to fulfill their lusts Man tempteth others 1. When vpon iust occasion he tryes a mans affections and disposition to this or that so Ionathan tryed his father Saul how he stood affected to Dauid 1. Sam. 19.3 2. When men goe about by captious and subtile questions and with faire show of words to get matter of reprehension and accusation against others Thus the Pharises came to Christ tempting him Matth. 16.1 and thus the Herodians came to him to entangle him in his talke 3. When men allure and entise one another to euill as Pro. 1.10 11. Come let vs lay wait for blood and haue all one purse so the harlot said to the young man Come in with me let vs talke our fill of loue till the morning Man tempteth himselfe two wayes 1. when his owne concupiscence mooueth and draweth him aside to sinne Iam. 1.4 Euery man is tempted when he is drawne aside of his owne concupiscence 2. when he wilfully calls himselfe into danger as Peter when he went into Caiaphas the High Priests hall among Christs enemies and his here he is mooued to denie his Master and Satan preuailes against him III. Satan tempteth and in his tempting goeth beyond all these 1. When by outward obiects he stirreth vp inward corruption as Dauid walking on his leds and seeing Bathsheba the deuil wrought lust in him 2. By infusing inwardly euill motions and thoughts without obiects and thus stood he vp against Israel and caused Dauid to number the people a thing meerely needlesse as Ioab confessed 1. Chron. 21.1 2 3. Now thus God cannot tempt to euill he withdraweth his spirit by outward occasions he brings to light the sinnes of men and punisheth one sinne with an other but mooueth no man to euill and much lesse driueth him to it and least of all infuseth wickednesse into any mans heart which to thinke were high blasphemie So men by tempting may stirre vp corruption in others but to infuse wickednesse into the heart belongs onely to Satan because of his spirituall nature and ready entercourse with our spirits Now seeing these temptations of the deuil are so wicked comming from euill and tending to euill two points are worthy our consideration 1. How Christ beeing so holy and powerfull could be tempted of the deuill 2. Why he would bee so tempted For the former 1. It is not against the holinesse of Christ to be subiect to temptation without sinne no more then to hunger thirst weepe 2. Nor against the power of Christ to be tempted no more then it was a signe of infirmity and weakenesse in Adam so to be before infirmity and weakenes came in It argued not impotencie in Christ to die nay so to die argued omnipotency So it was not weakenes in Christ to be tempted but willingnesse and so to be tempted argued vertue and strength But howsoeuer the Apostle saith Christ was tempted and like vs in all things yet without sinne and Christ himselfe Ioh. 14.30 The Prince of this world commeth and hath nought in mee that is no sinne at all yet it is hard to be conceiued and therefore we will explaine it by these propositions 1. That temptation that wholly riseth from another and not from a mans selfe is not necessarily mixed with sinne But such were the temptations of Satan to Christ wholly hatched by the deuill for there was no manner of euill thought no corruption in the holy person of Christ for any such to rise forth of We indeed haue many temptations arising out of our owne corruptions which are sinne in the beginning though no consent be giuen vnto them but are presently resisted but no such thing could be in the holy nature of Christ. A fire kindled within the house is dangerous but the lightning comming from without beeing but a flash is without danger Ioseph allured by the words of his Mistresse resisted and fled away Gen. 39.12 this was not his sinne And Hezekiah prouoked to distrust by Rabshakies rayling letter resisted and was confident 2. King 19.10 it was not his sinne the temptation was wholly without 2. Those temptations which are offered by others either by voice gesture or outward obiects or else by inward thoughts vtterly abhorred without the least liking are not the sinnes of them that are tempted their exercises and trialls they be not their sinnes But such were the temptations of Christ hee was troubled and vexed with them as appeares by his Auoide Satan and the voices and obiects carried to his eare and eye yea motions to infidelitie couetousnesse and idolatrie to his mind but yet by the perfect light of his minde and the vnchangeable holinesse of his will were instantly repelled and gained not the least affection and much lesse left the least infection behind them True it is that euill thoughts cast into our mindes can hardly be cast out without some taint for we are ready as tinder to receiue such sparkles we must pause vpon them till they gaine some delight if not content But it was not so with Christ whose perfect holinesse was as water to quench all such sparkles 3. Of temptation there are three degrees 1. suggestion 2. delight 3. consent Suggestion is the meere motion of another altogether without vs and cannot be our sinne if neither of the latter come to it either of which two is a token of infirmitie But Christs temptations were all in suggestion because he stood fast without alteration of his minde without the least delight or consent to the thing tempted vnto Whereunto serueth that distinction of glancing and permanent motions the former passing through the heart without any footing against no commaundement the latter either without consent against the tenth or with consent against all the nine Hence note 1. Seeing Christ himselfe of so holy condition was subiect to be tempted let no man liuing looke to be exempted from temptations Our Lord Iesus that had no inward corruption to stirre vp any motion in him cannot auoide outward obiects and perswasions to sinne But our case is farre otherwise for suppose there were no deuill assayling vs no outward obiect that could be presented to vs yet we are tempted and led away by our owne concupiscence we need no moouing or stirring but runne headlong of our selues into sinne If we had no enemies to batter downe our wals and holds without vs we haue inward and domesticall rebels and traytors which continually betray vs. Where is the man now that boasts he was neuer tempted and hee hath so strong a faith and is of such holinesse as he defieth Satan and will spit in his face and he neuer was molested by him But pitifull is this delusion Is thy faith stronger thy holines greater then Christs No no Satan is gone away with all the strong man hath all in peace els thou shouldst heare of him and tell me an other tale This example of Christ well considered would teach thee another lesson namely like a wise
Christ himselfe once was and as Christ was in the midst of wilde beasts and was not hurt so shall his members be they may be molested and afraid of danger by them yea assaulted and slaine but not hurt If the Spirit lead thee into the wildernesse as he did Christ thou mayest be secure if for good conscience and Gods religion thou beest set vpon thou shalt not be hurt as the Martyrs were not Note 3. In that our Sauiour now is safe enough when all the meanes of safety and comfort are set against him we must learne to depend vpon him if we shall come into the like case when we haue no way to help our selues all meanes faile nay all meanes are against vs like so many wilde beasts about vs then he is able to succour vs as he was to defend himselfe alone not onely from the rage of wilde beasts but furious deuills And this is the true triall of faith when we haue no meanes yea when meanes are against vs. It is an easie thing to trust God vpon a pawne but we must trust in his word that is indeed to trust in God When the case is with vs as it was with Moses at the red sea the sea afore him the mountaines on both sides Pharaoh and his hoste behind then to say Stand still feare not and behold the saluation of the Lord here is found faith When Aram and mount Seir came against Iehoshaphat and he saw no strength or meanes of his owne he said O Lord we know not what to doe but our eyes are vnto thee and so though his army was small and his enemies like grasse on the earth trusting in God he went away with the victory And what a holy and faithfull profession was that of Iob If the Lord kill mee yet will I trust in his mercy Rules to carry our selues by faith in the outward meanes I. Where they be 1. Faith neglecteth not good meanes where they be because Gods prouidence hath affoarded them and appointed them for our good faithfull Iaacob had a good care to prouide for his family Gen. 30.30 Isaac said to his father Here is the knife and wood but where is the sacrifice Abraham answered God will prouide so let vs vse the meanes and God will prouide the rest which is wanting 2. It hath a right iudgement of them not as things to be trusted to neither art nor labour expressed by the net Hab. 1.16 nor wealth and riches expressed by the wedge of gold Iob 31.24 nor friends and alliance expressed by the arme of flesh Ier. 17.5 no nor the outward meanes of saluation Ezech. 33.31 Faith knoweth it is not bread but the staffe of bread that man liueth by Dauid lookes vpon his staffe and bowe and saith they cannot helpe him Psal. 42.6 and counteth watching and building but vaine except the Lord ioyne his helping hand Psal. 127.1 2. 3. Faith vseth meanes but expecteth no blessing from them but by the word and prayer Gen. 32.9 Iacob vseth good meanes and pollicy in diuiding his armie and separating his bands but withall giueth himselfe to prayer to get Gods arme with him Exod. 17.11 Ioshua goeth and valiantly fighteth the Lords battels but Moses must be at prayer in the mount and no longer Ioshua prospers then Moses prayeth II. Where they be not 1. Faith trusteth where means be wanting or against them Though ten thousand compassed Dauid yet would he trust Psal. 3.6 And Abraham was a notable patterne of faith when he had no meanes but all was against him in himselfe and his wife still he depended vpon the naked word that God was true and able to performe his promise Rom. 4.9.20.21 2. Faith when it may vseth no euill meanes it flies not in sickenesse to sorcerie nor in extremity to the Witch as Saul did for which he was reiected from beeing King 1. Chron. 