the lauer of the Church by whose blood we are washed from the guilt and power of sinne II. There was the inner court which was called the Sanctum or the Sanctuarie or the court of the Priests whence the Iewes were barred There was here 1. the altar of incense for sweete perfume wherein the Priests were euening and morning to burne the holy incense before the Lord as a sweet smelling sauour vnto God and no strange incense might be offered thereon Exod. 30.9 While Zacharie stood at the right side of this altar offering incense to God the Angel Gabriel stood and foretold the birth of Iohn Baptist. This was an holy type of Christ who offered himselfe on the altar of the crosse a sacrifice of sweet smell to God his Father and through whom God sauoureth a sweet smell from all our duties 2. In this court was the golden candlesticke with seuen lamps and seuen lights which were fed with most pure holy oile night and day to lighten the whole inner court And this was an holy type of Christ the light of the world enlightening all his elect with spirituall and heauenly light 3. In this court was that golden table on which the holy shewbread was euer to stand euen twelue loaues which were to be made of the purest flower of wheat and were to be renewed euery Sabbath the old loaues conuerted to the Priests vse a holy type of Christ in whom alone the Church and euerie member setting themselues continually before God are nourished and preserued vnto eternall life 4. In this court was that costly and precious vaile of blew silke and purple and scarlet and fine twined linnen made of broydered worke with Cherubims the vse of which was to separate the Sanctum from the Holy of Holies this vaile at the death of Christ was rent from the toppe to the bottome A notable representation of the flesh of Christ which hid his Diuinitie but beeing rent asunder by his passion on the crosse the way to heauen was laid open vnto vs. III. There in the temple was the Sanctum Sanctorum and in it the Oracle called the inner house of God into which onely the High Priest went alone once a yeare and that in the feast of expiation wherein all the Iewes must fast and afflict themselues A most notable type of Christ for as it was called an Oracle because God thence gaue answer in doubtfull cases so who is the Fathers Oracle but his Sonne who is the word of his Father by whom he speakes to vs by whom we speake to him and through whom the Father heareth vs In this Holy of Holies was the Arke of the Couenant and in this holy place stayed the Arke almost 430. yeares signifying Christ the author of the couenant betweene God and vs. In which Arke or chest were kept 3. things 1. the tables of the couenant written with the finger of God signifying Christ who is the fulfilling of the law 2. the rod of Aaron which had budded a type of the Priesthood of Christ who in the world seemed a dead branch and drie but after his death resurrection beganne againe to flourish and bring fruits of life to Iewes and Gentiles 3. the pot hauing Manna a holy type of Christ the bread of life and that Manna that came downe from heauen Ioh. 6.35 In this Holy of Holies ouer the Arke was the holy couer called the Propitiatory prefiguring the Lord Iesus whom the Father hath made our Propitiatory by faith in his bloud Rom. 3.25 Here also were the two glorious Cherubims set like Angels on either side the Arke looking vpon the Arke figuring the holy Angels ministring to Christ and earnestly desiring to looke into the mysterie of our saluation 1. Pet. 1.12 These were the cheife holy things established in the temple at Ierusalem but not all for there were beside these the obseruation of all holy rites appointed by God the chaire of Moses and in it the law read and expounded there were the holy persons the High Priest with all his holy garments with Vrim and Thummim and on his forhead HOLINES TO THE LORD there were other the holy Ministers of the Lord who had the Lords holy oyle vpon them of Gods owne composition with strait charge that no other should make or vse it out of this vse Yea here had liued the auncient Kings and Prophets Dauid Salomon Iosiah Hezekiah who were speciall types of Christ. In which regard Ierusalem the seat of God and Gods worship is called the citie of perfect beautie the ioy of the whole earth 3. It is called an holy citie by comparison vnto other great cities of the neighbour countryes wherein idols and deuills were worshipped in stead of God as Babylon or whose worship was the deuise of mans braine and no institution of God as Samaria Cesarea and others 2. Kin. 17.33 4. It is called holy in type two wayes 1. As it was a type of the Church militant of which the members are holy in part at