Works, Verse 3

Works · Verse 3

p. 41Verſ. 3. Then came the Tempter to him, and ſaid, If thou bee the Son of God, command that theſe ſtones bee made bread.

WEE have heard how our Lord Jeſus Chriſt entered into the place of combat, how hee was furniſhed, attended, and exerciſed all the time while hee expected his enemy: Now wee come to the entrance of his adverſary, and after to the onſet. In this entrance obſerve, 1 The Time, Then, 2 The Name of the Adverſary, The Tempter. 3 The manner of his entrance, hee came.

I. The Time, Then, that is, when Chriſt had faſted forty daies and forty nights, and was now hungry. Hee was willing and ready to tempt him before, and ſo hee did now and then caſt a dart at him, as wee heard; but now ſuppoſing him to bee weak, and hungry alſo, hee comes upon him with might and main, and thence ſtrengtheneth himſelf, and ſharpeth his temptation.

Note hence Satans ſubtilty. Who watcheth his opportunity, Doct. Satan ever taketh us at the weakeſt.and taketh us ever at the weakeſt. Thus hee ſet upon Eve when ſhee was alone, in Adams abſence: and ſet Cain upon Abel, when he was alone in the field, and helpleſs. Thus was Dinah ſet upon, being alone, and was foiled. Potiphars wife ſet upon Joſeph alone, none being in the houſe but they two: and the Goſpel tells us, that the envious man ſows tares while men ſleep.

1 Satan by the ſubtilty of his nature, and long experience, Reaſon….knoweth our p. 42eſtate, our temper, our hunger, our chief deſires; and accordingly ſetteth on us. For though hee know not the heart directly, yet hee knows our corruption in general, as wee are men, ſince the fall, and there is in it a root and ſpawn of all ſins. Further, by our outward behaviour and geſture, hee can gather our ſpecial corruptions, as a Phyſician by outward ſigns in the water, pu…ſes, and the like, can judge of the particular diſeaſe within. Beſides, his experience giveth him much light into our weakneſſes, ſo as like a cunning angler, hee can bait his hook, ſo as hee hath experience the fiſh will take; and though hee ſee not the fiſh in the water, yet by his quill and cork hee can tell when hee is taken: So Satan hath for ſundry men ſundry baits, and can tell by the eye, hand, ſpeech, geſture, &c. whether the man bee, or will bee taken.

2 The malice of Satan is ſuch, as it aimes directly at mans deſtruction; and therefore to get his deſire, and to have his prey, hee cares not how cowardly hee ſets upon us, Gen 34.15. Simeon and Levi, plotting the deſtruction of the Sechemites, perſwaded them to circumciſe themſelves, which they thought they would do to injoy Dinah: but even when they were ſore, they came moſt cowardly upon them, and deſtroyed them, in a curſed rage, as Jacob called it: Even ſo deals the Devil, hee comes when wee are leaſt able to reſiſt.

3 Satan well knows, that though hee can tempt us, yet hee cannot force us, and if hee overcome, hee muſt have help and ground from our ſelves, and therefore hee muſt obſerve for his advantage the time, place, perſon, his inclination to mirth or ſadneſs, to wantonneſs or deſperation: his eſtate, whether rich or poor, high or low; his general corruptions and perſonal ſinnes, dealing no otherwiſe than the Philiſtims dealt with Sampſon: they intended miſchief againſt him, but hee was too ſtrong; now if they could watch a time when he was as weak as another man, & know how to abate his ſtrength, they would not miſs of their end; but this they cannot know but by himſelf, and none can get it out of him but Delilah, who, if ſhee cut off his locks, his ſtrength is gone, and poor Sampſon is taken, his eies put out, and ſent to grind like a mill-horſe. So dealeth Satan.

Uſe 1. As Satan watcheth all opportunities to miſchief us, ſo let us watch opportunities to reſiſt him. Shall a thief watch at midnight to rob thee and cut thy throat, Horat.and wilt thou not watch to ſave thy ſelf? Now wee have time to arm and prepare our ſelves againſt the evil day: never had our fathers ſuch an opportunity for heavenly and ſpiritual things: Wee have an acceptable time, a day of ſalvation, 2 Cor. 6.2. a time of health and ſtrength, to gather a ſtock of grace and ſtrength againſt the time of weakneſs. Is it not now a point of wiſdome, if wee were as ſtrong as Sampſon, to know that wee may bee weak as other men, and forecaſt a day of tryall? Shall we not bee worthily and ſhamefully foiled, if in this our day, while wee have means to gather knowledge, to increaſe in faith, and grace, wee lay not up for the day of weakneſs? will it not bee a gainful policy to acquaint our ſelves now with Satans policy aforehand, and with what weapons hee commeth againſt us, that ſo wee may arm our ſelves with armour of proof againſt his fiery darts, and learn ſo to reſiſt him, that hee may fly? And, not to do this, what is it elſe but to become traytors to our own hearts?

How unhappily and fooliſhly do men caſt off all this care to the time of weakneſs and ſickneſs, waſting all the time of their health and ſtrength in the world or other wretched courſes? Our ſick and dying day moſt unfit for reſiſtance, for three reaſons.Now they have the day, the light, the word, and Gods armory open to furniſh themſelves; but they caſt themſelves into the night, and lay all the hazard of the combate upon the day of ſickneſs or death; then they will ſend to the Miniſter, and think on death. But this is the unfitteſt time; For,

1 When the body is weak and ſick, it hath other things to think on, either the p. 43pain, or means of health, or to ſettle and diſpoſe the goods.

2 It is juſt with God, that they who neglect the means, when they may bee had, ſeldome have them offered at their deſire, but as it is Prov. 1.24. Becauſe I have called, and yee refuſed; yee ſhall cry, and I will not hear. And what comfort canſt thou have, if not in thy calling upon God?

3 Then Satan, becauſe wee are at the weakeſt, aſſails us with all his ſtrength and cunning, even to bring us to deſpair: and then how ſhall hee lift up his head, that never provided his armour of confidence, when hee ſhall ſee the roaring Lyons mouth wide open, and himſelf in his clutches.

Vſe 2. Let us learn of Satan to watch our own weakneſſes, and our perſonal corruptions: If the Devil ſo obſerve us, let us ſo much the more obſerve our ſelves. The enemy aſſaulteth the City where it is weakeſt, and there the wiſe Citizens lay moſt matter of defence. Here it will bee fit to obſerve theſe rules.

1 Take heed wee wilfully caſt not our ſelves into infirmities, Five notable rules for the watch over our own weakneſſes.eſpecially ſinful, as, immoderately to deſire goods or gain. The feeding of covetouſneſſe coſt Judas deer: So the immoderate deſire of pleaſure, or ambitious purſuing of honour, or nouriſhing of wrath and anger, which is to give place to the devil, and brings forth manifold evils, as railings, revenges, quarrels, murther, &c. For if Satan by reaſon of natural infirmities, as hunger, poverty, and the like, can take his advantage againſt Chriſt himſelf, much more can he work his advantage againſt us by ſuch immoderate and unruled paſſions.

2 Play not with the objects of ſin: it is not without danger for the fiſh to play with the bait. Turn away thine eyes from beholding vanity, thine ears from hearing lewd things, ſhut the doors, and keep the threſhold of thy heart, make Gods fear the Porter of thy ſoul, let not death enter in at the windows of thy ſenſes, as Eve did. Delight brings practice, and repetition a habit.

3 Watch thy natural deſires with all carefulneſs, becauſe in them a man is moſt frequent, and moſt impotent, and a thouſand to one thou falleſt by theſe. The natural deſire of meat and drink is ordinary, and as Satan here lay in ambuſh againſt Chriſt in them, ſo hee doth againſt all other men, good and bad. See wee not in the example of Eſau, that being weary and hungry after his hunting, hee was ſo ſharp ſet, that hee made a moſt childiſh and graceleſs match? even for one meſſe of pottage hee did foregoe the birth-right, whereby hee had not onelyonly title to an earthly inheritance, but to bee one of the Fathers and Patriarkes, and one of the promiſed ſeed, which prophanely, and not without too late repentance, hee rejected. Nay, wee want not examples of Gods dear children, who not watching their natural appetite, have been foulely foiled.

How did Lot ſuffer himſelf to bee drunken time after time? and then how ſtrongly did Satan aſſail him, and prevail againſt him to commit inceſt with his own daughters? It is a natural deſire to ſeek and lay together the things and wealth of this world; and herein how doth Satan ſtrive to bring in inordinacy upon every man? and who is hee that weakens not himſelf much, and gives advantage unto the Adverſary, by ſinful and inordinate deſires of riches? For this is a root of all evil, and thoſe that will bee rich (ſaith S. Paul) fall into diverſe temptations and ſnares. Whence our Saviour adviſeth us to take heed, that our hearts bee not oppreſſed with ſurfeiting, drunkenneſſe, or the cares of this life; with which many are become as drunk, as others with beaſtly quaffing. It is a natural deſire, for a man after labour of body or minde, to unbend and refreſh himſelf with ſome recreation or ſport: but here how doth the Devil watch, either to thruſt ſome unlawful exerciſe into mens hands? or, if lawful, to uſe them p. 44unlawfully, waſting their time and goods, loving pleaſure and paſtime, or chooſing ſwearing, drinking, or idle company, and then they are preſently overmaſtred.

When did Satan ſet upon Peter? not ſo long as hee was among good company, of Chriſt or his fellow-Diſciples, whoſe preſence might have upheld him; but when hee runs among a company of rake-hells, and ſits him down among the High Prieſts ſerving-men by a warm fire, now hee is fit to bee wrought upon, and bee brought from denying his Lord, to forſwear him, and from that, to curſe himſelf. Many ſuch knocks are they ſure to meet with, who turn themſelves out of their way and calling, and promiſcuouſly run into all companies, and all exerciſes, where God and Chriſt is not, but Satan and his inſtruments with a whole band of temptation.

4 Watch thy ſelf narrowly in thy outward eſtate, whatever it bee: for in all eſtates Satan hath his baits laid; and indeed few there bee that can uſe their eſtate aright. God gives a man proſperity, honour, and wealth in the World: here now is an opportunity to ſet forth the glory of God, to do good to others that need, and to further his own reckoning by being rich in good works, and laying up in ſtore a good foundation againſt the time of need, 1 Tim. 6.19. but how doth Satan pervert it to bee an occaſion of forgetfulneſſe of God, when hee moſt remembers us, to envy our betters and equals, to diſdain our inferiours, to miſchief our ſelves by ſecurity, preſumption, pride, wantonneſs, and all riotous behaviour?

Contrarily, God diſpoſeth a mean and poor eſtate unto others: here is a fit opportunity to bring to a man the knowledge of himſelf, to train him up in humility, to whet up his prayers, to urge him to make God his portion, and to a diligent ſeeking of heavenly treaſures; to exerciſe his faith, patience, hope, diligence in his calling, and other graces. But Satan by his malice uſeth this as a ſmall opportunity to draw men to grudging, murmuring, impatience, deſpair, injuſtice, ſtealth, wronging men, and blaſpheming God. And all this comes to paſs, becauſe men have no care to learn S. Pauls leſſon, Phil. 4.11. to bee full and hungry, to abound and to want, to be abaſed and to be advanced, and in every thing to be content. Job, when hee had loſt his goods and children, and was ſore afflicted, then the Devil ſet upon him by himſelf, and Jobs friends, to diſtruſt God.

5 Keep thy watches in the performance of the parts of Gods worſhip: for even then (as here hee dealt with Chriſt, when by faſting and prayer hee had prepared himſelf to his miniſterial function, hee ſet on him) hee will aſſail thee: hee will bee with thee to keep thee from Church; and if thou muſt come for ſhame, hee will come with thee, to make prayers, preaching, and all unprofitable: hee came with Judas before Chriſt, ſo that all his holy doctrin was intercepted from his heart; the ſower ſowed good ſeed, hee ſowed Tares. Wee ſhall bee ſure of him, not onelyonly when wee are idle as David, but when wee are beſt occupied: which is the cauſe, that when wee have moſt ſtrictly kept the Sabbath, and endeavoured our beſt, in all our duties publike and private, wee have much matter of humility; and this may ſerve as an hammer againſt ſpiritual pride.

The Tempter]

II. The ſecond thing in the entrance of this adverſary, is his name, which is here changed; before hee was called a Devil, 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, James 1.2. ſometimes by ſome ſpecial Commandement, as hee tempted Abraham: ſometime by occaſioning objects, as 2 Theſſ. 2.11. God p. 45ſends ſtrong deluſions, that is, objects enticing and deluding. But neither is this to tempt to ſin, nor a ſtirring up to it, but rather a proof what is in us, and a trial what we will doe; this is, foreign, not foreign.

Secondly, man tempteth God, when hee makes trial of Gods power and juſtice, whether he can or will help or hurt, Exod. 17.2. Wherefore doe yee tempt the Lord? this is by curioſity, 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 Phariſees and Herodians tempted Chriſt by captious and ſubtile queſtions, to bring him into danger: or by perſwading to ſin, as Joſephs Miſtris every day tempted him: But,

Doct. Satan is called a tempter by eminency, becauſe, Satan the moſt eminent and dangerous tempter.1 Hee was the firſt tempter to ſin, moving and ſtirring up Adam and Eve in Paradiſe to ſin: an old Serpent. 2 He makes a trade of tempting; ever ſince it is his profeſſion, and no marvel if he be denominated from his profeſſion: he ſpends his whole time, policie, and ſtrength in tempting to evil, and the ſcope of all his actions is to bring men to ſin 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 evil temptations: for he tempteth not only by himſelf, but by his inſtruments; as Eve by the Serpent, Adam by Eve, Ahab by his Prophets. 4 He is furniſhed and ſtored with all arts to deceive: he can change himſelf into an Angel of light: he takes occaſion from our ſelves to ſeduce us, and lead us away by our own concupiſcence: he hath the world his faithful armour-bearer; in it hee hath falſe doctrin, hereſie, wicked counſel, wicked company, wicked example: on the right hand, wealth, honour, power: on the left contempt, perſecution, vain preſumption, and raſh confidence, deſpair, &c. he hath all ſins that are near of kin to us.

