Christs Combat and Conquest, Verse 3

Christs Combat and Conquest · Verse 3

p. 64VERS. 3. Then came the Tempter to him, and said, If thou be the Sonne of God, command that these stones be made bread.

WEe hauehave heard how our Lord Iesus Christ entred into the place of combate, how he was furnished, attended, and exercised all the time while he expected his enemie: Now we come to the entrance of his aduersary, and after to the onset. In this entrance obserue, 1. The time, Then. 2. The name of the aduersary, the Tempter. 3. The manner of his ent…ance, he came.

I. The time, then, that is, when Christ had fasted 40. dayes and 40. nights, and was now hungrie. He was willing and ready to tempt him before, and so he did now and then cast a dart at him, as we heard; but now supposing him to be weake, & hungry also, he comes vponupon him with might and maine, and thence strengthneth himselfe, and sharpeth his temptation.

Doctr.Note hence Satans subtilty, who watcheth his opportunity, and taketh vsus euer at the weakest.Satan euer taketh vsus at the weakest. Thus he set vponupon Eue when she was alone, in Adams absence: and set Cain vponupon Abel, when he was alone in the field, and helplesse. Thus was Dinah set vponupon, beeing alone, and was foyled. P…tiphars wife set vponupon Ioseph alone, none beeing in the house but they two: and the Gospell tells vsus, that the enuious man sowes tares while men sleepe.

Reasons. 1.1. Satan by the subtilty, of his nature, & long experience, knoweth our estate, our temper, our hunger, our chiefe desires; and accordingly setteth on vsus. For though he know not the heart directly, yet he knowes our corruption in generall, as we are men since the fall, and there is in it a roote and spawne of all sinnes. Further, by our outward behauiour and gesture, he can gather our speciall corruptions, as a Phisitian by outward signes in the water, pulses, and the like, can iudge of the particular disease within. Besides, his experience giueth him much light into our weaknesses, so as like a cunning angler, he can baite his hooke, so as he hath experience the fish will take; and though he see not the fish in the water, yet by his quill and corke he can tell when he is taken. So Satan hath for sundrie men sundrie baites, and can tell by the eye, hand, speach, gesture, &c, whether the man bee, or will be taken.

22. The malice of Satan is such, as it aimes directly at mans destruction; and therefore to get his de…ire, and to hauehave his prey, he p. 65cares not how cowardly he sets vponupon vsus. Gen. 34.15. Simeon and Leui, plotting the destruction of the Sechemites, perswaded them to circumcise themselues, which they thought they would doe to enioy Dinah: but euen when they were sore, they came most cowardly vponupon them, and destroyed them, in a cursed rage, as Iaacob called it: Euen so deales the deuill, he comes when we are least able to resist.

3. Satan well knowes, that though he can tempt vsus, yet he cannot force vsus, and if he ouercome,3 he must hauehave help and ground from our selues, and therefore he must obserue for his aduantage the time, place, person, his inclination to mirth or sadnes, to wantonnes or desperation: his estate, whether rich or poore, high or low; his generall corruptions and personall sinnes, dealing no otherwise then the Philistimes dealt with Sampson: they intended mischeife against him, but hee was too strong; now if they could watch a time when he was as weake as another man, and know how to abate his strength, they would not misse of their end; but this they cannot know but by himselfe, and none can get it out of him but Delilah, who, if shee cut off his lockes, his strength is gone, and poore Sampson is taken, his eyes put out, and sent to grinde like a mill-horse: So dealeth Satan.

As Satan watcheth all opportunities to mischiefe vsus,Vse. 1. so let vsus watch opportunities to resist him: Shall a theefe watch at midnight to rob thee and cut thy throat,Horat. and wilt not thou watch to saue thy selfe? Now we hauehave time to arme and prepare our selues against the euill day: neuer had our fathers such an opportunity for heauenly and spirituall things: We hauehave an acceptable time, a day of saluation, 2. Cor. 6.2. a time of health and strength, to gather a stocke of grace and strength against the time of weaknes. Is it not now a point of wisedome, if we were as strong as Sampson, to know that we may be weake as other men, and forecast a day of triall? Shall we not be worthily and shamefully foyled, if in this our day, while we hauehave meanes to gather knowledge, to increase in faith, and grace, we lay not vp for the day of weaknes? will it not be a gainefull pollicie to acquaint our selues now with Satans pollicie aforehand, and with what weapons he commeth against vsus, that so we may arme our selues with armour of proofe against his fiery darts, and learne so to resist him, that he may flie? And, not to doe this, what is it else but to become traytors to our owne hearts?

p. 66How vnhappily and foolishly doe men cast off all this care to the time of weaknes and sicknes, wasting all the time of their health and strength in the world or other wretched courses? Now they hauehave the day,Our sicke and dying day most vnfit for resi…stance, for 3. reasons. the light, the word, and Gods armory open to furnish themselues; but they cast themselues into the night, and lay all the hazzard of the combate vponupon the day of sicknesse or death; then they will send to the minister, and thinke on death. 1But this is the vnfittest time; for 1. When the body is weake and sicke, it hath other things to thinke on, either the paine, or means of health, or to settle and dispose the goods. 2. It is iust with God, 2that they who neglect the meanes, when they may be had, sieldome hauehave them offred at their desire, but as it is, Pro. 1.24. Because I hauehave called, and yee refused; yee shall crie, and I will not heare. And what comfort canst thou hauehave, if not in thy calling 3vponupon God? 3. Then Satan, because we are at the weakest, assayles vsus with all his strength and cunning, euen to bring vsus to despaire: and then how shall he lift vp his head, that neuer prouided his armour of confidence, when he shall see the roaring lyons mouth wide open, and himselfe in his clutches?

Let vsus learne of Satan to watch our owne weaknesses, and our personall corruptions:Vse. 2. If the deuill so obserue vsus, let vsus so much the more obserue our selues. The enemy assaulteth the citie where it is weakest, and there the wise citizens lay most matter of defence. Here it will be fit to obserue these rules:

Fiue notable rules for the watch ouer our owne weaknesses.1. Take heed we wilfully cast not our selues into infirmities, especially sinnefull, as, immoderately to desire goods or gaine. The feeding of couetousnesse cost Iudas deere: So the immoderate desire of pleasure, or ambitious pursuing of honour, or nourishing 1of wrath and anger, which is to giuegive place to the deuill, and brings forth manifold euills, as raylings, reuenges, quarrells, murther, &c. For if Satan by reason of naturall …nfirmities, as hunger, pouerty, and the like, can take his aduantage against Christ himselfe, much more can he worke his aduantage against vsus by such immoderate and vnruled passions.

22. Play not with the obiects of sinne: it is not without danger for the fish to play with the baite. Turne away thine eyes from beholding vanity, thine eares from hearing lewd things, shut the doores, and keep the threshold of thy heart, make Gods feare the porter of thy soule, let not death enter in at the windowes of thy senses, as Eue did. Delight brings practise, and repetition, an habite.

p. 673. Watch thy naturall desires with all carefulnesse, because in 3them a man is most frequent, and most impotent, and a thousand to one thou fallest by these. The naturall desire of meat and drink is ordinarie, and as Satan here lay in ambush against Christ in them, so he doth against all other men, good and bad. See we not in the example of Esau, that beeing wearie and hungrie after his hunting, he was so sharpe set, that he made a most childish and gracelesse match? euen for one messe of pottage he did forgoe the birthright, whereby he had not onelyonly title to an earthly inheritance, but to be one of the Fathers and Patriarkes, and one of the promised seed, which profanely, and not without too late repentance he reiected. Nay, we want not examples of Gods deare children, who not watching their naturall appetite, hauehave beene fowly foyled. How did Lot suffer himselfe to be drunken time after time? and then how strongly did Satan assaile him, and preuaile against him to commit incest with his owne daughters? It is a natural desire to seeke and lay together the things and wealth of this world; and herein how doth Satan striue to bring in inordinacy vponupon eueryevery man? & who is he that weakens not himselfe much, and giues aduantage vntounto the aduersarie, by sinfull and inordinate desires of riches? for this is a roote of all euill, and those that will bee rich (saith S. Paul) fall into diuerse temptations and snares. Whence our Sauiour aduiseth vsus to take heed, that our hearts bee not oppressed with surfeting, drunkennesse, or the cares of this life; with which many are become as drunk, as others with beastly quaffing. It is a naturall desire for a man after labour of body or mind, to vnbend and refresh himselfe with some recreation or sport: but here how doth the deuil watch, either to thrust some vnlawfull exercise into mens hands? or, if lawfull, to vse them vnlawfully, wasting their time and goods, louing pleasure and pastime, or choosing swearing, drinking, or idle company, and then they are presently ouermastred. When did Satan set vponupon Peter? not so long as he was among good company of Christ or his fellow-disciples, whose presence might hauehave vpheld him; but when he runnes among a company of rake-hels, and sits him downe among the high priests seruing-men by a warme fire, now he is fit to bee wrought vponupon, and be brought from denying his Lord, to forsweare him; & from that to curse himselfe. Many such knockes are they sure to meete with, who turne themselues out of their way and calling, and promiscuously p. 68runne into all companies, and all exercises, where God and Christ is not, but Sathan and his instruments with a whole band of temptation.

44. Watch thy selfe narrowly in thy outward estate, what euer it be: for in all estates Sathan hath his baites laid; and indeed few there be that can vse their estate aright. God giues a man prosperitie, honour, and wealth in the world: here now is an opportunitie to set forth the glorie of God, to do good to others that need, and to further his owne reckoning by being rich in good workes, and laying vp in store a good foundation against the time of need, 1. Tim. 6.19. but how doth Satan peruert it to be an occasion of forgetfulnesse of God, when he most remembers vsus, to enuie our betters and equals, to disdaine our inferiours, to mischiefe our selues by securitie, presumption, pride, wantonnesse, and all riotous behauiour? Contrarily, God disposeth a meane and poore estate vntounto others: here is a fit opportunitie to bring to a man the knowledge of himselfe, to traine him vp in humilitie, to whet vp his prayers, to vrge him to make God his portion, & to a diligent seeking of heauenly treasures; to exercise his faith, patience, hope, diligence in his calling, and other graces. But Sathan by his malice vseth this as a small opportunity to drawe men to grudging, murmuring, impatience, despaire, iniustice, stealth, wronging men, and blaspheming God. And all this comes to passe, because men hauehave no care to learne S. Pauls lesson, Phil. 4.11. to bee full and hungry, to abound and to want, to be abased and to bee aduanced, and in eueryevery thing to be content. Iob, when he had lost his goods and children, and was sore afflicted, then the deuill set vponupon him by himselfe, and Iobs friends, to distrust God.

55. Keepe thy watches in the performance of the parts of Gods worship: for euen then (as here he dealt with Christ, when by fasting and prayer he had prepared himselfe to his ministeriall function, he set on him) he will assaile thee: he will be with thee to keep thee from Church; and if thou must come for shame, he will come with thee, to make prayers, preaching, and all vnprofitable: he came with Iudas before Christ, so that all his holy doctrine was intercepted from his heart; the sower sowed good seed, he sowed tares. We shall be sure of him, not onelyonly when we are idle, as Dauid, but when we are best occupied: which is the cause, that when we hauehave most strictly kept the Sabbath, and endeauoured our best, in all our duties publike and priuate, we hauehave much matter of humilitie; p. 69and this may serue as an hammer against spirituall pride.

The Tempter]

II. The second thing in the entrance of this aduersarie, is his name, which is here changed; before he was called a deuill, now a Tempter, but with emphasis, that Tempter, foreign, to distinguish him from other tempters. For first, God tempteth man, sometimes by afflictions, which are called temptations, Iam. 1.2. sometimes by some speciall commandement, as he tempted Abraham: sometime by occasioning obiects, as 2. T…ess. 2.11. God sends strong delusions, that is, obiects enticing and deluding. But neither is this to tempt to sinne, nor a stirring vp to it, but rather a proofe what is in vsus, and a tryall what we will doe; this is, foreign, not foreign.

Secondly, man tempteth God, when he makes triall of Gods power and iustice, whether he can or will helpe or hurt; Exod. 17.2. Wherefore doe ye tempt the Lord? this is by curiositie, presumption, or distrust; as vers. 7. Thou shalt not tempt the Lord thy God.

