Works

especially sinful, as, immoderately to desire goods or gain. The feeding of covetousness cost Judas deer: So the immoderate desire of pleasure, or ambitious pursuing of honor, or nourishing of wrath and anger, which is to give place to the devil, and brings forth manifold evils, as railings, revenges, quarrels, murder, &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 God's 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 he doth against all other men, good and bad. See we not in the example of Esau, that being weary and hungry after his hunting, he was so sharp set, that he made a most childish and graceless match? even for one mess of pottage he did forego the birth-right, whereby he had not only title to an earthly inheritance, but to be one of the Fathers and Patriarchs, and one of the promised seed, which profanely, and not without too late repentance, he rejected. Nay, we want not examples of God's dear children, who not watching their natural appetite, have been foully foiled.

How did Lot suffer himself to be 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 he 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 be rich (saith S. Paul) fall into diverse temptations and snares. Whence our Savior adviseth us to take heed, that our hearts be not oppressed with surfeiting, drunkenness, 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 labor of body or mind, to unbend and refresh himself with some recreation or sport: but here how doth the Devil watch, either to thrust some unlawful exercise into men's hands? or, if lawful, to use them unlawfully, 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 he was among good company, of Christ or his fellow-Disciples, whose presence might have upheld him; but when he runs among a company of rake-hells, and sits him down among the High Priests serving-men by a warm fire, now he is fit to be wrought upon, and be 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 thyself narrowly in thy outward estate, whatever it be: for in all estates Satan hath his baits laid; and indeed few there be that can use their estate aright. God gives a man prosperity, honor, 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 be an occasion of forgetfulness of God, when he most remembers us, to envy our betters and equals, to disdain our inferiors, to mischief ourselves by security, presumption, pride, wantonness, and all riotous behavior?

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. Paul's lesson, Phil. 4.11. to be full and hungry, to abound and to want, to be abased and to be advanced, and in everything to be content. Job, when he 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 God's worship: for even then (as here he dealt with Christ, when by fasting and prayer he had prepared himself to his ministerial function, he set on him) he will assail thee: he will be with thee to keep thee from Church; and if thou must come for shame, he will come with thee, to make prayers, preaching, and all unprofitable: he came with Judas before Christ, so that all his holy doctrine was intercepted from his heart; the sower sowed good seed, he sowed Tares. We shall be sure of him, not only when we are idle as David, but when we are best occupied: which is the cause, that when we have most strictly kept the Sabbath, and endeavored our best, in all our duties public and private, we 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 he was called a Devil, now a Tempter, but with emphasis, That Tempter, 〈 in non-Latin alphabet 〉 , 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 Commandment, as he tempted Abraham: sometime by occasioning objects, as 2 Thess. 2.11. God sends 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 do; this is, 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 .

Secondly, man tempteth God, when he makes trial of God's power and justice, whether he can or will help or hurt, Exod. 17.2. Wherefore do ye tempt the Lord? this is by curiosity, presumption, or distrust; as verse. 7. Thou shalt not tempt the Lord thy God.

Thirdly, man tempteth man, by seeking matter and occasion against another, to accuse and reprehend: so the Pharisees and Herodians tempted Christ by captious and subtle questions, to bring him into danger: or by persuading to sin, as Josephs Mistress every day tempted him: But,

Doct. Satan is called a tempter by eminency, because, 1 He 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, policy, 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 ourselves to seduce us, and lead us away by our own concupiscence: he hath the world his faithful armor-bearer; in it he hath false doctrine, heresy, wicked counsel, wicked company, wicked example: on the right hand, wealth, honor, 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, seeing he cannot hurt God, he rushes upon his Image in man. 2 Because of his envy: that man should climb 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 behooves 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, we are not without a tempter, at home or abroad, in the street or in the field, alone or in company, in our callings or recreations, in our eating and drinking, in our preaching or hearing, reading or praying, the Tempter spares no attempt against us. The latter our Savior teacheth us, namely to pray that we be not lead into temptation, that seeing our enemy is mighty, subtle, 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 Satan's malice, they 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 labor? 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 oaths, and scoffs, and impiety with their liquor, and notably confirm each other in lewdness and profaneness.

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 behavior; a secret poison 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 Mistress. Of this sort are they that use wanton and light attire: and those that go 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 Interludes and Plays, 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 go 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.

Use 3. This is a special use to Ministers, to be 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 he over the Corinthians, 2 Corinth. 11.3. saying, I fear lest as the Serpent beguiled Eve through subtlety, so your minds should be corrupt from the simplicity of Christ? and having written against the incestuous person, that he should be 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 we are not ignorant of his wyles. The Apostle knew there was a tempter that did mightily and continually assay, to bring in corruption of doctrine and manners; that would hinder them from the Word, and choke it in them; and therefore he was the more careful.

Thus should every good Shepherd 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 Husbandman slept, the envious man sowed tares: he slept a little and slumbered, but he was present: and if the tempter take the advantage of a little negligence in the presence of a Pastor, how will he bestir him in his absence? what an harvest of tares must be reaped by that? It is sure the tempter will not be absent, neither month, 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.