least in profession For the whole Church of God was gathered together 3. times euery yeare before the Lord at the feasts of Passeouer Pentecost and Tabernacles Psal. 122.4 Thither the tribes of the Lord goe vp and appeare before the Lord. 2. As it was a type of the Church triumphant euen that celestiall Ierusalem which is aboue that new Ierusalem into which no vnholy thing can enter but is the eternall habitation of the holy God the holy Angels and Saints 5. It was called holy or the holy citie because it was the fountaine of Gods holy religion which beeing first seated there by God must be deriued thence and sent out to all other nations Mic. 4.2 The law shall goe out of Sion and the word of the Lord from Ierusalem therefore was it the Metropolis and mother citie the heart of the earth placed in the midst of nations by Gods owne confession Ezek. 5.5 Nay there must the pretious blood of the holy Sonne of God bee shed which must streame and runne out to the saluation of all nations and himselfe preached the King of the Iewes vpon the crosse as vpon the theater in Hebrewe Greeke and Latine and that in the time of the Passeouer when there was a concourse of all the people of Iewes and other nations There the Apostles must giue their first witnesse of Christ and thence must carrie it into Iudea Samaria and all nations to the vtmost parts of the earth Act. 1.8 And 8.1 the Church of the New Testament was first gathered at Ierusalem and thence by persecution scattered into all nations In this regard it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy citie for all the holinesse of all other cities was deriued thence We learne out of this title what it is that makes places and persons holy euen the presence of God of his word and worship Thus the ground was called holy Exod. 3.5 and the place where Ioshua stood when the
euery mans command they did sweare and will sweare they were drunke and will be drunke and to iustifie any thing that they haue wretchedly done they will repeate it And doe we not in all this see the expresse image of the deuill of hell in these earthly deuills that are as restlesse and vnweariable in mischeife as he and as farre from laying aside their wickednesse euen when they cannot compasse it as he Let vs learne a good lesson from the deuill and his imps they will hardly be repelled from mischeiuous attempts no not by Christ himselfe so we on the contrary must as hardly be driuen from good purposes and practises Which is the rather to be learned because we haue that within vs which will make vs easily danted in good things as Peter himselfe after he had been long with Christ was so daunted with the voice of a damosell as he easily forsware his Master All Satans instance in euill is to bring vs from instance in good against whom we must euery way fortifie our selues First in the subduing of any sinne or corruption how will nature recoyle how stirring will Satan be to keep his holds how many baits and obiects will he present vnto thee how many feares and losses and crosses as rubs will he cast in thy way and all to driue thee from the field against thy sinne But now is a time to make vse of this doctrine Are wicked men so constant to the deuill at his instance and must not I be constant for God at the instance of his blessed Spirit I will hold out by Gods grace and if I be foiled once and againe as the Israelites in a good cause against Beniamin I will renew the battell the third time I shall at length carrie away the victory this sinne is one of Satans band like the captaine and I will not bee driuen out of the field by such a crauen that will flie if he be resisted Secondly the graces of God are as so many precious iewells locked vp in the closet of a godly heart the deuill is instant to robbe and bereaue vs of these we must be as hardly perswaded to giue vp these as to be spoyled of our earthly treasure and riches 1. Our faith were a sweet morsell to Satan but we must resist him stedfast in the faith Iob will hold his faith in spight of the deuill let him loose his goods his health his friends his children he will hold his faith and professe if the Lord kill him too hee will still trust in his mercie 2. He would steale away our loue of the Saints and with it the life of our faith and therefore he sets before vs many infirmities of theirs and suspitions of our owne and some feare from others but notwithstanding our delight must be in the Saints that excell in vertue Ionathan will not bee beaten off the loue to Dauid though in all outward respects he had little cause only because he saw God was with him 3. He layeth siege to our sobriety and temperance layeth many baits but Ioseph will not yeild to the many assaults