Thirdly, man tempteth man, by seeking matter and occasion against an other, to accuse and reprehend: so the Pharises and Herodians tempted Christ by captious and subtile questions, to bring him into danger: or by perswading to sinne, as Iosephs Mistresse eueryevery day tempted him: But,

Satan is called a tempter by eminencie, because,Doctr. 1. He was the first tempter to sinne,Satan the most eminent and dang…rous tempter. moouing and stirring vp Adam and Eue in Paradise to sinne: an olde serpent. 2. He makes a trade of tempting; euer since it is his profession, and no maruell if he be denominated frō his profession: he spends his whole time, policie, & strength in 1tempting to euill, and the scope of all his actions is to bring men 2to sinne against God. As he begun betime, so he will continue as long as time lasteth. 3. He is the author or abettor of all other euill 3temptations: for he tempteth not onelyonly by himselfe, but by his instruments; as Eue by the serpent, Adam by Eue; Ahab by his Prophets. 4. He is furnished and stored with all arts to deceiue: he can change himselfe into an Angel of light: he takes occasion 4from our selues to seduce vsus, and lead vsus away by our own concupiscence: he hath the world his faithfull armour-bearer; in it he hath false doctrine, heresie, wicked counsell, wicked company, wicked example: on the right hand, wealth, honour, power: on the left contempt, persecution, vaine presumption, and rash confidence, despaire, &c. he hath all sinnes that are neere of kin to vsus.

p. 70Satan restlesse in tempting for three reasons.Quest. Why is Satan thus restlesse in tempting? Answ. 1. Because of his infinite malice; by which, seeing he cannot hurt God, he rushes vponupon his image in man. 2. Because of his enuie; that man should climbe by Christ to that estate, which himselfe is fallen from irrecouerably. Hee would hauehave him euerlastingly vnhappie like himselfe. 3. Because of his speciall enmitie against the godly: for all contraries tend to the destruction of contraries.

Vse. 1.If Satan be so restlesse a tempter, it behooues vsus so much the more to watch and pray against him: The former the Apostle Peter commends vntounto vsus, that seeing our aduersarie goeth about continually seeking to deuoure vsus, we must watch and resist, 1. Pet 5.8. If our aduersarie were capable of ende of dayes, or ende of malice, we might be secure; or if he were wearied with continuall ranging, or did take rest or truce. But the Apostle tells vsus, that so long as there is a world, there shall be a deuill; and so long as he is a tempter, he will continually compasse vsus, whatsoeuer wee are about: if a good thing, to hinder it; as he stood at Iehoshuahs right hand: if an euill, to hatch, contriue, and thrust it forward; and beeing done, to drawe and spin out as much wickednes from it as may be. So where euer we be, we are not without a tempter, at home or abroad, in the street or in the field, alone or in company, in our callings or recreations, in our eating and drinking, in our preaching or hearing, reading or praying, the tempter spares no attempt against vsus. The latter our Sauiour teacheth vsus, namely to pray that we be not lead into temptation, that seeing our enemy is mightie, subtile, and eueryevery way furnished for the assault, God would giuegive vsus strength to resist euill, and perseuere in good waies to the end.

Vse. 2.It iustly reprooues their folly, who as if there were no tempter, are tempters of themselues, care not what occasions and weapons they minister to Satan; runne into such companie and courses, as if for want of Satans malice, they would lay snares and hookes for themselues, that Satan may easily drawe them to all euill. Of this sort are they that haunt ale-houses and tauernes, seekers of excesse, drinkers downe of health and wealth, drowners of sobrietie and honestie: what need this man any other tempter, that sets himselfe to saue the deuill this labour? yet, least he should be alone in his sinne, he will fit him, and send in before or after him some swearer, or scorner, or Athiest; and they together shall swill in oathes, and scoffs, and impiety with their liquour, and notably confirme p. 71each other in lewdnesse and profanenesse. Of this sort also are they that watch the twilight to frequent lasciuious companie, or the houses of light persons, men or women; or the societie of such as are fowle in their speaches, and wanton in behauiour; a secret poison infecteth the heart hereby, and this is to seeke the tempter: how hath hee fenced himselfe with watching and prayer against temptation, that thus goes out to meet it? Ioseph fled these occasions, and ran out of the companie of his lasciuious Mistresse. Of this sort are they that vse wanton and light attire: and those that goe to Masse, and say they keep their hearts to God: and those that set vp images before them, flat monuments of grosse idolatrie. Of this sort are they that runne to enterludes and playes, which are the deuils bellowes, and blow no fewe sparkes into the gunpowder of our owne corruptions. It was wont to be said, that there was no play without a deuill; but there is neuer a one, but there is a great many more deuils then one, then seene; eueryevery part, person, action, speach, and gesture almost, is a notable tempter and corrupter: what need these be driuen of Satan, that thus run before him? Of this sort lastly are they, that seeke to witches and sorcerers: these runne to the tempter; as Saul, when God was gone from him, tooke great paines to goe to the witch; yet hee went in the night; but our witch-hunters runne in the day; the tempter need not come to them, they will finde him if he be in any corner of the countrey.

This is a speciall vse to ministers,Vse. 3. to be carefull and watchfull ouer their people against this tempter. 1. Thess. 3.5. the Apostle from this ground prouoketh and testifieth his care ouer them: For this cause, when I could no longer forbeare, I sent to knowe your faith, least by some meanes the tempter hauehave tempted you—. And how iealous was he ouer the Corinths, 2. Cor. 11.3. saying, I feare least as the serpent beguiled Eue through subtiltie, so your minds should be corrupt from the simplicitie of Christ? and hauing written against the incestuous person, that he should be deliuered to Satan, to humble him; he writes in his second Epistle, c. 2.11. that they should now receiue him againe, least Satan circumuent vsus, for we are not ignorant of his wyles. The Apostle knew there was a tempter that did mightily and continually assay, to bring in corruption of doctrine and manners; that would hinder them from the word, and choake it in them; and therefore he the was more carefull. Thus should eueryevery good shepheard watch his flocke against this rauening wolfe, p. 72and reside and abide with them as he is sure the tempter doth. How vnsafe and destitute are many people left to the tempter by the absence of them, who hauehave taken their charge, is plaine by the parable of the tares; that when the husbandman slept, the enuious man sowed tares: hee slept a little and slumbred, but he was present: and if the tempter take the aduantage of a little negligence in the presence of a Pastor, how wil he bestirre him in his absence? what an haruest of tares must be reaped by that? It is sure the tempter will not be absent, neither monethmonth, nor quarter; and therfore the Pastor had need, not onelyonly to be still present, but also watchfull, to espie the state of his people, to helpe them out of sinne, and teach them to resist the tempter.

Vse. 4.Beware of tempting any to euill, or of withdrawing any from good: for this is a Satanicall practise. Our Sauiour Christ, when Peter disswaded him to goe to Ierusalem, said, Come behind me Satan: in which words he shewes, that none can tempt to euill, or from good, but Satan, or one led by him. So the Apostle Paul called Elymas, who sought to disswade the Gouernour from the faith, the child of the deuill, Act. 13.10. because, as Christ said of the Iewes, his workes he did. What a number of deuils are now in the world, continuall instruments of wickednes, alluring and drawing men from God and goodnesse? yea their trade is to allure vntounto euill, as those that drawe men to strumpets, and are bawds to that filthy sinne; so to ale-houses, and there prouoke them to drinke, and to excesse; those that draw men to ordinarie gaming houses; such as stirre vp mens spirits to reuenge; such as withdrawe men from Gods house, and good exercises; such as disswade from religion and strict courses; such as commend onelyonly loose and disordered mates for boone companions. In all these the speech is true, Homo homini daemon, one man playes the deuill with another. All of them are plaine deuils incarnate, tempters▪ and as the deuils company is to be auoided, so is theirs.

That we may be most vnlike vntounto Satan, we must be continually prouoking and moouing one another to louelove and good workes,Vse. 5. Heb. 10.24. and exhort and edifie one another, 1. Thes. 5.11. EueryEvery Christian must by holy example, and holy admonition bring one another forward in goodnes:Fowre motiues to stirre vp one another to good, as Satan doth to euill. if they be weake, to confirme them; if slow, to prouoke and quicken them; if astray, to reuoke and recall them. Hereunto consider these motiues: 1. 1Shall Satans vassalls exhort and perswade one another to euill, p. 73and be more diligent to helpe one another to hell, then we to set forward Gods worke, and help one another to heauen? 2. Consider the bonds betweene vsus and our brethren: 1. the bond of nature; 2all are one mold, and one flesh, and the law of nature binds vsus to pitie and releiue their bodily wants, and much more their soules, if we can: If their beast lay vnderunder a burden, thou wert bound to help it vp; but thy brothers soule is vnderunder the burden of sinne. A good Samaritan will not passe by the wounded man like the Priest and Leuite, but will step neare him, and hauehave compassion on him. 2. the bond of the spirit, which yet ties vsus nearer: for if we must doe good to all, much more to the houshold of faith: this bond makes Christians to be of one body, and therefore, as members of one body, to procure the good and saluation one of another: they are children of one father, brethren in Christ, who hauehave one faith, one hope, one food, one garment, and one inheritance: will one member refuse to impart his help, his life, his motion and gifts to another? 3. Consider the excellent fruit that ensueth this 3godly care of prouoking one another to good: he that conuerteth a sinner from going astray, shall saue a soule, Iam. 5.20. and, the fruit of the righteous is as a tree of life, and he that winneth soules, is wise, Pro. 11.30. 4. Consider these dull and backesliding 4times, full of deadnes and coldnes, wherein we see a generall decay of zeale, louelove, delight in the word, sinne bold and impudent, and piety almost ashamed of her selfe and name. Ah we hauehave great cause to quicken one another, as trauellers will call forward the weary and faint, and encourage them both to speed and perseuerance: & as souldiers will animate and encourage one another against the common enemy, so must we in our spirituall fight against sinne and Satan. The tempter is so much the more busie, because his time is short: and we must be the more diligent, because the time is so dead.

Came to him,]

Here may a question be mooued, How Satan came to Christ,Satan commeth to a man two wayes. beeing a spirit? I answer, Satan commeth two wayes, 1. Inwardly and more spiritually, and that either by suggestion, troubling the heart and vnderstanding; and thus he put into Iudas his heart to betray his Lord, Ioh. 13.2. or else by vision worketh vponupon the phantasie. 2. Outwardly and corporally, either by some instrument; as to Christ by the Scribes, Sadduces, Herodians and Peter; or else by himselfe in some assumed bodily shape. Now after what manner p. 74was Christ tempted? I answer: Howsoeuer some good men thinke Christs temptation was onelyonly in motion inwardly, and not externally and visibly; yet I thinke it was cheifely externally, and in a bodily shape assumed.

Their reasons for their opinion are two: 1. Because in the words following, the deuill shewed Christ all the Kingdomes of the world in a moment, which to doe in a corporall manner were impossible; and therefore it was but in motion and cogitation. But that is but to insist in the question; and when God shall bring vsus to that place, we shal see that euen this was done really, & not only in imagination. 2. Reason out of, Heb. 4.19. where it is said, that Christ was tempted in all things like vsus: now (say they) our temptations be inward by cogitations and suggestions: and therefore so was his. But this is much weaker then the former: for if he were in all things tempted like vntounto vsus, it is plaine he was externally tempted as we bee; Adam by Sathan in the externall shape of a serpent, Saul by Satan in Samuels shape; and it is the generall confession of witches, that their spirits appeare in an externall shape of cats, mice, &c.

Our reasons which probably conclude the contrary (for it is no fundamentall point, necessarily and stiffely to be held, because the Scripture is not plaine in it) are these:

Christs temptation externall and in a bodily shape assumed, for 4. reasons.1. As Satan in his combate ouercame the first Adam in a bodily shape, and externall temptation, so it is likely he came against the second Adam in some bodily shape: And that he thus exterternally assaulted him by outward obiects, is probable by these things in the text: 1. he spake often to Christ, and Christ truely spake and answered. 2. he said, Command these stones, not stones in generall, but either offering, holding, or pointing at them beeing reall stones, as M. Calvin saith. 3. he wills Christ to fall downe before him and worship him, euen by bodily & outward gesture, and citeth scripture for his second temptation. 4. he tooke him, and lead him to the pinacle of the Temple, by locall motion; neither was the second temptation in the wildernesse as the former was, but in the holy city Ierusalem, and on the pinacle of the Temple, as after we shall see. 5. Christ bids him depart. 6. how could he hurt himselfe by his fall, if it were onelyonly in vision.

2. The word foreign, doth imploy a corporall accesse; by which these temptations differed from the former, wherewith he was exercised in the 40. dayes of his fast: for they were lighter p. 75skirmishes, and leser on sets by suggestion sent out like scouts; but now he comes in person with all his strength, and thus he now came and not before.

3. Some good Diuines make difference between Christs temptations and his members, which giueth good light in this question; that whereas our temptations are chiefly inward, because they finde good entertainment in vsus, (our disposition beeing like a mutinous city, that is not onelyonly besieged with strong enemies without, but with false traytors within ready to betray it;) contrarily, Christs temptations, if not onelyonly, yet chiefely are externall, presented by outward voices and obiects to his outward senses; but presently, by the perfect light of his minde, and vnchangeable holines of his will, discerned and repelled, that they could not get within him, and much lesse to be mooued and affected with them.

4. This is an historie, wherin the lettet is so far to be kept as it is not repugnant to the analogie of faith, or true interpretation of other Scriptures: But that Satan should come bodily, or assume a shape, is not against the scripture, but confirmed in the example of Eue and Samuel.

If it be further asked in what bodily shape he came, here I am with the scripture silent. OnelyOnly he came not in a Monkish habit (as the grosse Papists say) because there was no such in vse in the world then, nor many hundred yeares after.Note. And yet it is obseruable, that themselues thinke this habit the fittest for the deuill, as indeed it hath beene since prooued: for neuer did the deuill in any habit so preuaile against Christ in his members, as in this Antichristian weed.