Queſt. Why is Satan thus reſtleſs in tempting?

Anſ. 1. Becauſe of his infinite malice; by which, Satan reſtleſs in tempting, for three reaſons.ſeeing hee cannot hurt God, he ruſhes upon his Image in man. 2 Becauſe of his envie: that man ſhould climbe by Chriſt to that eſtate, which himſelf is fallen from irrecoverably. He would have him everlaſtingly unhappy like himſelf. 3 Becauſe of his ſpecial enmity againſt the godly: for all contraries tend to the deſtruction of contraries.

Uſe 1. If Satan be ſo reſtleſs a tempter, it behoves us ſo much the more to watch and pray againſt him: The former the Apoſtle Peter commends unto us, that ſeeing our adverſary goeth about continually ſeeking to devour us, we muſt watch and reſiſt, 1 Pet. 5.8. If our adverſary were capable of end of days, or end of malice, we might be ſecure; or if he were wearied with continual ranging, or did take reſt or truce. But the Apoſtle tells us, that ſo long as there is a world, there ſhall be a Devil; and ſo long as he is a tempter, he will continually compaſs us, whatſoever we are about: if a good thing, to hinder it; as he ſtood at Jehoſhuah… right hand: if an evil, to hatch, contrive, and thruſt it forward; and being done, to draw and ſpin out as much wickedneſs from it as may be. So where ever we be, wee 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 us. The latter our Saviour teacheth us, namely to pray that we be not lead into temptation, that ſeeing our enemy is mighty, ſubtile, and every way furniſhed for the aſſault, God would give us ſtrength to reſiſt evil, and perſevere in good ways to the end.

Uſe 2. It juſtly reproves their folly, who as if there were no tempter, are tempters of themſelves, care not what occaſions and weapons they miniſter to Satan; run into ſuch company and courſes, as if for want of Satans malice, p. 46they would lay ſnares and hooks for themſelves, that Satan may eaſily draw them to all evil. Of this ſort are they that haunt Ale-houſes and Taverns, ſeekers of exceſs, drinkers down of health and wealth, drowners of ſobriety and honeſty: what need this man any other tempter, that ſets himſelf to ſave the Devil this labour? yet, leſt he ſhould be alone in his ſin, he will fit him, and ſend in before or after him ſome ſwearer, or ſcorner, or Atheiſt; and they together ſhall ſwill in oathes, and ſcoffs, and impiety with their liquor, and notably confirm each other in lewdneſs and prophaneneſs.

Of this ſort alſo are they that watch the twilight to frequent laſcivious company, or the houſes of light perſons, men or women; or the ſociety of ſuch as are foul in their ſpeeches, and wanton in behaviour; a ſecret poyſon infecteth the heart hereby, and this is to ſeek the tempter: how hath he fenced himſelf with watching and prayer againſt temptation, that thus goes out to meet it? Joſeph fled theſe occaſions, and ran out of the company of his laſcivious Miſtris. Of this ſort are they that uſe wanton and light attire: and thoſe that goe to Maſs, and ſay they keep their hearts to God: and thoſe that ſet up Images before them, flat monuments of groſs Idolatry.

Of this ſort are they that run to Enterludes and Playes, which are the Devils bellows, and blow no few ſparks into the gunpowder of our own corruptions. It was wont to be ſaid, that there was no play without a Devil; but there is never a one, but there is a great many more Devils than one, than ſeen; every part, perſon, action, ſpeech, and geſture almoſt, is a notable tempter and corrupter: what need theſe be driven of Satan, that thus run before him? Of this ſort laſtly are they, that ſeek to Witches and Sorcerers: theſe run to the tempter; as Saul, when God was gone from him, took great pains to goe to the Witch; yet he went in the night; but our Witch-hunters run in the day; the tempter need not come to them, they will find him if he be in any corner of the country.

Vſe 3. This is a ſpecial uſe to Miniſters, to bee careful and watchful over their people againſt this tempter, 1 Theſſ. 3.5. The Apoſtle from this ground provoketh and teſtifieth his care over them: For this cauſe, when I could no longer forbear, I ſent to know your faith, leſt by ſome means the tempter have tempted you —. And how jealous was hee over the Corinths, 2 Corinth. 11.3. ſaying, I fear leſt as the Serpent beguiled Eve through ſubtilty, ſo your mindes ſhould be corrupt from the ſimplicity of Chriſt? and having written againſt the inceſtuous perſon, that hee ſhould bee delivered to Satan, to humble him, he writes in his ſecond Epiſtle, chap. 2.11. that they ſhould now receive him again, leſt Satan circumvent us, for wee are not ignorant of his wyles. The Apoſtle knew there was a tempter that did mightily and continually aſſay, to bring in corruption of doctrin and manners; that would hinder them from the Word, and choak it in them; and therefore he was the more careful.

Thus ſhould every good Shepheard watch his Flock againſt this ravening Wolf, and reſide and abide with them as he is ſure the tempter doth. How unſafe and deſtitute are many people left to the tempter by the abſence of them, who have taken their charge, is plain by the Parable of the tares; that when the Husband-man ſlept, the envious man ſowed tares: hee ſlept a little and ſlumbred, but he was preſent: and if the tempter take the advantage of a little negligence in the preſence of a Paſtor, how will hee beſtir him in his abſence? what an harveſt of tares muſt be reaped by that? It is ſure the tempter will not bee abſent, neither monethmonth, nor quarter; and therefore the Paſtor had need, not only to be ſtill preſent, but alſo watchful, to eſpy the ſtate of his people, to help them out of ſin, and teach them to reſiſt the tempter.

Vſe 4. Beware of tempting any to evil, or of with-drawing any from p. 47good: for this is a Satanical practice. Our Saviour Chriſt, when Peter diſſwaded him to go to Jeruſalem, ſaid, Come behind mee Satan: in which words hee ſhews, that none can tempt to evil, or from good, but Satan, or one led by him. So the Apoſtle Paul calleth Elimas, who ſought to diſſwade the Governour from the faith, the childe of the Devil, Act. 13.10. becauſe, as Chriſt ſaid of the Jews, his works hee did. What a number of Devils are now in the World, continual inſtruments of wickedneſs, alluring and drawing men from God and goodneſs? yea, their Trade is to allure unto evil, as thoſe that draw men to ſtrumpets, and are bawds to that filthy ſin; ſo to Ale-houſes, and there provoke them to drink, and to exceſs; Thoſe that draw men to ordinary gaming houſes; ſuch as ſtir up mens ſpirits to revenge; ſuch as with-draw men from Gods houſe, and good exerciſes; ſuch as diſſwade from Religion and ſtrict courſes; ſuch as commend onelyonly looſe and diſordered mates for boon companions. In all theſe the ſpeech is true, Homo homini daemon, one man plaies the Devil with another. All of them are plain devils incarnate, tempters, and as the devils company is to bee avoided, ſo is theirs.

Uſe 5. That wee may bee moſt unlike unto Satan, wee muſt bee continually provoking and moving one another to love and good works, Heb. 10.24. and exhort and edify one another, 1 Theſſ. 5.11. Every Chriſtian muſt by holy example, and holy admonition, bring one another forward in goodneſſe: if they bee weak, to confirm them; if ſlow, to provoke and quicken them; if aſtray, to revoke and recall them. Hereunto conſider theſe motives.

1 Shall Satans vaſſals exhort and perſwade one another to evil, Four motives to ſtir up one another to good, as Satan doth to evil.and bee more diligent to help one another to Hell, than wee to ſet forward Gods work, and help one another to heaven?

2 Conſider the bonds between us and our brethren: 1 The bond of nature, all are one mold, and one fleſh, and the Law of nature binds us to pitty and releeve their bodily wants, and much more their ſouls, if wee can: If their beaſt lay under a burden, thou wert bound to help it up; but thy brothers ſoul is under the burden of ſin. A good Samaritan will not paſs by the wounded man like the Prieſt and Levite, but will ſtep near him, and have compaſſion on him. 2 The bond of the Spirit, which yet ties us nearer: for if wee muſt do 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 ſalvation one of another: they are children of one father, brethren in Chriſt, who have 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 godly care of provoking one another to good: hee that converteth a ſinner from going aſtray, ſhall ſave a ſoul, James 5.20. and the fruit of the righteous is as a tree of life, and hee that winneth ſouls is wiſe, Prov. 11.30.

4 Conſider theſe dull and backſliding times, full of deadneſſe and coldneſſe, wherein wee ſee a general decay of zeal, love, delight in the Word, ſin bold and impudent, and piety almoſt aſhamed of her ſelf and name. Ah wee have great cauſe to quicken one another; as Travellors will call forward the weary and faint, and encourage them both to ſpeed and perſeverance; and as ſouldiers will animate and incourage one another againſt the common enemy: ſo muſt wee in our ſpiritual fight againſt ſin and Satan. The tempter is ſo much the more buſy, becauſe his time is ſhort: and wee muſt bee the more diligent, becauſe the time is ſo dead.

Came to him]

Here may a queſtion bee moved, How Satan came to Chriſt, being a spirit?

p. 48Satan cometh to a man two waies.I Anſwer, Satan commeth two waies: 1 Inwardly, and more ſpiritually, and that either by ſuggeſtion, troubling the heart and underſtanding; and thus hee put into Judas his heart to betray his Lord, John 13.2. or elſe by viſion worketh upon the phantaſy. 2 Outwardly, and corporally, either by ſome inſtrument; as to Chriſt by the Scribes, Sadduces, Herodians, and Peter; or elſe by himſelf in ſome aſſumed bodily ſhape.

Now after what manner was Chriſt tempted?

I anſwer: Howſoever ſome good men think Chriſts temptation was onelyonly in motion inwardly, and not externally and viſibly; yet I think it was chiefly externally, and in a bodily ſhape aſſumed.

Their Reaſons for their opinion are two: 1 Becauſe in the words following, the Devil ſhewed Chriſt all the Kingdomes of the world in a moment, which to do in a corporal 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 us to that place, wee ſhall ſee that even this was done really, and not only in imagination.

2 Reaſon out of Heb. 4.19. where it is ſaid, that Chriſt was tempted in all things like us: now (ſay they) our temptations bee inward by cogitations and ſuggeſtions: and therefore ſo was his. But this is much weaker than the former: for if hee were in all things tempted like unto us, it is plain hee was externally tempted as wee bee; Adam by Sathan in the external ſhape of a Serpent, Saul by Satan in Samuels ſhape; and it is the general confeſſion of witches, that their ſpirits appear in an external ſhape of cats, mice, &c.

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

Chriſts temptation external and in a bodily ſhape aſſumed, for four reaſons.1 As Satan in his combate overcame the firſt Adam in a bodily ſhape: And external temptation, ſo it is likely hee came againſt the ſecond Adam in ſome bodily ſhape: And that hee thus externally aſſaulted him by outward objects, is probable by theſe things in the text: 1 Hee ſpake often to Chriſt, and Chriſt truely ſpake and anſwered. 2 Hee ſaid, command theſe ſtones, not ſtones in general, but either offering, holding, or pointing at them being real ſtones, as Mr. Calvin ſaith. 3 He wills Chriſt to fall down before him and worſhip him, even by bodily and outward geſture, and citeth Scripture for his ſecond temptation. 4 He took him and led him to the pinacle of the Temple, by local motion; neither was the ſecond temptation in the wilderneſs as the former was, but in the holy City Jeruſalem, and on the pinacle of the Temple, as after wee ſhall ſee. 5 Chriſt bids him depart. 6 How could hee hurt himſelf by his fall, if it were onelyonly in viſion.

2 The word foreign, doth imply a corporal acceſs; by which theſe temptations differed from the former, wherewith hee was exerciſed in the forty daies of his faſt: for they were lighter skirmiſhes, and leſſer onſets by ſuggeſtion ſent out like ſcouts; but now hee comes in perſon with all his ſtrength, and thus he now came, and not before.

3 Some good Divines make difference between Chriſts temptations and his members, which giveth good light in this queſtion; that whereas our temptations are chiefly inward, becauſe they finde good entertainment in us (our diſpoſition being like a mutinous City, that is not only beſiedged with ſtrong enemies without, but with falſe traytors within, ready to betray it) contrarily, Chriſts temptations, if not onelyonly, yet chiefly are external, preſented by outward voices and objects to his outward ſenſes; but preſently, by the perfect light of his minde, and unchangeable holineſſe of his will, diſcerned, and repelled, that they could not get within him, and much leſſe to bee moved and affected with them.

p. 494 This is an Hiſtory, wherein the letter is ſo far to bee kept as it is not repugnant to the Analogy 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 Eve and Samuel.

If it bee further asked in what bodily ſhape hee came, here I am with the ſcripture ſilent. OnelyOnly hee came not in a Monkiſh habit (as the groſs Papiſts ſay) becauſe there was no ſuch in uſe in the world then, nor many hundred years after. And yet it is obſervable, Note.that themſelves think this habit the fitteſt for the Devil, as indeed it hath been ſince proved: for never did the devil in any habit ſo prevail againſt Chriſt in his members, as in this Antichriſtian weed.

