 The place from which this witnesse is giuen . 93 The Word is the sword of the Spirit , whereby wee fight against Sathan . 181 Such as heare their sinnes condemned by the word , and are not moued , are conuinced : 216 How Gods Children tremble at the rebukes of the word . 217 Miserable Worldlings haue heauen opened , but they loue the earth better . 96 Worldlings by their talke declare that they are earthly . 235 Blinde Worldlings follow Sathan , as if the world were at his donation . 244 Fruitlesse care of Worldlings . 319 Many abhorre to be called Sathans worshippers , who abhorre not to so be indeed . 251. 252. 253 In his worship the Lord can suffer no Companion . 253 Papists worshipping others with God , guilty of Idolatry . ibid. Their distinction of worshipping God. 256 FINIS . Notes, typically marginal, from the original text Notes for div A19506-e170 Ouid. Ouid. Claudian . Aul. Gal. Plato in Epino . Nazian . Orat. 33. in laud. Hiero. Chrisost. Luke 1. 52. Hos. 4. 7. 2 Sam. 2. Notes for div A19506-e1070 Heb. 5. 12. Ezech. 18. 20. A question good to waken drousie Christians out of their dead security . Math. 7. The doctrine of Christianitie comprised in three articles , collected out of his Genealogie , Baptisme , and Tentation . The first is to know that Iesus the sonne of Mary , is that promised Messiah . The second teacheth vs what manner of way he is become ours . The third , how hee hath done the worke of a Redeemer . These three ioyned together make vp a compleat doctrine of Christianitie . Zach. 13. 7. ☞ Iohn 2. 6. Iob 19. 25. Esa. 8. 8. Nomb. 3 5. How Christ being his fathers equal and our kinsman is properly the true auenger and redeemer of his brethren . Notes for div A19506-e1710 Christs Genealogie is regist●ed to let vs see that Iesus is the Christ. Ioh 20. 31. Gen. 3. Ezech. 34. 29. Heb. 7. 14. Foure Euangelists agreeing in one , doe greatly confirme the truth . Chris. in Mat. The diuersitie betweene Saint Mathew , and S. Luke , maks vp the sweeter harmonie . For where Saint Mathew reckons from the fathers downeward , Saint Luke reckons from the children vpward : and why . The whole Genealogie diuided into fiue Sections . The different courses of the two Euangelists . The first section is of ten fathers , from Adam to Noah . Why these are reckoned by Saint Luke , and not by Saint Mathew . Why these are reckoned by Saint Luke , and not by Saint Mathew . Colos. 4. 14. Saint Mathew teacheth that the Sauiour is to be sought in Abrahams house , Saint Luke shews that he is also a Sauiour of the Gentiles . Adam the first sonne of God , among men , and the first father of Christ according to the flesh . Euthym. praef . in Psalmos . What a comfortable vnion betweene God and man is made by Christ Iesus . Zach. 13. 7. Esa. 8. 8. Neuer was there so great a token of Gods fauour to man declared as in the incarnation of Christ. Exod. 19. Luke 2. 9. How wee should be thankefull for so great a mercy . Heb. 10. 27. The article of Christs Incarnation confirmed . Iren. lib. 3. Cap. 31. And that by a comparison taken from the creation of Adam and Euah . ☜ How the second Adam hath with the first the same similitude of generation . Theodoret. Dialog . 1. Cap. 18. Our spirituall Adoption is here also confirmed . ☞ For seeing we see that God is become the sonne of man , why shall wee thinke it impossible that man may become the the sonne of God ? Chrisost. in Math. Hom. 2. The second section is of other tenne Fathers , from Noah to Abraham . Gen. 9. 26. Comfort against this that Iaphet our father is not in the rolle of Christs fathers . Gen. 9. 27. It is sufficient that when Sem was chosen to be Christs father , it was also promised to Iaphet that hee should haue his part in Christ. Rom. 11. 25. Though Christ be not come of vs according to the flesh , yet if wee be come of him by grace , we haue comfort inough . Rom. 9. 5. Luk 11. 27. Math. 12. 47. For the Lord Iesus hath alwayes esteemed ▪ most of the spiritual kindred . Wherein did the greatest happinesse of our Lords progenitors consist ? See the Rhemists marginall Notes on Luk. 11. 28. out of Bedatract . 