1. Note hence what mooued Satan thus to come, namely his owne voluntary motion and will, he came vnsent for:Christ came led of the spirit▪ Satan comes of himselfe. Christ comes not but led of the spirit, Satan comes of himselfe. And the same difference is to be obserued betweene them that are led by the spirit of God, and by this vnclean spirit. Those that are led by Gods spirit, whatsoeuer they be about, they will looke to the motion, what warrant they hauehave for it, whence it is, and whether it tends, whether they be led, or vndertake things of their owne head: they looke whether the thing be good in it selfe, whether good in them, whether conuenient in circumstances, whether it belong vntounto them: and hence they do it chearfully, and with a blessing on it. Whereas whom Satan caries, they looke for p. 76no warrant, they set themselues on worke, and execute their owne lusts, humours, and desires; yea in the things they doe best, they looke for no warrant; and therefore, if it be in any thing that is good, eueryevery thing is begun as with a left hand, they are without blessing and protection. See this difference betweene Ahab, and Iehoshaphat, 1. King. 22. Ahab saith, Let vsus goe vp to Ramoth Gilead; but Iehoshaphat said, I pray thee let vsus aske counsell of the Lord: and was there not as much difference in the issue? yes, Ahab was strangely slaine, a mighty man by chance drawing a bow hit into a ioynt of his armour, and slew him; but Iehoshaphat was marueilously deliuered. And therefore look to your warrant in your actions, aske your hearts whether you be led by the spirit, or come of your selues: and then you come of your selues, when either you hauehave no word, or attempt any thing against the word, seeing Gods spirit and word crosse not one another, and one neuer directs but by the other. So if you be crossed in your actions or attempts, cast an eye backe to that which mooued you to it, or whether you went by warrant, or vponupon your owne head. If you hauehave gone and the spirit not leading you, what could you expect but to be crossed?Act. 19.16.Acts 19:16 Looke on the 7. sonnes of Sceua, who would take in hand to cast out deuills in the name of Iesus; but beeing not led by the spirit, the euill spirit tooke aduantage on the want of their commission, and ranne vponupon them, and ouercame them, & preuailed against them, so that they fled out naked and wounded.

2. Note. Obserue the impudencie and boldnes of the deuill that thus visibly comes against Christ. Had he not heard the voice from heauen? or had he forgot it whilest it yet sounded? no, he begun all his temptations thus, If thou be the Sonne of God. Or did he doubt that he was the Sonne of God? no, the deuills confesse him so to be, Matth. 8. and he knew by all the prophesies and accomplishments, that Christ was he; the scepter was gone from Iudah, he was borne of a Virgin at Bethlehem, whom Iohn went before in the spirit of Elias; he knew the shepheards testimony, yea the Angels at his birth; he knew well he was the Son of God.Satan would assayle the son of God knowing him so to be, for fowre reasons. Quest. What? could it stand with his policie, so visibly to assaile the Sonne of God? Answ. 1. God in iustice besotted him, that against his knowledge he should encounter Christ for his owne ouerthrow. 2. Though …e knew, that Christ was he that should breake his head, and that he could not preuaile against p. 77him; yet his malice made him fearelesse, he would set vponupon Christ, whatsoeuer should be the issue, himselfe could be but condemned. 3. He would against his knowledge shew his malice to God in molesting and troubling his blessed Sonne: for here, and daily he sinneth the sinne against the Holy Ghost. 4. God hauing him in chaines so ouerruled his malice, as it should be turned against himselfe; and be a meanes to proclaime Christ in all ages, the promised seed who had broken his head.

He which thus emboldned himselfe to come against Christ, wil not feare to come to thee, be thou as iust as Iob, yea wert thou as innocent as the Lamb of God. It is Gods great mercy, that hee comes not so bodily and visibly to vsus as to Christ: we know, if God giuegive him leaue, he can possesse euen any of our bodies, as appeares in all those demoniaks: he can assume a body also to terrifie or delude vsus withall, if God suffer him, as we see in Sauls example. So in Gods iust iudgement, when men giuegive vp Gods seruice, and vndertake to bee agents for Satan, he giues power to the deuill to come to them in a bodily shape for his better familiarity with them, as to witches, and the like. It is Gods mercy that he comes not thus as he did to Christ, so ordinarily as he hath done in ignorant and Popish times; and we must pray, that euen in visible shapes he may neither terrifie, nor delude, nor grow familiar with vsus. But the light of the Gospell hath forced him to come to vsus more secretly and spiritually, by wicked motions and suggestions, partly from himselfe immediately, and partly mediately from others.

And seeing we cannot hinder his comming to vsus, we must be so much the more watchfull, that when he comes, he may find vsus prepared against him. For as we cannot hinder birds from flying in the aire, but we may hinder them from making nests on our heads: so we cannot hinder the flying motions of Satan, but we neede not suffer them to settle in vsus.

Quest. How shall I know when the tempter comes?

Answ. By obseruing these two rules: 1. Whensoeuer thou art perswaded to any thing that is euill,Two certaine rules to knowe when the tempter comes. then thou mayest know the tempter comes. Sometimes he perswades to sinne by extenuating it, why, it is but a little one, a grain, as light as a feather: now comes 1the tempter, Gods spirit neuer perswades that any sinne is little. Sometimes by the vtility & commodity of it; Oh it is profitable, by one oath or lie thou maiest be a great gainer, and why shouldest p. 78thou be so nice? but now the tempter is come: for the holy Spirit commaunds thee not to sweare at all, nor to lie for Gods greatest aduantage, much lesse thine owne: and, what profit is it to winne the world with the losse of ones soule? Sometimes from the pleasure of it: Wilt thou defraud thyselfe of thy pleasure? is it not as sweete as hony? why, thou art but young, thou mayest game, and sweare, and drinke, and be wanton: now thou hast an occasion of lust, take thy time, thou canst not hauehave it eueryevery day. But here the tempter is plainely come: for the Spirit of God would wish thee to remember, that for all these things thou must come to iudgement: &, that neither adulterers nor whoremongers shall enter into the Kingdome of God. Sometimes by remoouing the punishment and terror: Why who sees? God is mercifull, and easily intreated; you are a Christian, and no condemnation is to them that are in Christ Iesus, and repentance wipes off all scores. Here the tempter is come: for Gods Spirit saith, There is merciemercy with thee that thou maiest be feared: and, there is no condemnation to them that are in Christ Iesus: but withall, which walke not after the flesh, but after the spirit.

22. Rule. When thou art disswaded from any good belonging to thee, the tempter commeth; who as he can make vice seeme beautifull, so vertue to seeme vgly. He can disswade men from religion in great friendlines: 1. From a supposed impossibility; How canst thou (poore weakling) beare such a yoke? certeinly thou wilt neuer endure such strictnes, thou mayest set thy hand to the plough, but thou wilt soone looke backe, and prooue an Apostate. But here is a tempter come: for Gods spirit teacheth otherwise, that howsoeuer without Christ we can doe nothing, yet it is God that beginneth and perfecteth his good work in vsus, whose yoke is easie and his burden light. 2. From the great trouble and small necessity of it, from the disgrace it carries among men, and the contempt of such as preach and professe it. Here is the tempter come: for the Spirit of God teacheth, that he that denies Christ before men, shall be denied of him before men and Angels.

Further, he can disswade from diligent hearing the word, and from reading the Scriptures, because they be exceeding long, and hard to be vnderstood. Why, thine owne busines is such as cannot giuegive thee leaue euer to atteine any thing to the purpose, especially because deep knowledge of points belongs not but to Diuines; for an vnlettered and priuate man a little knowledge is best. Here is a tempter come: though he should speake in the voice p. 79of an Angel: for Gods Spirit bids priuate men search the scriptures, because they testifie of Christ; and commends priuate Christians, because they were full of knowledge.

Further, he can discourage the practise of piety, by suggesting, that to be strict in life is to sauour of too much purity, at least it will be counted but scrupulousnes & too much curiosity: and, If thou wilt be singular, and contemne and condemne all men but thy selfe, so will men deale with thee: Why, thou liuest as though men were to be saued by good workes, and not by Gods mercy. Here the tempter is come: for the Spirit of Christ neuer quenched smoking flaxe, but encouraged the care of walking in Gods wayes, though it be to walke in the straite way and narrow path that leadeth vntounto life.

Lastly, in all outward or inward temptations, let vsus looke to Christ, who hath sense of both, that he might be compassionate to vsus in both.

If thou be the Sonne of God, command these stones to be made bread.

In this first and fierce assault, consider two things:Satan aimeth at foure things in this first temptation. 1. the ground of it, If thou be the sonne of God. 2. the inference, Commaund these stones to be made bread, which is on a good ground to entice him to euill. In which temptation Satan aimes at fowre things directly. 1. To impugne Gods truth, and word, and that notable oracle from heauen, testifying that Christ was the Sonne of God. 2. To shake the faith of Christ: Satan knew well enough he was the Son of God, and he makes not this a question, as though he would be instructed in it; but that he would make Christ doubt whether he was the Sonne of God. And note how cunningly he ties his policies together, as he did against the first Adam; he calls Gods word into question, which is the ground of faith; which if hee can bring out of credit, faith failes of it selfe. 3. Because of his present estate, to doubt of his fathers prouidence; and because of his great hunger and want of meanes to supply it, to call his own Diuinitie into question. 4. To vse vnlawfull meanes to releeue and sustaine himselfe.

In these particulars, standeth the drift of the temptation. As for that which the Papists generally say, that it was to bring Christ to the sinne of gluttonie, by which (they say) the first Adam fell; there is no sense so to thinke: For 1. Christs answer, which was directly fitted to the suggestion, tended nothing to the sinne of p. 80gluttonie. 2. Gluttonie is an excessiue eating of more then needs; whereas Sathan desires no more then that Christ would at his desire eate, to the necessarie sustaining of nature: it is no great gluttonie to eate a peice of drie bread in extreame hunger; belly-gods and gluttons satiate themselues with other more pleasant and delicate dishes. Let vsus therefore know, that the proper end of this temptation, is distrust in God, in his word, and sufficient and due meanes to releiue his present estate.

If thou be the Sonne of God] that is, the naturall Sonne of God, equall in power, the delight of the Father, as the voice pretends, then doe this that I may beleeue thee; els deceiue not thy selfe, because of the voice from heauen, thou art but a pure man.

Doctr. 1.Note how Sathan doth directly oppose himselfe against the word of God.Satan directly opposeth the word of God. God had said Christ was his Sonne, Satan knewe it, and after confessed it; yet against his owne knowledge he calls it into question, although hee had seene it confirmed by two strange signes from heauen, of which we hauehave spoken. The like was his practise, when he set vponupon Eue; saying, What? hath God said thus and thus? why? he knewe God had said it, and that in the day they should eate, they should die: and yet he labours to make them doubt of that trueth, which both he and they knewe too well. This was euer his practise.

Reasons. 1.1. Because of his great malice to God, who hath eueryevery way set himselfe to confirme his word, that his owne truth might shine in his word to all the world. Therfore he hath outwardly confirmed it by many powerfull, and glorious miracles, such as the deuil could neuer make shew of; as raising the dead, the standing and going backe of the sunne, the diuision and standing of the sea and riuers, and the bearing of a Virgin: and inwardly, his holy Spirit perswades, testifies, confirmes, and sealeth vp the word in the hearts of Gods children, 1. Ioh. 2.20. 2. Cor. 2. Now to make God a lyer, and to shew himselfe most contrary to the Holy Spirit, he contradicts, and opposeth, stormeth and rageth.

22. He hateth the word of God, because it is the greatest enemie to his Kingdome, eueryevery way resembling God the author, and carrying his image. It is light, and no maruell if the Prince of darkenes resist it; it discouers his subtilties, and fenceth the Christian against his pollicies; it discerneth spirits, that let him come as an Angel of light, he shall be vncased. As he preuaileth in darknes, so he worketh in impuritie; now here the word resembling p. 81God himselfe crosseth him; it is pure in it selfe, and a purifyer, as Christ saith, Yee are cleane by my word. Further, his cheife power beeing in the sonnes of disobedience, and in the hearts of infidels, here also the word clips his wings, beeing the word of faith: and Ioh. 17.20. Christ prayed not onelyonly for his disciples, but for all those that should beleeue in him by their word. In a word, seeing he exerciseth his cheife power in the sonnes of perdition, who are giuen him to rule at his will; here the word is his enemie, because it conuerteth sinners, and saueth soules, called therefore a word of saluation.

3. Hee opposeth Gods word through the malice he beareth Gods children: for he euer opposed true professors,3 casts them into prison, and would neuer let them hauehave a good day in the world, if he might hauehave his wil, and followes them with temptations, and with outward afflictions. But this is the sword of Gods mouth, and the sword of the spirit, by which they cut through his temptations, and make them forcelesse: it is that which comforts them, and sustaines them in their troubles, and directs them happily to heauen, so as no way he can hauehave his will of them.