Use 4. Beware of tempting any to evil, or of with-drawing any from good: for this is a Satanical practice. Our Savior Christ, when Peter dissuaded him to go to Jerusalem, said, Come behind me Satan: in which words he shows, 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 dissuade the Governor from the faith, the child of the Devil, Act. 13.10. because, as Christ said of the Jews, his works he 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 men's spirits to revenge; such as with-draw men from God's house, and good exercises; such as dissuade from Religion and strict courses; such as commend only loose and disordered mates for boon companions. In all these the speech is true, Homo homini daemon, one man plays the Devil with another. All of them are plain devils incarnate, tempters, and as the devils company is to be avoided, so is theirs.

Use 5. That we may be most unlike unto Satan, we must be 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 goodness: if they be weak, to confirm them; if slow, to provoke and quicken them; if astray, to revoke and recall them. Hereunto consider these motives.

1 Shall Satan's vassals exhort and persuade one another to evil, and be more diligent to help one another to Hell, than we to set forward God's 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 pity and relieve their bodily wants, and much more their souls, if we 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 we must do good to all, much more to the household 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: he 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 he that winneth souls is wise, Prov. 11.30.

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

Came to him]

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

I Answer, Satan cometh two ways: 1 Inwardly, and more spiritually, and that either by suggestion, troubling the heart and understanding; and thus he 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, Sadducees, 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 Christ's temptation was only 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 shown Christ all the Kingdoms 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, we 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 be inward by cogitations and suggestions: and therefore so was his. But this is much weaker than the former: for if he were in all things tempted like unto us, it is plain he was externally tempted as we be; Adam by Satan in the external shape of a Serpent, Saul by Satan in Samuel's 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 stiffly to be held, because the Scripture is not plain in it) are these:

1 As Satan in his combat overcame the first Adam in a bodily shape: And external temptation, so it is likely he came against the second Adam in some bodily shape: And that he thus externally assaulted him by outward objects, is probable by these things in the text: 1 He spake often to Christ, and Christ truly spake and answered. 2 He 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 pinnacle 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 pinnacle of the Temple, as after we shall see. 5 Christ bids him depart. 6 How could he hurt himself by his fall, if it were only in vision.

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

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

4 This is an History, wherein the letter is so far to be 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 be further asked in what bodily shape he came, here I am with the scripture silent. Only he 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, 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, namely his own voluntary motion and will, he came unsent for: Christ comes not but led of the Spirit, Satan comes of himself. And the same difference is to be observed between them that are led by the Spirit of God, and by this unclean Spirit. Those that are led by God's Spirit, whatsoever they be about, they will look to the motion, what warrant they have for it, whence it is, and whither it tends, whether they be led, or undertake things of their own head: they look whether the thing be good in itself, 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, humors, and desires; yea, in the things they do best, they look for no warrant, and therefore, if it be in anything that is good, everything 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 joint of his armor, and slew him: but Jehoshaphat was marvelously delivered. And therefore look to your warrant in your actions, ask your hearts whether you be led by the Spirit, or come of yourselves: and then you come of yourselves, when either you have no word, or attempt anything against the word, seeing God's Spirit and Word cross not one another, and one never directs but by the other. So if you be 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 be 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 he not heard the voice from heaven? or had he forgot it whilst it yet sounded? no, he begun all his temptations thus, If thou be the Son of God. Or did he doubt that he was the Son of God? No, the Devils confess him so to be, Matth. 8. and he knew by all the Prophecies and accomplishments, that Christ was he; the Scepter was gone from Judah, he was born of a Virgin at Bethlehem, whom John went before in the Spirit of Elias; he knew the Shepherds testimony, yea, 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 he should encounter Christ for his own overthrow. 2 Though he knew, that Christ was he that should break his head, and that he could not prevail against him; yet his malice made him fearless, he would set upon Christ, whatsoever should be the issue, himself could be but condemned. 3 He would against his knowledge show his malice to God in molesting and troubling his blessed Son: for here, and daily he sinneth the sin against the Holy Ghost. 4 God having him in chains, so over-ruled his malice, as it should be turned against himself; and be a means to proclaim Christ in all ages, the promised seed who had broken his head.

He which thus emboldened himself to come against Christ, will not fear to come to thee, be thou as just as Job, yea, wert thou as innocent as the Lamb of God. It is God's great mercy, that he comes not so bodily and visibly to us as to Christ: we know, if God give him leave, he can possess even any of our bodies, as appears in all those demoniaks: he can assume a body also to terrify or delude us with all, if God suffer him, as we see in Saul's example. So in God's just judgment, when men give up God's service, and undertake to be agents for Satan, he 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 God's mercy that he comes not thus as he did to Christ, so ordinarily as he hath done in ignorant and Popish times; and we must pray, that even in visible shapes he 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 we cannot hinder his coming to us; we must be so much the more watchful, that when he comes, he may find us prepared against him. For as we cannot hinder birds from flying in the air, but we may hinder them from making nests on our heads: So we cannot hinder the flying motions of Satan, but we need not suffer them to settle in us.

Quest. How shall I know when the Tempter comes?