of his Mistris 4. He would make vs weary of prayer which is our strength and if God delay he tells vs he heares vs not we loose our labour But wee must wrastle by prayer as Iaacob till we obtaine and as the woman of Canaan begge once and againe till Christ heare vs if he call vs dogges so as we cannot sit at table let vs begge the crummes as whelps that fall vnder the table 5. He would make vs weary of our profession is vncessant in setting the malice of the world vpon vs yea great ones multitudes and all But the Disciples by no whips mockes threats or persecutions could be daunted but reioyced in them and went on more chearefully 6. He would haue vs weary of well doing and beginning in the Spirit to ende in the flesh But as Nehemiah in building the temple and wall said to his crafty counsellers should such a one as I flie so let euery Christian say Should I loose all my labour and that crowne of life that is promised to all them that are faithfull to death No I will not doe it The deuill tooke him vp into an exceeding high mountaine In this third temptation we are to consider two things 1. the assault 2. the repulse In the assault two things 1. the preparation â— the dart it selfe In the preparation 1. the place 2. the sight represented The dart consists of 1. a profer All these will I giue thee 2. a condition If thou wilt fall downe and worshippe mee 3. a reason for they are mine and to whomsoeuer I will I giue them First of the place and in it 1. what place it was 2. how Christ came thither 3. why Satan chose that place I. The place was the top of an exceeding high mountaine What this mountaine was we cannot define and the Scripture beeing silent in it we may be sure it is no article of faith Some thinke it was mount Ararat on which the Arke of Noah stood in the flood the highest mountaine in the world But without all reason for that was in Armenia another part of the world Gen. 8.4 And there were a number of great hills round about Ierusalem fit enough for this purpose As. 1. There was mount Moriah where Abraham offred to sacrifice his sonne Isaac where Salomon built his Temple and wherein Christ stood in the former temptation But the text is plaine he was carried from thence into an higher mountaine by farre 2. There was mount Ghion where Zadok and Nathan at Dauids appointment annointed Salomon King But this was too low 3. There was a mountaine ouer against Ierusalem called moâ—s offensionis the mountaine of scandall where Salomon in his age deceiued by outlandish wiues built an high place for Chemosh and Molec the abhominations of the children of Ammon and Moab 1. King 11.7 which high places so hard it is to thrust downe superstition once set vp continued standing 363. yeares and were destroyed by Iosiah 4. There was mount Caluary where Christ suffred but that was not so high as this mount spoken of 5. There was mount Oliuet a famous mountaine about six furlongs from Ierusalem here Dauid wept flying before his sonne Absolom here Christ often watched and prayed and wept ouer Ierusalem for it was so high as that from the top of it as Iosephus reports one might discerne all the streets of Ierusalem and see a farre off to the dead sea 6. There was mount Sion higher then all these which was called the mountaine of the Lord for those that haue written concerning this city know that the foundation of it is among the holy mountaines and among them all mount Sion was farre the highest and therefore Dauid made a fort there called the citie of Dauid 7. There were besides these without Ierusalem mount Nebo from the top of which Moses stood and beheld
by Satan for 1. possession 2. disposition 4. reas 310 God some wayes an actor in euill no wayes an author 14 God tempteth man two waies 30 Godly men shall want no accusation in the world why 29 The more God graceth a man the more Satan seeketh to disgrace him 3. reas 3. and 9. Sixe graces Satan would faine robbe vs of 283 H POpish hallowing of water wicked sixe reasons 11 Headship of the Pope falsly grounded 231 Little or no help in iniustice 3. reas 147 Christ full of the holy Ghost how 39 Holines sweetneth our callings three waies 151 To hold out in trialls without hast-making 4. reas 365 No signe of Gods hatred to be vexed with the deuill but of the deuills 4. reas 193 Christ able to feede others miraculously was hungrie himselfe 59 I SAtan can make grosse Idolatrie seeme a small moate 316 Ierusalem called holy City 5. reas 160 Ierusalem full of corruptions yet called holy why 165 Importunitie of Satan against Christ and his members to drawe them to sinne 4. reas 279 Infirmities which Christ tooke vpon him which in three propositions 59 Why Christ took our infirmities 5. reas 60 Infirmities of Christ differ from ours in 6. things 61 Induction to prooue all things subiected to Christs word 377 Infallible Iudge of controuersies the holy Scriptures 4 reas 244 Incompetent iudges of controuersies obtruded by the Church of Rome 4. 