10.13 It turneth not to fetches of policie nor to digge deepe counsells on which a woe is pronounced Isa. 29.15 It deuiseth not to smite ones betters with the tongue it taketh not aduantage of mens simplicity or forgetfulnesse 3. It obserueth how many great things God bringeth to passe without yea against the meanes to shew how little he depends vpon them and therefore it will not stint the Holy One of Israel but frame the heart to his likenes It sees the walls of Iericho fall downe by seauen dayes compassing Iosh. 6.3 It sees all Midians host discomfited by means of a dreame of a barly loafe tumbled downe from aboue into the host of Midian Iud. 7.13 and Ashurs host flie all away supposing the King of the Hittites and Egyptians to come vpon them through a noise of chariots and horses 2. King 7.6 And surely this is the course in which God often encourageth his children who thriue and growe they know not how by vertue of the promise that God will fill his with hidden treasures Whereas those that will feed themselues vpon the meanes and trust God no further Gods iustice often lets them see their folly reuenging their infidelity they eate and are not satisfied they earne money for a bottomlesse bagge Hag. 1.6 they go and trust in Physitians as Asa did and pine away their wisedome and counsell is turned to foolishnesse as Achitophels they haue horses and strength and trust to it Psal. 20.7.8 but they are fallen there where they trusted And thus God letteth men see that there is neither wisedome counsell power or successe against nor without the Lord. Note 4. Christians must not thinke much to finde men more sauage then bruit beasts seeing Christ found it so Lazarus found dogges more pitifull to him then Diues and Paul found the beasts to which he was condemned at Ephesus more mercifull then the men 1. Cor. 15.31 The like entertainement in the world must euery Christian expect NOw we come to the third point in Christs expectation of his enemie namely his imployment and that out of the Euangelists is gathered to be twofold 1. Fasting to which he ioyned praier without all doubt this S. Matthew hath that he fasted forty dayes forty nights 2. Temptation by lighter onsets as Luke saith plainely he was forty daies there tempted of the deuill and after that he was hungry and then began these three temptations In his fast consider three things 1. what kind of fast it was 2. the reasons of it 3. the continuance fourty dayes and fourtie nights For the first Of fasts there are three kinds 1. Ciuill as when men fâ—st for the health of their body or when men are so intent vpon their affaires as they take no time to eate and drinke thus Saul fasted pursuing the Philistims 1. Sam. 14.24 and those fourtie that vowed not to eate till they had slaine Paul so intent they were vpon their wickednes Act. 23.14 This is voluntarie there is also one involuntarie fast when men want what to eat or drinke as Elias fasted 1. Kin. 17.5
and because beeing made of stones it is hard of digestion it needeth a cup of wine which is at hand too for they eate the bread of wickednesse and drinke the wine of violence Others by deceit and subtilty turne stones into bread and glorie when they can goe beyond their brethren by trickes of wit or cunning and this seems to goe a step beyond the deuill who would haue Christ turne stones into bread that is something into something but these would turne nothing into bread but onely liue by their wits Salomon calls all bread thus cunningly changed stolne bread and bread of deceit which seemes sweet in the mouth but that ye may know whence it comes he tells you that for all that it returnes to his former propertie Pro. 20.17 The bread of deceit is sweet to a man but afterward his mouth is filled with grauell Both these the Apostle condemneth 1. Thess. 4.6 Let no man defraude or oppresse his brother in any matter for the Lord is the auenger of all such In procuring health in sickenesse or helping our selues to recouer our losses he easily perswadeth vs to witches sorcerers and to try many vnwarrantable conclusions and enforceth them strongly perswading vs else that we shall miscarrie and perish by our owne negligence This shewes vs that Satan neuer comes without stones that is obiects of his temptations at least he hath one stone which if he offer he seemeth reasonable Hee hath not onely a Bathsheba for Dauid but euery man hath his seuerall Bathsheba some deare lust or other which Satan will still be feeding his eyes and senses vpon Nay as Mar. 5.5 in the parties possessed he armed them with stones against themselues and made them beat themselues with stones so out of our owne scrip he fetcheth stones against vs he knoweth the inclination of our wills the streame of our affections the constitution of our humours the predominant desires of our hearts and accordingly assaulteth vs. Nay not onely in euill things but in the best of all he wants not one stone or other against vs Euen the tree of life it selfe a sacrament of Gods couenant of life will serue his turne and he wisheth not Eue to eate all the apples on it but seemes very reasonable while he offers but one In comming to the word and sacraments and prayer he is content if a man bring but one stone in his heart one sinne either hardnesse of heart that the seed may fall in stony ground or vnbeleefe for how know you that this is the word of God or couetousnesse which is as thornes to choake all or malice and enuie for then God will put none of his pretious liquor into such a fustie vessell or wandring thoughts or dislike of the Preacher or any other lust though but one he cares for no more We should therefore neuer goe without our fence in our owne houses or in Gods houses that we may escape the danger of this battrie Yea let vs watch Satan in base and despised things as an apple or a stone in idle words or vnfruitfull speaches in the matter of a pinne or any small trifling matter for euen in these things he can get much aduantage and sow discord between the nearest of all euen the husband and wife This teacheth vs that the scope of all Satans profers is to make men earthly-minded he cares not how much men be addicted to seek bread yea he would haue theÌ„ so eager of bread as rather then want it to get it out of stones for 1. He would fill the heart with these base desires that there might be no roome for better 2. He knowes that if he can make a man a seruant to the world he cannot serue God hee cannot serue two Masters commaunding such contrary things 3. He knowes this runnes with nature and in the channell of our corruption since the fal to which we are easily perswaded and very hardly if euer recouered backe againe God in his word deales cleane contrary and euery where reineth vs in where Satan spurres vs forward that cals vs out of the world forbids vs to seekâ— that is immoderately the bread that perisheth calleth vs to heauenly-mindednes to conuerse and traffike in heauen and send our affections aboue to seeke after Christ the bread of life to giue all diligence to make our election sure to seeke the Kingdome of God From whence when we finde our selues strongly set vpon this world with neglect of better things to scrape and gather bread and things for the body we must labour to espie Satans suggestion in it together with our owne inclination to swallow downe all such temptations and forthwith to cast our eyes vpon such Scriptures as may be back-biasses to our naturall motion Note the cold comfort that Satan affoards 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 aske him bread will giue him a stone as if he had said No father that loueth his child can be so vnnaturall but Satan who cannot but be an vnnaturall murtherer here for bread offers the Sonne of God a stone It is cleane otherwise betweene God and his children for if fathers which are euill can giue good things to their children much more our heauenly Father giueth good things to them that aske him euen things according to their neede Your heauenly Father knoweth that ye stand in need of all thâ—se things If they haue need of Christ the bread of life he giues them this bread of life If they need the Holy Ghost he giues the Holy Ghost to them that aske him that is not onely beginnings of grace but increase of it in greater measure and a comfortable feeling and fruition If they need temporall mercies he giues them more then they aske as Salomon yea aboue all they are able to aske or thinke Who would not thinke himselfe happie to bee Gods fauourite rather then stand to the deuills wages who for bread will reach him stones The way to get bread is not at the deuills appointment to turne stones into bread or vse vnlawfull meanes but 1. To feare and serue the Lord Exod. 23.25 If thou wilt serue the Lord thy God he shall blesse thy bread and thy water the good land and all the fruits of it were promised to the Israelites so long as they were homagers to God no good thing shall be wanting to such Psal. 34.10 If we serue him we shall neuer need turne stones into bread euen as Christ here did not who refusing Satans offer was refreshed of the Angels 2. To liue in an honest and lawfull trade of life painefully Gods ordinance is that in the sweat of thy browes thou must get thy bread the earth brings not forth so naturally now as at first yet at first Adam must till the ground 3. In our lawfull calling to depend vpon Gods blessing which