Answ. By observing these two rules: 1 Whensoever thou art persuaded to anything that is evil, then thou mayest know the Tempter comes. Sometimes he persuades to sin by extenuating it, why, it is but a little one, a grain, as light as a feather; now comes the Tempter: God's Spirit never persuades that any sin is little. Sometimes by the utility and commodity of it; Oh it is profitable, by one oath or lie thou mayest be a great gainer, and why shouldest thou be so nice? but now the Tempter is come: for the holy Spirit commands thee not to swear at all, nor to lie for God's 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 thyself of thy pleasure? is it not as sweet as honey? why, thou art but young, thou mayest game, and swear, and drink, and be 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 judgment; and that neither adulterers nor whoremongers shall enter into the Kingdom of God. Sometimes by removing the punishment and terror; Why, who sees? God is merciful, and easily entreated; 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 God's Spirit saith, There is mercy with thee that thou mayest be feared: and, there is no condemnation to them that are in Christ Jesus: but withal which walk not after the flesh, but after the Spirit.

2 Rule. When thou art dissuaded from any good belonging to thee, the Tempter cometh; who as he can make vice seem beautiful, so virtue to seem ugly. He can dissuade men from Religion in great friendlinesse: 1 From a supposed impossibility; How canst thou (poor weakling) bear such a yoke? certainly thou wilt never endure such strictness, 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 God's Spirit teacheth otherwise, that howsoever without Christ we 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 he that denies Christ before men, shall be denied of him before men and Angels.

Further, he can dissuade from diligent hearing the word, and from reading the Scriptures, because they be exceeding long, and hard to be understood. Why, thine own business is such as cannot give thee leave ever to attain anything 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 he should speak in the voice of an Angel: for God's Spirit bids private men search the Scriptures, because they testify of Christ; and commends private Christians, because they were full of knowledge.

Further, he can discourage the practice of piety, by suggesting, that to be strict in life is to savor of too much purity, at least it will be counted but scrupulousnesse and too much curiosity: and, if thou wilt be singular, and contemn, and condemn all men but thyself, so will men deal with thee: Why, thou livest as though men were to be saved by good works, and not by God's mercy. Here the Tempter is come: for the Spirit of Christ never quenched smoking flax, but encouraged the care of walking in God's ways, though it be 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 he might be compassionate to us in both.

If thou be 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, If thou be the Son of God. 2 The inference, Command these stones to be made bread, which is on a good ground to entice him to evil. In which temptation Satan aims at four things directly. 1 To impugn God's 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 he was the Son of God, and he makes not this a question, as though he would be instructed in it; but that he would make Christ doubt whether he was the Son of God. And note how cunningly he ties his policies together, as he did against the first Adam; he calls God's word into question, which is the ground of faith; which if he can bring out of credit, faith fails of itself. 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 relieve 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 Christ's 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 piece of dry bread in extreme 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 be 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 believe thee; else deceive not thyself, because of the voice from heaven, thou art but a pure man.

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 he calls it into question, although he had seen it confirmed by two strange signs from heaven, of which we have spoken. The like was his practice, when he set upon Eve, saying, What? hath God said thus and thus? why, he knew God had said it, and that in the day they should eat, they should die: and yet he labors to make them doubt of that truth, which both he 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 he hath outwardly confirmed it by many powerful, and glorious miracles, such as the Devil could never make show 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 persuades, testifies, confirms, and sealeth up the Word in the hearts of God's Children, 1 John 2.20. 2 Cor. 2. Now to make God a liar, and to show himself most contrary to the Holy Spirit, he contradicts, and opposeth, stormeth and rageth.

2 He hateth the word of God, because it is the greatest enemy to his Kingdom, every way resembling God the author, and carrying his image. It is light, and no marvel if the Prince of darkness resist it; it discovers his subtleties, and fenceth the Christian against his policies; it discerneth spirits, that let him come as an Angel of light, he shall be uncased. As he prevaileth in darkness, so he worketh in impurity; now here the word resembling God himself crosseth him; it is pure in itself; and a purifyer, as Christ saith, Ye 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 only for his disciples, but for all those that should believe in him by their word. In a word, seeing he 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 souls, called therefore a word of salvation.

3 He opposed God's word through the malice he beareth God's children: for he ever opposeth true professors, casts them into prison, and would never let them have a good day in the world, if he might have his will, and follows them with temptations, and with outward afflictions. But this is the sword of God's mouth, and the sword of the Spirit, by which they cut thorough 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 God's word: for his long experience hath taught him, that so long as men hold to the word, they be safe enough under God's protection; and he could never win his Captain-sinners to such high attempts in sin, were it not that he had first shaken the truth of God's word out of their hearts. How could he have brought Pharaoh to such obstinacy against God and his people, as to say, Who is the Lord? and I will not let Israel go: but that he had brought the word in Moses and Aaron's 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.

Use. It is a note of a man foiled by the temptation of Satan, and of a devilish spirit, to call God's Word into question; either to deny it as false, or doubt of it as uncertain; either of which if Satan can persuade 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: he 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 far 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 Savior teacheth plainly, that whosoever are of God hear his Word, and his sheep hear his voice. Either men must believe it, or deny it: and yet how few can we persuade conscionably to hear the Word? all who must plainly either make the voice of Christ false, or themselves none of God's, none of Christ's sheep, for not hearing it.