246 Instance of Satan to draw vs to euill must make vs more instant in good 283 Instances of Sathans false conclusions in matter of faith 3. of practise 9. 102. Instances in 4. kinds of temptations how to vse the word against Satan 126 Instances of many men whose obedience is no better then that of deuills 387 L TO know a man lead by the spirit three rules 18 Christ commeth lead of the spirit Sathan commeth of himselfe 75 Liberties of religion are better prized in their absence then in their presence 181 The more light of grace the Lord bestoweth on his children the more doth the darkenes of the world fight against it 157 Life of a Christian a continual entercourse of peace and trouble 4. reas 391 Loue of the world easily maketh a man a prey and spoile of Satan 5. reas 299 To pul our hearts from the loue of the world fiue meanes 303 Foure other considerations to the same purpose 301 Lying is the deuills mother-tongue 100 A looking glasse for lyers 314 Lying a hatefull sinne for three reasons ibid. M MAgistrates gouernours not of men onely but of Christians 335 Man tempteth God 2. waies 31. Man tempteth man 3. wayes ibid. Man tempteth himselfe 2. waies ibid. Manner of Christs temptation externall 4. reas 74 Not to be present at Masse with pretence of keeping the heart to God 5. reas 351 Meane estate best 3. reasons 7 Meanes of fâ—rtifying faith 4. 87 Meanes to confirme to a mans selfe his owne adoption 3. 93 To vse vnlawfull meanes to help our selues diabolicall 3. reas 95 Meanes to fence vs against Satans wicked inferences 3. 104 Meanes not sufficient to sustaine the life of man in sixe instances and 5. reas 135 Means not to be set aboue their place 137 Meanes not to be neglected where they are 3. reas 138 Better to want meanes then to enioy such as proceed not out of the mouth of God 153 Means to raise our selues being cast down fowre 212 To sinne against meanes fearefull in things 1. spirituall 2. temporall 222 Means to partake of the Angels ministery three 241 Meanes of nourishing confidence in God foure 277 Meekenesse of Christ to Satan himselfe 5. reas 111 Ministers must be verie watchfull ouer their people because of the tempter 71 Wicked Ministers hinder some comfort but not all efficacy from the Sacrament 167 To conceiue of dumbe Ministers fiue grounds 168 Modestie in speaking of our selues commended in Christs example 115 Motiues to auoid slaundering 5. 27 Motiues to out-stand temptations 3. 42 Motiues to stirre vp one another to good fowre 72 Mountaines about Ierusalem 7. 289 Mountaine chosen for the third temptation 3. reas 285 No mountaines to be wished but Gods holy mountaine 289 N DIfference of names or numbers must not make vs suspect error in the Scripture but our owne ignorance 265 O OBiections for Vsury answered 148 Obiections for Sabath breaking 149 Cheife Obiections of the separation answered 167 Obiections to prooue Christ on the pinacle onely in vision answered 189 Obiects of senses 5. warrantable 294 In opposition of good men and good things consider 5. things 158 Ordinances of God not to bee medled with without due respect and reuerence as 1. word 2. oath 3. lots 175 Conditions of sound Obedience 4. 385 Cheerefull Obedience 4. things 386 Outward things make neither happy nor vnhappie 4. reasons 91 P PInacle of the Temple chosen for the second temptation by satan 4. reasons 182 No place in the world free from temptation 20 Places of Gods worship to be reuerently esteemed and vsed 174 No place longer holy then God and his worship are present 176 Satan vsually fitteth his temptation to the place or the place to his temptation 3. reasons 182 Places of probable perrill and danger to bee auoided especially of 4. sorts 184 Men in highest places are in greatest danger of falling 3. reasons 286 The higher the Pinacle a man stands on the more busie satan is to cast him down 207 Satan helpeth men vp to the Pinacle onely to cast them downe againe 210 The Pope puts downe the deuill in boasting 315 Power of Christ vnresistable by all the deuills in hell 4. reasons 375 Power of Christ is of his Office and Essence 375 They differ in 3. things ibid. Popes haue erred in matters of faith 25â— 8. Markes of the mighty power of Christ in vs. 380 Power of Christ frustrateth satans greatest aduantages 193 Power of satan ouer the bodies of men great God permitting him 193 Prayers to be made for gouernours especially why 288 Presence of God in his word and worshippe maketh places holy 3. reasons 164 Satan ordinarily tempteth to presumption 4. reasons 200 Most dangerous presumption is in spirituall things as in 6 instances 203 Presumption in things temporall to bee auoided in 4. instances 205 Priuiledge of Gods children because of the Angells 240 A singular priuiledge of the Church to haue so perfect a direction as the Scripture 134 Priuiledge of the godly to find God sweet to your soules in trialls or after them 4. reasons 406 Properties of such as to whom Christ will reueale himselfe 3. 