and goe backe or stand still If he command the winds or sea to be still they shall be still and presently there shall bee a great calme If he send forth his word the mountaines of yee shall melt Psal. 147.18 If he commaund the whale he shall set Ionah on drie land cap. 2. v. 10. If he commaund the solid and senslesse earth it shall heare and rend to swallow vp Corah Dathan and Abâ—ram If he commaund the fire not to burne it shall heare and not burne the three children If he command dead men they shall heare come out of their graues as Lazarus c. and all men at the generall iudgement But as God can see without eyes and reach without hands so also doth he speake without a tongue as the light the firmament the heauens and other his workes can heare his voice without eares neither wanteth he a meanes to make his minde knowne and his pleasure manifest to the most senslesse creatures This should teach vs to depend vpon this word of God for our liues and meanes of maintaining them for so our Lord Iesus did in this barren wildernesse he would not sustaine himselfe but by Gods word Doest thou want meanes of liuing and maintenance Consider that man liues not by bread alone This word can make the aire light without and before either sunne moone or starre Gen. 1.3 This word can make the earth fruitfull before the raine had euer fallen vpon it Gen. 2.5 Wantest thou bread God hath not locked vp thy life in bread it may bee he hath another word which if thou hearest with Moses and Elias thou shalt liue without bread Asa when he was in a great straite 2. Chron. 14.11 for he was with fiue hundred and fourescore thousand to encounter with an armie of tenne hundred thousand and three hundred chariots he looked vp to this word of God and said that the Lord could saue by many or fewe or by none Hast thou meanes of liuing yet depend on this word thy life stands not in bread or in abundance if God withdrawe his word neither restoratiue quailes nor heauenly Manna if thou hadst them shall preserue thy life How often doth God blow vpon the second meanes to bring vs to this word The faith of this truth doth fence the heart with sound comfort when all outward meanes doe faile if the heart can say to it selfe What if God doe not giue me my desire by this meanes or that I know God hath more words then one more blessings then one and man liueth by euery word And faith strengthens the heart 1. By setting before the eye Gods power in this word how that one word of his mouth is enough to helpe vs one word is able to create innumerable armies of Angels and creatures one fiat is enough to make all creatures and all this to come or goe or stand still as most dutifull seruants to their Master Matth. 8. the Centurion comming to Christ for the health of his seruant desires him not to come within his roofe for he was not worthy of that fauour nor to send him any receit or physicke to doe him good but onely to speake the word and hee was sure his seruant should be healed A strong faith in a strong word It is but a word with God then how easily how presently how certainely will God doe me good if he see it good for me 2. By assuring the heart that his will is as readie to doe vs good as his word is able and it sets the promise before vs that nothing shall be wanting to them that feare God The former in the example of the leper Matth. 8. Lord if thou wilt thou canst make mee cleane and in the next words to shew he is as willing as able he saith I will be thou cleane by which word proceeding out of the mouth of God his leprosie was instantly cured his will was his word and his word was his worke The latter in the example of Abraham whose faith set before his eies Gods promise that in Isaac his seed should be called and that by Isaac he should be a Father of many nations and therefore when at Gods word he went out to offer Isaac and Isaac asked him where was the sacrifice he answered God will prouide One eye was on Gods word commanding him to slay his sonne another vpon this other word that God was able to raise him vp from the dead whence after a sort he receiued him and that he also would doe so before his promise should be frustrate 3. By setting before the Christian heart the blessed issue and successe of vnwauering confidence in the word of God The Israelites going out of Egypt and wandring in the wildernesse so many yeares by the appointment of Gods word he did supply all their wants by his word and it became all things vnto them which their hearts could desire 1. he paued them a way in the sea and suddenly made the waters a wall vnto them 2. he gaue them bread from heauen euen Angels food and that in our text was by his word 3. he gaue them water out of a rocke and that by his word he bade Moses speake to the rocke 4. hauing no means for clothes his word kept their garments for forty yeares from waxing old But what need we goe out of our text in which the example of our Head and Lord may best confirme vs for wanting bread in the wildernes he would not turne stones into bread but waited on the word of his Father till the Angells came and ministred vnto him euen so the adopted sonnes of God treading in the steps of our Lord shall by vertue of the same word alwaies finde releife one way or other Who would haue thought that euer Iob should haue swomme out of that misery hauing lost all his cattell substance and children but because when the Lord was a killing him in his owne sence he trusted in him the Lord raised him and doubled the wealth and prosperity he had before Who would haue thought that euer Daniel should haue escaped the lyons denne and teeth beeing cast in amongst them or that Peter should haue escaped Herods sword beeing bound in chaines and watched of souldiers to be brought out to death next day But trusting in the Lord this word shut the mouths of the lyons and opened the prisons iron doores and brake in sunder the chaines and so both of them were wonderfully deliuered Surely this doctrine well digested is full of comfort and quietnes and would set the heart at rest and make all outward troubles easie If a man could once get his heart to trust in the word as Dauid did Psal. 119.42 it would sustaine the soule in many troubles and bring in so sweet a contentment as the world is a stranger vnto On the contrary whence is it that mens hearts faile them and they sinke in their troubles but because they trust to the meanes
part of that word of God by which a man must liue Quest. How may I carrie my calling according to Gods word Answ. By these meanes 1. Wee must make choise of such callings for our selues and ours as bee profitable for the Church or Commonwealth there be many vain and new-fangled inuentions which rather maintaine sinne then bring any good to the Church or Commonwealth But God therefore bestoweth varietie of gifts to furnish men to the variety of callings all for the common and euery ones priuate good 2. Seeing not the hauing of a calling but the right vse of it glorifieth God we must vse our callings with the practise of sundry vertues 1. In faith and obedience to God faith makes our persons obedience makes our actions approoued of God yea euery dutie of our calling ought to be an obediēce of faith looking at the commandement and promise the commaundement keepes vs within the compasse of our callings the promise secureth vs of good successe A good action not warranted by a calling is sinne 2. In diligence not wilfully neglecting but seruing and redeeming the means of Gods prouidence Euery man must abide in his calling and keep him in his way for so long he is sure to be prouided for thus hee auoides idlenesse and destruction and maintaines the order and ranke wherein God hath set him 3. In chearefulnesse not carking or excessiuely carefull but doing the labour and leauing all the successe to God Some are heart-lesse in their callings because it brings in so little profit and returne and labour an the oxe who must goe out his iourney but without chearefulnesse or heart which God lookes for in all our duties Such should consider 1. that callings were not onely ordained to get money but helpe vs chearefully through our way and containe vs in a course wherein to please God 2. that the goodnes and worth of a calling is not to be measured by that profit it brings in to vs but by the publike benefit and as it is rightly vsed God may be serued as well in the basest as in the best Others see no likelihood of doing any great good and so either draw backe from their calling or else heauily and vnchearefully goe on But we must renew our strength and courage and knowe that our labour shall not be lost Isa. 49.4.5 4. In holinesse which 1. sanctifies our callings by the word and prayer 1. Tim. 4.5 2. subordinateth all earthly and special things to the generall and heauenly things of the Christian calling yea it makes vs expresse our spirituall calling in the vse of the ciuill it wil make a man sometime for religions sake heare the word in the six dayes vnles some other necessary occasion come between euer preferring the more necessary businesse 3. It keepeth in the heart 1. a loue of God aiming at the preferring of his glorie aboue all it suffers not a man to esteeme his calling a preferment of himselfe or a reward of his seruice past but a meanes of aduancing Gods glorie in further seruice 2. a loue of men who partake in the benefit of our labours with whom we must exercise charity iustice meeknes c. The second rule concerneth our wealth and maintenance namely not to content our selues that we can liue by such o◠such meanes vnlesse we can say Gods word doth warrant me that this i◠my meat my drinke my apparrell my money my house my land c. Quest. When can a man say this Answ. 1. When a man hauing nothing of his owne nor right to any thing becomes a beleeuer ingrafted into Christ and so owner of that he hath A man may haue warrant and title from man that his house and land is his and he is a robber that shall defeat him of it But all men and Angels cannot giue me a possession and true title before the liuing God but onely his Sonne who is Lord and heire of all First knowe thy selfe a member of Christ and then his right is thine 2. When the manner of getting them is lawfull and that is first when it is iust when a man hath vsed no indirect meanes but they are either lawfully descended or else by faithfull and painfull walking in an honest calling God hath added them as a blessing of a mans labour Secondly when it is moderate and retired when a man so prouideth for earth as he especially storeth vp for heauen first seeking Gods Kingdome and the one thing necessarie without couetousnesse and the loue of this life nay accounting all things dung in comparison of Christ. 3. When the manner of vsing them is warrantable that a man shewes himselfe a good steward in the holy dispensing of them vsing them as furtherances of pietie as pledges of loue towards men and as testimonies of sobrietie in himselfe and euery way making them seruants to his Christian calling Prou. 3.9 Honour the Lord with thy riches 4. When his affection is indifferent both in the hauing and holding of them that a man may say These bee mine I am not theirs I haue them they haue not me I am their Master to command them they commaund not me And why should wee not draw our affections from them seeing 1. the wicked are as rich yea richer in these things then the best at the best they make not their Masters better 2. they be no inheritance they bee but mooueables changing their Master as the giuer will and while we haue them they are but lent vs 3. we are but stewards we sit not in our owne but haue a large account to make yea we are very pilgrims and trauellers and shall goe lightlier and lesse loaden 4. we must not measure or tie God vnto them nor esteeme of his loue by them Thus a man may vse the mercies of God with comfort for his necessity and for his delight in the dayes of his pilgrimage thus may he dispose them to his heires as the right owners with hope of Gods blessing to stand with them nothing of which can bee expected in goods ill gotten or spent to which nothing but Gods curse is intayled The third rule concerneth our health and sustenance namely that it is farre better to want meanes then to procure them by any other meanes then that which proceedeth out of the mouth of God Yet numbers will maintaine their liues health and estate not by Gods word but directly against it for example they that seeke to witches and sorcerers for health or goods lost or stollen or vpon any other occasion whatsoeuer Whereas the word proceeding out of Gods mouth Leu. 18.10 is this Let there be none found among you that vseth witchcraft or is a regarder of times or a sorcerer charmer soothsayers or that counselleth with spirits Obiect But Gods word and ordinance is with them to doe vs good and much good they do which none else can doe Answ. God hath a twofold word 1. of blessing 2. of iudgement the former proceedeth