2 Our Savior saith expressly, He that heareth you, heareth me, Luk. 10.16. and that God speaks in the mouths 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 voice of their Priests, and the answer of their Oracles, as Christians in general despise our voice, 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 believe 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 go as far or farther into other Countries, as Jacob and his Sons into Egypt, when there was no Corn in Canaan, to supply their bodies with food, this they will not stir out of their doors for.

Well, take heed of calling Divine truths into question, 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 he durst thwart so Divine a truth, so strengthened from Heaven, and that to Christ's own face, he dares and will contradict God's Word to thee. 2 Consider, if thou sufferest Satan to wrest away the credit of any part of Divine truth, or the Word 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 Savior saith, that not one jot of it shall fail. 3 Know, that by yielding 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 believe. See it in some instances. Satan believes there is a God, and trembleth, saith S. James, and yet he so far deludes a number, as their sottish hearts say, There is no God, Psal. 14.1. Satan knows there is a day of reckoning and judgment, 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 believe 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 believe 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 he was the Son of God. Whence we may learn, that,

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 extremes 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 God's elect, because it is given to them only, and to all them, and therefore is called the faith of God's elect, Tit. 1.1. and to faith is the work of regeneration ascribed, Acts 15.9.

2 All Satan's 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 we are brought into the grace by which we stand.

3 He knows that faith is our shield, whereby we 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 ourselves 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 Christ's speech, that the gates of Hell shall never prevail against it. He hath reason therefore to labor 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 God's love, and his favors to his children: he bursts with envy 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. We receive the promise of the Spirit by faith, Gal. 3.14. yea the presence of 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 Satan's continual drift is, to estrange God and us, faith only crosseth him, by which we 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 unbeliever corrupts himself in them continually.

5 Satan well knows, that faith is the ground of all obedience, without which the word and all God's Ordinances are unprofitable, Heb. 4.2. without which there is no pleasing of God, Heb. 11.6. in anything: 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 aims at our faith, as he did at Christ's.

Use 1. Those who never felt any temptation, but ever believed, & never doubted, (as they say) never had faith: for never had any man true faith, but it was assailed most fiercely: never was faith laid up in the heart of any child of God, but the combat between nature and grace, faith and frailty, flesh and spirit, was presently proclaimed. Eves faith was won from her quickly: Abraham's faith was mightily assailed, which because in such a combat he retained, he was renowned and styled the father of all the faithful, and faithful Abraham: Moses his faith was shaken, and his great sin was unbelief: Job in his misery was many ways assailed to distrust God, as his words import, If he kill me, I will trust in him still: and Satan's aim was, to bring him to blaspheme God, and die.

Use 2. As the Devil laboreth most against our faith, so should we most labor 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 thighs, or exterior 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 steadfast 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 ado he hath to bring them to his lure in other, yet their spirits being oppressed and wounded by the sense of sin, and God's displeasure for it, he finds 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.

Quest. How may I strengthen and stablish my faith?

Answ. By observing these few directions:

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

1 It is the first stone to be laid in Christianity, called a subsistence or foundation, Heb. 11.1. from whence also Christians are styled. 1 Cor. 1. and, the household of faith, Gal. 10.6. of which Christ himself hath undertaken to be 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 believeth: It espouseth us to God and Christ, and ascertaineth us of the marriage day: It honoreth God, as Abraham by believing gave glory to God, and makes us witness that God is true, which is not more honor to God than ourselves, John 3.33.

3 All our strength is from faith, Heb. 11.33. by faith the Saints subdued Kingdoms, and were strong in battle: faith is the victory whereby we overcome the world: by faith we stand: A grain of it can work wonders, and what then can strong faith? It draws virtue from Christ, who himself was foiled by it in the Syrophenissa • . All things are possible to it, Mar. 9.23. Give Peter faith, he 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, itself being 〈 in non-Latin alphabet 〉 , a sound and sure foundation. According to the measure of faith, is the measure of all other graces and comforts. As a man believeth, so he obeyeth, loveth, prayeth, and is heard. Yea, not only the measure of grace here, but of Glory hereafter is proportioned to the measure of faith. And is it not worth preserving and increasing?

II. Use means to increase and strengthen it, and they be these: 1 Acquaint thyself with the word of God, often read, repeated, preached, meditated, and conferred on: this is the word of faith, and everything 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 we must not only frequent the audible, but also the visible word, that is, reverently and conscionably use the blessed Sacraments, which are signs and seals of God's favor, and our Faith. Those that say they believe, 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 herself respected. Oh take heed of Satan's subtlety, who to hold men in infidelity with-holds them from vision, and to starve men's souls intercepts their food: And in coming 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 unbelief.

2 Observe the tokens of God's love and favor towards thee; and, because no man knows love or hatred by things before him, labor to find it in spiritual things, how much thy heart loveth him, which is a reflection of his love, what joy of the Spirit, what assistance in former trials, 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 God's presence, and 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 kindness in utter displeasure? I said this is my death: yet I remembered the years of the right hand of the most High, I remembered the works of old. And how justly do some faint in trouble for want of observing the ways of God with them in former trials and deliverances?