1 Note hence what moved Satan thus to come, Chriſt came led of the Spirit, Satan comes of himſelf.namely his own voluntary motion and will, hee came unſent for: Chriſt comes not but led of the Spirit, Satan comes of himſelf. And the ſame difference is to bee obſerved between them that are led by the Spirit of God, and by this unclean Spirit. Thoſe that are led by Gods Spirit, whatſoever they bee about, they will look to the motion, what warrant they have for it, whence it is, and whither it tends, whether they bee led, or undertake things of their own head: they look whether the thing bee good in it ſelf, whether good in them, whether convenient in circumſtances, whether it belong unto them: and hence they do it cheerfully, and with a bleſſing on it.

Whereas whom Satan carries, they look for no warrant, they ſet themſelves on work, and execute their own luſts, humours, and deſires; yea, in the things they do beſt, they look for no warrant, and therefore, if it bee in any thing that is good, every thing is begun as with a left hand; they are without bleſſing and protection. See this difference between Ahab, and Jehoſhaphat, 1 King. 22. Ahab ſaith, Let us go up to Ramoth Gilead, but Jehoſhaphat ſaid, I pray thee let us ask Counſel of the Lord; and was there not as much difference in the iſſue? yes, Ahab was ſtrangely ſlain, a mighty man by chance drawing a bow, hit into a joynt of his armour, and ſlew him: but Jehoſhaphat was marvellouſly delivered. And therefore look to your warrant in your actions, ask your hearts whether you bee led by the Spirit, or come of your ſelves: and then you come of your ſelves, when either you have no word, or attempt any thing againſt the word, ſeeing Gods Spirit and Word croſs not one another, and one never directs but by the other. So if you bee croſſed in your actions or attempts, caſt an eye back to that which moved you to it, or whether you went by warrant, or upon your own head. If you have gone, and the Spirit not leading you, what could you expect but to bee croſſed? Look on the ſeven ſons of Sceva, Act. 19.16. who would take in hand to caſt out Devils in the name of Jeſus; but being not led by the Spirit, the evil Spirit took advantage on the want of their Commiſſion, and ran upon them, and overcame them, and prevailed againſt them, ſo that they fled out naked and wounded.

Note 2. Obſerve the impudency and boldneſs of the Devil that thus viſibly comes againſt Chriſt. Had hee not heard the voice from heaven? or had hee forgot it whileſt it yet ſounded? no, hee begun all his temptations thus, If thou be the Son of God. Or did hee doubt that hee was the Son of God? No, the Devils confeſs him ſo to bee, Matth. 8. and hee knew by all the Prophecies and accompliſhments, that Chriſt was hee; the Scepter was gone from Judah, hee was born of a Virgin at Bethlehem, whom John went before in the Spirit of Elias; hee knew the Shepheards teſtimony, yea, Satan would aſſa…l the Son of God knowing him ſo to be, for four reaſons.the Angels at his birth; he knew well he was the Son of God.

Queſt. What? could it ſtand with his policy, ſo viſibly to aſſail the ſon of God?

Anſw. 1 God in juſtice beſotted him, that againſt his knowledge hee p. 50ſhould encounter Chriſt for his own overthrow. 2 Though hee knew, that Chriſt was hee that ſhould break his head, and that hee could not prevail againſt him; yet his malice made him fearleſſe, hee would ſet upon Chriſt, whatſoever ſhould bee the iſſue, himſelf could bee but condemned. 3 He would againſt his knowledge ſhew his malice to God in moleſting and troubling his bleſſed Son: for here, and daily hee ſinneth the ſin againſt the Holy Ghoſt. 4 God having him in chains, ſo over-ruled his malice, as it ſhould bee turned againſt himſelf; and bee a means to proclaim Chriſt in all ages, the promiſed ſeed who had broken his head.

Hee which thus emboldned himſelf to come againſt Chriſt, will not fear to come to thee, bee thou as juſt as Job, yea, wert thou as innocent as the Lamb of God. It is Gods great mercy, that hee comes not ſo bodily and viſibly to us as to Chriſt: wee know, if God give him leave, hee can poſſeſs even any of our bodies, as appears in all thoſe demoniaks: hee can aſſume a body alſo to terrifie or delude us with all, if God ſuffer him, as wee ſee in Sauls example. So in Gods juſt judgement, when men give up Gods ſervice, and undertake to bee agents for Satan, hee gives power to the Devil 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 hee comes not thus as hee did to Chriſt, ſo ordinarily as hee hath done in ignorant and Popiſh times; and wee muſt pray, that even in viſible ſhapes hee may neither terrify, nor delude, nor grow familiar with us. But the light of the Goſpel hath forced him to come to us more ſecretly and ſpiritually, by wicked motions and ſuggeſtions, partly from himſelf immediately, and partly mediately from others.

And ſeeing wee cannot hinder his comming to us; wee muſt bee ſo much the more watchful, that when hee comes, hee may find us prepared againſt him. For as wee cannot hinder birds from flying in the air, but wee may hinder them from making neſts on our heads: So wee cannot hinder the flying motions of Satan, but wee need not ſuffer them to ſettle in us.

Queſt. How ſhall I know when the Tempter comes?

Two certain rules to know when the tempter comes.Anſw. By obſerving theſe two rules: 1 Whenſoever thou art perſwaded to any thing that is evil, then thou maieſt know the Tempter comes. Sometimes hee perſwades to ſin by extenuating it, why, it is but a little one, a grain, as light as a feather; now comes the Tempter: Gods Spirit never perſwades that any ſin is little. Sometimes by the utility and commodity of it; Oh it is profitable, by one oath or lye thou maieſt bee a great gainer, and why ſhouldeſt thou bee ſo nice? but now the Tempter is come: for the holy Spirit commands thee not to ſwear at all, nor to lye for Gods greateſt advantage, much leſs thine own, and what profit is it to win the world with the loſs of ones ſoul? Sometimes from the pleaſure of it: wilt thou defraud thy ſelf of thy pleaſure? is it not as ſweet as hony? why, thou art but young, thou mayeſt game, and ſwear, and drink, and bee wanton: now thou haſt an occaſion of luſt, take thy time, thou canſt not have it every day. But here the Tempter is plainly come: for the Spirit of God would wiſh thee to remember, that for all theſe things thou must come to judgement; and that neither adulterers nor whoremongers ſhall enter into the Kingdome of God. Sometimes by removing the puniſhment and terror; Why, who ſees? God is merciful, and eaſily intreated; you are a Chriſtian, and no condemnation is to them that are in Chriſt Jeſus, and Repentance wipes off all ſcores. Here the Tempter is come: For Gods Spirit ſaith, There is mercy with thee that thou maieſt bee feared: and, there is no condemnation to them that are in Chriſt Jeſus: but withall which walk not after the fleſh, but after the Spirit.

2 Rule. When thou art diſſwaded from any good belonging to thee, the Tempter commeth; who as hee can make vice ſeem beautiful, ſo vertue to ſeem p. 51ugly. Hee can diſſwade men from Religion in great friendlineſſe: 1 From a ſuppoſed impoſſibility; How canſt thou (poor weakling) bear ſuch a yoke? certainly thou wilt never indure ſuch ſtrictneſſe, thou mayeſt ſet thy hand to the plough, but thou wilt ſoon look back, and prove an Apoſtate. But here is a Tempter come: for Gods Spirit teacheth otherwiſe, that howſoever without Chriſt wee can do nothing, yet it is God that beginneth and perfecteth his good work in us, whoſe yoke is eaſy, 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 profeſs it. Here is the tempter come: for the Spirit of God teacheth, that hee that denies Chriſt before men, ſhall bee denyed of him before men and Angels.

Further, hee can diſſwade from diligent hearing the word, and from reading the Scriptures, becauſe they bee exceeding long, and hard to bee underſtood. Why, thine own buſineſſe is ſuch as cannot give thee leave ever to attain any thing to the purpoſe, eſpecially becauſe deep knowledge of points belongs not but to Divines; for an unlettered and private man a little knowledge is beſt. Here is a Tempter come: though hee ſhould ſpeak in the voice of an Angel: for Gods Spirit bids private men ſearch the Scriptures, becauſe they teſtify of Chriſt; and commends private Chriſtians, becauſe they were full of knowledge.

Further, hee can diſcourage the practice of piety, by ſuggeſting, that to bee ſtrict in life is to ſavour of too much purity, at leaſt it will bee counted but ſcrupulouſneſſe and too much curioſity: and, if thou wilt bee ſingular, and contemn, and condemn all men but thy ſelf, ſo will men deal with thee: Why, thou liveſt as though men were to bee ſaved by good works, and not by Gods mercy. Here the Tempter is come: for the Spirit of Chriſt never quenched ſmoaking flax, but incouraged the care of walking in Gods waies, though it bee to walk in the ſtraight way, and narrow path that leadeth unto life.

Laſtly, in all outward or inward temptations, let us look to Chriſt, who hath ſenſe of both, that hee might bee compaſſionate to us in both.

If thou bee the Son of God, command theſe ſtones to be made bread.]

In this firſt and fierce aſſault, conſider two things: 1 The ground of it, Satan aimeth at four things in this firſt temptation.If thou be the Son of God. 2 The inference, Command theſe ſtones to be made bread, which is on a good ground to intice him to evil. In which temptation Satan aims at four things directly. 1 To impugn Gods truth, and word, and that notable oracle from heaven, teſtifying that Chriſt was the Son of God. 2 To ſhake the faith of Chriſt: Satan knew well enough hee was the Son of God, and hee makes not this a queſtion, as though hee would bee inſtructed in it; but that hee would make Chriſt doubt whether hee was the Son of God. And note how cunningly hee ties his policies together, as hee did againſt the firſt Adam; hee calls Gods word into queſtion, which is the ground of faith; which if hee can bring out of credit, faith failes of it ſelf. 3 Becauſe of his preſent eſtate, to doubt of his fathers providence; and becauſe of his great hunger and want of means to ſupply it, to call his own Divinity into queſtion. 4 To uſe unlawful means to releeve and ſuſtain himſelf.

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 ſin of gluttony, by which (they ſay) the firſt Adam fell; there is no ſenſe ſo to think: For 1 Chriſts Anſwer, which was directly fitted to the ſuggeſtion, tended nothing to the ſin of gluttony. 2 Gluttony is an exceſſive eating of more than needs; whereas Satan deſires no more than that Chriſt would at his deſire eat, to the neceſſary ſuſtaining of nature: it is no great gluttony to eat a p. 52piece of dry bread in extream hunger; belly-gods and gluttons ſatiate themſelves with other more pleaſant and delicate diſhes. Let us therefore know that the proper end of this temptation, is diſtruſt in God, in his word, and ſufficient and due means to relieve his preſent eſtate.

If thou bee the Son of God] that is, the natural Son of God, equal in power, the delight of the Father, as the voice pretends, then do this that I may beleeve thee; elſe deceive not thy ſelf, becauſe of the voice from heaven, thou art but a pure man.

Satan directly oppoſeth the word of God.Doct. 1. Note how Satan doth directly oppoſe himſelf againſt the word of God. God had ſaid Chriſt was his Son, Satan knew it, and after confeſſed it; yet againſt his own knowledge hee calls it into queſtion, although hee had ſeen it confirmed by two ſtrange ſignes from heaven, of which wee have ſpoken. The like was his practice, when hee ſet upon Eve, ſaying, What? hath God ſaid thus and thus? why, hee knew God had ſaid it, and that in the day they ſhould eat, they ſhould dye: and yet hee labours to make them doubt of that truth, which both hee and they knew too well. This was ever his practice.

Reaſons. 1 Becauſe of his great malice to God, who hath every way ſet himſelf to confirm his word, that his own truth might ſhine in his word to all the world. Therefore hee hath outwardly confirmed it by many powerful, and glorious miracles, ſuch as the Devil could never make ſhew of; as raiſing the dead, the ſtanding, and going back of the Sun, the diviſion, and ſtanding of the Sea and rivers, and the bearing of a Virgin: and inwardly, his holy Spirit perſwades, teſtifies, confirms, and ſealeth up the Word in the hearts of Gods Children, 1 John 2.20. 2 Cor. 2. Now to make God a lyar, and to ſhew himſelf moſt contrary to the Holy Spirit, hee contradicts, and oppoſeth, ſtormeth and rageth.

2 Hee hateth the word of God, becauſe it is the greateſt enemy to his Kingdome, every way reſembling God the author, and carrying his image. It is light, and no marvel if the Prince of darkneſſe reſiſt it; it diſcovers his ſubtilties, and fenceth the Chriſtian againſt his policies; it diſcerneth ſpirits, that let him come as an Angel of light, hee ſhall bee uncaſed. As hee prevaileth in darkneſs, ſo hee worketh in impurity; now here the word reſembling God himſelf croſſeth him; it is pure in it ſelf; and a purifyer, as Chriſt ſaith, Yee are clean by my word. Further, his chief power being in the Sons of diſobedience, and in the hearts of infidels, here alſo the word clips his wings, being the word of faith: and John 17.20. Chriſt prayed not onelyonly for his diſciples, but for all thoſe that ſhould beleeve in him by their word. In a word, ſeeing hee exerciſeth his chief power in the ſons of perdition, who are given him to rule at his will, here the word is his enemy, becauſe it converteth ſinners, and ſaveth ſoules, called therefore a word of ſalvation.

3 He oppoſed Gods word through the malice he beareth Gods children: for hee ever oppoſeth true profeſſors, caſts them into priſon, and would never let them have a good day in the world, if hee might have his will, and follows 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 thorow his temptations, and make them forceleſs: it is that which comforts them, and ſuſtains them in their troubles, and directs them happily to heaven, ſo as no way he can have his will of them.