say that the will in the same time and thing can be willing and nilling which if it could be forced were true To vnderstand this better we must know that there be only two wayes to mooue change or bend the will First from an internall agent or principle and this is twofold 1. God himselfe the author of all naturall faculties in whose hand the heart of Kings and all men be to turne as he pleaseth as the riuers 2. The man himselfe to whom God hath committed this will who hath power to dispose it to this or that obiect as Adam in innocency had freedome in things diuine and humane and now we his posteriry in the latter Secondly by externall moouers and these are either 1. the naturall obiect of the will which is some good so apprehended in the vnderstanding and strongly vrged vpon the will or 2. some passions lusts affections and appetites which incline the will this way or that Quest. How then is it said that the deuill filled Ananias his heart to lie to the holy Ghost Act. 5.3 and of Iudas that the deuill entred into him and put into his heart to betray his Lord if he cannot mooue the will Answ. It is not denied but that something besides God can mooue the will but the question is of the manner God mooues it by his owne and absolute power euen without our selues and against our selues as when he changeth an heart of stone into an heart of flesh But other without vs cannot mooue our hearts neither by any proper power that they haue ouer them nor yet without our selues first gained vnto them but then they mooue our wills when they can either make vs apprehend and vnderstand some obiect or mooue passion or appetite whereby to incline our wills Thus the good Angels may and doe propound diuine truth and good vnto our vnderstanding and mooue our wills to embrace it and chuse it but not alwaies with effect because the power is not in them but in our selues A good Angell admonished Ioseph in a dreame by which his will was bended to prouide for Christ and himselfe Thus also the deuills and wicked Angells mooue the will by working vpon the phantasie and imagination as in many Melancholike persons to hurt themselues and others sometimes by setting good colours vpon euill so that the vnderstanding apprehending euill in the case and colour of good may bend the will to it as Peter in denying his Lord thought it good and safe for the present sometimes by raising vp passions and working in them as Saul in a passion to cast his speare to kill his good sonne Ionathan a barbarous and vnnaturall fact yet the deuill gained his will to it hauing first raised a cloud of dustie passion to darken his vnderstanding and the other Saul in his furie and hot mood to waste and persecute all that called on Christ sometimes by stirring vp lust and concupiscence as Dauid beeing enflamed with lust the deuill working on this corruption gained his will to those foule facts which aboue all blemished him As for the examples alleadged thus Peter saith that Satan filled Ananiahs heart not that he brought any new wickednes into his heart but that which he found he stirred vp and perswaded his will to play that dissembling part for he should carrie it away closely and cautelously enough And thus the deuill put treason into the heart of Iudas he knew him to be a couetous wretch and had often watched him how he was deceitfull in the administration of his Masters money now his affection beeing troubled and stuft with couetousnesse Satan vseth this as a means to perswade his will for mony to attempt this foule and barbarous treason In all which we see that our wills are not vnder the power of the deuil who deales with vs as wicked men who when they perswade any euill infuse none of their wickednes into vs but only by their speach stirre vp that which is in our selues and perswade vs thereunto 4. It is not enough for Satans malice and cruelty to bring mischeife on the bodies of men but the thing he aimes at is to bring guiltines on their soules as our Sauiour here I doubt not but he would willingly haue killed him if it had beene in his power to cast him downe as it was to carrie him vp but he had farre rather that Christ should doe it himselfe and so haue an hand in his own death In Iob Satan was not contented to cast him down in bringing misery vpon his body and estate but the thing he aimed at was Iobs casting downe himselfe by blaspheming God that so he might bring guiltines vpon his soule And Satan knowes that when he can bring a sinner to giue vp his will to his perswasion his sinne is so much the more sinnefull because to a voluntary sinne is added 1. a deliberation 2. an election of euill and a preferring it before good and 3. a willing execution of that which a corrupt vnderstanding hath embraced and a corrupt iudgement and will preferred for some corrupt end 5. Satans slinesse and vsuall subtilty in his temptations shewes that his strength lieth in inward perswasion and not in outward violence He insinuates like a serpent and pretends great good will as here Thou shalt shew thy selfe the Sonne of God as though he in earnest sought the honour of Christ and as if he would haue bettred Adams estate he said Ye shall be Gods He transformes himselfe into an Angell of light and ordinarily deales with vs as with Saul who when he saw the deuill himselfe hee made him beleeue he saw Samuel Gods worthie Prophet This doctrine serues to comfort vs considering the impotency of our enemy He is a weake enemy and cannot ouercome him who is not willing to be ouercome He can egge vs on to euill compell vs he cannot And as Christ said to Pilate Thou couldest haue no power ouer mee vnlesse it were giuen thee from aboue so Satan can haue no power but from God not ouer beasts Matth. 8.31 not ouer wicked men Ahab a wicked King could not be deceiued nor set on to mooue a needlesse warre till the Lord sealed Satans commission 1. King 22.21 And much lesse ouer the godly as we see in Iob till God said All that he hath is in thine hands till then neither he nor any thing he had was in Satans power Nay not an haire of our head falls to the ground without the prouidence of our heauenly Father And another sound ground of comfort is that as he cannot hurt vs without the will of our heauenly Father so he cannot without our owne wills for if he could he would neuer be resisted in his temptations whereas we see in Ioseph Iob and by experience in our selues that some hellish temptations are by grace and the watch ouer our hearts repelled and resisted Hence we see that nothing can doe vs harme but our owne sin death
thy God 3. the action of tempting not tempt I. The person Thou Some thinke that the pronoune Thou is to be referred to Satan and the Lord thâ— God to Christ himselfe as though Christ had said Thou shalt not tempt me But 1. It was neuer written that Sathan should not tempt Christ if it had it had been false 2. It is a negatiue commandement of God directed to his people which bindes all persons at all times in all places and not to be restrained to this occasion 3. Satan was irrecouerably fallen from the Couenant of grace and so although Christ was his Lord in respect of his power yet not his God in respect of the Couenant of grace which those words haue speciall respect vnto 4. Satan proceeds to tempt him still and therefore that is not the meaning 5. Christ in this humble estate would not manifest himselfe much lesse call himselfe Lord and God II. The person who must not be tempted The Lord if he bee a Lord he must be feared obeyed honoured not tempted or prouoked Thy God though he be my God and my Father I must not presume I must not abuse my Fathers goodnesse and prouidence where no need is A loyall subiect will not presume vpon the clemencie of his Prince to breake his lawes or a louing child vpon his fathers goodnesse to offend him III. The action of tempting To tempt God is to prooue and try God out of necessitie what he can doe or what he will doe and whether he be so good so mercifull so iust as his word and promise say he is so Heb. 3.9 Your Fathers tempted me and prooued me and saw my workes The mother of this sinne is infidelitie and vnbeleefe 1. of Gods power as if his arme were shortened 2. of his goodnes as if he were not so carefull of his chosen as he is For else what need I trie that which I were assured of The issue of it or the branches that shoot from this root are put foorth 1. In iudgement 2. In affections 3. In counsels and actions of life 1. In iudgement and matter of doctrine to preferre our owne conceits aboue the word of God whereof the Apostle speaketh Act. 15.10 Why tempt yee God to impose a yoake vpon the Disciples neckes which neither our Fathers nor we can heare as if he should say Why doe you of the circumcision vainly swelling and trusting in your own strength falsly conceiue and teach without warrant to anger the Lord with that by the fulfilling of the lawe ye can attaine saluation binding vp the power of God to the law as necessarie to saue men thereby what an intollerable yoake is this which no man is able to beare What shall we thinke then of the Papists doctrine who lay the same yoake vpon mens shoulders What is their whole religion but a plaine tempting of God and a prouoking of his anger while they lay on men the yoake of the Law This is the sinne of all other heretikes who like the Pharisies set the word of God behind their owne inuentions and properly and directly fight against faith which leaneth it selfe wholly vpon the word of God Faith lookes at Gods constitutions it suffers not iudgement to arrogate aboue Gods iudgment it beates downe humane wisedome and reason and brings the thoughts and reasonings into the obedience of God It teacheth not impossibilities as they of the circumcision and Papists do at this day II. In affection 1. By diffidence and distrust Psal. 78.18 They tempted God in their hearts in requiring meat for their lust Here were many sinnes in one 1. a murmuring and grudging at their present estate 2. a tempting of Gods power Can God prepare a table in the wildernesse v. 19. 