19. in Ioan. ☞ The third section is of foureteene Fathers , from Abraham to Dauid . That all Iacobs sonnes are within the couenant , not so all Abrahams what doth it teach vs ? Rom. 9. 4. What cause of thankes giuing is this that so many families of Iaphet pretermitted , we are brought within the couenant ? A warning to such as are within the couenant . Three reasons giuen why in this Genealogie , Thamar and Rahab are mentioned among Christs mothers , not Sara , nor Rebecca . The first is to represse the arrogancie of the Iewes , glorying of their progenitors . An answer for such as vainely glory of their parentage . Nazan ▪ in nobilem male moratum . The second is , for the comfort of poore penitent sinners , he asumed that nature which once was sinnefull and did separate it from sinne . See wat a comfort is here . ☞ The third is to manifest Christ his glory , in that hee tooke no holinesse from his parents . Heb. 7. 27 It is erronious doctrine to affirme that the Virgin Mary was conceiued and borne without sinne . How this errore was condemned long since by Barnard . Ber. Epist. 147. in Canonicos Lugdun . Among Christs mothers in the Genealogie , some are Gentiles , foretelling how Gentiles also should haue their pa●… in Christ. Galat. 5. 6. Gal. 3. 28. The fourth section hath a roll of Fathers from Dauid to Zorobabel . 1 Chor. 3. 5. Deut. 25. 5. Salomons race ends in Ieconiah . Ierem. 22. 26. Where Ieconiah is said to haue children , vnderstand them to be by succession , not generation . A double discent vsually reckoned among the Iewes . Saint Luke diduces the Naturall line of Christ , Saint Mathew the Legall . Christ Iesus is neuer called the sonne of Salomon , Naturall . Christ as man , was borne a noble man of the most honourable and ancient stocke that euer was in the world . ☜ The sudden decay of Salomons kingdome in his sonne , and of his posteritie , in the eightenth man after him . Malach. 2. 15. Was procured by the sinnes of harlotry and idolatry . The last section : the Euangelists are shewed to agree wher they seeme most discordant . Adricho . Chronologia . Lucidus de emendatione temporum ex Magdeburg . Cent. 1. l. 1. Ca. 10. In the Naturall line diduced by Saint Luke , Ioseph is the only man who is not Christ his Naturall father . Heb. 7. 14. Great comfort arises of the consideration of Christs person . He is the companion of Iehoua . Zach. 13. 7. Iob 19. 25. And yet our kinsman . Gen. 49. Why Iacob called him the Shiloh . Esa. 8. 8. The true redeemer and auenger of his brethren . Leuit. 25. 25. Num. 35. 12 Notes for div A19506-e7750 The time of Christ his publicke ministration was from his Baptisme to his ascension . Act. 1. 22. There was neuer a King , Preist , nor Prophet , consecrated in so solemne a manner as Christ Iesus here is . Two things considered in this consecration of Christ to the office of a Redeemer . That Christ willingly maketh himselfe debtor for vs. That the father not onely accepts him , but ordaines him to this worke . What sweet comfort arises to vs of these two conioyned together . How Christ Iesus is become ours in most sure manner . Luke 2. 11. Ioh. 3 16. 1 Cor. 1. 30. Namely by the free gift of God the Father . Except we know this we can haue no comfort in any of Christ his actions . We read not in the Gospell of any Pharise conuerted but one . For a soule filled with a conceit of the owne righteousnesse is not capable of grace . Ber. in Can. Ser. 67. That Christ comes to be baptised among sinners , shews his great loue and rare humilitie . The second Adam takes a course flat contrary to the course of the first Adam . Marke what comfort by a contrarie effect hath he brought vnto vs. Iohn 1. Act. 14. How hee that baptises with the spirit , seekes the Baptisme of water from his owne seruant . This hee did to recommend a reuerence of that ministrie ordeined by him in his Church . 1 Cor. 1. 21. For three reasons was Christ our Lord baptised , when as he needed no washing , being the Lambe vnspotted . First that he might fulfill a point of righteousnesse neuer required of any but of him . The misterie of our redemption explaned for our greater comfort . Gal. 5. 