4 It ſtands him in hand to oppoſe Gods word: for his long experience hath taught him, that ſo long as men hold to the word, they bee ſafe enough under Gods protection; and hee could never win his Captain-ſinners to ſuch high attempts in ſin, were it not that hee had firſt ſhaken the truth of Gods word out of their hearts. How could hee have brought Pharaoh to ſuch obſtinacy againſt God and his people, as to ſay, Who is the Lord? and I will not p. 53let Iſrael goe: but that he had brought the word in Moſes and Aarons mouth into contempt, further than the ſting of the miracles forced him. When Saul had once caſt off the Word of the Lord, Satan lead him as in a chain, to hunt David, to throw a dart at Jonathan, to ſeek to the Witch, againſt whom himſelf had enacted a ſevere law. The like of Ahab, Herod, Nero, Domitian, &c.

5 The Word of God is the ſentence and rule of righteouſneſs, which condemneth Satan; and therefore no marvel if he cannot endure it, and wiſh it falſe, and love it no better than the bill of his own condemnation, and death eternal.

Vſe. It is a note of a man foyled by the temptation of Satan, and of a devilliſh ſpirit, to call Gods Word into queſtion; either to deny it as falſe, or doubt of it as uncertain; either of which if Satan can perſwade unto, he hath his wiſh: for he knows they are no ſubjects to God that will not acknowledge his Scepter, but doubt of the rod of his mouth: he can eaſily blind-fold them, and lead them whither he will, that deny the light: hee can eaſily vanquiſh them, and lead them captive to all ſin, if he can get them to caſt away their weapons.

Yet what a number of men hath the Devil thus farre prevailed with, in this violent kind of temptation? Some call in queſtion whether the Scripture be the Word of God, or no; ſwarms of Atheiſts, and Machevillians, that hold the Word but an human deviſe and policy; which is to open a door to all carnal and brutiſh Epicuriſm, and to confound man and beaſt together. Others doubt not of all, but of ſome Books: and others not of ſome Books, but of ſome places of the holy Scripture. But we ſee that Satan would have Chriſt, but to deny or doubt of one ſentence: and what Eves calling into queſtion of one ſpeech of God brought on all our necks, all we her poſterity feel. And it is in our natures, when God ſpeaks plainly againſt that ſin, we make ifs, and pervadventures at it, and ſo turn it off. As for example:

1 Our Saviour teacheth plainly, that whoſoever are of God hear his Word, and his ſheep hear his voyce. Either men muſt beleeve it, or deny it: and yet how few can we perſwade conſcionably to hear the VVord? all who muſt plainly either make the voyce of Chriſt falſe, or themſelves none of Gods, none of Chriſts ſheep, for not hearing it.

2 Our Saviour ſaith expreſly, He that heareth you, heareth me, Luk. 10.16. and that God ſpeaks in the mouthes of his Miniſters, 2 Cor. 5.20. and that they have an heavenly treaſure in earthen veſſels. But how few are of this mind? never did any Heathens ſo deſpiſe the voyce of their Prieſts, and the anſwer of their Oracles, as Chriſtians in general deſpiſe our voyce, in which God and Chriſt profeſs they ſpeak.

3 Chriſt plainly ſaith, this word is the immortal ſeed of our new birth, the ſincere milk to nouriſh the ſoul, the bread of life, heavenly food. But who beleeve him? for generally men have no appetite, no deſire to it, and can well be content to let their ſouls languiſh in grace, and be ſtarved to death. And whereas they would goe as farre or farther into other Countries, as Jacob and his Sons into Aegypt, when there was no Corn in Canaan, to ſupply their bodies with food, this they will not ſtirre out of their doors for.

VVell, take heed of calling Divine truths into queſtion, No Divine truth to be called into queſtion, for three reaſons.ſtand not in them upon thy reaſon and underſtanding, which are but low and ſhallow, ſuſpect them in things thou canſt not reach rather than the truth of Scripture, and make good uſe of theſe rules. 1 In the riſing of any ſuch temptation, know, that Satan ſeeks advantage againſt thee, and would bring thee into the ſame condemnation with himſelf, by the ſame ſin and malice againſt God. If hee durſt thwart ſo Divine a truth, ſo ſtrengthned from Heaven, and that to Chriſts own face, he dares and will contradict Gods VVord to thee. 2 Conſider, p. 54if thou ſuffereſt Satan to wreſt away the credit of any part of Divine truth, or the VVord of God, what ſhall become of all our religion, and the ground of our ſalvation; all which is laid upon the truth of the word, or all which our Saviour ſaith, that not one jot of it ſhall fail. 3 Know, that by yeelding a little to Satan herein, God in his juſtice may give thee up to ſuch ſtrong deluſions, as the Devil himſelf cannot be ſo beſotted as to beleeve. See it in ſome inſtances. Satan beleeves there is a God, and trembleth, ſaith S. James, and yet he ſo farre deludes a number, as their ſottiſh hearts ſay, There is no God, Pſal. 14.1. Satan knows there is a day of reckoning and judgement, as the Devils confeſſed, Art thou come to torment us before the time? and yet he ſo beſotteth and blindeth others, that they make but a mock of all, as thoſe in Peter, who mocked and ſaid, Where is his coming? 2 Pet. 3.1. Satan knows, that God is all an eye, to whom day and darkneſs are alike: yet in tempting men to ſecret ſins, he will make them ſay, Tuſh, who ſees us? can God ſee through the thick cloud? The Devil knows, that God is juſt, and will not take the wicked by the hand; and yet he makes the ſinner beleeve his caſe is good enough, being a moſt graceleſs man; and makes one wicked man ſay of another, as in Malachi, We count the proud bleſſed, &c. The Devil knows, that he that goeth on in ſin, ſhall not proſper; yet he makes the ſinner, who turns from the word, to beleeve he ſhall proſper.

As this temptation aimed to overthrow the Word of God, ſo alſo the faith of Chriſt in that word, namely to bring him from his aſſurance that hee was the Son of God. Whence we may learn, that,

Satan in all his temptations ſeek… to overthrow the faith of men.Doct. 2. Satan in his temptations againſt all the members of Chriſt, aimeth to deſtroy their faith. This Chriſt himſelf witneſſeth, that Satan deſired to winnow the Diſciples, but himſelf prayed that their faith might not fail, Luk. 22.31. 1 Theſſ. 3.5. For this cauſe when I could no longer forbear, I ſent Timothy, that I might know of your faith, leſt the tempter had tempted you in any ſort. And hence his continual practice is to bring men to the extreams of faith, in adverſity to deſpair, in time of proſperity to preſumption.

Reaſons. 1 He maligneth faith, as being a ſpecial gift and mark of Gods elect, becauſe it is given to them only, and to all them, and therefore is called the faith of Gods elect, Tit. 1.1. and to faith is the work of regeneration aſcribed, Acts 15.9.

2 All Satans temptations tend to break off the Covenant and communion between God and his children, and therefore muſt in ſpecial manner aim againſt faith: for by faith we are made the Sons of God, Gal. 3.26. and God eſpouſeth and marrieth us unto himſelf by faith, Hoſ. 2.20. and by faith wee are brought into the grace by which we ſtand.

3 He knows that faith is our ſhield, whereby wee both keep off the fiery darts of Satan, and quench the ſame, and that faith is the victory whereby we overcome the world: this is it that makes all his temptations forceleſs: for, though we have no power of our ſelves to withſtand him, yet faith gets power from Chriſt, and lays hold on his ſtrength, which quells all the adverſary-power of our ſalvation. We ſtand by faith, ſaith the Apoſtle; and Satan ſees the truth of Chriſts ſpeech, that the gates of Hell ſhall never prevail againſt it. He hath reaſon therefore to labour to weaken it, and to root it (if it were poſſible) out of the hearts of men, and out of the world.

4 All his temptations bend themſelves to cut off and intercept the courſe of Gods love, and his favours to his children: he burſts with envie at the happineſs of the Saints. But unleſs he gain their faith, he cannot interrupt this; for by faith, as by an hand, we receive Chriſt himſelf given us of the Father, Ephe. 3.17. and with him all his merits, and all things belonging to life and godlineſs. VVe receive the promiſe of the Spirit by faith, Gal. 3.14. yea the preſence p. 55of the Spirit, who dwells in our hearts: by faith we receive the hope and hold of our bleſſed inheritance hereafter, Gal. 5.5. And whereas Satans continual drift is, to eſtrange God and us, faith only croſſeth him, by which wee have entrance and boldneſs to the throne of grace by our prayers, to ſpeak unto God freely as to our Father, Epheſ. 3.12. Heb. 10.22. yea, to ask what we will, and obtain not only all corporal bleſſings good for us, but alſo the ſanctified and pure uſe of them; whereas the unbeleever corrupts himſelf in them continually.

5 Satan well knows, that faith is the ground of all obedience, without which the word and all Gods Ordinances are unprofitable, Heb. 4.2. without which there is no pleaſing of God, Heb. 11.6. in any thing: for whatſoever is not of faith, is ſin. Hath he not reaſon then to aſſay by all his ſtrength, to take this hold from us? Doth not he know, that the foundation being overthrown, the whole building muſt fall, and the root overturned, all the tree and branches come down with it? Sever a man from his faith, he tumbles in impiety and unrighteouſneſs, he is odious to God in all things, Satan tramples upon 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.

Uſe 1. Thoſe who never felt any temptation, but ever beleeved, & never doubted, No temptation, no faith.(as they ſay) never had faith: for never had any man true faith, but it was aſſayled moſt fiercely: never was faith laid up in the heart of any child of God, but the combate between nature and grace, faith and frailty, fleſh and ſpirit, was preſently proclaimed. Eves faith was won from her quickly: Abrahams faith was mightily aſſayled, which becauſe in ſuch a combate he retained, hee was renowned and ſtiled the father of all the faithful, and faithful Abraham: Moſes his faith was ſhaken, and his great ſin was unbeleef: Job in his miſery was many ways aſſayled to diſtruſt God, as his words import, If hee kill mee, I will truſt in him ſtill: and Satans aym was, to bring him to blaſpheme God, and dye.

Vſe 2. As the Devil laboureth moſt againſt our faith, Becauſe Satan moſt oppugneth our faith, we muſt moſt fortifie it.ſo ſhould we moſt labour in fortifying it. Policy teacheth men to plant the moſt ſtrength at that fort or part of the wall, where the enemy plants his greateſt Ordnance, and makes the ſtrongeſt aſſault. And nature teacheth us to defend all our parts, but eſpecially our head and heart, and ſuch like vital parts: the very Serpent will ſave his head ſo long as he can, by natural inſtinct, whatſoever become of other parts. Our chief fortreſs is our faith: we have no grace but is worth preſerving and ſaving; yet of them all, Faith is as it were the Head and leader, it ſends the vital ſpirits of heavenly life to the whole man. Let grace therefore teach us to ſave this grace, which is the heart of a Chriſtian, above all the reſt, and to beware of the leaſt prick or crack in it, which is dangerous. A man may receive great gaſhes and wounds in his arms, and thighes, or exteriour parts, and recover it well enough: not ſo in the heart or brain. Though thy comfort, joy, feeling, yea and fruits may fail, take heed thy faith, thy root fail not. This is that which the Apoſtle Peter exhorteth, 1 Pet. 5.9. — whom reſiſt ſtedfaſt in the faith: wherein if a man ſit not very faſt, Satan will ſoon unhorſe him.

And of all others let afflicted and humbled ſouls lay hold, and make uſe of this exhortation; for Satan doth with ſo much the more violence aſſault them, as he findeth it eaſier to prevail with them: for well he knows, that howſoever they heartily deteſt all other ſins, and much adoe he hath to bring them to his lure in other, yet their ſpirits being oppreſſed and wounded by the ſenſe of ſin, and Gods diſpleaſure for it, he findes them inclinable enough upon every trivial temptation to deſpair; and ſo makes a wide breach by their improvidence, watching narrowly all other things, but not that which they ought moſt of all, and which Satan moſt of all impugneth.

p. 56Queſt. How may I ſtrengthen and ſtabliſh my faith?

Three general directions for the fortifying of faith.Anſw. By obſerving theſe few directions:

1 Conſider the excellency of this grace: for thoſe onelyonly that know it, are in love with it, and will uſe means to preſerve and increaſe it. And this excellency appears in theſe branches.

Excellency of faith in four things.1 It is the firſt ſtone to bee laid in Chriſtianity, called a ſubſiſtence or foundation, Heb. 11.1. from whence alſo Chriſtians are ſtyled. 1 Cor. 1. and, the houſhold of faith, Gal. 10.6. of which Chriſt himſelf hath undertaken to bee the Author and finiſher, and hath appointed all his Ordinances to breed and perfect it in the hearts of all that ſhall attain the end of it, which is ſalvation, namely the word of faith, Rom. 10.8. the Sacraments the ſeals of faith, chap. 4.11. and the Prayer of faith, Jam. 5.15.

2 It is the beginning of our bleſſedneſs, John 20.29. Bleſſed is he that hath not ſeen, and yet beleeveth: It eſpouſeth us to God and Chriſt, and aſcertaineth us of the marriage day: It honoureth God, as Abraham by beleeving gave glory to God, and makes us witneſſe that God is true, which is not more honour to God than our ſelves, John 3.33.

3 All our ſtrength is from faith, Heb. 11.33. by faith the Saints ſubdued Kingdomes, and were ſtrong in battel: faith is the victory whereby wee overcome the world: by faith wee ſtand: A grain of it can work wonders, and what then can ſtrong faith? It draws vertue from Chriſt, who himſelf was foiled by it in the Syropheniſſa…. All things are poſſible to it, Mar. 9.23. Give Peter faith, hee ſhall not ſink, but ſhall walk on the Sea, Matthew 14.29.