3 Labor 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 always uphold us in afflictions, if our care be not to grieve and quench him: So long as the spirit of consolation possesseth the heart, what sound comfort can be wanting? but if he depart in displeasure, neither can our faith or comfort be long upheld. The latter, by keeping good conscience; for faith and good conscience stand and fall together: an accusing conscience weakens faith, and destroys boldness, that we dare not come near 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 we would stand against Satan in the day of Trial, to take heed of admitting anything against our conscience; which the Apostle compares to a ship fraughted with precious wares, such as faith, love, joy, with other graces: Now if we crack our ship of conscience, we make shipwreck 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 believe, help my unbelief. Christ prays for the not failing of thy faith, wilt not thou pray for thy own? 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 God's gracious promises made, and to be 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 thyself; as also, 2 Because they are built and grounded, not upon thy sense and feeling, but upon God's unchangeable love; as also, 3 Because he hath commanded thee to believe.

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

Answ. Yes: for faith must be where is no feeling, and may be: 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 be between our sight and it? Nay, then when sense and feeling cease, faith begins her chief and most glorious work. Was it not Abraham's commendation, that he believed against belief, and hoped against hope? when all nature and sense was set against him, he held the word of promise against sense and nature. Nay, our blessed Savior, in whom was no grudgings of infidelity, but assured faith in his Father, yet in respect of his present sense and feeling cried out, My God, My God, why hast thou forsaken me? David believed 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 he would believe no more than that he saw and felt, our Savior said to him, Be not (so) faithless, but faithful.

In the strongest encounter wait still till Christ come to case thee, he is not far off, and commit thyself 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 be he 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.

So much of Satan's 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; What 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 wind, 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. Whence we may learn, that,

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 God's 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 believe 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 railers, Matth. 27.41. when Christ was in most extreme torments, and terrors 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 believe on him: He trusted in God, let him now deliver him if he 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 he was God's Son, and now is in extreme danger, ready to perish shamefully, and no hope of any deliverance? If he were the Son of God, would he suffer him to perish? So it is his ordinary temptation to any believer: Doest thou not see thyself poor and despised, in want and sorrow? Seest thou any one sign of God's favor? 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 Satan's malice towards God himself: he 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 be, 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 Satan's malice to piety and religion, which by this means he 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 be, 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 believe 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 shows, namely that he may hence persuade men by some unlawful means to relieve 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 he moved Christ himself) to make stones bread.

5 Satan hath gotten no small advantage against God's 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 the Egyptians, and that there was no way to help him, but by lying, and teaching his Wife so to do also. Lot was so environed by the Sodomites, as to avoid their fury he saw no way, but to offer his Daughters to their abuse and filthiness. David was so hunted by Saul, as he 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 itself 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 God's favor, because they prosper in the world, and God's people infortunate, because the world crosseth them for the most part. For:

1 By this conclusion Christ himself the Son of God, 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 he was not only forsaken of men, but in such distress on the Cross as he complained he 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 God's 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 far 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, wandered in sheep-skins, &c. being destitute, afflicted, and tormented, should have lost both their dignity in themselves, and their favor 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 God's children is inward: that which argueth God's 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 he would have us behold God's love in other things than these, namely in the inward notes and marks of God's 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 Ishmael have a foot in it.

4 Whereas Satan from crosses, losses, afflictions, anguish, and durable sorrows persuades that men are not God's children, the Apostle ( Heb. 12.6, 8.) makes a clean contrary argument, that afflictions and crosses are signs of God's 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 ye be without correction, whereof all are partakers, then are yet bastards, and not sons. And, 2 Tim. 3.12. All that will live godly in Christ, must suffer persecution: the world must rejoice, 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.

Rule 1. Labor to confirm thyself in the assurance of thy adoption, which Satan would have thee stagger in, as Christ here: and if thou beest assured thou art God's child, it will draw on another assurance; namely, that God will be careful of thee, to relieve 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 myself 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 labor now to find it restored in the second Adam.

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 virtue; Christians duties in general and special: the maintenance of this life, is the hungering and thirsting alter the heavenly Manna, 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 go 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 God's child? then labor 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 he 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 yourselves from all filthiness of flesh and spirit, that ye 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 be ordered according to the Word prescribing rules for them all.

Rule 2. When thou feelest grudgings of diffidence arise, and Satan will urge thee how thou canst think thyself 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 Christ's blessed example, in whom, as in a glass, thou mayest see the sharpest of thy sorrows in any kind, not only sanctified and sweetened, but mingled with admirable love of his Father. What 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; he had not a foot of land, not a house to hide his head in, not any money till he borrowed of a fish, not a cup of cold water till he had requested it of the Samaritan, who would 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 Traitor, the world hated him causeless; he came to his own and his own received him not; he was without honor in his own Country, he had evil repaid him for good, he wept over Jerusalem's misery, but Jerusalem laughed 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 me?

3 Rule. From these crosses, by which Satan would drive thee from God, labor 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 Lord's sharp salves to draw out our secret corruptions, and the Lord's sope to wash foul linen white: they be the Lord's 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 thankfulness for contrary blessings; by poverty, sickness trouble, men learn to be thankful for wealth, health, peace: to teach pity and compassion towards the misery of others: to teach circumspection in our ways, and more care of obedience to all God's Commandments.