3. Two parts of the couenant of grace , both of them sealed by Baptisme . As Baptisme is a seale on Gods part , promising vs remission , Christ did not receiue it . But as it is a seale of our part , promising to God obedience , that way he receiued it , that he might be bound in our name . Christ Iesus was baptised , to sanctifie Baptisme . Beda . Ambros. in Lu. Cap. 3. Christ was baptised to seale vp his fellowship with vs. Our Sauiour receiued his baptisme with Prayer . How is it that our Sauiour did pray for himselfe ? Heb. 5. 7. Our Lord by his example teacheth vs to sanctifie all our actions by Prayer . Actions , suppose they be good without prayer , are like bodies without spirits . Macar . hom . 40. Continuance required in Prayer . Feruencie and attention in Prayer . Chris. in Math. hom . 25. Aug. The comfortable effects of prayer . Prayer is the first step of our ascension to God with Iesus Christ. Reu. 20. 6 Followes how the Father not onely accepts his Sonne in our roome , but ordaines him to doe the worke of a Redeemer vnto vs. See what a strong bulwarke of consolation is here . ☜ Three waies doth the father beare witnesse to his Sonne . First , by the opening of the heauens . Ephe. 1. 10. Secondly , by sending the holy Ghost , on him in the similitude of a Doue . Esa. 61. 1. Two things considered in the vnction of Christ. The separating or designing of him to the worke of a Redeemer . Ioh. 6. 1. The communication of grace sufficient for that worke vnto him . Christs vnction , in regard of his diuine Nature . Athanas. de Incar . verbi . Christs vnction in regard of his humane Nature . Here we haue the manifestation of Christs vnction . Iohn 1. 33. Why the Spirit discends in the similitude of a Doue , and not of fire . To shew his loue and meeknes toward poore penitent sinners . Mat. 12. 20. Luk. 9. 52. 53. The law was proclaimed with terrour , not so the Gospell . Iohn 1. 29 Christ cures his patients by annointing them . ☜ With this same meeknes he endues all that are his . Col. 3. 12. Ephe. 4. 31. By an audible voice from heauen . Three things considered in this testimonie . The author of it , to wit , God the Father . Ioh. 1. 18. How the three persons of the blessed Trinitie , concurre to the worke of our Redemption . This comforts vs against the feare of Sathans power , and our weakenes . Iohn 1. 16. Psal. 133. 2 The manner , to wit , by an audible voice from heauen . The Gospell should be preached in such a language as people may vnderstand it . Therefore Christ endued the Apostles with the gift of languages . The place from which the testimonie is giuen . This lets vs see first , that the Gospel is a heauenly doctrine . Nazian . 1. Pet. 1. 12 Secondly , the maiestie and dignitie of the Gospell . Heb. 2. 2. Heb. 12. 25 Thirdly , no way to bring a man to heauen , but by the faith of the Gospell . Miserable worldlings who haue heauen opened , but they loue the earth better . A short summe of the Gospell . How Iesus Christ in a singular manner is the Sonne of God. And that in regard both of his diuine Nature . As also in regard of his humane . This doctrine of Christ confirmed vnto vs by most notable testimonies . By Apostles . By Angels . By the state of the Iewes . Mat. 8. 29. By the Prophets . 1. Pet. 9. Gen. 3. 15. By consent of the old testament with the new , declaring That he should be the Sonne of a Virgin Esay 7. 14. Mat. 1. 18. Mich. 5. 2. That he should be borne in Bethleem . Math. 2. 1. Hos. 11. 1. Called out of Egypt . Mat. 2. 17. Mal. 3. 1. & 4. 5. Esay 40. 3. Luke 1. 17. & 3. 3. He began his preaching in Galile . Esay 9. 1. Mat. 4. 12. Specially in the sea borders of Zabulon and Nephtalim . Esay 55. 5. He confirmed his preaching by miracles , as was prophesied . Zach. 9. 9. Mat. 21. 4. He came riding to Ierusalem on an Asse . Betrayed by his familiar friend . Zach. 11. 13. He was sold for 30. peeces of Siluer . Math. 26. & 27. With the which when it was cast again were bought a Potters field . Esay 53. 12. & 53 5. Counted among transgressors . Psal. 22. 17. Psal. 22. 18. Psal. 69. 22. He was peirced hand and foote , they cast lots on his garments , and gaue him Vinegar to drinke . He was buried in the graue of a rich man. Esay . 