4. It stands him in hand to oppose Gods word:4 for his long experience hath taught him, that so long as men hold to the word, they be safe enough vnderunder Gods protection; and hee could neuer winne his captaine-sinners to such high attempts in sinne, were it not that he had first shaken the truth of Gods word out of their hearts. How could he hauehave brought Pharaoh to such obstinacy against God and his people, as to say, Who is the Lord? and, I will not let Israel goe: but that he had brought the word in Moses and Aarons mouth into contempt, further then the sting of the miracles forced him. When Saul had once cast off the word of the Lord, Satan lead him as in a chaine, to hunt Dauid, to throwe a dart at Ionathan, to seeke to the Witch, against whom himselfe had enacted a seuere law. The like of Ahab, Herod, Nero, Domitian, &c.

5. The word of God is the sentence and rule of righteousnes,5 which condemneth Satan; and therefore no maruell if he cannot endure it, and wish it false, and louelove it no better then the bill of his owne condemnation and death eternall.

It is a note of a man foyled by the temptation of Satan, and of a deuillish spirit, to call Gods word into question;Vse. either to deny it as false, or doubt of it as vncertaine; either of which if Satan can p. 82perswade vntounto, he hath his wish: for he knowes they are no subiects to God that will not acknowledge his scepter, but doubt of the rod of his mouth: he can easily blindfold them, and lead them whether he will, that denie the light: he can easily vanquish them, and lead them captiue to all sinne, if he can get them to cast away their weapons. Yet what a number of men hath the deuill thus farre preuailed with, in this violent kind of temptation? Some call in question whether the Scripture be the word of God, or no; swarmes of Atheists, and Macheuillians, that hold the word but an humane deuise and policie; which is to open a doore to all carnall and bruitish Epicurisme, and to confound man and beast together. Others doubt not of all, but of some bookes: and others not of some bookes, but of some places of the holy Scripture. But we see that Satan would hauehave Christ, but to denie or doubt of one sentence: and what Eues calling into question of one speach of God brought on all our necks, all we her posteritie feele. And it is in our natures, when God speakes plainely against that sinne, we make ifs, and peraduentures at it, and so turne it off. As for example: 1. Our Sauiour teacheth plainly, that whosoeuer are of God heare his word, and his sheepe heare his voice. Either men must beleeue it, or denie it: and yet how few can we perswade conscionably to heare the word? all who must plainely either make the voice of Christ false, or themselues none of Gods, none of Christs sheepe, for not hearing it. 2. Our Sauiour saith expressely, He that heareth you, heareth me, Luk. 10.16. and that God speakes in the mouthes of his Ministers, 2. Cor. 5.20. and that they hauehave an heauenly treasure in earthen vessels. But how fewe are of this minde? neuer did any heathens so despise the voice of their Priests, and the answer of their Oracles, as Christians in generall despise our voice, in which God and Christ professe they speake. 3. Christ plainely saith, this word is the immortall seed of our new birth, the sincere milke to nourish the soule, the bread of life, heauenly food. But who beleeue him? for generally men hauehave no appetite, no desire to it, and can well be content to let their soules languish in grace, and be staruen to death. And whereas they would goe as farre or farther into other countries as Iacob and his sonnes into Egypt, when there was no corne in Canaan, to supply their bodies with food, this they will not stirre out of their doores for.

Well, take heed of calling diuine truths into question, stand not in them vponupon thy reason and vnderstanding, which are but p. 83low and shallow, suspect them in things thou canst not reach rather then the truth of Scripture, and make good vse of these rules. 1. In the rising of any such temptation, know,No diuine truth to be called into question for 3. reasons. that Satan seekes aduantage against thee, and would bring thee into the same condemnation with himselfe, by the same sinne and malice against God. If he durst thwart so diuine a truth, so strengthned from 1heauen, and that to Christs owne face, he dares and will contradict Gods word to thee. 2. Consider, if thou sufferest Satan to 2wrest away the credit of any part of diuine truth, or the word of God, what shall become of all our religion, and the ground of our saluation; all which is laid vponupon the truth of the word, of all which our Sauiour saith, that not one iot of it shall faile. 3. Know that by yeelding a little to Satan herein, God in his iustice may 3giuegive thee vp to such strong delusions, as the deuill himselfe cannot be so besotted as to beleeue. See it in some instances. Satan beleeues there is a God, and trembleth, saith S. Iames; and yet he so farre deludes a number, as their sottish hearts say, There is no God, Psal. 14.1. Satan knowes there is a day of reckoning and iudgement, as the deuills confessed, Art thou come to torment vsus before the time? and yet he so besotteth and blindeth others, that they make but a mocke of all, as those in Peter, who mocked and said, Where is his comming? 2. Pet. 3.1. Satan knowes, that God is all an eye, to whom day and darkenes are alike: yet in tempting men to secret sinnes, he will make them say, Tush, who sees vsus? can God see through the thicke cloud? The deuill knowes, that God is iust and will not take the wicked by the hand; and yet he makes the sinner beleeue his case is good enough, beeing a most graceles man; and makes one wicked man say of another, as in Malachi, We count the proud blessed, &c. The deuill knowes, that he that goeth on in sinne, shall not prosper; yet he makes the sinner, who turnes from the word, to beleeue he shall prosper.

As this temptation aimed to ouerthrow the word of God, so also the faith of Christ in that word, namely to bring him from his assurance that he was the Sonne of God. Whence we may learne, that,

Satan in his temptations against all the members of Christ,Doctr. 2. aimeth to destroy their faith. This Christ himselfe witnesseth,Satan in all temptations seekes to ouerthrow the faith of men. that Satan desired to winnow the Disciples, but himselfe prayed that their faith might not faile, Luk. 22.31. 1. Thess. 3.5. for this cause when I could no longer forbeare, I sent Timothie, that I p. 84might know of your faith, least the tempter had tempted you in any sort. And hence his continuall practise is to bring men to the extreams of faith, in aduersity to despaire, in time of prosperity to presumption.

Reasons. 1.1. He maligneth faith, as beeing a speciall gift and marke of Gods elect, because it is giuen to them onelyonly, and to all them, and therefore is called the faith of Gods elect, Tit. 1.1. and to faith is the worke of regeneration ascribed,2 Act. 15.9. 2. All Satans temptations tend to breake off the couenant and communion betweene God and his children, and therefore must in speciall manner aime against faith: for by faith we are made the Sons of God, Gal. 3.26. & God espouseth & marrieth vsus vntounto himselfe by faith, Hos. 2.20. & by faith we are brought into the grace by which we stand. 3. He knowes that faith is our sheild, wherby we both keep off the fiery darts of Satan,3 and quench the same, and that faith is the victory whereby we ouercome the world: this is it that makes all his temptations forceles: for, though we hauehave no power of our selues to withstand him, yet faith gets power from Christ, and layes hold on his strength, which quells all the aduersary-power of our saluation. We stand by faith, saith the Apostle; and Satan sees the truth of Christs speach, that the gates of hell shall neuer preuaile against it. He hath reason therefore to labour to weaken it, and to root it out (if it were possible) out of the hearts of men, and out of the world.4 4. All his temptations bend themselues to cut off and intercept the course of Gods louelove, and his fauours to his children: hee bursts with enuie at the happinesse of the Saints. But vnlesse he gaine their faith, he cannot interrupt this; for by faith, as by an hand, we receiue Christ himselfe giuen vsus of the Father, Eph. 3.17. and with him all his merits, and all things belonging to life and godlines. We receiue the promise of the spirit by faith, Gal. 3.14. yea the presence of the Spirit, who dwels in our hearts: by faith we receiue the hope and hold of our blessed inheritance hereafter, Gal. 5.5. And whereas Satans continuall drift is, to estrange God and vsus, faith only crosseth him, by which we hauehave entrance and boldnes to the throne of grace by our prayers, to speake vntounto God freely as to our father, Eph. 3.12. Hebr. 10.22. yea, to aske what we will, and obtaine not onelyonly all corporall blessings good for vsus, but also the sanctified and pure vse of them; whereas the vnbeleeuer corrupts himselfe in them continually. 5. Satan well knowes,5 that faith is the ground of all obedience, without p. 85which the word and all Gods ordinances are vnprofitable, Heb. 4.2. without which there is no pleasing of God, Hebr. 11.6. in any thing: for whatsoeuer is not of faith, is sinne. Hath hee not reason then to assay by all his strength, to take this hold from vsus? Doth not he knowe, that the foundation being ouerthrowne, the whole building must f…ll, and the roote ouerturned, all the tree and branches come downe with it? Seuer a man from his faith, he tumbles in impietie and vnrighteousnes, hee is odious to God in all things, Satan …ramples vponupon him, and leads him at his will. From all which reasons we see, that Satan especially in temptations aimes at our faith, as he did at Christs.

Those who neuer felt any temptation,Vse. 1. but euer beleeued, and neuer doubted (as they say) neuer had faith:No temptation, no faith. for neuer had any man true faith, but it was assayled most fiercely: neuer was faith laid vp in the heart of any child of God, but the combate between nature and grace, faith and frailtie, flesh and spirit, was presently proclaimed. Eues faith was wonne from her quickly: Abrahams faith was mightily assailed, which because in such a combate he retained, he was renowned and stiled the father of all the faithfull, and faithfull Abraham: Moses his faith was shaken, and his great sinne was vnbeleefe: Iob in his miserie was many waies assailed to distrust God, as his words import, If hee kill me, I will trust in him still: and Satans aime was, to bring him to blaspheme God, and die.

As the deuill laboureth most against our faith, so should we most labour in fortifying it.Vse. 2. Policie teacheth men to plant the most strength at that fort or part of the wall,Because Satan most oppugneth our faith, we must most fortifie it. where the enemie plants his greatest ordnance, and makes the strongest assault. And nature teacheth vsus to defend all our parts but especially our head and heart, and such like vitall parts: the very serpent will saue his head so long as he can, by naturall instinct, whatsoeuer become of other parts. Our cheife fortresse is our faith: we hauehave no grace but is worth preseruing and sauing; yet of them all, Faith is as it were the Head and leader; it sends the vitall spirits of heauenly life to the whole man. Let grace therefore teach vsus to saue this grace, which is the heart of a Christian aboue all the rest, and to beware of the least pricke or cracke in it, which is dangerous. A man may receiue great gashes and wounds in his armes, and thighes, or exteriour parts, and recouer it well enough: not so in the heart or braine. Though thy comfort, ioy, feeling, yea and fruits may faile, take heed thy faith, thy root faile not. This is that which the Apostle p. 86Peter exhorteth, 1.5.9. —whome resist stedfast in the faith: wherein if a man sit not very fast, Sathan will soone vn-horse him.

And of all others let afflicted and humbled soules lay hold, and make vse of this exhortation; for Satan doth with so much the more violence assault them, as he findeth it easier to preuaile with them: for well he knowes, that howsoeuer they heartily detest all other sinnes, and much adoe he hath to bring them to his lure in other, yet their spirits beeing oppressed and wounded by the sense of sinne, and Gods dispeasure for it, he findes them inclinable enough vponupon eueryevery triuiall temptation to despaire; and so makes a wide breach by their improuidence, watching narrowly all other things, but not that which they ought most of all, and which Satan most of all impugneth.

Quest. How may I strengthen and stablish my faith?

Answ. By obseruing these few directions:

3. Generall directions for the fortifying of faith.I. Consider the excellency of this grace: for those onelyonly that know it, are in louelove with it, and will vse meanes to preserue and increase it. And this excellency appeares in these branches: 1. It 1is the first stone to be laid in Christianity, called a subsistence or foundation, Excellencie of faith in 4. thingsHeb. 11.1. from whence also Christians are styled, 1. Cor. 1. and, the houshold of faith, Gal. 10.6. of which Christ himselfe hath vndertaken to be the author and finisher, and hath appointed all his ordinances to breed and perfect it in the hearts of all that shall atteine the end of it, which is saluation, namely the word of faith, Rom. 10.8. the sacraments the seales of faith, chap. 24 11. and the prayer of faith, Iam. 5.15. 2. It is the beginning of our blessednes: Ioh. 20.29. Blessed is he that hath not seene, and yet beleeueth: It espouseth vsus to God and Christ, and ascerteineth vsus of the marriage day: It honoureth God, as Abraham by beleeuing gaue glory to God, and makes vsus witnesse that God is true, which is not more honour to God then our selues, Ioh. 3.33. 3. All our 3strength is from faith: Heb. 11.33. by faith the Saints subdued Kingdomes, and were strong in battell: faith is the victory whereby we ouercome the world: by faith we stand: A graine of it can worke wonders, and what then can strong faith? It drawes vertue from Christ, who himselfe was foyled by it in the Syrophenissan. All things are possible to it, Mar. 9.23. GiueGive Peter faith, he shall 4not sinke, but shall walke on the sea, Matth. 14.29. 4. All our present comfort is from it; peace with God, and peace in our p. 87consciences, Rom. 5.1.2. comfort in afflictions; it beareth great weights vncrusht, it selfe beeing foreign, a sound and sure foundation. According to the measure of faith, is the measure of all other graces and comforts. As a man beleeueth, so he obeyeth, loueth, prayeth, and is heard. Yea not onelyonly the measure of grace here, but of glory hereafter is proportioned to the measure of faith. And is it not worth preseruing and increasing?