2 The Lord by crosses trieth, 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 recompense their light afflictions with an eternal weight of glory. As Christ said of Lazarus, This sickness is not to death, but that God may be glorified, John 11.4. so we 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, or a Devillish spirit, to use unlawful means in our want to help ourselves. Because Christ had no ordinary means of getting bread, he 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 he supply his want? Sell thy birth-right (said Satan) and so he did. Peter was in great danger in the High-Priests Hall: how must he help himself out of their hands? Deny thy Master (said Satan) forswear him, and curse thyself: and thus he gat out. Saul was in great straights, God was gone from him, he was not answered by Urim, nor Oracle: how shall he do for counsel? he 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 Urim, his Dreams, his Prophets. Sarah wanted a Child, she had a promise of one, but she laughed at that, Gen. 16.2. yet must she have one another way; she gives her maid to her Husband, and she brings an Ishmael, a mocker and persecutor of the promised seed.

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

2 He 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 He easily draws on this temptation under of a color of necessity, which we say hath no law, but falsely. 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 lie, and swear, and exact, and deceive: and so under a color of good, and pretence of necessity, no wickedness comes amiss in the course of ones trade.

Use 1. This teacheth us to bewail the pitiful 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 man's 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 Traitors. 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 extreme 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 tricks which they put upon men: They never stick for a penny-profit to hazard their souls: He is no quick Chapman, if he cannot lie for advantage: neither can he be trusted unless he swear: he must swear, or he must not sell: he must sometimes make the best of an ill bargain, and with a little color lay it upon another man's neck: for why should he willingly wrong or undo himself?

3 Others a number, 1 who by mis-demeanors 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, he had corrupted himself with Bathsheba, he was afraid the adultery would come home to him, he sends for his worthy Captain Uriah to go home to his wife, that so it might be covered; but when it could not that way, good Uriah must be slain at David's appointment, and so he would hide adultery by murder. 2 Like unto these are those, who having outrageously overshot themselves in notable riots by word or deed, and being called to account for it, lay all the blame upon drunkenness, 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 judgment 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 persuaded and resolved to go to Wizards, and Witches, cunning men and women, and so get release by breaking the Prison. A pitiful cure, when the Devil is the Physician. Saul never 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 he will of his faith, it is but a Satanical faith, a faith in the devil, and not in God, by which the Witch works 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 he could not from Christ; namely, to use another means of release than God appointed.

Some there be 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 God's law they ought to die 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.

Use 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, to which God hath tied neither blessing nor providence, further than he pleaseth, that our affections should not be tied 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 tie God to any measure, but commits himself wholly to him, saying, If he 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: he saw no means of the Promise, if Isaac were offered, yet he lays 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, to hinder everything that is good, or, if he cannot do that, then to thrust it on by evil and ungodly means, that he may at least blemish that which he cannot hinder: and, if he cannot overtake us in the matter, yet to get beyond us in the manner of doing it. We must therefore watch in both these, that what we do be warrantable; as to preserve ourselves, and provide for our families: (He is worse than an Infidel that doth it not) but withal know, that he 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 unlimited 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 God's Commandment: 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 coals. Thou therefore that must provide for thyself 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 Labor to live the life of faith, which will exclude such disturstful thoughts and practices. For the property of faith, is,

1 To believe the promises of God, when we see the clean contrary; as, when we feel our own sins most, then most to believe 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 cried out; because his eyes were open to see the Angels, as fiery Chariots protecting him.

3 Faith is never so working as in perilous times, because then there is most need, most use of it; then it sets itself a work, and mingles itself 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 quickened me. Now it bestirs itself, to make God's 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 bestirs it to provide for their safety, not by any yielding, or blanching, or buckling to the unjust command; but by furnishing their mouths with a resolute answer, Be it known unto thee, O King, that we will not worship this Image; and by preparing their hearts (through their confidence in God, who was able to deliver them) rather to yield themselves to the fire and raging flames, than to any part of that commandment. And were faith and God's 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 be 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?

Doct. It is an ordinary temptation of the Devil, to infer mischievous conclusions upon true premises. God had no respect to Cain's Sacrifice, as to Abel's: 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 infers upon it, Therefore kill thy brother. Saul received no answer of God: that was true: but that therefore he should go to the Witch of Endor, was Satan's inference, both against the Law of God, and Saul's 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 go to preach the destruction of Ninivie, was a Satanical inference. A man must pity himself, and do what he can to repel evil from him, and avoid danger: but that Christ should therefore not go 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 falsehood, to justify that which is false, and to draw it on with the truth. If he should never speak truth, he could never deceive half so much: therefore he speaks many truths, to give credit to his lies: and the same he hath taught all his agents. Do we think, that a false teacher or heretic could do 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 doctrine? but therefore, that his heresy may spread like a gangrene, he comes with a fair pretence of many truths which cannot be denied. Do we 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 be suffered in ours or any well-ordered Country, if they did not color all their abominations and false religion with some general truths; if they should not in word and show 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 do no other, who cannot speak truth for truths sake: for being a Lyar from the beginning, he loves not truth, and therefore if he speak truth, it is to corrupt the truth, or to stablish some lie. Lying is the Devils mother tongue, Joh. 8. 1 Sam. 28.17, 18. 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 he would do it; and because Saul obeyed not the voice 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 Philistines 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 verse. 17. the Lord hath done it, even as he spake by mine hand: and verse. 19. tomorrow 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 doctrine 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 show of good or truth, to take in with it error and falsehood hand over head, without trial or discerning: For though our blessed Savior would not confound stones and bread, yet we easily take stones with bread, and Serpents with Fishes. The whole Mass-book is but an heap of Idolatrous prayers, and Ceremonies: but yet because there is some show 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 cried out, that the sound Christians were Traitors to the holy Books, and themselves the defenders of them. The Papists at this day cry out with Dioscorus the heretic, I defend the opinions of the Fathers, and their whole doctrine is condemned with mine.