3. a denyall of his presence If God were amongst vs he would prepare vs a table 4. making hast and appointing of time and place and the manner of helping them hee must now in the wildernesse set vp a table 5. wantonnesse hauing sufficient and necessarie Mannah and water by an immediate hand of God they must haue meat for their lust 2. By curiositie when men vainely desire extraordinarie things and neglect ordinarie and must haue such signes as they list either out of meere curiosity as Herod would haue a signe onely to please himselfe in some rare sight or in pretence of confirming them in the truth as the Iewes when Christ had sufficiently confirmed his heauenly doctrine with powerfull miracles they reiected this and must haue a miracle from heauen Matth. 16.1 Quest. Is it not lawfull to aske a signe did not Gedeon Iudg. 6.17 and Hezekiah aske a signe and Moses and it was graunted Answ. Yes it is lawfull in foure cases 1. When God offers a signe we may require and aske it as he offred one to Hezekiah and not to require it is a sinne as in Ahaz who when the Lord bade him aske a signe he saith hee will not aske a signe nor tempt the Lord Isa. 7.11 But he tempted the Lord now not in tempting him and greeued him much v. 12. 2. When an extraordinary calling and function is laid vpon a man he considering his owne weakenesse and the many oppositions which he shall meet withall in the execution of it may for the confirming of his faith demaund a signe and this was Gedeons case who of a poore man of the smallest tribe of Israel was extraordinarily called to be a Iudge and Ruler Or when such an extraordinary worke or calling is to bee made manifest to the world to be from God for the better prospering of Gods worke a man may desire a signe as did Moses Exod 4. and Elijah 3. When God giues an extraordinary promise to his seruants of effecting something aboue all they can see or expect he pleaseth to condescend to their weaknes and for confirming of their faith he heares them asking a signe as Hezekiah beeing extraordinarily restored seeing 1. his owne extreame weaknesse and 2. the word of God passed Set thy house in order for thou shalt not liue but die required a signe and God affoarded him an extraordinary one The Virgin Mary had such an extraordinarie promise as neuer was to be a mother without the knowledge of man she asked how that could be God gaue her a signe saying Thy cousin Elizabet hath conceiued and shall beare a sonne and so shalt thou 4. When an extraordinary testimony to a new forme of doctrine is requisite extraordinary signes may be required As for example The Gospell at the first publishing of it was ioyned with the abolishment of all the ceremoniall law and all the ordinances of Moses and bringing in a new religion in respect of the manner through the world against which both Iewes and Gentiles could not but be deadly enemies Now the Apostles did desire and obtaine the power of working many signes and wonders of healing killing raising the dead commanding deuills and the like But to aske a signe out of these cases is
a prouoking and tempting of God as 1. out of diffidence or malice as the Iewes bade Christ come downe from the crosse and they would beleeue him assuring themselues he was neuer able to doe that 2. For curiosity and delight as Herod desired to see some meruaile or for satisfying our lust as Israel 3. For our owne priuate ends not aiming directly at Gods glory and deniall of our selues as the Iewes followed Christ not for his miracles but for their belly and the bread and the Virgin Mary herein failed requiring a miracle of Christ rather for a preuention of scandall for the want of wine then the manifesting of Christs glory for which Christ checked her for it was a priuate and light respect to which miracles must not be commaunded Ioh. 2.4 4. for confirming of that doctrine and authority which is sufficiently confirmed already Ioh. 2.18 Shew vs a signe why thou doest these things why thou whippest out buyers and sellers out of the Temple He shewes them none they tempt God herein was not the whipping of them out and the authority he had shewen signe enough of his diuine authority did not he solely and alone ouerthrow and turne out a number of them without resistance did not he by his word challenge the Temple to be his Fathers house and himselfe the Sonne of God Hauing thus confirmed his authoriry by this signe he would shew them no other Thus the Papists as a Pharisaicall seede tempt God looking for more miracles to confirme the same doctrine which Christ and his Apostles haue sufficiently confirmed by many and powerfull miracles When they prooue that wee teach another doctrine we will shew them other miracles III. To tempt God in action is thus 1. To enter vpon any thing without a calling for that is to step out of our way when we doe that which we haue neither word nor promise for this is in the text 2. To walke in a course of sinne and liue in our wickednes especially when the Lord by blessings mooueth vs to repentance Malach. 3.15 They that worke wickednes be set vp who be they in the next words the Prophet sheweth saying They that tempt God are deliuered So as all wicked persons are tempters of God 3. To presume vpon extraordinary meanes when ordinary meanes may be had thus the 3. worthies of Dauid tempted God that went for water in danger of their liues whereas they might haue had it nearer in safety 2. Sam. 23.15 but when they brought it to him he considered how they had sinned to satisfie his sinnefull desire and would not drinke it And this is the tempting of God intended in this place to flie downe refusing the staires 4. To runne into places or occasions of danger in soule or body is to tempt God as to runne into wicked company or exercises Peter notwithstanding Christ foretold him of his weaknes yet trusted of his owne strength and went into Caiaphas his hall and seeking the tempter found him and himselfe too weake for him Our Sauiour would here teach vs what a dangerous sinne it is to tempt the Lord it beeing so absolutely forbidden the people of God not onely in the olde Testament but in the newe 1. Cor. 10.9 Neither let vs tempt Christ as some of them also tempted him For 1. It is a plaine contempt of the Lord in his prouidence and constitutions when a man either neglecteth the meanes which God hath appointed to bring forward his purposes or betaketh himselfe to such meanes as God hath not appointed 2. It is a manifest argument of infidelity and hardnes of heart When a friend promiseth mee to doe me good at my need or to stand by mee in time of danger I will feigne a need or danger to trie whether he will be as good as his word or no what doth this but imply a suspition in me that my friend will not be as good as his word therfore I will trie him before I need him And thus he deales that will needlesly tempt God 3. No relation betweene God and vs may encourage vs to tempt him He is our Lord a strong God doe wee prouoke the Lord are wee stronger then hee 1. Cor. 10.22 Let not the Princes of the Philistims dally with Sampson for he is strong and will reuenge himselfe by pulling the house ouer their heads the Lord is strong and mighty Sampsons strength was but weaknes to him therefore let not vs tempt him least we goe away with the worse as the Philistims did He is our God euen a consuming fire Heb. 12.29 it is no safe dallying with fire He is our father therefore we must feare him as Iaacob knowes Isaac is his father yet is afraid to goe to him disguised least said he I seeme to my father to dally or mocke 4. The greatnes of this sinne will appeare in the greatnes of his punishment It cost good Iosiah his life 2. King 23.29 He would trie what he could doe against Pharaoh Necho when he was admonished of the Lord not to goe against him For this sinne the Lord sware that not one of the Israelites aboue 20. yeares old should enter into Canaan It cost the liues of 600000. men besides women who for tempting God were destroyed of the destroyer 1. Cor. 10.9 Good Zacharie for not beleeuing the Angell which came with tidings of a sonne was strucke dumb for requiring a signe Euen the best if they tempt God shall not carrie it cleare away Obiect Psal. 34.8 Taste and see how good the Lord is and Rom. 12.2 prooue what that good and acceptable will of God is Answ. There is a twofold knowledge of Gods goodnes 1. speculatiue by which we know God to be good in himselfe and to vs 2. experimentall in something not reuealed The places alleadged speake of the former onely this latter is a tempting of God This serues to discouer vnto vs our fayling against this doctrine and that euery of vs cannot so easily put off this sinne as we thinke for 1. Is it not ordinary amongst vs that read the word and of Gods power therein we heare his promises we taste by experience how good and bountifull God is and yet in any strait in euery danger we can be ready to tempt him as in Massah saying in our hearts Is God with mee doth God regard mee am I not cleane cast out of sight can I euer be holpen and swimme out of this distresse Thus the vnbeleefe of our hearts is ready to make God a liar When there was a maruellous great famine in Samariah and Elisha said To morrow at this time two measures of barely shall bee at a shekel and a measure of fine flower at a shekel a Prince answered If the Lord would make windowes in heauen could it bee so hee answered Thine eyes shall see it but thou shalt not eate of it And hee was troden in peeces in the gate for his vnbeleefe 2. King 7. ver 19.