119 All promises and threats in Scripture conditionall although the condition bee not euer expressed 263 All promises of satan are miserable foule and deceitfull 5. reasons 304 Promises of God differ from the deuill how 305 Proffers of Satan all vpon some wicked condition or other 316 Miserable men that accept of satans profers 4. instances 320 Publike persons must especially watch against 2. things 6 Publike persons
not bolt out opprobrious words against their Pastors and Teachers sinne is aggrauated by the person against whom it is committed to reuile an ordinary man is odious but much more to reuile the father of our soules or bodies Pastors or Parents 2. Not godly men and professors of the Gospell as to charge them with hypocrisie and traduce with violence that which would receiue a charitable construction Heb. 6.9 3. Not such as in whom Gods graces shine more eminently then in others through pride or enuie this is a high sinne and cost Christ his life yea to disgrace and obscure Gods gifts which ought to be acknowledged with thankfulnesse is in the skirts of that vnpardonable sinne and had need be stayed betimes for it is to hate goodnesse and if it did hate it because it is goodnesse it were farre more dangerous 3. Note seeing Satan is such an Arch-accuser and that his speciall hatred is against goodnes is it any maruell that the children of God passe through many slaunderous accusations If speach be of the faithfull Preachers of the word neither Prophets nor Apostles shal auoid most dangerous slanders Amos shal be accused by Amazia to preach against the King and that the whole land is not able to beare his words chap. 7. v. 9. Paul and Silas preaching nothing but Christ are brought before the gouernours exclaimed vpon as men troubling the citie preaching ordinances not lawfull to be receiued and teaching men to worship God contrary to the law Act. 16.20 and 18.13 Let speech be of professors of the Gospell how doe men in their mindes accuse and iudge that to be done in vaine-glory which is done in simplicity and for Gods glory and that to be done in hypocrisie or for commodity or other sinister ends which God sees is done in sincerity Yea as if men did see their hearts and inside how doe they speake it that such are not the men they make shew of or if grace euidently appeare in the eminent notes of it they can so lessen so diminish and clippe the beauty and glory of it as still they shall be disgraced Our blessed Lord himselfe was accused and condemned for a malefactor yea and executed his doctrine notwithstanding most heauenly and as his enemies witnessed Neuer man spake like this man yet was condemned his wonderfull miracles obscured yea blasphemed He cast out deuills by Beelzebub and shall the seruant looke to be better then his Master Lamentable it is to see how our times accuse the first restorers of religion Luther Caluin Beza Bucer and the rest as the layers of sedition and rebellion and as lamentable that such as preach the same holy doctrine as they did should vnder the titles of Puritans and Schismatikes be coupled with Papists yea accounted worse And no maruell if the whole profession of religion be accused and religious persons made the songs of the abiect and scum of the land because the deuill is an accuser When the deuill layes off his name and nature and ceaseth to be a deuill it will be otherwise but not till then But let such as would be wise by Gods wisedome labour to see Satans malice in all this and that if to be accused bee sufficient who can be innocent 4. Note seeing Satan is such an accuseâ— of vs in himselfe and his instruments to God to men and to our owne consciences how carefull ought we to be in our whole conuersation to stop Satans mouth and the mouths of wicked men which will be open against vs How ought we to make right steppes to our feete seeing we shall be sure to heare of the least halting How ought we to examine the vprightnesse of our hearts that in those accusations we may be bold to goe to God and say Lord doe thou prooue and try mee if there be any such wickednesse in mee Rules to become inoffensiue and vnreprooueable and so stop the mouth of Satan 1. The matter of thy worke must be