Use 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 show of truth, and truth often covers false-hood: no vice appeareth in his proper color, but under the likeness of some virtue. The Romish Whore of Babylon offereth not her wine of Fornications in the bark of some poisoned plant, or shell of some poisonful or venomous Creature, but hath conveyed them all into a cup of glistering gold, Revel. 17.4. and this hath enticed the great ones of the earth, who gazed at the glister of the golden boul, but never looked what was in it: the glorious style of Catholic 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 avoided that confusion. Abraham should have tried the counsel of Sarah, before he had taken her Maid into his bosom. This examination and trial by the touch-stone of the Word, will show 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 forefathers, that often they can spend their goods and lives for it, as though it were the only truth.

Use 2. Let us labor to avoid these common darts, these falsely concluded conclusions which Satan seeks to have us assent unto: It is a great subtlety 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.

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 defer thy repentance: thou mayest repent when thou list. Here is a wicked inference indeed: for there is mercy with God, that he may be feared; and, Knowest thou not that the long suffering of the Lord should lead thee to repentance?

2 It is a true ground, that Christ died, and that for all, i. e. elect and believers. But Satan saith, Therefore what needest thou care? why shouldest thou be so precise? Is not Christ a sufficient pay-master? Yes, but he paid for none, but for those that walk not after the flesh, but after the Spirit, Rom. 8. verse. 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 be covetous, thou mayest scrape and scratch together anything; an Infidel is the worst in the world: and so he persuades a man, that all is fish which comes to net, and any wind good that brings gain with it.

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 honor his Father, Mal. 1.6. and fear to offend him. If I by profession draw near unto God, I must the more sanctify myself, and grace my profession.

2 If thou beest a man, a gentleman, a man of valor, do not put up this wrong, but revenge this quarrel: else everyone will point at thee for a dastard. Here is another devilish conclusion; for a man must not step into the place of God, who saith, Vengeance is mine, and I will repay: and a Gentleman must be of gentle behavior, not savage, fierce, and cruel: a man of valor must pass by offenses: It is the glory of a man to pass by an offense, 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 wars 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 Catholic, a true Romanist, defy these Heretics, die for the Romish religion; but before thou diest kill thy Prince, cut the throat of thy country, blow up the Parliament-House, so shalt thou be a Martyr presently. But a true Catholic cannot be a limb of Antichrist, cannot be a Traitor, cannot be the Devils martyr; though a false Catholic, a false-hearted Romanist may be a fox, a Fa •• , an incendiary, a Clement, a Ravilliac, a Catholic 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 Emperors Commandment. Here is another devilish conclusion upon a true premise: for God bids me 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 me; and he hath said, he 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, show thy learning sometimes, and preach above the people's capacity: thou canst speak tongues, do so, and study to be more eloquent. Here is Satan's 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 he thought nothing worthy to be known, but Christ and him crucified: neither stood his Preaching in the enticing speech of man's wisdom, 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 darkness: for true knowledge empties the heart of pride and presumption, and the more I know, the more I had need be stirred up to practice, that my stripes be 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 be taught. But this ignorance is one of the chief Pillars of Satan's kingdom.

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

Answ. Thou must search for wisdom 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 thyself from these mixed companies of godly and profane, Come out from among them my people, lest ye partake of their plagues; separate from their preaching and prayers, from their fellowship and company, from civility and salutation; thou mayest eat their meat, but say not grace with them; pray for them, not with them. Ah, but if my conscience be good, I must not forsake the fellowship, as the manner of some is, Heb. 10.25. as knowing, that such pure assemblies cannot be found under the whole cope of heaven.

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

Command these stones to be made bread.]

We 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. We have heard also what a dangerous inference he bringeth upon a true ground.

Now we come to the more special handling of the suggestion itself; wherein we shall see how cunningly Satan conveys it, and how instantly he follows it, implying in these few words; 1 That it is an easy thing: say the word, or Command, here is no labor: and being so easy, why should Christ stick at it? 2 That it is now fit; here is an object ready, here be stones, these stones. 3 That it is harmless, only a proof of the power of the Son of God, and in reason what should Satan have gained by it? and God's Son cannot sin, not God be 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 he 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 dried, fire turned into water, the Sun stayed 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 only for the releef of thyself in this want, but to satisfy me; for if thou makest stones bread, I will confess the finger of God, and believe 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 be made bread, will be 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 be bread, in the singular number; whereas it is probable, that at first he offered him many, or all the stones in the place, which Matthew recordeth: if Christ think that too much, he will be content that he 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: me thinks 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.