4 All our preſent comfort is from it; peace with God, and peace in our conſciences, Rom. 5.1, 2. comfort in afflictions; it beareth great weights uncruſht, it ſelf being foreign, a ſound and ſure foundation. According to the meaſure of faith, is the meaſure of all other graces and comforts. As a man beleeveth, ſo hee obeyeth, loveth, 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 preſerving and increaſing?

Means of fortifying faith, four.II. Uſe means to increaſe and ſtrengthen it, and they be theſe: 1 Acquaint thy ſelf with the word of God, often read, repeated, preached, meditated, and conferred on: this is the word of faith, and every thing is fed and preſerved by that whereof it is begotten; and the often hearing, reading, meditating, and conferring of it doth fix and digeſt it, and makes it at hand to comfort the weary hands and weak knees. And wee muſt not onelyonly frequent the audible, but alſo the viſible word, that is, reverently and conſcionably uſe the bleſſed Sacraments, which are ſignes and ſeals of Gods favour, and our Faith. Thoſe that ſay they beleeve, and yet neglect the Word and Sacraments, deceive themſelves, for there is nothing to ſave, where is no means of ſaving. A man cares not greatly for an empty cheſt. Neither can faith ſtay where ſhe ſees not her ſelf reſpected. Oh take heed of Satans ſubtilty, who to hold men in infidelity with-holds them from viſion, and to ſtarve mens ſouls intercepts their food: And in comming to the word, conſider the excellent promiſes that are made to faith, and take ſpecial notice of places which may batter the devils temptations to unbeleef.

2 Obſerve the tokens of Gods love and favour towards thee; and, becauſe no man knows love or hatred by things before him, labour to find it in ſpiritual things, how much thy heart loveth him, which is a reflexion of his love, what joy of the Spirit, what aſſiſtance in former tryals, what ſtrength, patience, iſſue and uſe of them thou haſt. Experience of God is a ſtrong prop, when the ſoul can gather from former time a concluſion of Gods preſence, p. 57and aid for time to come: So did David, Pſal. 23. ult. and 1 Sam. 17.34, 37. and Pſal. 143.4, 5. and 77.7. to 13. Hath the Lord forgotten to be merciful, and ſhut up his loving kindneſſe in utter diſpleaſure? I ſaid this is my death: yet I remembred the years of the right hand of the moſt High, I remembred the works of old. And how juſtly do ſome faint in trouble for want of obſerving the waies of God with them in former tryals and deliverances?

3 Labour to get, and keep the aſſurance of thy adoption: for then the gates of Hell ſhall not prevail to hurt thee. The former, by the witneſs of the Spirit, which will alway uphold us in afflictions, if our care bee not to grieve and quench him: So long as the ſpirit of conſolation poſſeſſeth the heart, what ſound comfort can bee wanting? but if hee depart in diſpleaſure, neither can our faith or comfort bee long upheld. The latter, by keeping good conſcience; for faith and good conſcience ſtand and fall together: an accuſing conſcience weakens faith, and deſtroies boldneſs, that wee dare not come neer unto God; whereas contrarily our election is made ſure by good works, 2 Pet. 1.5. and by the fruits of the Spirit. It ſtands us in hand, if wee would ſtand againſt Satan in the day of Tryal, to take heed of admitting any thing againſt our conſcience; which the Apoſtle compares to a ſhip fraughted with precious wares, ſuch as faith, love, joy, with other graces: Now if wee crack our ſhip of conſcience, wee make ſhipwrack of faith and the other graces, which good conſcience had preſerved.

4 Faith being the free gift of God, who is the author and finiſher of it; a means to ſtabliſh it, is fervent and continual prayer, as the Apoſtles knew well enough, Luk. 17.5. ſaying, Lord increaſe our faith: and that good man, Mark. 9.24. Lord I beleeve, help my unbeleef. Chriſt praies for the not failing of thy faith, wilt not thou pray for thy own? The leaſt faith can pray for more.A ſpecial mark of the leaſt meaſure of faith, is, that it can pray for more.

III. When thou feeleſt Satan aſſaulting thy faith, and hiding from thine eyes the love of God, then ſet before thine eyes Gods gracious promiſes made, and to bee made good to thee in Jeſus Chriſt; both becauſe, 1 of the generality of them, which run without excepting thee, if thou doeſt not except thy ſelf; as alſo, 2 Becauſe they are built and grounded, not upon thy ſenſe and feeling, but upon Gods unchangeable love; as alſo, 3 Becauſe hee hath commanded thee to beleeve.

Object. Oh, but would you have me beleeve, when I feel nothing but corruption in my ſelf, and correction and displeaſure in God?

Anſw. Yes: for faith muſt bee where is no feeling, and may bee: one thing is the being of a thing, another the diſcerning of it. Doth not the ſun ſhine, though a cloud or ſome other thing bee between our ſight and it? Nay, then when ſenſe and feeling ceaſe, faith begins her chief and moſt glorious work. Was it not Abrahams commendation, that hee beleeved againſt beleef, and hoped againſt hope? when all nature and ſenſe was ſet againſt him, hee held the word of promiſe againſt ſenſe and nature. Nay, our bleſſed Saviour, 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? David beleeved in the word of God, and not his eyes, and ſo muſt thou, that thou heareſt God ſpeak, and not that thou ſeeſt. Thomas when hee would beleeve no more than that hee ſaw and felt, our Saviour ſaid to him, Bee not (ſo) faithleſs, but faithful.

In the ſtrongeſt encounter wait ſtill till Chriſt come to caſe thee, hee is not far off, and commit thy ſelf in well doing into his hands as into the hands of a faithful Creator; ſay with Heſter, I will go to the King, if I periſh, I periſh; it may bee hee will reach out his ſcepter graciouſly, and I ſhall live; but if I muſt needs periſh, I will periſh under the wing of my Lord and Husband.

p. 58So much of Satans ſecond drift in the firſt temptation.

In the third place he ſeeketh to make Chriſt doubt of his Divinity, and call in queſtion whether he was the Son 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 forty days of my knowledge; VVhat is become of thy Father, and of his providence, whoſe Son thou art proclaimed? Is this the care thy father hath of thee? Doth he think thou canſt live of air, or feed of winde, or digeſt ſtones? Art thou (weak creature and ſtarven) he that muſt prevail againſt the gates of Hell? Art thou the Meſſiah, that haſt not a morſel of bread to put in thy mouth? No, if thou wert the Son of God, he would care a little more for thee: no natural father that had a drop of affection, would leave his child ſo deſtitute. VVhence we may learn, that,

Satans drift is to make men call in queſtion the truth of their adoption, in their ….Doct. 3. Satan ſeeketh to make the members of Chriſt (as well as the Head) call in queſtion their adoption and ſalvation, for preſent adverſity and want. A notable inſtance hereof we have in Job, whom when the Devil by Gods permiſſion (to bring him to blaſpheme God) had robbed him of his goods, had ſlain his children, had afflicted his body with moſt painful and loathſome botches; then he ſets upon him, and ſets all his friends upon him, to make him beleeve that God alſo is his enemy, and hath brought his ſin upon his head. And this he taught his inſtruments, the wicked rulers, or rather raylers, Matth. 27.41. when Chriſt was in moſt extream torments, and terrours of body and ſoul, hanging on the Croſs, they ſaid in ſcorn, If he be the Son of God, let him come down from the Croſs, and we will beleeve on him: He truſted in God, let him now deliver him if hee will have him: for he ſaid he was the Son of God. As if they had ſaid: Is not this a notable deceiver to ſay hee was Gods Son, and now is in extreame danger, ready to periſh ſhamefully, and no hope of any deliverance? If he were the Son of God, would hee ſuffer him to periſh? So it is his ordinary temptation to any beleever: Doeſt thou not ſee thy ſelf poor and deſpiſed, in want and ſorrow? Seeſt thou any one ſign of Gods favour? Art thou not deprived almoſt of all the pleaſures of the world? Seeſt thou not that God cares for beaſts and fowls, which he feedeth in due ſeaſon, but thou art neglected?

Reaſons. 1 This comes to paſs, becauſe of Satans malice towards God himſelf: hee would not only falſify his word, who hath ſaid, that No man knoweth love or hatred by all the things afore him, Eccleſ. 9.1. but alſo impeach his providence and care over his children, who whatſoever their outward eſtate ſeem to bee, are ſtill as dear unto him, as the apple of his eye; and when they be as moſt unknown, yet are they known.

2 Becauſe of Satans malice to piety and religion, which by this means hee ſeeks to chaſe out of the earth: for the world keeps it under, and commonly it riſeth to no great matters. Now if God reſpect it not neither, who would bee, godly? what profit were it to ſerve the Lord?

3 Satan herein hath much ſtrength from our own corruptions, and ploweth often with our own heifers: for we deſire rather to walk by ſenſe than by faith: we hardly beleeve without pawns and pledges; every man truſts his own eyes, and thinks wiſdom good with an inheritance. Hence this temptation finds the eaſier entrance and better entertainment.

4 Satan ever in theſe temptations hath a further reach than he ſhews, namely that he may hence perſwade men by ſome unlawful means to releeve themſelves, and better their eſtate; no longer to depend upon God, who hath caſt off the care of them; but to ſhift for themſelves, and (as hee moved Chriſt himſelf) to make ſtones bread.

5 Satan hath gotten no ſmall advantage againſt Gods dear children by this kind of temptation, and brought them to take their own ways, as if God had quite forgotten them. Abraham thought God had left him to the cruelty of p. 59the Aegyptians, and that there was no way to help him, but by lying, and teaching his VVife ſo to doe alſo. Lot was ſo invironed by the Sodomites, as to avoyd their fury he ſaw no way, but to offer his Daughters to their abuſe and filthineſs. David was ſo hunted by Saul, as hee muſt ſhift for himſelf by feigning himſelf mad. An heart now cleaving unto God, and reſting in his aſſured love and providence, would have waited till God had come unto it, and not turned it ſelf to carnal counſels.

Uſe. This condemns their folly, who judge themſelves 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 Satan, and general in the world, to make men deem themſelves and others happy, and in Gods favour, 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 himſelf the Son of God, Outward things make neither happy nor unhappy: four reaſons.who had all his Fathers love poured upon him, ſhould have been moſt hated of his Father, and a moſt unhappy creature: He was in want of houſe, of money, of friends, of food; the world had no malice in it, which was not caſt upon him: and hee was not only forſaken of men, but in ſuch diſtreſs on the Croſs as he complained hee was forſaken of God. And yet all creatures were not capable of that love wherewith his Father loved him, when he loved him leaſt.

2 Neither the teſtimony of Gods love, nor the dignity of his Children ſtands in outward things, nor in the abundance of worldly comforts: for then the rich Glutton ſhould have been farre better than Lazarus; Abraham, Iſaac, Jacob, who for famine were glad to fly their Country, ſhould be in leſs grace with God, than the wicked Kings to whom they went. The Apoſtles, who were the lights of the world, who were in hunger, thirſt, nakedneſs, buffeted, without any certain dwelling place, reviled, perſecuted, accounted as the filth of the world, and the off-ſcouring of all things, ſhould have been in no better account with God than with men. The Saints in Heb. 11.36. to 39. who were tried by mockings and ſcourgings, by bonds and impriſonment, were ſtoned, hewn aſunder, tempted, ſlain with the ſword, wandred in ſheep-skins, &c. being deſtitute, afflicted, and tormented, ſhould have loſt both their dignity in themſelves, and their favour of God. But they loſt neither of theſe: For the ſame text ſaith, that the world was not worthy of them, being men of ſuch worth, and that by faith they received a good report, namely from God, and all good men.

3 The beauty of Gods children is inward: that which argueth Gods love, is the gift of his Son, faith, hope, a joyful expectation of the future inheritance, 1 Joh. 3.1. Behold what love the Father hath beſtowed upon us, that we ſhould be called the ſons of God. In which words, the Apoſtle calleth our eyes back from beholding earthly dignities and prerogatives, which we are ever poring into, and have Hawks eye to ſee into the glory of the world: But hee would have us behold Gods love in other things than theſe, Difference between the love of God, as God, and of God as a Father.namely in the inward notes and marks of Gods children. And here is a main difference between that love which comes from God as God, and that which cometh from him as a Father; between that which he beſtoweth on his enemies, and that which he beſtoweth on his ſons; that which Bond-children receive, which are moveables, and that which the ſons of the free-woman receive: for this is the inheritance: let Iſaac carry that away, and no ſcoffing Iſmael have a foot in it.

4 Whereas Satan from croſſes, loſſes, afflictions, anguiſh, and durable ſorrows perſwades that men are not Gods children, the Apoſtle (Heb. 12.6, 8.) makes a clean contrary argument, that afflictions and croſſes are ſigns of Gods love rather than of hatred, and marks of election rather than of rejection: Whomſoever the Lord loveth, he chaſteneth, and ſcourgeth every ſon he receiveth. If yee bee without correction, whereof all are partakers, then are yet p. 60baſtards, and not ſons. And, 2 Tim. 3.12. All that will live godly in Chriſt, muſt ſuffer perſecution: the world muſt rejoyce, while they muſt be ſorrowful, 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 confirm the heart in the love of God, notwithſtanding outward croſſes.Rule 1. Labour to confirm thy ſelf in the aſſurance of thy adoption, which Satan would have thee ſtagger in, as Chriſt here: and if thou beeſt aſſured thou art Gods child, it will draw on another aſſurance; namely, that God will be careful of thee, to releeve thy want, and deliver thee in thy diſtreſs, whoſe love ſurpaſſeth the love of moſt natural Parents to their children; as appeareth, Iſa. 49.15. Can they that are evil, give their children good things? how much more ſhall God our heavenly Father give good things to his children, which he ſeeth good for them?

Queſt. How ſhall I confirm my ſelf in my adoption?