53. 9. He rose the third day . Psal 68. 18. He ascended on high . Athanas de Incarna . verbi . All these prophesies cleerely accomplished in Christ proues him to be the promised Messia . Lactan. Iustit . lib. 1. cap. 6. Iustin. Mart. Orat. ad Anton. Pium. Notes for div A19506-e11810 Three things to be considered in it . Circumstances going beforeit , sixe in number . The time of Christ his temptation is first noted . Persons in high callings subiect to greatest temptations , if they be faithfull in them . Such as giues their names to Christ , let them looke to be tempted of Sathan . In Math. hom . 7. Macar . hom . 47. A comfort for yong Christians who after their conuersion are exercised with vnaccustomed temptations . Aug. de Temp. Iust. 58. The place of the combat is next set downe . Aug. de Temp. 77. Ambros. In euery piece Sathan hath his snare spred out for temptation . In this combat our Lord giues the Aduersarie vantage of the place , and why ? Ambros in Luke 4. Nazian . Orat. 21. Apologel . The third circumstance , he is led into the wilderness by motion of the spirit . Temptations are ordered by uine dispensation . Ber. in Psal. qui habit at Ser. 13. . Three notable comforts in temptation . The fourth circumstance is of the person tempted . Theodoret. dial . 2. cap. 26. Ioh. 14. 30. Neuer any full of the holy Ghost as Christ Iesus was . Sundry sorts of temptations . God tempteth man , and is tempted of man. Deut. 13. Aug. in Ioan. tract . 43. One man tempts an other : these sinne after the similitude of Sathan . Sathan tempteth man. The temptations of Christ were externall only , and could not enter into him . It was far otherwise with Adam and Euah . The saluation conquest , by the second Adam , cannot be lost to any of his members . Comfort . Our temptations are not externall onely , but chiefly internall . Chris. in Math. hom . 7. The endes why Christ was temp . First that he might ouercome our enemy in a iust and lawful manner . Secondly , to let vs see how Sathan is a spitefull enemy of mans saluation . Aug. hom . 38. Thirdly , that hee might teach vs how to fight with Sathan . Theodoret. dial . 1. cap. 28. Fourthly , that hee might comfort vs in our temptations . Heb. 9. 11. Lastly , that wee should not apprehend our temptations to come from an angry God. The fift circumstance is of the person that tempteth . Aug. in Vigil . natiuit . Dom. Ser. 4. Sathan properly called a Tempter , and why . Sathan a Commander of the wicked , a Tempter of the godly . Ephes. 2. 2. 2 Tim. 2. 26 Carnall men in word despise Sathan , but in deede doe serue him . Two sorts of Sathans operations Why wee should not faint at Sathans tentations . It is a great temptation not to be tempted . Gregor . moral . lib. 2. Sathan expressed by many names , for the great wickednes of his nature . 2. Cor. 2. 11. They all may be reduced to three , for he is in all his actions either a Tempter , or an Accuser , or a Tormenter . A singula Preseruatiue against Sathan his temptations . The last circumstance is the occasion of the temptation , to wit , his fasting . A spirituall life is greatly helped by fasting and prayer . By the contrarie , carnall lusts are nourished by intemperance . Christs miraculous fasting was also to confirme his doctrine . Christs fast superstitiously abused by Papists . The actions of Christ reduced . Workes of redemption , to follow these were blasphemie . Workes of miraeles : to follow him in these is impossibility . Morall workes : to follow him in these is pietie . Fasting is of sundry sorts , according to the endes thereof . A warning for careles Christians . The right end of religious fasting is , to subdue the body by discipline . In the battell betweene the flesh and spirit , vve should helpe that partie which we would haue victorious . Nazian . Orat. 25. in laudem Gorgorij . Rules in fasting : first that it be without opinion of merit . Ber. in Cant. Ser. 67. Next that it be without superstition . Epiph haeres . 