II. Vse meanes to increase and strengthen it, and they be these:Means of fortifying faith, 4. 1. Acquaint thy selfe with the word of God, often read, repeated, preached, meditated, and conferred on: this is the word of faith, 1and eueryevery thing is fed and preserued by that whereof it is begotten; and the often hearing, reading, meditating, and conferring of it doth fixe and digest it, and makes it at hand to comfort the weary hands and weake knees. And we must not onelyonly frequent the audible, but also the visible word, that is, reuerently and conscionably vse the blessed Sacraments, which are signes and seales of Gods fauour, and our faith. Those that say they beleeue, and yet neglect the word and Sacraments, deceiue themselues: for there is nothing to saue, where is no meanes of sauing: A man cares not greatly for an empty chest. Neither can faith stay where she sees not her selfe respected. Oh take heed of Satans subtilty, who to hold men in infidelity withholds them from vision, and to starue mens soules intercepts their food: And in comming to the word, consider the excellent promises that are made to faith, and take speciall notice of places which may batter the deuills temptations to vnbeleefe.

2. Obserue the tokens of Gods louelove and fauour towards thee; 2and, because no man knowes louelove or hatred by things before him, labour to find it in spirituall things, how much thy heart loueth him, which is a reflexion of his louelove, what ioy of the spirit, what assistance in former trialls, what strength, patience, issue and vse of them thou hast. Experience of God is a strong prop, when the soule can gather from former time a cōclusion of Gods presence, and aide for time to come: So did Dauid, Psal. 23. vlt. and 1. Sam. 17.34.37. and Psal. 143.4.5. and 77.7. to 13. Hath the Lord forgotten to be mercifull, and shut vp his louing kindnesse in vtter displeasure? I said this is my death: yet I remembred the yeares of the right hand of the most High, I remembred the workes of old. And how iustly doe some faint in trouble for want of obseruing the wayes p. 88of God with them in former trialls and deliuerances?

33. Labour to get, and keep the assurance of thy adoption: for then the gates of hell shall not preuaile to hurt thee. The former, by the witnesse of the Spirit, which will alway vphold vsus in afflictions, if our care be not to grieue and quench him: So long as the spirit of consolation possesseth the heart, what sound comfort can be wanting? but if he depart in displeasure, neither can our faith or comfort be long vpheld. The latter, by keeping good conscience: for faith and good conscience stand and fall together: an accusing conscience weakens faith, and destroyes boldnes, that we dare not come neere vntounto God; wheras contrarily our election is made sure by good workes, 2. Pet. 1.5. and by the fruits of the Spirit. It stands vsus in hand, if we would stand against Satan in the day of triall, to take heede of admitting any thing against our conscience: which the Apostle compares to a shippe fraughted with precious wares, such as faith, louelove, ioy, with other graces: Now if we cracke our shippe of conscience, we make shipwracke of faith and the other graces, which good conscience had preserued.

44. Faith beeing the free gift of God, who is the author and finisher of it; a means to stablish it is feruent and continuall prayer, as the Apostles knew well enough, Luk. 17.5. saying, Lord increase our faith: and that good man, Mar. 9.24. Lord I beleeue, help my vnbeleefe. Christ praies for the not failing of thy faith, wilt not thou pray for thy owne?The least faith can pray for more. A speciall marke of the least measure of faith, is, that it can pray for more.

III. When thou feelest Satan assalting thy faith, and hiding from thine eyes the louelove of God, then set before thine eyes Gods gracious promises made, and to be made good to thee in Iesus Christ; both because 1. of the generality of them, which run without excepting thee, if thou doest not except thy selfe; as also, 2. because they are built and grounded, not vponupon thy sense and feeling, but vponupon Gods vnchangeable louelove; as also, 3. because he hath commaunded thee to beleeue. Obiect. Oh, but would you hauehave me beleeue, when I feele nothing but corruption in myselfe, and correction and displeasure in God? Answ. Yes: for faith must be where is no feeling, and may bee: one thing is the beeing of a thing, another the discerning of it. Doth not the sunne shine, though a cloud or some other thing be betweene our sight and it? Nay, then when sense and feeling cease, faith beginnes her chiefe p. 89and most glorious worke. Was it not Abrahams commendation, that he beleeued against beleefe, and hoped against hope? when all nature and sense was set against him, he held the word of promise against sense and nature. Nay, our blessed Sauiour, in whom was no grudgings of infidelity, but assured faith in his father, yet in respect of his present sense and feeling cryed out. My God, my God, why hast thou forsaken mee? Dauid beleeued in the word of God, and not his eyes; and so must thou, that thou hearest God speake, and not that thou seest. Thomas when he would beleeue no more then that he saw and felt, our Sauiour said to him, Be not (so) faithlesse, but faithfull.

In the strongest encounter waite still till Christ come to ease thee, he is not farre off, and commit thy selfe in weldoing into his hands as into the hands of a faithfull Creator; say with Hester, I will goe to the King, if I perish, I perish; it may be he will reach out his scepter graciously, and I shall liue; but if I must needs perish, I will perish vnderunder the wing of my Lord and Husband.

So much of Satans second drift in the first temptation. In the third place he seeketh to make Christ doubt of his Diuinity, and call in question whether he was the Sonne of God, or no, from his present necessity: as if he had said, Seest thou not in what famine and need thou art? thou hast fasted here these 40. dayes of my knowledge; What is become of thy father, and of his prouidence, whose Sonne thou art proclaimed? Is this the care thy father hath of thee? Doth he thinke thou canst liue of aire, or feed of winde, or digest stones? Art thou (weake creature and staruen) he that must preuaile against the gates of hell? Art thou the Messiah, that hast not a morsell of bread to put in thy mouth? No, if thou wert the Sonne of God, he would care a little more for thee: no naturall father that had a drop of affection, would leaue his child so destitute. Whence we may learne, that

Satan seeketh to make the members of Christ (as well as the Head) call in question their adoption and saluation,Doctr. 3. Satans drift is to make men call in question the truth of their adoption in their trialls.for present aduersitie and want. A notable instance hereof we hauehave in Iob, whom when the deuill by Gods permission (to bring him to blaspheme God) had robbed him of his goods, had slaine his children, had afflicted his body with most painefull and loathsome botches; then he sets vponupon him, and sets all his friends vponupon him, to make him beleeue that God also is his enemie, & hath brought his sinne vponupon his head. And this he taught his instruments, the p. 90wicked rulers, or rather raylers, Matth. 27.41. when Christ was in most extreame torments, and terrours of body and soule, hanging on the crosse, they said in scorne, If he be the Sonne of God, let him come downe from the crosse, and we will beleeue on him: Hee trusted in God, let him now deliuer him if he will hauehave him: for hee said he was the Sonne of God. As if they had said: Is not this a notable deceiuer to say he was Gods Sonne, and now is in extreame danger, ready to perish shamefully, and no hope of any deliuerance? If hee were the Sonne of God, would he suffer him to perish? So it is his ordinarie temptation to any beleeuer: Doest thou not see thy selfe poore and despised, in want and sorrow? Seest thou any one signe of Gods fauour? Art thou not depriued almost of all the pleasures of the world? Seest thou not that God cares for beasts and foules, which he feedeth in due season, but thou art neglected?

Reasons. 1.1. This comes to passe, because of Satans malice towards God himselfe; he would not onelyonly falsifie his word, who hath said, that No man knoweth louelove or hatred by all the things afore him, Eccles. 9.1. but also impeach his prouidence and care ouer his children, who whatsoeuer their outward estate seeme to be, are still as deare vntounto him, as the apple of his eie; and when they be as most vnknown, yet are they knowne.2 2. Because of Satans malice to pietie and religion, which by this meanes he seekes to chase out of the earth: for the world keeps it vnderunder, and commonly it riseth to no great matters. Now if God respect it not neither, who would be godly? what profit were it to serue the Lord? 33. Satan herein hath much strength from our owne corruptions, and ploweth often with our owne heifers: for we desire rather to walke by sense then by faith: we hardly beleeue without pawnes and pledges; eueryevery man trusts his owne eyes, and thinks wisedome good with an inheritance. Hence his temptation finds the easier entrance and better entertainment. 4. Satan euer in these temptations hath a further reach then he shewes,4 namely that he may hence perswade men to some vnlawfull meanes to releeue themselues, and better their estate; no longer to depend vponupon God, who hath cast off the care of them; but to shift for themselues, and (as hee mooued Christ himselfe) to make stones bread.5 5. Sathan hath gotten no small aduantage against Gods deere children by this kind of temptation, & brought them to take their owne wayes, as if God had quite forgotten them. Abraham thought God had left him to the cruelty of the Egyptians, and that there was no way to helpe him, but by lying, p. 91and teaching his wife so to doe also. Lot was so enuironed by the Sodomites, as to auoid their fury he saw no way, but to offer his daughters to their abuse and filthinesse. Dauid was so hunted by Saul, as he must shift for himselfe by faining himselfe madde. An heart now cleaning vntounto God, and resting in his assured louelove and prouidence, would hauehave waited till God had come vntounto it, and not turned it selfe to carnall counsels.

This condemnes their follie,Vse. who iudge themselues and others by outward things, which fall alike to all: who may see by this, what spirit it is that suggesteth them. It is a delusion of Sathan, and generall in the world, to make men deeme themselues and others happy, and in Gods fauour, because they prosper in the world, and Gods people infortunate, because the world crosseth them for the most part. For:

1. By this conclusion Christ himselfe the Sonne of God, who had all his fathers louelove powred vponupon him,Outward things make neither happie nor vnhappy: fowre reasons. should hauehave been most hated of his father, and a most vnhappy creature: He was in want of house, of mony, of friends, of food; the world had no malice in it, which was not cast vponupon him: and he was not onelyonly forsaken of men, but in such distresse on the crosse as he complained he was forsaken of God. And yet all creatures were not capable of that louelove wherewith his Father loued him, when he loued him least.

2. Neither the testimony of Gods louelove, nor the dignity of his children stands in outwards things, nor in the abundance of worldly comforts: for then the rich glutton should hauehave been far better then Lazarus; Abraham, Isaac, Iaacob, who for famine were glad to flie their countrey, should bee in lesse grace with God, then the wicked Kings to whom they went. The Apostles, who were the lights of the world, who were in hunger, thirst, nakednes, buffeted, without any certeine dwelling place, reuiled, persecuted, accounted as the filth of the world, and the offscouring of all things, should hauehave beene in no better account with God then with men. The Saints in Heb. 11.36. to 39. who were tried by mockings and scourgings, by bonds and imprisonment, were stoned, hewne asunder, tempted, slaine with the sword, wandred in sheep-skins, &c. beeing destitute, afflicted, and tormented, should hauehave lost both their dignity in themselues, and their fauour of God. But they lost neither of these: For the same text saith, that the world was not worthy of them, beeing men of p. 92such worth, and that by faith they receiued a good report, namely from God and all good men.

3. The beauty of Gods children is inward: that which argueth Gods louelove, is the gift of his Sonne, faith, hope, a ioyfull expectation of the future inheritance. 1. Ioh. 3.1. Behold what louelove the Father hath bestowed vponupon vsus, that we should bee called the sonnes of God. In which words, the Apostle calleth our eyes backe from beholding earthly dignities and prerogatiues, which we are euer poa…ing into, and hauehave hawkes eies to see into the glory of the world: But hee would hauehave vsus behold Gods louelove in other things then these, namely in the inward notes and markes of Gods children. And here is a maine difference betweene that louelove which comes from God as God,Difference betweene the louelove of God, as God, and of God as a Father. and that which commeth from him as a Father; between that which he bestoweth on his enemies, and that which he bestoweth on his sonnes; that which bond-children receiue, which are mooueables, and that which the sonnes of the free-woman receiue: for this is the inheritance: let Isaac carrie that away, and no scoffing Ismael hauehave a foot in it.

4. Whereas Satan from crosses, losses, afflictions, anguish, and durable sorrowes perswades that men are not Gods children, the Apostle (Heb. 12.6.8.) makes a cleane contrarie argument, that afflictions and crosses are signes of Gods louelove rather then of hatred, and markes of election rather then of reiection: Whomsoeuer the Lord loueth, he chasteneth, and scourgeth eueryevery sonne hee receiueth. If ye be without correction, whereof all are partakers, then are ye bastards, and not sonnes. And, 2. Tim. 3.12. All that will liue godly in Christ, must suffer persecution: the world must reioyce, while they must be sorrowfull, and cannot but hate them because they are not of the world. It is the condition of Christian hope, that those who will be conformable to Christ in glory, must be conformable to him in his sufferings.

Rules to withstand this dangerous temptation.