Anſ. By thy reſemblance of God, as the natural child is like his natural father. In Adam we loſt the excellent image of God, let us labour now to find it reſtored in the ſecond Adam.Means to confirm to a mans ſelf his own adoption, three.

1. Examine the life of God in thee, who art naturally dead in ſin: the breath of this life is heavenly thoughts, meditations, affections: the actions of this life are ſpiritual growth, and increaſe in grace and vertue; Chriſtians duties in general and ſpecial: the maintenance of this life, is the hungring and thirſting alter the heavenly Mannah, and water of life, the Word of God: the very being of it, is our union and communion with God by his Spirit, which is as the ſoul to the body.

2 Examine the light of God in thee: for he is light, and in him is no darkneſs; and if thou beeſt his child, thou art one of the children of light. As thou groweſt in underſtanding what the will of the Lord is, ſo thou groweſt in this Image, and art like unto Chriſt thy elder Brother, upon whom the Spirit of wiſdom and underſtanding, the Spirit of counſel and ſtrength, the Spirit of knowledge and the fear of the Lord doth reſt, Iſa. 11.2. whereas on the contrary, theſe two things goe together; as in the Heathens, darkneſs of underſtanding, and eſtranging from the life of God, Epheſ. 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 Wiſdom, ſhut not thy heart and eyes from the beams of this bleſſed light.

3 Grow up in holineſs and righteouſneſs, as God himſelf is not only free from all evil, but infinite in goodneſs, moſt juſt, moſt holy: and as hee letteth his light ſhine before men, ſo muſt thou let thy light ſhine before men, that they may ſee thy good works, Matth. 5.16. 2 Cor. 7.1. cleanſe your ſelves from all filthineſs of fleſh and ſpirit, that yee may grow up to full holineſs. This holineſs muſt not only fence the heart from uncleaneneſs, but the eye, the ear, the mouth, the hands and feet, and all the members, when they bee ordered according to the Word preſcribing rules for them all.

Rule 2. VVhen thou feeleſt grudgings of diffidence ariſe, and Satan will urge thee how thou canſt think thy ſelf reſpected of God, being beſet with ſuch a world of trouble, and almoſt drowned in a ſea of vexations, without bottom or bank; Now call to mind and ſet before thee Chriſts bleſſed example, in whom, as in a glaſs, thou mayeſt ſee the ſharpeſt of thy ſorrows in any kind, not only ſanctified and ſweetned, but mingled with admirable love of his Father. VVhat evil befalls thy body and ſoul, or thy eſtate inward or outward, which he hath not born and broken, and yet never the leſs loved of his Father? Thou wanteſt comforts of body, Houſe, Land, Meat, Money; p. 61hee 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 give him none. Thou wanteſt friends reſpect in the world, yea, where thou well deſerveſt, yea, where thou mighteſt juſtly expect it: Remember it was his caſe; his friends became his foes, his ſcholar a Traytor, the world hated him cauſeleſs; he came to his own and his own received him not; he was without honour in his own Countrey, hee had evil repayed him for good, he wept over Jeruſalems miſery, but Jeruſalem laught at his. Thou wanteſt peace of conſcience, canſt not ſee a clear look from God, nor feel any eaſe from the ſting of thy ſins, thy ſorrowful mind dries up thy bones, all outward troubles are nothing to this: But remember that never was any ſo laden with the burden of ſin, 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 drive thee from God, Sundry waies of God drawing neer his Saints in their troubles.labour to ſee how near and graciouſly God draweth towards thee; and thus beat him with his own weapon.

1 The Lord helpeth forward our ſalvation by them, being ſour ſawces to bring us out of love with our ſweet ſins, and of this evil world: plowing of ground kills the weeds, and harrowing breaks the clods: they be the Lords ſharp ſalves to draw out our ſecret corruptions, and the Lords ſope to waſh foul linnen white: they bee the Lords uſhers to teach us his ſtatutes; to teach by a little ſmart both what thou haſt deſerved in the life to come, and what Chriſt hath ſuffered for thee in bearing the whole puniſhment of all thy ſins; to teath thankfulneſſe for contrary bleſſings; by poverty, ſickneſs trouble, men learn to bee thankful for wealth, health, peace: to teach pity and compaſſion towards the miſery of others: to teach circumſpection in our waies, and more care of obedience to all Gods Commandements.

2 The Lord by croſſes tryeth, and exerciſeth the faith, patience, and ſincerity of his ſervants, whether they will hold out as Job: for as a man by wreſtling knows his own ſtrength better than before, ſo is it here.

3 The Lord is never nearer his children than in trouble, in fire and water, in ſix troubles and in ſeven, to ſupport them with ſtrength and patience, to give a bleſſed iſſue and uſe… and turn it to his own glory in their mighty deliverance, and to their beſt; all things are turned to their beſt, to recompence their light afflictions with an eternal weight of glory. As Chriſt ſaid of Lazarus, This ſickneſſe is not to death, but that God may bee glorified, John 11.4. ſo wee may ſay, This poverty, loſs, diſgrace, &c. is not to the utter undoing of a man, but that God may have glory in his deliverance and glorification.

So much of the third drift of Satan in this firſt temptation: now of the fourth. In that the Devils laſt drift in it is, to have Chriſt in his want and hunger, to uſe an unlawful means of ſupply; note, that

Doct. 4. It is an ordinary inſtigation and temptation of the Devil, To uſe unlawful means to help our ſelves is diabolical.or a Devilliſh ſpirit, to uſe unlawful means in our want to help our ſelves. Becauſe Chriſt had no ordinary means of getting bread, hee muſt provide for himſelf by extraordinary. Gen. 25.29, 32. Eſau comes out of the field weary and hungry, and almoſt dead for meat: how muſt hee ſupply his want? Sell thy birth-right (ſaid Satan) and ſo hee did. Peter was in great danger in the High-Prieſts Hall: how muſt hee help himſelf out of their hands? Deny thy Maſter (ſaid Satan) forſwear him, and curſe thy ſelf: and thus hee gat out. Saul was in great ſtraights, God was gone from him, hee was not anſwered by Urim, nor Oracle: how ſhall hee do for counſel? hee muſt go to the witch of Endor: and ſo the Devil ſends him from himſelf to himſelf, who can tell him more than all his Ʋrim, his Dreams, his Prophets. Sarah wanted p. 62a Child, ſhee had a promiſe of one, but ſhee laught at that, Gen. 16.2. yet muſt ſhe have one another way; ſhee gives her maid to her Husband, and ſhee brings an Iſmael, a mocker and perſecutor of the promiſed ſeed.

Reaſons. 1 Satan ſees how eaſily hee can weaken our confidence in God, ſeeing wee are ready to truſt more in the means than in God: hee knows our infidelity, which makes us haſty and ſoon weary of waiting.

2 Hee knows how derogatory this is to the promiſe, truth, power, and providence of God, who can ſuſtain his children as well above means, without means, yea, againſt means, as with them. His hand is not ſhortened that he cannot help.

3 Hee eaſily draws on this temptation under of a colour of neceſſity, which wee ſay hath no law, but falſly. Hence is the common ſpeech of the world, to defend any injuſtice, Why? I muſt live, I muſt not put forth my wife and children to beg, I muſt ſo exerciſe my calling, as to maintain my wife and family, I muſt utter my wares, though I lye, and ſwear, and exact, and deceive: and ſo under a colour of good, and pretence of neceſſity, no wickedneſs comes amiſs in the courſe of ones trade.

Uſe 1. This teacheth us to bewail the pittiful eſtate of numbers of men taken in this ſnare of the Devil: as,

1 Numbers of men oppreſſed with poverty, becauſe they ſay they muſt live; they muſt live in an unlawful calling, wherein they be ſlaves and drudges to every mans ſin: ſuch as are Players, Jeſters, Wizards, Tumblers: ſuch are Scholars, who for preferment run into Popiſh Countries, and betake themſelves to ſeminaries, and ſo become Traytors. Yea, thoſe that have no calling, muſt live too: but how? by filching, ſtealing, or begging, as idle and roguiſh vagrants, and thoſe at home whoſe extream idleneſs, brings poverty upon them as an armed man. Or elſe by gaming, cheating, and by their wits. The whole courſe of all which, is but a prentiſhip to the devil.

2 Others that exerciſe honeſt trades, but eaſily help themſelves forward by ſwearing, lying, facing, falſe weights, meaſures, and trickes which they put upon men: They never ſtick for a penny-profit to hazard their ſouls: He is no quick Chapman, if hee cannot lye for advantage: neither can hee bee truſted unleſs hee ſwear: hee muſt ſwear, or hee muſt not ſell: hee muſt ſometimes make the beſt of an ill bargain, and with a little colour lay it upon another mans neck: for why ſhould hee willingly wrong or undo himſelf?

3 Others a number, 1 who by miſ-demeanours have brought juſt reproach upon themſelves, and ſeek to ſalve it by lying, facing, and ſhifting: and perhaps by worſe means. This was the caſe and ſin of good David, hee had corrupted himſelf with Bathſheba, hee was afraid the adultery would come home to him, hee ſends for his worthy Captain Uriah to go home to his wife, that ſo it might bee covered; but when it could not that way, good Uriah muſt bee ſlain at Davids appointment, and ſo hee would hide adultery by murther. 2 Like unto theſe are thoſe, who having outragiouſly overſhot themſelves in notable riots by word or deed, and being called to account for it, lay all the blame upon drunkenneſſe, a ſin indeed of ſtrong burden, able to carry away many ſins upon it; but never was any ſin leſſened by another, but aggravated, and the excuſe is a confeſſion of a double ſin, which in all true judgement deſerves double puniſhment. 3 Servants, or children, who having committed a fault, hide it by lying, and ſo to avoid an inconvenience, run into a miſchief.

4 Others, being ſick and diſeaſed, are perſwaded and reſolved to go to Wizards, and Witches, cunning men and women, and ſo get releaſe by breaking the Priſon. A pittiful cure, when the Devil is the Phyſician. Saul p. 63never went to the Witch, till God was gone from him. And take this for a certain concluſion; 1 Whoſoever goeth or ſeeketh to a Witch, in loſſes, croſſes, &c. let him boaſt as much as hee will of his faith, it is but a Satanical faith, a faith in the devil, and not in God, by which the Witch workes all that is done. 2 The remedy is far worſe than the diſeaſe, ſeverely revenged on Saul, 1 Chron. 10.13. and on Aſa, 2 King. 1.16. 3 The Devil hath got from them, that which hee could not from Chriſt; namely, to uſe another means of releaſe than God appointed.

Some there bee that are hearers of the Word, yet if they ſee any perſon extraordinarily viſited, will give him counſel to ſeek out to the cunning man. Is it becauſe there is never a God in Iſrael? is this a ſmall ſin? By Gods law they ought to dye that ſeek to thruſt a people from their God, and drive them to the Devil? Deut. 13.10. But this is a greater ſin than that. Miſerable comforters that wiſh them to go to Hell for help.

Vſe 2. Let us carefully look to ſuch rules as may keep us from uſing unwarrantable means, and they are four.

1 Conſider that all means outward and ordinary are but ſervants, Four conſiderations to fence us from uſing unwarrantable means.to which God hath tyed neither bleſſing nor providence, further than hee pleaſeth, that our affections ſhould not bee tyed to them, nor our eyes fixed on them, but on his hand who diſpoſeth means to his own ends. It was the ſin of the Iſraelites to limit the Holy One of Iſrael, namely to means, that when they ſaw no means, they ſaw no God: whereas a heart looſed from the means, and rightly diſpoſed to the Author, doth not ſtint him neither to the meaſure of affliction, nor to the time, or means of deliverance. Job will not tye God to any meaſure, but commits himſelf wholly to him, ſaying, If hee kill me, yet will I truſt in him. For the time of deliverance, the godly commit it to God, in whoſe hand times and ſeaſons are: the juſt man that lives by faith makes not haſte, Iſa. 16.28. For the means of deliverance, Abraham is ſecure of it, My ſon, God will provide: hee ſaw no means of the Promiſe, if Iſaac were offered, yet hee laies him on the alter, on the wood, and receives him from the dead.

2 Conſider, that any good thing is then beautiful, when it is compaſſed by good means. Satan ever aimeth at one of theſe two things, Satan ever ſeeketh to blemiſh that good which he cannot hinder.to hinder every thing that is good, or, if hee cannot do that, then to thruſt it on by evil and ungodly means, that hee may at leaſt blemiſh that which hee cannot hinder: and, if hee cannot overtake us in the matter, yet to get beyond us in the manner of doing it. Wee muſt therefore watch in both theſe, that what wee do bee warrantable; as to preſerve our ſelves, and provide for our families: (Hee is worſe than an Infidel that doth it not) but withal know, that hee is no better than an Infidel, that doth it by evil means, or after an unwarrantable manner.

3 Conſider, that there is no neceſſity, if ordinary and lawful means fail, to uſe unlawful. When men ſay, I muſt live, and I muſt maintain my family; here remember, that muſt is for a King, nay, abſolute and unlimitted neceſſity is for the King of Kings. It is not abſolutely neceſſary, that thou live, but ſo long as God pleaſeth: yea, it is abſolutely neceſſary that thou rather periſh, and not live, then break Gods Commandement: If thou periſh for want of means, thou mayeſt go to heaven as Lazarus, and exchange a miſerable life with an happy: But if to keep thee from periſhing, thou looſe thy ſoul, this is to leap out of the pan into the coales. Thou therefore that muſt provide for thy ſelf and thine, I tell thee, thou muſt do it by a moderate and honeſt care, warrantable by the word, and not ſhift and prole, as if all were fiſh that comes to the net: that is all the neceſſity that God hath laid on thee, the other is ſuggeſted by Satan.