euery mans command they did sweare and will sweare they were drunke and will be drunke and to iustifie any thing that they haue wretchedly done they will repeate it And doe we not in all this see the expresse image of the deuill of hell in these earthly deuills that are as restlesse and vnweariable in mischeife as he and as farre from laying aside their wickednesse euen when they cannot compasse it as he Let vs learne a good lesson from the deuill and his imps they will hardly be repelled from mischeiuous attempts no not by Christ himselfe so we on the contrary must as hardly be driuen from good purposes and practises Which is the rather to be learned because we haue that within vs which will make vs easily danted in good things as Peter himselfe after he had been long with Christ was so daunted with the voice of a damosell as he easily forsware his Master All Satans instance in euill is to bring vs from instance in good against whom we must euery way fortifie our selues First in the subduing of any sinne or corruption how will nature recoyle how stirring will Satan be to keep his holds how many baits and obiects will he present vnto thee how many feares and losses and crosses as rubs will he cast in thy way and all to driue thee from the field against thy sinne But now is a time to make vse of this doctrine Are wicked men so constant to the deuill at his instance and must not I be constant for God at the instance of his blessed Spirit I will hold out by Gods grace and if I be foiled once and againe as the Israelites in a good cause against Beniamin I will renew the battell the third time I shall at length carrie away the victory this sinne is one of Satans band like the captaine and I will not bee driuen out of the field by such a crauen that will flie if he be resisted Secondly the graces of God are as so many precious iewells locked vp in the closet of a godly heart the deuill is instant to robbe and bereaue vs of these we must be as hardly perswaded to giue vp these as to be spoyled of our earthly treasure and riches 1. Our faith were a sweet morsell to Satan but we must resist him stedfast in the faith Iob will hold his faith in spight of the deuill let him loose his goods his health his friends his children he will hold his faith and professe if the Lord kill him too hee will still trust in his mercie 2. He would steale away our loue of the Saints and with it the life of our faith and therefore he sets before vs many infirmities of theirs and suspitions of our owne and some feare from others but notwithstanding our delight must be in the Saints that excell in vertue Ionathan will not bee beaten off the loue to Dauid though in all outward respects he had little cause only because he saw God was with him 3. He layeth siege to our sobriety and temperance layeth many baits but Ioseph will not yeild to the many assaults of his Mistris 4. He would make vs weary of prayer which is our strength and if God delay he tells vs he heares vs not we loose our labour But wee must wrastle by prayer as Iaacob till we obtaine and as the woman of Canaan begge once and againe till Christ heare vs if he call vs dogges so as we cannot sit at table let vs begge the crummes as whelps that fall vnder the table 5. He would make vs weary of our profession is vncessant in setting the malice of the world vpon vs yea great ones multitudes and all But the Disciples by no whips mockes threats or persecutions could be daunted but reioyced in them and went on more chearefully 6. He would haue vs weary of well doing and beginning in the Spirit to ende in the flesh But as Nehemiah in building the temple and wall said to his crafty counsellers should such a one as I flie so let euery Christian say Should I loose all my labour and that crowne of life that is promised to all them that are faithfull to death No I will not doe it The deuill tooke him vp into an exceeding high mountaine In this third temptation we are to consider two things 1. the assault 2. the repulse In the assault two things 1. the preparation â— the dart it selfe In the preparation 1. the place 2. the sight represented The dart consists of 1. a profer All these will I giue thee 2. a condition If thou wilt fall downe and worshippe mee 3. a reason for they are mine and to whomsoeuer I will I giue them First of the place and in it 1. what place it was 2. how Christ came thither 3. why Satan chose that place I. The place was the top of an exceeding high mountaine What this mountaine was we cannot define and the Scripture beeing silent in it we may be sure it is no article of faith Some thinke it was mount Ararat on which the Arke of Noah stood in the flood the highest mountaine in the world But without all reason for that was in Armenia another part of the world Gen. 8.4 And there were a number of great hills round about Ierusalem fit enough for this purpose As. 1. There was mount Moriah where Abraham offred to sacrifice his sonne Isaac where Salomon built his Temple and wherein Christ stood in the former temptation But the text is plaine he was carried from thence into an higher mountaine by farre 2. There was mount Ghion where Zadok and Nathan at Dauids appointment annointed Salomon King But this was too low 3. There was a mountaine ouer against Ierusalem called moâ—s offensionis the mountaine of scandall where Salomon in his age deceiued by outlandish wiues built an high place for Chemosh and Molec the abhominations of the children of Ammon and Moab 1. King 11.7 which high places so hard it is to thrust downe superstition once set vp continued standing 363. yeares and were destroyed by Iosiah 4. There was mount Caluary where Christ suffred but that was not so high as this mount spoken of 5. There was mount Oliuet a famous mountaine about six furlongs from Ierusalem here Dauid wept flying before his sonne Absolom here Christ often watched and prayed and wept ouer Ierusalem for it was so high as that from the top of it as Iosephus reports one might discerne all the streets of Ierusalem and see a farre off to the dead sea 6. There was mount Sion higher then all these which was called the mountaine of the Lord for those that haue written concerning this city know that the foundation of it is among the holy mountaines and among them all mount Sion was farre the highest and therefore Dauid made a fort there called the citie of Dauid 7. There were besides these without Ierusalem mount Nebo from the top of which Moses stood and beheld
any creature of God Can he willingly affoard a good man a good moment And did not he more maligne Christs good and comfort then all other because he exceeded all other in grace and Gods image Or 3. wherein he hath power and purpose to be an honest deuill of his word it is with a farre more mischeiuous purpose as here if he could haue giuen the whole world hee would for Christs ouerthrowe for what cares he for the world or what vse can he make of it but to make it a baite and traine to catch men by it into his owne destruction The ground hereof is this As euery promise of God is a testimony of his loue so euery promise of Satan is a token of his malice An example of the deuills faithfulnesse we haue in our owne Chronicles In the raigne of Edward the first when the Welchmen rebelled their captaine resorted to a coniurer for counsell whether he should goe on in the intended warre against the King or no yes said the deuill goe 〈◊〉 in thy purpose for thou shalt ride through cheap-side with a crowne on thy head and so hee did indeed but it was off and he was carried in triumph as a prey to the King This may iustly reprooue and shame many professed Christians that will scarce giue Gods promises of grace and life the hearing though they are founded in Christ in whom they are all yea and amen flowing from his loue and tending to our eternall happines with himselfe Many will not be brought to heare them many hardly when they haue nothing else to doe and many heare them as things not concerning themselues for then would they take more delight in them But if Satan promise any earthly kingdom or profit he hath our eares our hearts at command all our speach runnes vpon the world our desires and hopes are for earth and earthly things and beeing thus earthly-minded how expose wee our selues to Satans assaults and offer our selues to be wonne by his most treacherous promises This teacheth vs what to thinke of that doctrine and religion that teacheth men to be promise breakers what may we think of it but to be a treacherous vnfaithfull diabolicall religion But such is the Romish religion as we may easily see in two or three instances 1. In that article of the Councell of Constance that Faith is not to be kept with heretikes that is Protestants and so brake promise with Iohn Hus who had not the Emperours onely but the Popes safe-conduct Against the examples of good Ioshua who kept promise though rashly made with the Gibeonites and with the harlot of Iericho and of Dauid who kept truth and promise with Shimei a seditious and cursing wretched traytor 2. The Church of Rome teacheth by the doctrine of equiuocation to breake the promise of a lawfull oath before a lawfull Magistrate and teacheth the lawfulnesse thereof But the Scripture condemneth a double heart and the deceitfull tongue and proclaimeth woe against them that trust in lying words Ier. 7.8 and that make falshood their refuge Yea Molanus a great and learned Papist concludes syncerè faedera iuramenta sunt intelligenda all leagues and especially oaths are sincerely to be vnderstood and condemnes plainly such mockeries and dalliance with promises and compacts by one or two instances as of him that made truce with his enemy for thirty dayes and wasted his enemies countrey and camps onely in the night and of Aurelianus the Emperour who comming afore a towne Tijana and finding the gates shut to animate his souldiers with great anger said I will not leaue a dog in the towne they hoping for the spoyle bestirred themselues to ransacke the towne but beeing wonne he would not giue them leaue to spoyle it but bad them leaue neuer a dogge in it and let the goods alone This was but a dalliance condemned by the Papist himselfe and yet had more colour of truth then Popish equiuocation can haue 3. The Romish Church teacheth men to breake promises and oaths with lawfull Christian Princes exempting subiects from obedience and putting swords dags daggers powder and all deadly plots into their heads and hands against the Lords anointed A treacherous and deuillish doctrine We see also what house treacherous and deceitfull persons descend of such as care not how much they promise and how little they performe men most vnlike vnto God and resembling their father the deuil who is most lauish and prodigall in his promises when he knowes he hath neither power nor purpose to performe men of great tongues which swell as mountaines but of little hands not performing mole-hills Of these Salomon speakes Pro. 25.14 Hee that glorieth of a false gift