Doct. It is an ordinary temptation of the Devil to shake the faith of God's children, to move them to turn stones into bread: For as he dealt with Christ in want, Christ was hungry, and the devil shows him stones, let him turn them into bread if he will: so is it with men who are tempted in like manner, if they be in want: Bread you must have, what need I tell you of so sensible a want? and therefore shift for yourself, here be stones, at least one stone in time of need, turn it into bread, why to help yourself you may use a little extraordinary or unwarrantable means. When Satan seduced Eve, he persuaded her to turn a stone, or rather an apple into bread: why? thou seest how God envies your full happiness, and doest thou believe his word to be true? No, no, it is but to keep you from being as God's, which, what an excellent estate it is, you now know not. Esau was very hungry when he came from his hunting, and he must die if he 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 profanely he sold his birth-right: I am almost dead, and what is the birth-right to me? Saul was extremely haunted and vexed, and knew not what to do with himself; God was so far out with him as he answered him no way; and now he must get him to another patron, and who is fittest for him, who is gone from God, but the Devil? He 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 he can eat no bread but from her hands.

There be two especial 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 he knows our hasty inclination unto.

I. In avoiding troubles he layeth two snares, and hath two plots: 1 To turn stones into bread, by using some unlawful means. Abraham to save his life may lie, and entreat Sarah so to do. David, thou art in danger, fly to Achish, play the fool and dissemble, thou seest no way else left, devise a way of safety beyond God's. Peter, thou art now in the midst of thy Masters enemies, if thou turnest not stones into bread, and help thyself by lying, swearing, cursing, and denying thy Master, look for no other than to die 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 lie, or steal, or swear, or be unjust; poverty and danger shall come armed upon thee.

2 If we cannot thus help ourselves, but the evil continues, then Satan soliciteth us to repine and murmur within ourselves, Psalm 116.11. I said in my distress, that all men are liars, and 31.22. I said in my hast, I am cast off: and this, to bring us to disclaim 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 he daily shows 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, he knows the haste of our unbelieving hearts as well as in the former, and how easily we 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-Lord's just of the Devils last, that by racking their rents, would have their Tenants get bread out of stones: nay, not so merciful as he; 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 tricks 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, stolen bread, and bread of deceit, which seems sweet in the mouth: but that ye may know whence it comes, he 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 oppress his brother in any matter; for the Lord is the avenger of all such.

In procuring health in sickness, or helping ourselves to recover our losses, he easily persuades us to Witches, Sorcerers, and to try many unwarrantable conclusions, and enforceth them strongly; persuading us else that we shall miscarry and perish by our own negligence.

Use 1. This shows us that Satan never comes without stones, that is, objects of his temptations; at least, he hath one stone, which if he offer, he seemeth reasonable. He hath not only a Bathsheba for David, but every man hath his several Bathsheba, some dear lust or other, which Satan will still be feeding his eyes and senses upon: Nay, as Mar. 5.5. in the parties possessed, he armed them with stones against themselves, and made them beat themselves with stones; so out of our own scrip he fetcheth stones against us, he knoweth the inclination of our wills, the stream of our affections, the constitution of our humors, the predominant desires of our hearts, and accordingly assaulteth us. Nay, not only in evil things, but in the best of all he wants not one stone or other against us: Even the tree of life itself (a Sacrament of God's Covenant of life) will serve his turn; and he wisheth not Eve to eat all the apples on it, but seems very reasonable whiles he offers but one. In coming to the Word, and Sacraments, and Prayer, he 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 unbelief (for how know you that this is the word of God?) or covetousness, which is as thorns to choke all; or malice and envy (for then God will put none of his precious liquor into such a fusty vessel:) or wandering thoughts, or dislike of the Preacher, or any other lust (though but one) he cares for no more.

We should therefore never go without our fence in our own houses, or in God's houses, that we may escape the danger of this battery. 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.

Use 2. This teacheth us, That the scope of all Satan's proffers, is to make men earthly-minded: he 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 He would fill the heart with these base desires, that there might be no room for better. 2 He knows, that if he can make a man a servant to the world, he cannot serve God: he cannot serve two Masters commanding such contrary things. 3 He knows this runs with nature, and in the channel of our corruption since the fall, to which we are easily persuaded, and very hardly (if ever) recovered back again. God in his word deals clean contrary, and everywhere 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 mindedness; 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 Kingdom of God. From whence, when we find ourselves strongly set upon this World, with neglect of better things, to scrape and gather bread, and things for the body, we must labor to espy Satan's 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 be back-biasses to our natural motion.

Use 3. Note the cold comfort that Satan affords his followers: when they need bread, he 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 he had said. No Father that loveth his child, can be so unnatural: but Satan, who cannot but be an unnatural murderer, 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 ye stand in need of all these things. If they have need of Christ the bread of life, he gives them this bread of life: If they need the Holy Ghost, he 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 Solomon, yea above all they are able to ask or think. Who would not think himself happy to be God's favourite rather than stand to the Devils wages, who for bread will reach him stones.

Use 4. The way to get bread, 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 Satan's offer was refreshed of the Angels.

2 To live in an honest and lawful trade of life painfully: God's 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 God's 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.