4 Labour to live the life of faith, which will exclude ſuch diſturſtful p. 64thoughts and practices. For the property of faith, is,

Three excellent properties of faith in want of means.1 To beleeve the promiſes of God, when we ſee the clean contrary; as, when we feel our own ſins moſt, then moſt to beleeve our own juſtification; out of the deep with David, yea out of the Whales belly with Jonah, and in darkneſs with Job to ſee light.

2 To ſee things inviſible, to make things abſent, preſent; yea God abſent preſent, and to ſet him continually at the right hand. Moſes feared not the wrath of the King, becauſe he ſaw him that was inviſible, Heb. 11.17. Eliſha being in Dothan feared nothing, when his ſervant cryed out; becauſe his eyes were open to ſee the Angels, as fiery Chariots protecting him.

3 Faith is never ſo working as in perillous times, becauſe then there is moſt need, moſt uſe of it; then it ſets it ſelf a work, and mingles it ſelf with the promiſes of God, by which it quickens and puts life unto a man, when he is half dead, as Pſal. 119.49. Remember thy promiſe wherein thou haſt cauſed me to trust: it is my comfort in trouble: for thy promiſe hath quickned me. Now it beſtirres it ſelf, to make Gods faithfulneſs and truth his ſhield and buckler. Notable is that example of the three Children, Dan. 3.16, 17. who were in preſent danger of their lives, and caſt into an hot Furnace: In this danger now their faith beſtirres it to provide for their ſafety, not by any yeelding, or blanching, or buckling to the unjuſt command; but by furniſhing their mouthes with a reſolute anſwer, Be it known unto thee, O King, that wee will not worſhip this Image; and by preparing their hearts (through their confidence in God, who was able to deliver them) rather to yeeld themſelves to the fire and raging flames, than to any part of that commandement. And were faith and Gods fear working in the heart, it would deſtroy falſe fears and infidelity, which Satan prevaileth in mightily, cauſing men to ſeek help by unlawful means, if the lawful bee never ſo little ſet out of ſight.

Command theſe ſtones to be made bread.]

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

Satan inferteth miſchievous concluſions upon true premiſes.Doct. It is an ordinary temptation of the Devil, to inferre miſchievous concluſions upon true premiſes. God had no reſpect to Cains Sacrifice, as to Abels: Whereas now Cain ſhould have offered of the beſt, as Abel did; and have brought faith with his offering, by which Abel offered a better Sacrifice, Heb. 11.4. Satan inferres upon it, Therefore kill thy brother. Saul received no anſwer of God: that was true: but that therefore he ſhould goe to the Witch of Endor, was Satans inference, both againſt the Law of God, and Sauls own law. God is a merciful God: a true premiſe, and the ſcope of all the Scripture: but, that Jonah ſhould therefore fly to Tarſhiſh, and not goe to preach the deſtruction of Ninivie, was a Satanical inference. A man muſt pity himſelf, and doe what he can to repel evil from him, and avoyd danger: but that Chriſt ſhould therefore not goe up to Jeruſalem to ſuffer, was a dangerous conſequence of Satan in Peters mouth; whom therefore Chriſt calleth Satan.

Reaſons. 1 Satan is cunning, and ſeeketh by mingling good and evil, truth and falſhood, to juſtifie that which is falſe, and to draw it on with the truth. If hee ſhould never ſpeak truth, he could never deceive half ſo much: therefore hee ſpeaks many truthes, to give credit to his lyes: and the ſame hee hath taught all his agents. Do we think, that a falſe teacher or heretick could doe any great hurt, if he ſhould not lay his leaven in a lump of truth? would not every man at firſt reject him, if he ſhould bring never a true doctrin? but therefore, that his hereſie may ſpread like a gangrene, he comes with a fair pretence of many p. 65truthes which cannot be denied. Doe wee think, that the Church of Rome ſhould have ſo prevailed in the world, or that Antichriſtian ſtate ſhould have been endured, or could any Papiſt bee ſuffered in ours or any well-ordered Country, if they did not colour all their abominations and falſe religion with ſome general truths; if they ſhould not in word and ſhew hold and recite the Articles of faith and principles of our religion, concerning God in unity of eſſence and trinity of perſons, concerning Chriſt, the Church, &c. were it poſſible, that any Chriſtian ſtate could bear them, while indeed and in truth they reverſe the whole foundation of religion, and are limbs of Antichriſt? No, their deceit is a myſtery, and walks in darkneſs, and the mask and vizards of truth with pretence of holineſs, hath held the Swords of Princes from them, which elſe had long ſince been ſanctified in their overthrow.

2 Satan can doe no other, who cannot ſpeak truth for truths ſake: for being a Lyar from the beginning, he loves not truth, and therefore if hee ſpeak truth, it is to corrupt the truth, or to ſtabliſh ſome lye. Lying is the Devils mother tongue, Joh. 8. 1 Sam. 28.17, 18. Lying the Devils mother tongue.Satan in the habit of Samuel ſpake many truths; as, that the Lord had rent the Kingdom from him, and given it to David (becauſe he had ſo ſpoken hee would doe it; and becauſe Saul obeyed not the voyce of the Lord, nor executed his fierce wrath againſt the Amalekites:) and that the Lord would deliver 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 his ſin, as though he were Samuel, as verſ. 17. the Lord hath done it, even as he ſpake by mine hand: and verſ. 19. to morrow ſhalt thou be with me, &c. So in the New Teſtament we have the Devils confeſſing Chriſt to be the Son of God, the Holy One, the ſum of the Goſpel; and Paul and Silas to be the ſervants of the high God, Act. 16. but both Chriſt and his ſervants put them to ſilence, and would not have them to ſpeak the truth, becauſe it was to deprave and ſlander the whole truth, as though Chriſt and his ſervants had been in league and agreement with the Devils, and ſo their doctrin had been not Divine but Diabolical. Thus Satan like a Bargeman looks one way, but …owes another.

3 Satan ſees how our nature is eaſily carried away through a general ſhew of good or truth, to take in with it error and falſhood hand over head, without trial or diſcerning: For though our bleſſed Saviour would not confound ſtones and bread, yet we eaſily take ſtones with bread, and Serpents with Fiſhes. The whole Maſſe-book is but an heap 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 devotions, it is wholly received without trial, of millions given over to deluſion.

4 Satan the Prince of darkneſs can transform himſelf into an Angel of light, 2 Cor. 11.14. and the falſe Prophets will be confident that the truth is with them: Zedekiah will oppoſe Micaiah, and Hanani will ſmite Jeremy, and make yokes againſt the King of Babels yoke, Jer. 28.11. The Donatiſts in Africa cryed out, that the ſound Chriſtians were Traytors to the holy Books, and themſelves the defenders of them. The Papiſts at this day cry out with Dioſcorus the heretick, I defend the opinions of the Fathers, and their whole doctrin is condemned with mine.

Vſe 1. Let us learn to be wiſe, and try before we truſt, not taking all things in groſs, but firſt examining and proving them: Falſe-hood carries often a ſhew of truth, and truth often covers falſe-hood: no vice appeareth in his proper colour, but under the likeneſs of ſome vertue. The Romiſh VVhore of Babylon offereth not her wine of Fornications in the bark of ſome poyſoned plant, or ſhell of ſome poyſonful or venemous Creature, but hath conveyed them all into a cup of gliſtering gold, Revel. 17.4. and this hath entiſed the p. 66great ones of the earth, who gazed at the gliſter of the golden boul, but never looked what was in it: the glorious ſtile of Catholike Church, Vicar of Chriſt. Peters ſucceſſor, hath deceived ſuch as liked not to try before they did truſt: and ſo hath univerſality, antiquity, fathers, conſent, and the like. Eve ſhould have examined the words of the Serpent, and Adam the gift of his Wife; and then neither of them had been deceived. The builders of Babel, had they examined the motion before they had made onſet, had avoyded that confuſion. Abraham ſhould have tried the counſel of Sarah, before he had taken her Maid into his boſome. This examination and trial by the touch-ſtone of the Word, will ſhew the inconſequence of ſuch dangerous concluſions. How lamentably are many great wits and gifts given over in Popiſh Countries for want of this ſound trial, taking their religion by tradition, offering to the ſhrines of their fore-fathers, that often they can ſpend their goods and lives for it, as though it were the only truth.

Vſe 2. Let us labour to avoyd theſe common darts, theſe falſly concluded concluſions which Satan ſeeks to have us aſſent unto: It is a great ſubtilty of the Devil, by which he overthrows many, and muſt the more circumſpectly be watched againſt. See ſome inſtances of this his Stratagem, in matters of faith, and of practice.

Falſe concluſions in matters of faith.I. In matters of faith: 1 In the Scripture it is a frequent ground, that God is merciful: true, therefore (ſaith Satan) be bold in ſin, and deferre thy repentance: thou maiſt repent when thou liſt. Here is a wicked inference indeed: for there is mercy with God, that he may bee feared; and, Knoweſt thou not that the long ſuffering of the Lord ſhould lead thee to repentance?

2 It is a true ground, that Chriſt dyed, and that for all, i. e. elect and beleevers. But Satan ſaith, Therefore what needeſt thou care? why ſhouldeſt thou be ſo preciſe? Is not Chriſt a ſufficient pay-maſter? Yes, but he paied for none, but for thoſe that walk not after the fleſh, but after the Spirit, Rom. 8. verſ. 1.

3 It is a true ground, that a man muſt provide for himſelf and his family, or elſe he is worſe than an infidel. Hence Satan collects, Thou mayeſt bee covetous, thou mayeſt ſcrape and ſcratch together any thing; an Infidel is the worſt in the world: and ſo he perſwades a man, that all is fiſh which comes to net, and any wind good that brings gain with it.

Falſe concluſions on true grounds in matters of practice.II. In matters of practice, many ways: 1 Thou art the Son of God, then make theſe ſtones bread, thou mayeſt be a little bolder than other. God will not be ſo angry with thee. Here ſee a plain Satanical inference: For the child of God muſt honour his Father, Mal. 1.6. and fear to offend him. If I by profeſſion draw near unto God, I muſt the more ſanctifie my ſelf, and grace my profeſſion.

2 If thou beeſt a man, a gentleman, a man of valour, doe not put up this wrong, but revenge this quarrel: elſe every one will point at thee for a daſtard. Here is another devilliſh 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 bee of gentle behaviour, not ſavage, fierce, and cruel: a man of valour muſt paſs by offences: It is the glory of a man to paſs by an offence, Prov. 16.32.

3 If thou beeſt an honeſt fellow, drink, ſit bare upon the ground, and pledge ſo much to ſuch and ſuch a friend, drink a health to that and the other boon companion. But the inference is like the former: it warres with honeſty and civility, to drink and ſwill till health be drowned, and reaſon baniſhed, and the party ſorted with the brute beaſts.

4 If thou beeſt a good Catholike, a true Romaniſt, defie theſe Hereticks, dye for the Romiſh religion; but before thou dyeſt kill thy Prince, cut the p. 67throat of thy countrey, blow up the Parliament-Houſe, ſo ſhalt thou bee a Martyr preſently. But a true Catholike cannot bee a limb of Antichriſt, cannot bee a Traytor, cannot bee the Devils martyr; though a falſe Catholike, a falſe-hearted Romaniſt may bee a fox, a Fa…, an incendiary, a Clement, a Ravilliac, a Catholike villain, or univerſal miſchief.

5. But thou art now in danger, therefore now deny thy profeſſion, forſwear thy Religion, abjure Chriſt, at leaſt caſt one grain into the fire at the Emperours Commandement. Here is another devilliſh concluſion upon a true premiſe: for God bids mee in danger draw near unto him, and not renounce him, or go further from him: Chriſt did not by any evil means avoid danger for mee; and hee hath ſaid, hee will deny him before men and Angels, that ſhall deny him in this world. And the further from God, the nearer to danger.

6 Thou art a man of learning, and in a populous place, why, ſhew thy learning ſometimes, and preach above the peoples capacity: thou canſt ſpeak tongues, do ſo, and ſtudy to bee more eloquent. Here is Satans Sophiſtry and learning upon 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 hee thought nothing worthy to be known, but Chriſt and him crucified: neither ſtood his Preaching in the enticing ſpeech of mans wiſdome, but in plain evidence of the Spirit, and in power, and that for good reaſon, 1 Cor. 2.2.—6. And can I think that Satan hath any care of edifying my people?

7 Thou art a man of knowledge and underſtanding, why doſt thou hear ſermons ſo diligently, ſeeing thou knoweſt enough, yea, as much as the Preacher can tell thee? A wicked inference of the Prince of darkneſſe: for true knowledge empties the heart of pride and preſumption, and the more I know, the more I had need bee ſtirred up to practice, that my ſtripes bee not the more.

8 Thou art an ignorant man, thou underſtandeſt not Sermons, why then doeſt thou follow them, or read the Scriptures? A wretched concluſion: the more ignorant I am, the more I need uſe the means of knowledge; the leſs I underſtand, the more I had need bee taught. But this ignorance is one of the chief Pillars of Satans kingdome.

Object. Theſe Preachers agree not among themſelves, and therefore I will beleeve never a one of them.

Anſw. Thou muſt ſearch for wiſdome as for ſilver, and for underſtanding as for gold.

9 Thou art a man of good conſcience, of much integrity, above other Chriſtians; and if thou beeſt ſo, then ſeparate thy ſelf from theſe mixed companies of godly and prophane, Come out from among them my people, leſt yee partake of their plagues; ſeparate from their preaching and prayers, from their fellowſhip and company, from civility and ſalutation; thou maieſt eat their meat, but ſay not grace with them; pray for them, not with them. Ah, but if my conſcience bee good, I muſt not forſake the fellowſhip, as the manner of ſome is, Heb. 10.25. as knowing, that ſuch pure aſſemblies cannot bee found under the whole cope of heaven.