good and warranted by the word then God will iustify that which himselfe sets thee about and thee in it 2. The manner of doing it must be proportionall a good thing must be done well in good circumstances 3. The end must be found namely Gods glory and mans good A bad end spoiles the best action 4. In euery thing remember that Satans eye is vpon thee to accuse thee the eye of thine owne conscience to witnesse for or against thee and Gods eye to iudge thee to whom thou must stand or fall as to thine owne Lord. To be tempted The word to be tempted is spoken of 1. God 2. Man 3. Satan all tempt I. God tempteth 1. when he prooueth the graces of his children so hee prooued Abraham Gen. 22.1 and Iob. c. 7. v. 18. 2. when he discouereth the sinne and corruption which lurketh in them and thus God tempted the Israelites who when their desires in the wildernes were not satisfied vsually broke out into murmuring and impatiencie and shewed naughty hearts full of distrustfulnes And thus God is said to lead into temptation when beeing prouoked to wrath he withdraweth his grace that so his children by their falls might see their weaknes as Dauid and Peter and that the wicked might in iustice be prepared to iudgement as Pharaoh burst into blasphemie Achitophel hanged himselfe through impatiencie and Saul vsed vnlawfull meanes to escape his crosse But in these temptations of God obserue two rules 1. That the word tempting referred to God is euer taken in good part for he tempteth onely to prooue neuer to seduce and his temptations are alwaies good because they proceed from him that is goodnes it selfe and tend altogether to the good and profite of his children and are the execution of iustice on the wicked which is good also 2. That all these temptations are not to confirme Gods knowledge of men who perfectly knowes what is in them yea who seeth things that are not as though they were but to bring men beeing exercised by them to the clearer knowledge of him and themselues II. Man tempteth 1. God two wayes 2. Man both himselfe and others Man tempteth God 1. By presumption and curiosity as when men forsake the ordinary meanes of their good and presume too much vpon Gods help to try whether God will vse any other then the appointed meanes to succour them so it is said v. 7. Thou shalt not tempt the Lord thy God 2. By distrust when men by vnwarrantable meanes try the power of God whether he can or will helpe or hurt Exod. 17.2 when the Israelites by murmuring would haue water Moses said Why tempt ye the Lord and Psal. 78.18 they tempted him in the wildernesse requiring meat for their lust and said Can God prepare a table in the wildernesse Here they tempted him by doubting 1. of his promises 2. of his presence 3. of his power 4. by limiting him to that strait 5. they thought he was bound to them
of his house did he not warne him of his sinne and beare him most patiently Yet his heart beeing vpon couetousnesse for a small commodity he will betray Christ and that against his conscience 5. Other personall and priuate occasions may force men of great gifts to maligne and hate against their consciences most innocent persons The Iewes knewe that Christ was the Messiah that hee was most powerfull in doctrine and most holy in his life yet they loued their owne praise and therefore thrust downe Christ If wee let him alone all will beleeue in him They thought themselues so much dishonoured as Christ was honoured Sometimes feare of great men or some losse or checke may cause this obstinate opposition Pilate knew Christ was an innocent man he washed his hands and would haue no hand against him he pronounced him innocent saying I finde no fault in him his wife beeing troubled in a dreame sent him word he should haue nothing to doe against that iust man Yet against his conscience and his owne words he proceeded to condemne him Why how could hee be so blind and wicked surely it was feare of Caesar and of some checke for hee had heard them say If thou let this man goe thou art not Caesars friend It should teach vs to goe on vndaunted in our godly course making no accoūt of al the malice that the deuil or his instrumēts can create vs and neuer offer to shake hands with them we shall neuer haue done if we goe about to please them we can not doe it vnlesse we wil be as bad as they if we retaine our sauour of goodnesse it doth but prouoke them Many men may hence see what spirit rules them who when they heare Scripture against their sinnes and vnwarrantable courses they goe on still as a chafed colt that cares neither for pale nor hedge but flings ouer These men would be loath to be compared to the deuill but we shall see them farre worse and the deuill not so bad as many of