33. Thirdly that it be not without prayer : to fast , and not to pray is to offer a dead thing to the Lord. Fourthly , that it be without ostentation . Fiftly , that amendment of life , be ioyned with it . August . Chris hom . 3. ad pop . Antioch . Ad frat . in Erem . ser. 23 Sathan restlesse in temptations . Prou. 1. After one , let vs looke for another . How these temptations are distinguished . Nazian . Orat. 4. de filio The order of Sathans threefold battell . How a Christian should order the battell against him . The time , and occasion of temptation well obserued by Sathan . What a false and crafty Calumniator Sathan is . August . de Temp. serm . 234. In the left wing of Sathans battell fights desperation . Two branches of the first re●ration . Sathan of his great malice fights against his knowne light . And his Schollers professe points of Atheisme , which himselfe dares not auouch . Our Election 〈…〉 Sathan . The argument in those tentations that Sathan vseth , is taken from our wants . First , from want of spirituall grace in time of desertion . Mat. 27. 46 Next , from the vvant of worldly necessaries The dignitie of Gods sons stands not in aboundance of worldly things . Comfort against the want of worldly things . How wee shold confirme our selues in the assurance of our Election and Adoption . We should do nothing for sathans command , though it seeme neuer so reasonable . Sathan in his temptations , aymeth at this , to make vs earthly minded . Mat. 4. 3. Many care for this life as if it wer eternall , & for eternall life , as if in a moment it might be obtained . Christs reply to Sathans first tentation . The word is the sword of the spirit by which we should fight against Sathan . Christin Math. hom . 2. Papists conuinced who take the vse of the word from the people . 〈…〉 vpon themselues a famine of the word . Amos 8. 11. Chris. ibid. Two parts of Christs answere . Of the first we learne that second meanes ordained by God , should not be despised . This serues first for weake Christians who through errour of conscience defraud their bodies of necessary foode . Next for idle men who neglect the ordinarie meanes by which they should liue . And yet we should not trust in the second meanes , but in God. Who sometime workes without meanes , sometime by small meanes , and sometime makes the meanes of life instruments of death . The nature of the second meanes proues that our life is not by them . Experience also confirmes the same . This is made more cleare out of the second part of Christs answere . Psal. 90. 3. The great stupiditie of men , who rebell against God , of whom they hold their life . Comfort when ordinarie meanes failes . In the right wing of Sathans battell stands Presumption . Sathan changes tentations for his owne aduantage . Sathans second captaine ouerthrowne also by our Lord. After victory in any temptation let vs stand ready for a new battel . Christs transportation whether mentall or corporall . Offences that may arise of Christs corporall transportation remoued . In it the inuincible power of our Lord is made manifest . Comfort for Gods children , whose bodies are afflicted by Sathan for a time . The place of this temptation is Ierusalem , the holy City . No place on earth free from the temptations of Sathan . Yea , in most holy places , he is a most busie tempter . The Lord casts down that hee may raise vp : Sathan by the contrary raises vp , that he may cast downe . The pith of this second tentation . The temptation of presumption preuaileth greatly in this age . Christs death abused to nourish the life of sinne . Sathans tentations to vaine-glory , customable among men . Pro. 25. 27 Sathan can not hurt vs except wee helpe him . Sathans proper voice is , Cast downe thy selfe . Still seeking mans disgrace & destruction . The reason vsed by Sathan to strengthen his most vnreasonable desire . He seekes to remoue godly fear , that hee may bring men to a remediles , most fearefull estate . Greg. moral . lib. 6. This testimony of Scripture is falsely vsed by Sathan in three respects . 1 Ioh. 2. 