that is speaketh of great things that he will doe for his neighbour but failes in the accomplishment is like a cloud and winde without raine A cloud seems to offer and promise raine but the winde takes it away and frustrates a mans expectations And the same is true of all windie promises Which we must carefully avoide and vse these rules against slipperines in promise 1. If a man would be like God who cannot lie in his promises he must striue against it But Satan is a liar from the beginning and the father of lies and liars 2. Faithfulnesse in contracts is the sinew of humane societie which Satan would haue crackt that he may bring all to confusion 3. The heathens that were giuen vp by God to a reprobate sense are branded with this marke they are truce-breakers Rom. 1.31 4. It is a marke of a man in the state of grace who hath obtained remission of sinnes that in his spirit is no guile Psal. 32.2 5. A note of a man that shall dwel in Gods holy and heauenly mount is this he speakes the truth from his heart Psal. 15.2 and Reuel 14.5 They onely shall stand on mount Sion and sing before the throne who haue no guile in their mouthes Especially we must be carefull of two promises whereof God and the Congregation haue beene witnesses as 1. That of baptisme which we must haue a speciall care to looke vnto for if we faile in keeping touch with God no maruell if we faile with men 2. That of marriage which the Prophet calls the couenant of God Mal. 2.14 THE second thing in this profer is the reason annexed Luk. 4.6 For it is deliuered vnto mee and to whomsoeuer I will I giue it The deuill like a desperate man that is sure in this bowt to kill or be killed layes about him with all the skil and strength he hath yea he is put to his shifts so as no base or mischeiuous deuise comes amisse by which he may either in faire combat or cowardly attempts oppresse his aduersary and that which he cannot doe by strength and power he will attempt by falshood and lyes which he heaps vp here together most like himselfe the father of lies that stood not in the truth And here
humane traditions as the Papists that worship God in images pilgrimages a thousand deuises meere strangers to the Spirit of God in Scripture thrust in by Satan for his owne seruice Conclus 3. Numbers will not be perswaded they worship the deuill when indeed they doe For as then we worship God actually when we serue and obey him so then men worship the deuil when they doe the workes of the deuill Ioh. 8. He that is a slaue a vassall to the deuill is an apparant worshipper of him Yea so neare a seruice is between them that the deuill is said to beget many sonnes in the world Ioh. 8.41 now euery sonne honours his father Thus doe all they that are subtile to peruert the straight wayes of God as Elymas therefore called by Paul the child of the deuill Act. 13.10 because he sought to hinder the word and work of God Thus doe all those tares the children of that wicked one Matth. 13.38 which grow vp in Gods field to the molesting and annoyance of the Lords wheate Thus doe all they who when they should spend the Lords Sabbaths in his worship they worship and serue the world in buying and selling or the deuill in play and gaming in their owne houses falling downe to the worship of the deuill when true worshippers are in Gods house performing their homage and seruice to him Conclus 4. Satan preuailes against numbers by drawing the affections of their hearts from the true God to something besides him to loue trust and follow it more then God as the voluptuous person that makes his bellie his God and so is a louer of pleasure more then of God and the couetous person making his wealth his God whom Paul therefore calls an idolater All these and many moe are worshippers of the deuill and fallen downe to him and cannot possibly worship the true God II. How and by what meanes Satan doth thus preuaile And the meanes are these 1. He hath often the secular arme and humane authoritie 2. Chron. 11.15 Rehoboam ordained Priests for the high places for the deuils and for the calues that he had made Thus Antichrist the beast of Rome Reu. 13.16 by power made all both small and great rich and poore bond and free to receiue his marke in their hands and foreheads So he did in our country by fire and fagot in Queen Maries dayes 2. Sometimes he drawes men to his owne worship by pollicie for he can transforme himselfe into an Angel of light he can preach Christ for a need to ouerthrow the preaching of Christ Mark 1.34 he can be a lying spirit in the mouthes of fowre hundred false prophets 1. King 21. at once and can put on the shape of Samuel beeing still a Sathan 3. Sometimes by faire promises as in our text he will giue a whole world to bring Christ to one sinne Thou shalt haue ease pleasure wealth credite in a word thy hearts desire if thou wilt fall downe and worship mee 4. By perswasion that it is a vaine thing to serue God Malach. 3.14 no ioy for the present no recompence hereafter thus he carries with him innumerable companies with things present not considering the time to come 5. By threatning of crosses losses disfauour as Balaac said to Balaam Thy God hath kept thee from preferment By violent persecutions Reuel 12.13.15 the redde dragon persecuted the woman which had brought forth the man child the serpent cast out of his mouth waters like a flood to cause the woman to be carried away 6. By effectuall delusion by meanes of signes wonders false miracles and sleights which Sathan putteth forth to giue credite to false worshippe as it is spoken of the great Antichrist 2. Thess. 2.9 10. that hee shall come by the working of Sathan with power signes and lying wonders and in all deceiueablenesse of vnrighteousnesse among them that perish and thus shall the beast deceiue all those whose names are not written in the booke of life Thus many are deceiued in Poperie by the iugling and craftie conueyances of the Priests and often by magicke making their images appeare to sweate to nodde to roll their eyes to passe voices through them and make blood appeare in the hoast which they would haue their people beleeue and thus Satan mightily drawes them to the worship of himselfe Here let vs learne to bewaile the miserie of men seduced by the deuill and thrust from their God whether more openly or more secretly as 1. Such as ioyne to Poperie renouncing the worship of the true God and fall downe to the deuill to worship him Reu. 13.4 and they worshipped the dragon and the beast noting that the worship of the beast is the worship of the dragon Now they worship the beast that giue him power ouer the Scripture ouer the consciences of men to make lawes to bind them to pardon sinnes to open heauen hell purgatorie and receiue his bulls and canons before the Canonical Scripture A lamentable thing that Satan gets such great ones daily to fall downe and worship him 2. Such as get liuings by bribery symony chopping and changing and such indirect courses here the Chaplein hath fallen downe to the deuill and worshipped him and he hath bestowed the benefice 3. Such as seeke to witches for help or cunning men and wome◠a plaine and open seruice of the deuill by vertue of a league and compact at least secret Should not a people seeke to their God or can all the deuills in hell remooue the hand of God 4. Such as by flatterie dissembling iniustice lying swearing or breaking the Sabbath obtaine wealth or profit All this the deuill hath giuen thee because thou hast fallen downe and worshipped him Whatsoeuer a man doth against the word against his oath or conscience is a falling down to the deuill and a worshipping of him Take heed of comming vnder the power and seruice of the deuill and to that ende obserue these rules 1. Hold thee to Gods word and will in all duties of pietie and iustice both for matter and manner For we must not onely doe our Masters will but also according to his will 2. Heare and foster the motions of Gods Spirit which are euer according to the word It is a note of a man giuen vp to Sathan to haue continuall disobedience breathing in him Eph. 2.2 The fowle spirit sauours nothing but the flesh 3. Renounce the world daily be not a seruant to any lust neither take pleasure in it For when Sathan findes a man seruing pleasures he halters him with them and clogs him with cares of riches and voluptuous liuing Luk. 8.14 4. Walke in the light loue it and such as walke in it It is a signe of a man in Sathans snare to despise thē that are good 2. Tim. 3.3 to make a shew of godlines denying the power thereof v. 5. Satan himselfe pretends light but walkes in darkenesse and leads such as he rules in the same path 5. Contend
maintain any security but the security of faith which is euer attended with the feare of God and feare to sinne The SECOND thing in the victory of our Sauiour is the manner of Satans leauing him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Matthew Saint Luke more plainely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes a bodily departure and sensible as we haue formerly shewed his presence to be Quest. What kinde of departure was this it seemes to bee a willing and voluntary subiection to Christ he bids him depart and he is gone Answ. Indeed it seemes obedience but it is nothing lesse then true obedience for 1. He came of his owne motion but went away by Christs who spake a powerfull word which he could not nor durst resist 2. He goes when he can stay no longer his commission for this time was now expired his liberty was restrained the temptations were ended God permits him now no further and now he leaues the Sonne of God and so lest he Iob in the same reason when he had vexed him as much as hee could obtaine leaue to doe 3. Satan could not change his wicked nature in leauing Christ he leaues not his malice against him only he leaueth the exercise of it for the present 4. He returnes againe afterward and sets vpon our Sauiour with new assaults which is a plaine argument he went now against his will To doe that which God commaundeth and to leaue vndone that which he forbiddeth is not alwaies a signe of true grace The deuill is commaunded to giue ouer tempting of Christ and he giueth ouer is commaunded to be gone and he goeth yet this is no argument of true grace and that which is incident vnto the deuil cannot be a signe of grace in any man but as there is a forced and fained obedience in Satan himselfe so in all his instruments which proceeds not from any true grace let them flatter themselues in it neuer so much Cain offers sacrifice as well as Abell and brings a show of obedience but his heart beeing filled with murderous thoughts was void of all grace Balaam was commaunded not to curse the people of God and he professed that if Balaac would giue his house full of siluer he would not doe it as if he had made great conscience of Gods commandement but it was much against his will for hauing receiued an answer from God not to curse them he would not be answered but went againe and againe to