Rules to confirme the heart in the louelove of God, notwithstanding outward crosses.1. Rule. Labour to confirme thy selfe in the assurance of thy adoption, which Satan would hauehave thee stagger in, as Christ here: and if thou beest assured thou art Gods child, it will drawe on an other assurance; namely, that God will be carefull of thee, to releeue thy want, and deliuer thee in thy distresse, whose louelove surpasseth the louelove of most naturall Parents to their children; as appeareth, Isa. 49.15. Can they that are euill, giuegive their children good things? how much more shall God our heauenly Father p. 93giuegive good things to his children, which he seeth good for them? Quest. How shall I confirme my selfe in my adoption? Answ. By thy resemblance of God, as the natural child is like his naturall father. In Adam we lost the excellent image of God, let vsus labour now to finde it restored in the second Adam. Means to confirme to a mans selfe his owne adoption, 3.1. Examine the life of God in thee, who art naturally dead in sinne: the breath of this life is heauenly thoughts, meditations, affections: the actions of this life are spirituall growth, and increase in grace and vertue; 1Christians duties in generall and speciall: the maintenance of this life, is the hungring and thirsting after the heauenly Mannah, and water of life, the word of God: the verie beeing of it, is our vnion and communion with God by his Spirit, which is as the soule to the body. 2. Examine the light of God in thee: for he is light, 2and in him is no darkenesse; and if thou beest his child, thou art one of the children of light. As thou growest in vnderstanding what the will of the Lord is, so thou growest in this image, and art like vntounto Christ thy elder brother, vponupon whome the Spirit of wisedome and vnderstanding, the Spirit of counsell & strength, the Spirit of knowledge and the feare of the Lord doth rest, Isa. 11.2. whereas on the contrary, these two things goe together; as in the heathens, darkenes of vnderstanding, and estranging from the life of God, Eph. 4.18. Wouldst thou be confirmed in assurance that thou art Gods child? then labour for this part of his image, which is renewed in knowledge, wait at the gates of wisedome, shut not thy heart and eyes from the beames of this blessed light. 3. Grow vp in holinesse and righteousnesse, as God himselfe 3is not onelyonly free from all euill, but infinite in goodnes, most iust, most holy: and as he letteth his light shine before men, so must thou let thy light shine before men, that they may see thy good workes, Matth. 5.16. 2. Cor. 7.1. cleanse you selues from all filthines of flesh and spirit, that ye may growe vp to full holinesse. This holinesse must not onelyonly fence the heart from vncleannesse, but the eye, the eare, the mouth, the hands and feete, and all the members, when they be ordered according to the word prescribing rules for them all.

2. Rule. When thou feelest grudgings of diffidence arise, and Satan will vrge thee how thou canst thinke thy selfe respected of God, beeing beset with such a world of trouble, and almost drowned in a sea of vexations, without bottome or banke; Now call to minde and set before thee Christs blessed example, in whom as p. 94in a glasse, thou maiest see the sharpest of thy sorrows in any kind, not onelyonly sanctified and sweetned, but mingled with admirable louelove of his father. What euill befalls thy body and soule, or thy estate inward or outward, which hee hath not borne and broken, and yet neuer the lesse loued of his Father? Thou wantest comforts of body, house, land, meat, money; he had not a foot of land, not a house to hide his head in, not any money till he borrowed of a fish, not a cup of cold water till he had requested it of the Samaritan, who would giuegive him none. Thou wantest friends, respect in the world, yea where thou well deseruest, yea where thou mightest iustly expect it: Remember it was his case; his friends became his foes, his scholler a traytor, the world hated him causeles; he came to his owne, and his owne receiued him not; he was without honour in his owne countrey, he had euill repaid him for good; he wept ouer Ierusalems miserie, but Ierusalem laught at his. Thou wantest peace of conscience, canst not see a cleare look from God, nor feele any ease from the sting of thy sinnes, thy sorrowfull mind dries vp thy bones, all outward troubles are nothing to this: But remember that neuer was any so loaden with the burden of sinne as Christ, when his bitter torment expressed such words as these, My God, my God, why hast thou forsaken mee?

3. Rule. From these crosses, by which Satan would driue thee from God, labour to see how neare and graciously God draweth towards thee;Sundry waies of God drawing neere his saints in their troubles. and thus beate him with his owne weapon. 1. The Lord helpeth forward our saluation by them, beeing sowre sauces to bring vsus out of louelove with our sweet sinnes, and of this euill 1world: plowing of ground kills the weeds, and harrowing breaks the clods: they be the Lords sharpe salues to draw out our secret corruptions, and the Lords sope to wash foule linnen white: they be the Lords vshers to teach vsus his statutes; to teach by a little smart both what thou hast deserued in the life to come, and what Christ hath suffered for thee in bearing the whole punishment of all thy sinnes; to teach thankefulnesse for contrary blessings; by pouerty, sickenesse, trouble, men learne to bee thankefull for wealth, health, peace: to teach pity and compassion towards the misery of others: to teach circumspection in our waies, and more 2care of obedience to all Gods commandements. 2. The Lord by crosses trieth and exerciseth the faith, patience, and sincerity of his seruants, whether they will hold out as Iob: for as a man by wrestling knowes his owne strength better then before, so is it p. 95here. 3. The Lord is neuer nearer his children then in trouble, in fire and water, in sixe troubles and in seauen, to support them with strength and patience, to giuegive a blessed issue and vse, and turne it to his owne glory in their mightie deliuerance, and to their best; all things are turned to their best, to recompense their light afflictions with an eternall weight of glory. As Christ said of Lazarus, This sickenes is not to death, but that God may be glorified, Ioh. 11.4. so we may say, This pouerty, losse, disgrace, &c. is not to the vtter vndoing of a man, but that God may hauehave glory in his deliuerance and glorification.

So much of the third drift of Satan in this first temptation: now of the fourth. In that the deuills last drift in it is, to hauehave Christ in his want and hunger, to vse an vnlawfull meanes of supplie, note, that,

It is an ordinary instigation and temptation of the deuill,Doctr. 4. or a deuillish spirit,To vse vnlawfull meanes to help our selues is diabolicall. to vse vnlawfull meanes in our want to help our selues. Because Christ had no ordinary meanes of getting bread, he must prouide for himselfe by extraordinary. Gen. 25.29.32. Esau comes out of the field weary and hungry, and almost dead for meat: how must he supply his want? Sell thy birthright (said Satan:) and so he did. Peter was in great danger in the High Priests hall: how must he help himselfe out of their hands? Denie thy Master (said Satan,) forsweare him, and curse thy selfe: and thus he gat out. Saul was in great straits, God was gone from him, he was not answered by Vrim, nor oracle: how shall he doe for counsell? he must goe to the witch of Endor: and so the deuill sends him from himselfe to himselfe who can tell him more then all his Vrim, his dreams, his Prophets. Sarah wanted a child, she had a promise of one, but she laught at that, Gen. 16.2. yet must she hauehave one another way; she giues her maid to her husband, and she brings an Ismael, a mocker & persecutor of the promised seede.

1. Satan sees how easily he can weaken our confidence in God,Reasons. 1. seeing we are ready to trust more in the meanes then in God: he knowes our infidelity, which makes vsus hastie, and soone weary of waiting. 2. Hee knowes▪ how derogatory this is to the promise, 2truth, power, and prouidence of God, who can susteine his children aswell aboue meanes, without meanes, yea against meanes, as with them. His hand is not shortened that he cannot help. 3. He easily drawes on this temptation vnderunder a colour of p. 963necessity, which we say hath no law, but falsly. Hence is the common speech of the world, to defend any iniustice, Why, I must liue, I must not put forth my wife and children to begge, I must so exercise my calling as to maintaine my wife and familie, I must vtter my wares though I lie, and sweare, and exact, and deceiue: and so vnderunder a colour of good, and pretence of necessity, no wickednesse comes amisse in the course of ones trade.

Vse. 1.This teacheth vsus to bewaile the pitifull estate of numbers of men, taken in this snare of the deuill: as,

1. Numbers of men oppressed with pouerty, because they say they must liue; they must liue in an vnlawfull calling, wherein they be slaues and drudges to eueryevery mans sinne: such as are Players, Iesters, Wisards, Tumblers: such are schollers, who for preferment runne into Popish countries, and betake themselues to Seminaries, & so become traytors. Yea those that hauehave no calling, must liue too: but how? by filching, stealing, or begging, as idle and roguish vagrants; and those at home whose extreame idlenes brings pouerty vponupon them as an armed man. Or els by gaming, cheating, and by their wits. The whole course of all which, is but a prentiship to the deuill.

2. Others that exercise honest trades, but easily help themselues forward by swearing, lying, facing, false weights, measures, and trickes which they put vponupon men: They neuer sticke for a penny-profite to hazard their soules: He is no quicke chapman, if he cannot lie for aduantage: neither can he be trusted vnlesse he sweare: he must sweare, or he must not sell: he must sometimes make the best of an ill bargaine, and with a little colour lay it vponupon another mans necke: for why should he willingly wrong or vndoe himselfe?

3. Others a number, 1. who by misdemeanours hauehave brought iust reproach vponupon themselues, and seeke to salue it by lying, facing, and shifting, and perhaps by worse meanes. This was the case and sinne of good Dauid: he had corrupted himselfe with Bathsheba, he was afraid the adultery would come home to him, he sends for his worthy captaine Vriah to goe home to his wife, that so it might be couered; but when it could not that way, good Vtiah must be slaine at Dauids appointment, and so he would hide adultery by murther. 2. like vntounto these are those, who hauing outragiously ouershot themselues in notable riots by word or deed, and beeing called to account for it, lay all the blame vponupon p. 97drunkennes, a sinne indeed of strong burden, able to carrie away many sinnes vponupon it; but neuer was any sinne lessened by another, but aggrauated, and the excuse is a confession of a double sinne, which in all true iudgement deserues double punishment. 3. seruants or children, who hauing committed a fault, hide it by lying, and so to auoide an inconuenience, runne into a mischeife.

4. Others, beeing sicke and diseased, are perswaded and resolued to goe to Wizzards and Witches, cunning men and women, and so get release by breaking the prison. A pitifull cure, when the deuill is the Physitian. Saul neuer went to the Witch, till God was gone from him. And take this for a certaine conclusion; 1. Whosoeuer goeth or seeketh to a Witch, in losses, crosses, &c. let him boast as much as he will of his faith, it is but a Satanicall faith, a faith in the deuill, and not in God, by which the Witch workes all that is done. 2. The remedie is farre worse then the disease, seuerely reuenged on Saul, 1. Chron. 10.13. and on Asa, 2. King. 1.16. 3. The deuill hath got from them, that which he could not from Christ; namely, to vse another meanes of release then God appointed.

Some there be that are hearers of the word, yet if they see any person extraordinarily visited, will giuegive him counsell to seeke out to the cunning man. Is it because there is neuer a God in Israel? is this a small sin? By Gods law they ought to die that seeke to thrust a people from their God, and driue them to the deuill, Deut. 13.10. But this is a greater sinne then that. Miserable comforters that wish them to goe to hell for helpe.

Let vsus carefully looke to such rules as may keepe vsus from vsing vnwarrantable meanes, and they are foure:Vse. 2.

1. Consider that all meanes outward and ordinary are but seruants, to which God hath tyed neither blessing nor prouidence,4. Considerations to fence vsus from vsing vnwarrantable meanes. further then he pleaseth, that our affections should not be tied to them, nor our eyes fixed on them, but on his hand who disposeth meanes to his owne ends. It was the sinne of the Israelites to limit the Holy One of Israel, namely to meanes, that when they sawe no meanes, they saw no God: whereas a heart loosed from the meanes, and rightly disposed to the author, doth not stint him neither to the measure of affliction, nor to the time, or meanes of deliuerance. Iob will not tie God to any measure, but commits himselfe wholly to him, saying, If he kill me, yet will I trust in him. p. 98For the time of deliuerance, the godly commit it to God, in whose hand times and seasons are: the iust man that liues by faith, makes not haste, Isa. 16.28. For the meanes of deliuerance, Abraham is secure of it, My sonne, God will prouide: he saw no meanes of the promise, if Isaac were offered, yet he layes him on the altar, on the wood, and receiues him from the dead.

2. Consider, that any good thing is then beautifull, when it is compassed by good meanes. Sathan euer aimeth at one of these two things, to hinder eueryevery thing that is good, or, if he cannot do that,Satan euer seeketh to blemish that good which he cannot hinder. then to thrust it on by euill and vngodly meanes, that he may at least blemish that which he cannot hinder: and, if he cannot ouertake vsus in the matter, yet to get beyond vsus in the manner of doing it. We must therfore watch in both these, that what we do be warrantable; as to preserue our selues, and prouide for our families: (He is worse then an Infidell that doth it not:) but withall know, that hee is no better then an infidell, that doth it by euill meanes, or after an vnwarrantable manner.

3. Consider, that there is no necessitie, if ordinarie and lawfull meanes faile, to vse vnlawfull. When men say, I must liue, and I must maintaine my family; here remember, that must is for a King, nay, absolute and vnlimited necessity is for the King of Kings. It is not absolutely necessarie, that thou liue, but so long as God pleaseth: yea, it is absolutely necessarie, that thou rather perish, and not liue, then breake Gods commandement. If thou perish for want of meanes, thou maiest goe to heauen as Lazarus, and exchange a miserable life with an happie: But if to keep thee from perishing, thou loose thy soule, this is to leape out of the pan into the coales. Thou therefore that must prouide for thy selfe and thine, I tell thee, thou must doe it by a moderate and honest care, warranted by the word, and not shift and prole, as if all were fish that comes to net: that is all the necessity that God hath laid on thee, the other is suggested by Satan.