And if wee would fence our ſelves againſt theſe wicked inferences of Satan, wee muſt carefully obſerve theſe rules. 1 Beleeve not every Spirit, but prove the spirits, whether they bee of God, 1 John 4.1. as Goldſmiths ſeparate gold and droſs, and examine every piece of gold by the touchſtone, foreign,1 Theſſ. 5.18. Try all things. 2 Compare doctrines, and the reaſons of them with the Scripture: if a doctrin diſagree from any part of the Word, it is erroneous and dangerous; as namely that of the real preſence, foreign.which impugns the article of Chriſts aſcenſion. 3 Hold faſt that which is good, 1 Theſſ. 5.18. p. 68When wee have conſidered and known truths, foreignwee muſt with Mary lay them up in our hearts, to bee ready to ſerve our uſe.

Command theſe ſtones to bee made bread.]

Wee have conſidered the ſcope of Satan in this firſt temptation; which was, 1 To impugn the word of the Father, proclaiming Chriſt his Son. 2 To ſhake the ſaith of Chriſt. 3 From conſideration of his preſent eſtate, to bring him to doubt of his Fathers providence. 4 To uſe an unlawful means to …elieve himſelf. Wee have heard alſo what a dangerous inference hee bringeth upon a true ground.

Now wee come to the more ſpecial handling of the ſuggeſtion it ſelf; wherein wee ſhall ſee how cunningly Sathan conveies it, Eight things cunningly contrived in this one ſuggeſtion.and how inſtantly hee follows it, implying in theſe few words; 1 That it is an eaſy thing: ſay the word, or Command, here is no labour: and being ſo eaſy, why ſhould Chriſt ſtick at it? 2 That it is now fit; here is an object ready, here bee ſtones, theſe ſtones. 3 That it is harmleſſe, onelyonly a proof of the power of the Son of God, and in reaſon what ſhould Satan have gained by it? and Gods Son cannot ſin, not God bee angry with his Son. 4 That it is a neceſſary thing: is it not neceſſary for a man that is ready to ſtarve, to eat and procure bread? If hee will live, he muſt eat. 5 That it is a glorious thing, to command ſtones: I ſay not Pray (for by prayer as great things as this have been done; the Sea dryed, fire turned into water, the Sun ſtaied in his courſe, to ſtand ſtill, yea and go back) but command by thine own proper power. 6 That it is a work of ſpecial uſe, not onelyonly for the releef of thy ſelf in this want, but to ſatisfy mee; for if thou makeſt ſtones bread, I will confeſs the finger of God, and beleeve thy Fathers voice, that thou art the Son of God, and accordingly account of thee: and ſo ſhall all that ſhall come to the knowledge of this great and extraordinary work. 7 That it is not unreaſonable: to command a few ſtones to bee made bread, will bee no hurt to any man; and if thou wilt not tranſubſtantiate many ſtones, turn but one ſtone into bread: ſo it is, Luke 4.3. Say to this ſtone that it bee bread, in the ſingular number; whereas it is probable, that at firſt hee offered him many, or all the ſtones in the place, which Matthew recordeth: if Chriſt think that too much, hee will bee content that hee turn but that one into bread, as Luke hath it. 8 The Son of God ſhould demean himſelf as the Son of ſuch a Father, who is heir 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, give me leave to doubt of thy perſon, and take thee for an impoſtor.

Satan ordinarily moveth men to turn ſtones into bread.Doct. It is an ordinary temptation of the Devil to ſhake the faith of Gods children, to move them to turn ſtones into bread: For as hee dealt with Chriſt in want, Chriſt was hungry, and the devil ſhews him ſtones, let him turn them into bread if hee will: ſo is it with men who are tempted in like manner, if they bee in want: Bread you muſt have, what need I tell you of ſo ſenſible a want? and therefore ſhift for your ſelf, here bee ſtones, at leaſt one ſtone in time of need, turn it into bread, why to help your ſelf you may uſe a little extraordinary or unwarrantable means. When Satan ſeduced Eve, hee perſwaded her to turn a ſtone, or rather an apple into bread: why? thou ſeeſt how God envies your full happineſs, and doeſt thou beleeve his word to bee true? No, no, it is but to keep you from being as Gods, which, what an excellent eſtate it is, you now know not. Eſau was very hungry when hee came from his hunting, and hee muſt dye if hee turn not a ſtone into bread: and as Satan never goes without his ſtones, that is, his objects, ſo there was a meſs of broath ready, for which prophanely hee ſold his birth-right: I am almoſt dead, and what is the birth-right to mee? Saul was extreamly haunted and vexed, and knew not what to do with himſelf; God was ſo p. 69far 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 Devil? Hee muſt now ſeek a familiar to anſwer him, 1 Sam. 28.7. the ſtone is not far off, there is a Witch at Endor, and hee can eat no bread but from her hands.

There bee two eſpeciall reaſons or occaſions, whence Satan groundeth and followeth this temptation of turning ſtones into bread: 1 The avoiding evil. 2 The procuring of ſome apparent good; both which hee knows our haſty inclination unto.

I. In avoiding troubles hee layeth two ſnares, and hath two plots: Snares laid by Satan in avoiding our troubles.1 To turn ſtones into bread, by uſing ſome unlawful means. Abraham to ſave his life may lye, and entreat Sarah ſo to do. David, thou art in danger, flye to Achiſh, play the fool and diſſemble, thou ſeeſt no way elſe left, deviſe 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 help thy ſelf by lying, ſwearing, curſing, and denying thy Maſter, look for no other than to dye with him. Thou that art a poor man, ſeeſt hard times as if thou wert in a Wilderneſs, and here is nothing but ſtones, no way but to turn them into bread, thou canſt not live if thou doeſt not lye, or ſteal, or ſwear, or be unjuſt; poverty and danger ſhall come armed upon thee.

2 If wee cannot thus help our ſelves, but the evil continues, then Satan ſoliciteth us to repine and murmur within our ſelves, Pſalm 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 us to diſclaime confidence and waiting upon God any longer; as Jehoram ſaid, 2 King. 6.33. This evil is from the Lord, and ſhall I attend any longer upon him? Thus hee daily ſhews us our croſſes, as ſo many ſtones to move us to impatiency, and gain from us our affiance in God, that hereby he may both pull and draw us 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, Numbers have learned this trade of the devil to make ſtones bread.hee knows the haſte of our unbeleeving hearts as well as in the former, and how eaſily wee are brought to turn 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 Devils Alchymiſtry? Some by extortion, uſury, and oppreſſion make ſtones bread; as many Land-Lords juſt of the Devils laſt, that by racking their rents, would have their Tenants get bread out of ſtones: nay, not ſo merciful as hee; for no doubt if Chriſt had made bread of ſtones, he would have let him eat it; but ſo will not theſe, but eat up bread, and ſweat, and all. This is called, bread of violence and oppreſſion, Prov. 4.17. and becauſe being made of ſtones it is hard of digeſtion, it needeth a cup of Wine, which is at hand too: for, they eat the bread of wickedneſs, and drink the wine of violence.

Others, by deceit and ſubtlety turn ſtones into bread, and glory when they can go beyond their brethren, by trickes of wit, or cunning: and this ſeems to go a ſtep beyond the Devil, who would have Chriſt turn ſtones into bread, that is, ſomething into ſomething; but theſe would turn nothing into bread, but only live by their wits. Solomon calls all bread thus cunningly changed, ſtoln bread, and bread of deceit, which ſeems ſweet in the mouth: but that yee may know whence it comes, hee tells you that for all that, it returns to his former poverty, Prov. 20.17. The bread of deceit is ſweet to a man, but afterward his mouth is filled with gravel. Both theſe the Apoſtle condemneth, 1 Theſſ. 4.6. Let no man defraud or oppreſſe his brother in any matter; for the Lord is the avenger of all ſuch.

In procuring health in ſickneſſe, or helping our ſelves to recover our loſſes, hee eaſily perſwades us to Witches, Sorcerers, and to try many unwarrantable concluſions, and enforceth them ſtrongly; perſwading us elſe that we ſhall miſcarry and periſh by our own negligence.

p. 70Satan never commeth without one ſtone of other.Vſe 1. This ſhews us that Satan never comes without ſtones, that is, objects of his temptations; at leaſt, hee hath one ſtone, which if hee offer, hee ſeemeth reaſonable. Hee hath not onelyonly a Bathſheba for David, but every man hath his ſeveral Bathſheba, ſome dear luſt or other, which Satan will ſtill bee feeding his eyes and ſenſes upon: Nay, as Mar. 5.5. in the parties poſſeſſed, hee armed them with ſtones againſt themſelves, and made them beat themſelves with ſtones; ſo out of our own ſcrip hee fetcheth ſtones againſt us, hee knoweth the inclination of our wills, the ſtream of our affections, the conſtitution of our humours, the predominant deſires of our hearts, and accordingly aſſaulteth us. Nay, not onelyonly in evil things, but in the beſt of all hee wants not one ſtone or other againſt us: Even the tree of life it ſelf (a Sacrament of Gods Covenant of life) will ſerve his turn; and hee wiſheth not Eve to eat all the apples on it, but ſeems very reaſonable whiles hee offers but one. In comming to the Word, and Sacraments, and Prayer, hee is content if a man bring but one ſtone in his heart, one ſin, either hardneſs of heart, that the ſeed may fall in ſtony ground; or unbeleef (for how know you that this is the word of God?) or covetouſneſs, which is as thornes to choak all; or malice and envy (for then God will put none of his pretious liquor into ſuch a fuſty veſſel:) or wandring thoughts, or diſlike of the Preacher, or any other luſt (though but one) hee cares for no more.

Wee ſhould therefore never go without our fence in our own houſes, or in Gods houſes, that wee may eſcape the danger of this battry. Yea, let us watch Satan in baſe and deſpiſed things, as an apple, or a ſtone, in idle words, or unfruitful ſpeeches, in the matter of a pin, or any ſmall trifling matter: for even in theſe things he can get much advantage, and ſow diſcord between the neareſt of all, even the husband and wife.

Satan leſſeneth men rather than to want bread to get it out of ſtones.Vſe 2. This teacheth us, That the ſcope of all Satans proffers, is to make men earthly-minded: hee cares not how much men be addicted to ſeek bread, yea, he would have them ſo eager of bread, as rather than want it, to get it out of ſtones; for 1 Hee would fill the heart with theſe baſe deſires, that there might bee no room for better. 2 Hee knows, that if hee can make a man a ſervant to the world, hee cannot ſerve God: hee cannot ſerve two Maſters commanding ſuch contrary things. 3 Hee knows this runs with nature, and in the channel of our corruption ſince the fall, to which wee are eaſily perſwaded, and very hardly (if ever) recovered back again. God in his word deals clean contrary, and every where reigneth us in, where Satan ſpurs us forward: that calls us out of the World, forbids us to ſeek, that is, immoderately, the bread that periſheth; calleth us to heavenly mindedneſſe; to converſe and traffick in heaven: and ſend our affections above; to ſeek after Chriſt the bread of life; to give all diligence to make our election ſure; to ſeek the Kingdome of God. From whence, when wee find our ſelves ſtrongly ſet upon this World, with neglect of better things, to ſcrape and gather bread, and things for the body, wee muſt labour to eſpye Satans ſuggeſtion in it, together with our own inclinations to ſwallow down all ſuch temptations, and forthwith to caſt our eyes upon ſuch Scriptures as may bee back-biaſſes to our natural motion.

Satan alloweth his ſervants ſtones for bread.Ʋſe 3. Note the cold comfort that Satan affords his followers: when they need bread, hee offers them ſtones, as with Chriſt here, Matth. 7.9. What man is there among you, that if his Son ask him bread, will give him a ſtone? as if hee had ſaid. No Father that loveth his childe, can bee ſo unnatural: but Satan, who cannot but bee an unnatural murtherer, here for bread offers the Son of God a ſtone. It is clean otherwiſe between God and his children: for if Fathers which are evil, can give good things to their children, much more our heavenly Father giveth good things to them that ask him, even things according to their need: Your heavenly father knoweth that yee ſtand in need of all theſe p. 71things. If they have need of Chriſt the bread of life, he gives them this bread of life: If they need the Holy Ghoſt, hee gives the Holy Ghoſt to them that ask him, that is, not only beginnings of grace, but increaſe of it in greater meaſure, and a comfortable feeling and fruition. If they need temporal mercies, he gives them more than they ask, as Salomon, yea above all they are able to ask or think. VVho would not think himſelf happy to bee Gods favourite rather than ſtand to the Devils wages, who for bread will reach him ſtones.

Uſe 4. The way to get bread, Gods way to get bread, contrary to the Devils, in three things.is not at the Devils appointment to turn ſtones into bread, or uſe unlawful means; but, 1 To fear and ſerve the Lord, Exod. 23.25. If thou wilt ſerve the Lord thy God, he ſhall bleſs thy bread and thy water: the good land and all the fruits of it were promiſed to the Iſraelites, ſo long as they were Homagers to God: no good thing ſhall be wanting to ſuch, Pſal. 34.10. If we ſerve him, we ſhall never need turn ſtones into bread, even as Chriſt here did not, who refuſing Satans offer was refreſhed of the Angels.

2 To live in an honeſt and lawful trade of life painfully: Gods ordinance is, that in the ſweat of thy brows thou muſt get thy bread: the earth brings not forth ſo naturally now as at firſt, yet at firſt Adam muſt Till the ground.

3 In our lawful Calling to depend upon Gods bleſſing, which maketh rich, leaving all the ſucceſs to God: and this will make us content with that eſtate which God maketh our portion by good means.