them When he heares Christ alledge Scripture he saith nothing against it but was silent he replyes not and much lesse railes on him as a phantasticall or precise person But reprooue the swearer the drunkard the gamester the vniust courses of men in their trades Sabbath-breaking in Masters or seruants and doe it out of the Scriptures as Christ did wee shall haue the same measure that he had returned from the Scribes and Pharisies who rayled out-right on him He is too precise and seuere we can doe nothing for him or What hath he to doe with our gouernement or trades or He might finde other things to speake of Thus if Paul speake against Diana or whatsoeuer the crafts-masters liue by all the citie is in an vproare against him It seemes men are loath in their callings to meddle with the word of God or the directions of it else we should haue to deale with them It were too much to sit downe silent and goe on in sinne against the word but to resist the word in termes or to raile vpon the Preachers thereof goes one step beyond the deuill Take knowledge of the secret working of the deuil against the light and truth in such as spurne against it They cannot abide that truth and innocencie should acquit it selfe but though they see nothing but meekenesse patience and innocencie yet will side against it as though they had the greatest aduantage and occasion What is the cause that men will take part with most abiect and base persons and bring the curse on themselues in condemning the innocent and iustifying the wicked in their horrible riots and misbehauiour but the hatred they carie against goodnes Why did the Iewes band themselues for Barrabas and seek to acquit him was it because there was any cause of loue in him knew they him not to be a murtherer and a rebell Yes It was hatred of Christ that made them sticke to him why hated they Christ but because he was the light Some there be of that Iewish generation left to whom if Christ be weighed with Barrabas he will seeme too light Barrabas shall carrie the credit and defence from him Not him but Barrabas Into the holy Citie We come to the second circumstance in the preparation to this second assault which is the place that Satan chooseth set downe 1. in generall the holy citie 2. in speciall a pinacle of the Temple What holy Citie this was Luke expresseth c. 4.9 He brought him to Ierusalem here called the holy Citie Ierusalem is called the holy citie not because of any holinesse in the place for no place as a place is more holy then other It is true that we read in Scripture of holy ground as Exod. 3.5 mount Horeb where Moses stood is called holy ground and Moses must put off his shooes But this was no inherent holinesse in the place onely for the present the presence of God appearing after a speciall manner makes a speciall holinesse to bee ascribed vnto it Neither is it called holy in respect of the people and inhabitants for the faithfull citie was long before this become an harlot Isa. 1.21 and Christ not long after this combate cryeth out against Ierusalem That she had killed the Prophets and slaine such as were sent vnto her and proclaimeth a speedie desolation against her But it was so called 1. Because God had made choice of this city to put his name there 2. Chron. 7.12 I haue chosen this place for my selfe Hence was it called the Citie of God and Gods holy mountaine Dan. 9.16 and the holy hill of Sion because God had chosen it and sanctified it for himselfe wherein himselfe kept residence and made it eminent aboue all the places of the earth 2. Because of the holy things which were there established euen all the holy worshippe of God it was not lawfull for the Iewes to sacrifice or eate the Passeouer any where but in Ierusalem There was the Temple built on mount Moriah wherein I. There was the Sanctum seculare the vtter court of the Iewes and Salomons porch which did rise vp by 14. staires wherein Christ preached often and Peter healed the lame man Act. 3.3 and probably where Peter conuerted 3000. soules at one sermon In this porch was the great brasen altar for whole burnt offrings on which altar the fire which at Aarons first offring in the wildernes fell from heauen Leuit. 9.22.24 was to be kept perpetually before the Lord the which when Aarons sonnes neglected and offred with strange fire they were burnt with fire before the Lord. In this court was the great brasen sea wherein the Priests washed themselues and the beasts to be offered on that altar especially their feet because they were to minister barefoot before the Lord. Both of them holy representations of Christ the former of his sacrifice who gaue himselfe for a whole burnt offering the latter of the fruit of it he beeing