Three excellent properties of faith in want of meanes.4. Labour to liue the life of faith, which will exclude such distrustfull thoughts and practises. For the propertie of faith is: 1. To beleeue the promises of God, when we see the cleane contrary; as, when we feele our owne sinnes most, then most to beleeue our owne iustification; out of the deep with Dauid, yea out of the whales belly with Ionah, and in darkenes with Iob to see light. 2. To see things inuisible, to make things absent, present; yea God absent present, and to set him continually at the right hand. Moses p. 99feared not the wrath of the King, because he saw him that was invisible, Hebr. 11.17. Elisha being in Dothan feared nothing, when his seruant cried out; because his eyes were open to see the Angels, as fierie chariots protecting him. 3. Faith is neuer so working as in perillous times, because then there is most need, most vse of it; then it sets it selfe a worke, and mingles it selfe with the promises of God, by which it quickens and puts life vntounto a man, when he is halfe dead: as Psal. 119.49. Remember thy promise wherin thou hast caused me to trust: it is my comfort in trouble: for thy promise hath quickened mee. Now it bestirres it selfe, to make Gods faithfulnesse and truth his sheild and buckler. Notable is that example of the three children, Dan. 3.16, 17. who were in present danger of their liues, and cast into an hote furnace: In this danger now their faith bestirres it to prouide for their safetie, not by any yeelding, or blanching, or buckling to the vniust command; but by furnishing their mouthes with a resolute answer, Be it knowne to thee, O King, that we will not worship this image; and by preparing their hearts (through their confidence in God, who was able to deliuer them) rather to yeeld themselues to the fire and raging flames, then to any part of that commandement. And were faith and Gods feare working in the heart, it would destroy false feares and infidelitie, which Satan preuaileth in mightily, causing men to seeke helpe by vnlawfull meanes, if the lawfull be neuer so little set out of sight.

Command these stones to be made bread.]

Here is an inference vponupon the former words, If thou be the Sonne of God: vponupon a true ground Satan raiseth a dangerous consequence: Christ was the Sonne of God: true. Must he therefore needs make stones bread?

It is an ordinary temptation of the deuill, to inferre mischeiuous conclusions vponupon true premisses.Doctr. Satan inferreth mischeiuous conclusions vponupon true premisses.God had no respect to Cains sacrifice, as to Abels: Whereas now Cain should hauehave offered of the best, as Abel did; and hauehave brought faith with his offering, by which Abel offered a better sacrifice, Heb. 11.4. Satan infe…res vponupon it, Therefore kill thy brother. Saul receiued no answer of God that was true: but that therefore he should goe to the wi…ch of Endor, was Satans inference, both against the law of God, and Sauls owne law. God is a … God: a true premisse, and the scope of all the Scripture: but, that Ionah should therefore …ie to T…rs…ish, and not goe to preach the destruction of p. 100Nini…e, was a Satanicall inference. A man must pittie himselfe, and doe what he can to repell euill from him, and auoid danger: but that Christ should therefore not goe vp to Ierusalem to suffer, was a dangerous consequence of Satan in Peters mouth; whom therefore Christ calleth Satan.

Reasons. 1.1. Satan is cunning, and seeketh by mingling good and euill, truth and falshood, to iustifie that which is false, and to draw it on with the truth. If he should neuer speake truth, hee could neuer deceiue halfe so much: therefore he speakes many truthes, to giuegive credit to his lies: and the same he hath taught all his agents. Doe we thinke, that a false teacher or heretike could do any great hurt, if he should not lay his leauen in a lump of truth? would not eueryevery man at first reiect him, if he should bring neuer a true doctrine? but therefore, that his heresie may spread like a gangrene, he comes with a faire pretence of many truths which cannot be denied. Doe we thinke, that the Church of Rome should hauehave so preuailed in the world, or that Antichristian state should hauehave beene endured, or could any Papist be suffered in ours or any wel-ordered countrey, if they did not colour all their abhominations and false religion with some generall truths? if they should not in word and shew hold and recite the articles of faith and principles of our religion, concerning God in vnity of essence and trinity of person, concerning Christ, the Church, &c. were it possible, that any Christian state could beare them, while indeed and in truth they reuerse the whole foundation of religion, and are limmes of Antichrist? No, their deceit is a mysterie, and walks in darknes, and the maske and vizards of truth with pretence of holines, hath held the swords of Princes from them, which else had long since beene sanctified in their ouerthrow.

22. Satan can doe no other, who cannot speake truth for truths sake: for beeing a lyar from the beginning, he loues not truth, and therefore if he speake truth, it is to corrupt the truth, or to stablish some lie.Lying the deuils mother-tongue. Lying is the deuills mothers tongue. Ioh. 8.1. Sam. 28.17▪ 18. Satan in the habite of Samuel spake many truths; as, that the Lord had rent the Kingdome from him, and giuen it to Dauid, (because he had so spoken he would doe it, and because Saul obeyed not the voice of the Lord nor executed his fierce wrath against the Amal…kites:) and that the Lord would deliuer him, and the Israelites into the hand of the Philistims the next day, &c. But all this was to feed Saul in his delusion, and hold him in p. 101his sinne, as though he were Samuel, as vers. 17. the Lord hath done it, euen as he spake by mine hand: and v. 19. to morrow shalt thou bee with mee, &c. So in the new Testament we hauehave the deuills confessing Christ to be the Sonne of God, the Holy One, the summe of the Gospel; and Paul and Silas to be the seruants of the high God, Act. 16. but both Christ and his seruants put them to silence, and would not hauehave them to speake the truth, because it was to depraue and slander the whole truth, as though Christ and his seruants had beene in league and agreement with the deuills, and so their doctrine had beene not diuine but diabolicall. Thus Satan like a barge-man lookes one way, but rowes another.

3. Satan sees how our nature is easily carried through a generall shew of good or truth,3 to take in with it error and falshood hand ouer head, without triall or discerning: For though our blessed Sauiour would not confound stones and bread, yet we easily take stones with bread, and serpents with fishes. The whole Masse-booke is but an heape of idolatrous prayers, and ceremonies: but yet because there is some shew of good in it, many Scriptures, and some tolerable and good prayers, with many deuotions, it is wholly receiued without triall, of millions giuen ouer to delusion.

4. Satan the prince of darknes can transforme himselfe into an Angell of light,4 2. Cor. 11.14. and the false Prophets will be confident that the truth is with them: Zedechiah will oppose Micaiah, and Hanani will smite Ieremie, and make yokes against the King of Babels yoke, Ier. 28.11. The Donatists in Africa cryed out, that the sound Christians were traytors to the holy bookes, and themselues the defendors of them. The Papists at this day crie out with Dioscorus the heretike, I defend the opinions of the fathers, and their whole doctrine is condemned with mine.

Let vsus learne to be wise and trie before we trust,Vse. 1. not taking all things in grosse, but first examining and proouing them: Falshood carries often a shew of truth, and truth often couers falshood: no vice appeareth in his proper colour, but vnderunder the likenes of some vertue. The Romish whore of Babylon offereth not her wine of fornications in the barke of some poisoned plant, or shell of some poisonfull or venemous creature, but hath conueyed them all into a cup of glistering gold, Reu. 17.4. and this hath entised the great ones of the earth, who gazed at the glister of the golden boule, but neuer looked what was in it: the glorious p. 102stile of Catholike Church, Vicar of Christ, Peters successor, hath deceiued such as liked not to trie before they did trust: and so hath vniuersality, antiquity, fathers, consent, and the like. Eue should hauehave examined the words of the serpent, and Adam the gift of his wife; and then neither of them had beene deceiued. The builders of Babel, had they examined the motion before they had made onset, had auoided that confusiō. Abraham should hauehave tried the counsell of Sarah, before he had taken her maid into his bosome. This examination and triall by the touchstone of the word, will shew the inconsequence of such dangerous conclusions. How lamentably are many great wits and gifts giuen ouer in Popish countries for want of this sound triall, taking their religion by tradition, offering to the shrines of their forefathers, that often they can spend their goods and liues for it, as though it were the onelyonly truth.

Let vsus labour to auoid these common darts, these falsly concluded conclusions which Satan seeks to hauehave vsus assent vntounto:Vse. 2. It is a great subtilty of the deuill, by which he ouerthrowes many, and must the more circumspectly be watched against. See some instances of this his stratageme, in matters of faith, and of practise.

False conclusions in matters of faith.I. In matters of faith: 1. In the Scripture it is a frequent ground, that God is mercifull: true, therefore (saith Satan) be bold in 1sinne, and deferre thy repentance; thou mayest repent when thou list. Here is a wicked inference indeede: for there is merciemercy with God, that he may be feared; and, Knowest thou not that the long suffering of the Lord should lead thee to repentance? 2. It is a 2true ground, that Christ died, and that for all, .i. elect and beleeuers. But Satan saith, Therefore what needest thou care? why shouldest thou be so precise? is not Christ a sufficient pay-master? Yes, but hee paied for none, but for those that walke not after the flesh, but after the Spirit, Rom. 8. v. 1. 3. It is a true 3ground, that a man must prouide for himselfe and his family, or else he is worse then an infidell. Hence Satan collects, Thou maiest be couetous, thou maiest scrape and scratch together any thing; an infidell is the worst in the world: and so he perswades a man, that all is fish which comes to net, and any winde good that brings gaine with it.

II. In matters of practise, many wayes: 1. Thou art the Son of God,False conclusions on true grounds in matters of practise. then make these stones bread, thou mayest be a little bolder then other, God will not be so angry with thee. Here see a p. 103plaine Satanicall inference: For the child of God must honour his Father, Mal. 1.6. and feare to offend him. If I by profession draw neere vntounto God, I must the more sanctifie my selfe, and grace my profession. 2. If thou beest a man, a gentleman, a man of valour, do not put vp this wrong, but reuenge this quarrell: els eueryevery one 2will point at thee for a dastard. Here is another deuillish conclusion: for a man must not step into the place of God, who saith, Vengeance is mine, and I will repay: and a Gentleman must be of gentle behauiour, not sauage, fierce, and cruell: a man of valour must passe, by offences: It is the glory of a man to passe by an offence, Pro. 16.32. 3. 3If thou beest an honest fellow, drink, sit bare vponupon the ground, and pledge so much to such and such a freind, drinke a health to that and the other boone companion. But the inference is like the former: it warres with honestie and ciuilitie, to drinke and swill till health bee drowned, and reason banished, and the partie sorted with the bruit beasts. 4. If thou beest a good Catholike, a true Romanist, defie these heretikes, die for the Romish religion; but before 4thou diest kill thy Prince, cut the throat of thy countrey, blow vp the Parliament-house, so shalt thou be a Martyr presently. But a true Catholike cannot be a limbe of Antichrist, cannot be a traytor, cannot be the deuils martyr; though a false Catholike, a false-hearted Romanist may be a foxe, a Faux, an incendiarie, a Clement, a Rauilliac, a Catholike villaine, or vniuersall mischeife. 5. But thou art now in danger, therefore now deny thy profession, forsweare thy religion, abiure Christ, at least cast one 5graine into the fire at the Emperours commandement. Here is an other deuillish conclusion vponupon a true premise: for God bids mee in danger drawe neare vntounto him, and not renounce him, or go further from him: Christ did not by any euill meanes auoid danger for me; and he hath said, he will denie him before men and angels, that shall denie him in this world. And the further from God, the nearer to danger. 6. Thou art a man of learning, and in 6a populous place▪ why, shew thy learning sometimes, and preach aboue the peoples capacitie; thou canst speake tongues, do so, and studie to be more eloquent. Here is Sathans Sophistrie and learning vponupon the learned: the ground is often true, the inference false and dangerous: the Apostle Paul was a man of learning, and in a populous place at Corinth, but he thought nothing worthy to be known, but Christ and him crucified: neither stood his preaching in the enticing speach of mans wisedome, but in plaine euidence p. 104of the spirit, and in power, and that for good reason, 1. Cor. 2.2.…6. And can I thinke that Satan hath any care of edifying my 7people? 7. Thou art a man of knowledge and vnderstanding, why doest thou heare sermons so diligently, seeing thou knowest enough, yea as much as the Preacher can tell thee? A wicked inference of the Prince of darkenesse: for true knowledge empties the heart of pride and presumption, and the more I knowe, the more I had need be stirred vp to practise, that my stripes be not 8the more. 8. Thou art an ignorant man, thou vnderstandest not sermons, why then doest thou follow them, or read the Scriptures? A wretched conclusion: the more ignorant I am, the more I need vse the meanes of knowledge; the lesse I vnderstand, the more I had need be taught. But this ignorance is one of the cheife pillars of Satans kingdome. Obiect. These Preachers agree not among themselues, and therefore I will beleeue neuer a one of them. Ans. Thou must search for wisedome as for siluer, and for vnderstanding 9as for gold. 9. Thou art a man of good conscience, of much integrity, aboue other Christians; and if thou beest so, then separate thy selfe from these mixed companies of godly and profane, Come out from among them my people, least yee partake of their plagues; separate from their preaching and prayers, from their fellowship and companie, from ciuilitie and salutation; thou maiest eat their meate, but say not grace with them; pray for them, not with them. Ah, but if my conscience be good, I must not forsake the fellowship, as the manner of some is, Hebr. 10.25. as knowing, that such pure assemblies cannot be found vnderunder the whole cope of heauen.