know the minde of God not content to rest in that answer with which he was not pleased And after that he giueth Balaac wicked counsell to send his people to Sittim to offer to their idolls where Israel was likely to fall in loue with women and so commit fornication with them by which he brought the curse of God amongst them whereby numbers of them were destroyed Here was a seeming obedience without any grace in the heart Exod. 8.19 Iannes and Iambres and the rest of the enchanters of Egypt stood out in resisting Moses and Aaron so long as they could and then gaue ouer but not of any conscience but because in the plague of the lice they saw the finger of God against which they could not preuaile The like was the obedience of the Iewes when they desisted from persecuting the Apostles Act. 5.35 because Gamaliel a doctor of the Law perceiued that they did fight against God Adde hereunto the example of Iudas who after his sinne of betraying his Lord made a faire shew of repentance confessed his sinne restored the mony bewayled and iustified his Master but all this without all grace in his heart for he went away and hanged himselfe 1. A man onely by repressing and restraining grace may both doe many things which God hath commanded and leaue vndone what God hath forbidden as Haman refrained himselfe from Mordecai Est. 5.10 though his heart was full of wrath chap. 3.5 Many other things might hinder him from the present execution of his rage against Mordecai as that Mordecai was as in a Sanctuarie the Kings gate that he was the Kings seruant that it was better to reserue him to a shamefull death and effect it by a kind of forme of law then to embrue his owne hands in the blood of the Kings seruant and so endanger himselfe But the cheife cause is Gods restraint of wicked mens furie that they cannot execute what they can determine against his Church though he vse sundrie meanes to restraine them Nay further a wicked man may be restrained from some euills which the child of God may fall into he affects an outward forme and credit and glorie of an outward profession sometimes and to attaine this ende in which he notably deceiues himselfe he cannot enioy the pleasures of sinne with greedinesse not because he conscionably hateth these sinnes but he is bridled with the credit of his profession 2. Obedience proceeding from true grace is so qualified as neither Satan nor any wicked man is capable of it For 1. It is an effect of the loue of God and of goodnesse Deut. 30.20 Choose life by louing the Lord and obeying his voice and cleauing vnto him Ios. 22.5 Take heed to the commandement and law which Moses the seruant of the Lord commaunded you that is that yee loue the Lord your God and walke in all his wayes and keepe his commaundements and cleaue vnto him Loue excludes all coaction and constraint Now wicked men resembling their father the deuill cannot loue God nor goodnesse but notwithstanding all their pretences are haters of God and enemies of righteousnes they care not for his fauour aboue life they loue not his presence nor to be with him nor his image in his child nor his will in his word nor his house nor his holinesse to resemble him nor his glory but are more troubled at the losse of a graine of their honour then all his 2. This obedience is a daughter of faith for without faith it is impossible to please God whereas wicked men haue nothing aboue corrupt nature much lesse such a supernaturall endowment as faith is which so vniteth vnto Christ as it makes him more precious then all the world 3. It proceedeth from a man wholly renewed and changed such good fruit must come from a good tree which is the work of sound grace onely 1. The vnderstanding is enlightened to discerne betweene good and euill according to Gods word 2. The will is sanctified and made willing 3. The heart is purified by faith and made a good treasurie to send out good speaches and actions 4. The conscience is purged and being perswaded of the loue of God in Christ it seekes to preserue it selfe good and pure and in all his waies out of conscience indeauours in the good that God requires and auoides the euill which he forbids 5. The affections are renewed and are sweetly perswaded by Gods Spirit to hate all euill and cleaue to that which is good to
must be aboue other carefull of Gods glory 335 Q QVestion how could Christ be safe among wilde beasts 44 How Christ could be hungry beeing able to feed so many miraculously 59 Why Christ tooke not all infirmities of euery particular man 3. reasons 59 Why satan is so restles in tempting 3. reasons 70 Whether Christs temptations were in inward motion or externall 74 Why Christ seeing he could would not turne stones into bread 5. reasons 115 How to conceiue the word of God by which he gouerneth and preserues the creatures 142 Whether S. Matthew or S. Luke obserue the right order of the temptations seeing they differ 155 Whether a man may pray or communicate with an euill man or with a wicked or dumbe minister 167 Whether a man may heare the word with profit and blessing from a wicked man 170 Whether Christ was indeed on the pinacle or in vision 188 How Satan a spirit could carry Christ his body 5. considerations 190 Whether Ionathans action who with his armour-bearer onely set on a whole army of enemies was presumption 202 Why did not Satan cast downe Christ but saith cast thy selfe downe 3. reas 212 How satan is said to fill Ananias his heart Act. 5.3 219 Whether it bee not lawfull to aske a signe 270 How satan can preuaile to bring men to worship himselfe in stead of God wayes and meanes 322 c. Whether we may present our selues at masse thinking to keepe our hearts to God 351 Whether on no occasion we may be present at masse 353 Whether the Prophet gaue Naaman leaue to be present at Idolatry 354 R REasons why our Sauiour would not yeeld to the last temptation 5. 326 Receiue nothing from the deuills hand 3. reasons 319 Redemption free to vs cost Christ deare 192 Religion set vp or held vp by bad meanes is wicked as the Romish 313 Representations of Satan quicke and short 3. reasons 291 Restlesnesse in euill an expresse image of the deuill 280 Strong Resistance of Satan makes him flie 4. reasons 366 Meanes of Resisting Satan 5. 371 Manner of Resistance in 5. things 373 Reuerence in Gods worshippe vrged 6. reasons 356 Riches must not haue our harts 4. reas 152 Romish teachers disarming men of the Scriptures confuted by 5. reasons 122. Romish doctrine Idolatrous prooued at large 345 Rules of resisting Satans temptations 3. 57 Rules to know when the tempter commeh 2 77. Rules to confirme the heart in the loue of God notwithstanding outward crosses 3. 92 Rules to fence vs from vsing vnwarrantable meanes of our good 4. 97 Rules to auoid seduction by separatists 4. 171 Rules to vphold our selues when Sathan would cast vs downe 3. 110 Rules to try whether a Scripture be wrested 7. 256 Rules of triall whether our obedience be beyond that of the deuills 4. 389 Rules to carry our selues free from infection of sin in all places where we come 3. 187 S SAbbath-breakers cast by Gods word notwithstanding all their pleas 149 Sacrament may be receiued where open offenders are tollerated 159 To Sanctifie a mans person he must set vp Gods worship in his heart 172 The word Satan vsed by Christ in the last temptation 4 reason 332 Satan cannot hinder Gods children of saluation he may of comfort 4 Satans mouth may bee stopped but not his malice 5 Satan an accuser 3. reasons 25 Satan tempteth 2. wayes 32 May allure vs cannot force vs. 34 Euer taketh vs at the weakest 3. reas 64 Commeth to a man 2. wayes 73 Assayleth the Son of God knowing him so to be 4. reason 76 Aimes at 4. things in his 1. temptatiō 79 In tempting directly opposeth the word of God 5. reas 80 Satan the most eminent and dangerous tempter 4. reasons 69 Seeketh euer to blemish the good he cannot hinder 98 Inferreth mischeiuous conclusions vpon true premisses 4. reasons 99 Neuer commeth without some stone or other 108 Alloweth his seruants stones for bread 109 Seeketh cheifely to drawe them to sinne who haue most meanes against it 4. reasons 218 Can tempt but not force vs to sinne 5. reason 213 His subtilties to bee watched 6. instances 198 Can alledge Scripture to thrust forward his wicked purposes 5. reason 224 Alledgeth Scripture 3. wayes 225 Is not content that men sinne vnles they doe it most sinnefully 219 In one allegation of Scripture out of Psal 91.11 he hideth 8. faults 228 Neuer ouercome without resistāce 374 Scriptures beeing our weapon we must alwaies haue them in readines 124 Scriptures the hammer of heresies as in 6. instances 131 Scriptures how abused to establish errours in doctrine 5. instances 231. in practise in many 234 Scriptures no dumbe but a speaking Iudge 245 Scriptures conferred in paralel places 258 Scriptures collated in vnlike places and reconciled in 25. instances 259 Scripture most aptly alledged by Christ. 268 Some Scripturs fitter for som◠to meditate on then others 268 Security must bee watched against after temptation foyled 5. reas 279 Senses must be diligently kept and 4. rules for the right ordering of them 293 Seruice of God must bee ruled wholly by God for 1. matter 2. manner 3. ende 360 Seruice of God twofold 1. Legall 2. Euangelicall 358 Of Seruice Euangelicall 3. conditions 359. Seruice of God must be chearefull 3. reasons 361 Markes of a good Seruant of God 5. 362 Meanes to bee preserued from the seruice of Satan 5. 325 A signe may be asked in 4. cases 270 Fiue vaine ends of asking a signe 271 Three sinnes aboue other make men most like the deuiil 281 Sinnes of Ierusalem the sinnes of England 5. instances 178 Sinnes of this age fearefully aggrauated by our meanes of grace 221 Soule liueth by Gods word 4. wayes 139. Solitary places fittest for temptation 2. reason 21 Direction for solitarinesse 4. 24 Spirit of God led Christ into the wildernes 3. reason 12 Spirits created of three sorts 12 Sundry sorts of men snared by Satan in seeking vnlawfull courses to helpe themselues 96 To turne Stones into bread an ordinary temptation How and wherein 105 Sundry sorts of men to whom Christ neuer reuealeth himselfe 118 T TEmple of Ierusalem described with the seuerall Courts and their contents 161 Temptation not a signe of Gods hatred but of the deuills 9 Temptations all of them appointed and lilimited by God 2. reas 13 It was not against the holines or power of Christ to be tempted 32 Christ beeing tempted was without sinne how in 3. grounds 32 Of Temptions 3. degrees 33 Greatest temptation not to bee tempted 34 Temptations manfully to be resisted 3. motiues 37 Beeing tempted looke vp to Christ tempted for 1. saluation 2. imitation 38 By lesser Temptations Satan makes away to greater 4. reasons 59 Where satan begins Temptation wee must beginne resistance 57 To Tempt any to euill a fearefull sin 72 The first Temptation of Christ was not to gluttony as Papists 2. reas 79 No Temptation no faith 86 8. Things slily couched in the 1. Temptation