1. That hee makes any place of Scripture to confirme a sin . How Atheists , Sathans disciples , doe learne at him . Greg. moral . lib. 2. That reciting such a place of Scripture as reproueth his sinne , he is touched with no remorse . This proceedeth from his obstinacie , which lets him not repent . By presumption he fell , by obstinacie he cannot rise . Gods great mercy to vs worthy to be marked . His Grace hath put a difference betweene vs and others , wher there was no difference by Nature . Such as heare their sins condemned by the word , and are not moued , are here conuinced . How the children of God tremble at the rebukes of his word . Acts 2. 37. Act. 16. 30. Chrisost. in Mat. hom . 6 Thirdly , he abuseth Scripture , in mutilating of it . The promises of God can be no comforts to vs , if we neglect the condition wherupon they are made . In the right vse of this testimonie , we consider two things : First , the great glory and maiestie of God. Dan. 7. 10. Psal. 68. 17 How farre inferiour the most glorious Courts of Kings is to the Lords Court. Secondly , the fatherly care and prouidence of God : toward his Children . Sathan should alwayes be refused , & resisted . 2 Tim. 2. 26 The best weapon whereby wee can fight against him is the sword of the Spirit . Scripture should be expounded by Scripture . The summe of our Sauiours answere to this temptation . How men tempt God. In his prouidence . In his mercie . In his Iustice . By neglecting the ordinarie meanes . Both the wing● of Sathans army being discomfited , he now comes forward with his maine battell . Sathan againe seeketh vantage by the place . Num. 23. Christ tempted here at the eye with a faire shew : at the eare with faire offers . How it is that Sathan presented to the eye of our Lord al the kingdomes of the world . One of Sathans customable policies , is to infect the heart by the eye . And therfore if we would keepe the heart , we should first haue a care to keepe the eye . Augu. Gregor . lib. 21. Moral . Nazian in deploratio . calam . animae sua . Sathan speakes of earthly kingdomes but not of the heauenly , which he hath lost . Worldlings by their talke declares that they are of the same spirit . Gregor . Moral . lib. 7. Sathans great subtiltie in shewing the glory of worldly kingdomes , but not their misery . Earthly kingdomes may be represented not so the heauenly . 1 Cor. 29. Aug. de ciuit . Dei lib. 10. cap. 18. Ephes. 5. 14 Vanitie of earthly pleasures , proued by their breuitie . Heb. 11. 25. Gregor . Moral . lib. 15. Sathan hauing assaulted the eye of our Lord , now goes about and assaults his eare . Psal. 24. 1. In this he makes two notable lyes , first in affirming that the kingdomes of the world were his . How Sathan is called , The God of the world . Next he lies in pretending that hee would giue them to Christ , which he neuer would albeit he might . Sathans promises are alwaies to be distinguished from his performances . Yet blinde worldlings follow Sathan as if the world were at his donation . Sathan frames his temptations according to the estimation he hath of men . He bids but a small price for such as hee knowes may be easily conquered . ☜ This is their shame , who doe Sathan seruice for small rewards . Hee seekes more from men then he is able to giue vnto them . If he offer earth it is vpon this condition , that wee forsake heauen . The blind folly of men bewitched with Sathans offers . Many abhorre to be called Sathans worshippers , who abhor not to be so indeede . As namely they who worship the Lord otherwise then according to his owne will. And they in like manner , who serue their own beastly affections . Rom. 6. 16. Why Christs last answere is sharper then any of the former . In worship the Lord can suffer no companion . 1 Sam. 7. 3. Papists worshipping others with God , guiltie of Idolatry . How the distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth not excuse them . Religious bowing of the knee to creatures a note of Idolaters . Leuit. 2. 1. 2 King. 18. 4. 2 King. 23. 5. An obiection of the Aduersaries answered . Worship and the glory of saluation should be reserued to the Lord onely . Notes for div A19506-e19510 Psal. 19. Ios. 10. 2. Cor. 6. Rom. 10. Psal. 119. 57. Psal. 119. 77. Mal. 2. 15. 1. Pet. 3. Aug. Nazian . De ira cap. 5.