And if we would fence our selues against these wicked inferences of Satan, we must carefully obserue these rules. 1. Beleeue not eueryevery spirit, but prooue the spirits whether they be of God, 1. Ioh. 4.1. as goldsmiths separate gold and drosse, and examine eueryevery peice of gold by the touchstone. 1. Thess. 5.18. Trie all things. 2. Compare doctrines,foreign. and the reasons of them with the Scripture: if a doctrine disagree from any part of the word, it is erronious and dangerous; as namely that of the reall presence, which impugnes the article of Christs ascension.foreign. 3. Hold fast that which is good, 1. Thess. 5.18. When we hauehave considered and knowne truths, we must with Mary lay them vp in our hearts, to be readie to serue our vse.

Commaund these stones to be made bread.]

We hauehave considered the scope of Satan in this first temptation; which was, 1. to impugne the word of the Father, proclaiming p. 105Christ his Sonne. 2. to shake the faith of Christ. 3. from consideration of his present estate, to bring him to doubt of his Fathers prouidence. 4. to vse an vnlawfull meanes to releiue himselfe. We hauehave heard also what a dangerous inference he bringeth vponupon a true ground. Now we come to the more speciall handling of the suggestion it selfe; wherein we shall see how cunningly Sathan conuaies it, and how instantly he followes it,3. things cunningly contriued in this one suggestion. implying in these few words; 1. that it is an easie thing: say the word, or Command, here is no labour: and beeing so easie, why should Christ sticke at it? 2. that it is now fit; here is an obiect ready, here be stones, these stones. 3. that it is harmelesse, onelyonly a proofe of the power of the Sonne of God, and in reason what should Satan hauehave gained by it? and Gods Sonne cannot sinne, nor God be angry with his Sonne. 4. that it is a necessarie thing: is it not necessarie for a man that is ready to starue, to eate and procure bread? If he will liue, he must eate. 5. that it is a glorious thing, to command stones: I say not Pray, (for by prayer as great things as this hauehave been done; the sea dryed, fire turned into water, the Sunne staied in his course, to stand still, yea and goe backe) but command by thine owne proper power. 6. that it is a work of speciall vse, not onelyonly for the releefe of thy selfe in this want, but to satisfie me; for if thou makest stones bread, I will confesse the finger of God, and beleeue thy Fathers voice, that thou art the Sonne of God, and accordingly account of thee: and so shall all that shall come to the knowledge of this great and extraordinarie worke. 7. that it is not vnreasonable: to command a fewe stones to be made bread, will be no hurt to any man; and if thou wilt not transubstantiate many stones, turne but one stone into bread: so it is, Luk. 4.3. Say to this stone that it bee bread, in the singular number; whereas it is probable, that at first he offered him many, or all the stones in the place, which Matthew recordeth: if Christ thinke that too much, he will be content that he turne but that one into bread, as Luke hath it. 8. the Sonne of God should demeane himselfe as the Sonne of such a Father, who is heire and Lord of all things: mee thinkes thy estate is not suited to thy person; and therefore by this action manifest that which thy estate doth not: and if thou doest not, giuegive me leaue to doubt of thy person, and take thee for an impostor.Doctr.

It is an ordinary temptation of the deuill to shake the faith of Gods children, to mooue them to turne stones into bread:Satan ordinarily mooueth men to turne stones into bread. For as he dealt with Christ in want, Christ was hungry, and the deuill p. 106shewes him stones, let him turne them into bread if he will: so is it with men who are tempted in like manner, if they be in want: Bread you must hauehave, What neede I tell you of so sensible a want? and therefore shift for your selfe, here be stones, at least one stone in time of need, turne it into bread, why to help your selfe you may vse a little extraordinary or vnwarrantable meanes. When Satan seduced Eue, he perswaded her to turne a stone, or rather an apple into bread: why, thou seest how God enuies your full happines, and doest thou beleeue his word to be true? no, no, it is but to keep you from beeing as Gods, which, what an excellent estate it is, you now know not. Esau was very hungry when he came from his hunting, and he must die if he turne not a stone into bread: and as Satan neuer goes without his stones, that is, his obiects, so there was a messe of broth readie, for which profanely he sold his birthright: I am almost dead, and what is the birthright to mee? Saul was extreamely haunted and vexed, and knew not what to doe with himselfe; God was so farre out with him as hee answered him no way; and now hee must get him to another patron, and who is fittest for him, who is gone from God, but the deuill? He must now seeke a familiar to answer him, 1. Sam. 28.7. the stone is not far off, there is a witch at Endor, and he can eate no bread but from her hands.

There be two especiall reasons or occasions, whence Satan groundeth and followeth this temptation of turning stones into bread: 1. the auoiding euill: 2. the procuring of some apparent good; both which he knowes our hastie inclination vntounto.

Snares laid by Satan in auoiding our troubles.I. In auoiding troubles he layeth two snares, and hath two plots: 1. To turne stones into bread, by vsing some vnlawfull meanes. Abraham to saue his life may lie, and entreat Sarah so to doe. Dauid, thou art in danger, flie to Achish, play the foole and dissemble, thou seest no way else left, deuise a way of safety beyond Gods. Peter, thou art now in the midst of thy Masters enemies, if thou turnest not stones into bread, and helpe thy selfe by lying, swearing, cursing, and denying thy Master, looke for no other then to die with him. Thou that art a poore man, seest hard times as if thou we… in a wildernesse, and here is nothing but stones, no way but to turne them into bread, thou canst not liue if thou dost not lie, or steale, or sweare, or be vniust; pouertie and danger shall come armed vponupon thee. 2. If we cannot thus help our selues, but the euill continues, then Satan solliciteth vsus to repine p. 107and murmur within our selues. Psal. 116.11. I said in my distresse, that all men are lyars: and 31.22. I said in my hast, I am cast off: And this, to bring vsus to disclaime confidence & waiting vponupon God any longer; as Iehoram said, 2. King. 6.33. this euill is from the Lord, and shall I attend any longer vponupon him? Thus he daily shewes vsus our crosses, as so many stones to mooue vsus to impatiencie, and gaine from vsus our affiance in God, that hereby he may both pull and drawe vsus from our strength, and help, and glory from God. Both these are apparent in this dart against Christ.

II. In the purchasing of some apparent good, he knowes the hast of our vnbeleeuing hearts aswell as in the former,Numbers hauehave learned this trade of the deuill to make stones bread. and how easily we are brought to turne stones into bread. In the matter of the world, what a number of men are there of this trade, which we may fitly call the deuills Alchymistry? Some by extortion, vsury, and oppression makes stones bread; as many land-lords iust of the deuills last, that by racking their rents would hauehave the tenant get bread out of stones: nay not so mercifull as he; for no doubt, if Christ had made bread of stones, he would hauehave let him eate it; but so will not these, but eate vp bread, and sweat, and all. This is called bread of violence and oppression, Pro. 4.17. and because beeing made of stones it is hard of digestion, it needeth a cup of wine, which is at hand too: for, they eate the bread of wickednesse, and drinke the wine of violence. Others by deceit and subtilty turne stones into bread, and glorie when they can goe beyond their brethren, by trickes of wit or cunning: and this seems to goe a step beyond the deuill, who would hauehave Christ turne stones into bread, that is, something into something; but these would turne nothing into bread, but onelyonly liue by their wits. Salomon calls all bread thus cunningly changed, stolne bread, and bread of deceit, which seemes sweet in the mouth: but that ye may know whence it comes, he tells you that for all that it returnes to his former propertie: Pro. 20.17. The bread of deceit is sweet to a man, but afterward his mouth is filled with grauell. Both these the Apostle condemneth, 1. Thess. 4.6. Let no man defraude or oppresse his brother in any matter: for the Lord is the auenger of all such.

In procuring health in sickenesse, or helping our selues to recouer our losses, he easily perswadeth vsus to witches, sorcerers, and to try many vnwarrantable conclusions, and enforceth them strongly, perswading vsus else that we shall miscarrie and perish p. 108by our owne negligence.

Vse. 1.This shewes vsus that Satan neuer comes without stones, that is, obiects of his temptations;Satan neuer commeth without one stone or other. at least he hath one stone, which if he offer, he seemeth reasonable. Hee hath not onelyonly a Bathsheba for Dauid, but eueryevery man hath his seuerall Bathsheba, some deare lust or other, which Satan will still be feeding his eyes and senses vponupon: Nay, as Mar. 5.5. in the parties possessed, he armed them with stones against themselues, and made them beat themselues with stones; so out of our owne scrip he fetcheth stones against vsus, he knoweth the inclination of our wills, the streame of our affections, the constitution of our humours, the predominant desires of our hearts, and accordingly assaulteth vsus. Nay, not onelyonly in euill things, but in the best of all he wants not one stone or other against vsus: Euen the tree of life it selfe (a sacrament of Gods couenant of life) will serue his turne; and he wisheth not Eue to eate all the apples on it, but seemes very reasonable while he offers but one. In comming to the word, and sacraments, and prayer, he is content if a man bring but one stone in his heart, one sinne, either hardnesse of heart, that the seed may fall in stony ground; or vnbeleefe (for how know you that this is the word of God?) or couetousnesse, which is as thornes to choake all; or malice and enuie (for then God will put none of his pretious liquor into such a fustie vessell:) or wandring thoughts, or dislike of the Preacher, or any other lust (though but one) he cares for no more.

We should therefore neuer goe without our fence in our owne houses, or in Gods houses, that we may escape the danger of this battrie. Yea, let vsus watch Satan in base and despised things, as an apple, or a stone, in idle words or vnfruitfull speaches, in the matter of a pinne or any small trifling matter: for euen in these things he can get much aduantage, and sow discord between the nearest of all, euen the husband and wife.

Vse. 2.This teacheth vsus, that the scope of all Satans profers, is to make men earthly-minded:Satan lessoneth men rather then to want bread to get it out of stones. he cares not how much men be addicted to seek bread, yea he would hauehave thē so eager of bread, as rather then want it, to get it out of stones: for 1. He would fill the heart with these base desires, that there might be no roome for better. 2. He 2knowes, that if he can make a man a seruant to the world, he cannot serue God: hee cannot serue two Masters commaunding 3such contrary things. 3. He knowes this runnes with nature, and p. 109in the channell of our corruption since the fal, to which we are easily perswaded, and very hardly (if euer) recouered backe againe. God in his word deales cleane contrary, and eueryevery where reineth vsus in, where Satan spurres vsus forward: that cals vsus out of the world, forbids vsus to seek…, that is, immoderately the bread that perisheth; calleth vsus to heauenly-mindednes; to conuerse and traffike in heauen▪ and send our affections aboue; to seeke after Christ the bread of life; to giuegive all diligence to make our election sure; to seeke the Kingdome of God. From whence, when we finde our selues strongly set vponupon this world, with neglect of better things, to scrape and gather bread and things for the body, we must labour to espie Satans suggestion in it, together with our owne inclination to swallow downe all such temptations, and forthwith to cast our eyes vponupon such Scriptures as may be back-biasses to our naturall motion.

Note the cold comfort that Satan affoards his followers:Vse. 3. when they need bread, he offers them stones, as with Christ here.Satan alloweth his seruants stones for bread Matth▪ 7.9. what man is there among you, that if his son aske him bread▪ will giuegive him a stone? as if he had said, No father that loueth his child, can be so vnnaturall▪ but Satan, who cannot but be an vnnaturall murtherer, here for bread offers the Sonne of God a stone. It is cleane otherwise betweene God and his children: for if fathers which are euill, can giuegive good things to their children, much more our heauenly Father giueth good things to them that aske him, euen things according to their neede: Your heauenly Father knoweth that ye stand in need of all th…se things. If they hauehave need of Christ the bread of life, he giues them this bread of life: If they need the Holy Ghost, he giues the Holy Ghost to them that aske him, that is, not onelyonly beginnings of grace, but increase of it in greater measure, and a comfortable feeling and fruition. If they need temporall mercies, he giues them more then they aske, as Salomon, yea aboue all they are able to aske or thinke. Who would not thinke himselfe happie to bee Gods fauourite rather then stand to the deuills wages, who for bread will reach him stones?

The way to get bread, is not at the deuills appointment to turne stones into bread▪ or vse vnlawfull meanes▪ but,Vse. 4. Gods way to get bread, contrary to the deuils, in 3. things.1. To feare and serue the Lord▪ Exod. 23.25. If thou wilt serue the Lord thy God, he shall blesse thy bread and thy water: the good land▪ and all the fruits of it were promised to the Israelites▪ so long as they were p. 1101homagers to God: no good thing shall be wanting to such, Psal. 34.10. If we serue him, we shall neuer need turne stones into bread, euen as Christ here did not, who refusing Satans offer was 2refreshed of the Angels. 2. To liue in an honest and lawfull trade of life painefully: Gods ordinance is, that in the sweat of thy browes thou must get thy bread: the earth brings not forth so naturally 3now as at first, yet at first Adam must till the ground. 3. In our lawfull calling to depend vponupon Gods blessing, which maketh rich, leauing all the successe to God: and this will make vsus content with that estate which God maketh our portion by good meanes.