iudgement as the deuills confessed Art thou come to torment vs before the time and yet he so besotteth and blindeth others that they make but a mocke of all as those in Peter who mocked and said Where is his comming 2. Pet. 3.1 Satan knowes that God is all an eye to whom day and darkenes are alike yet in tempting men to secret sinnes he will make them say Tush who sees vs can God see through the thicke cloud The deuill knowes that God is iust and will not take the wicked by the hand and yet he makes the sinner beleeue his case is good enough beeing a most graceles man and makes one wicked man say of another as in Malachi We count the proud blessed c. The deuill knowes that he that goeth on in sinne shall not prosper yet he makes the sinner who turnes from the word to beleeue he shall prosper As this temptation aimed to ouerthrow the word of God so also the faith of Christ in that word namely to bring him from his assurance that he was the Sonne of God Whence we may learne that Satan in his temptations against all the members of Christ aimeth to destroy their faith This Christ himselfe witnesseth that Satan desired to winnow the Disciples but himselfe prayed that their faith might not faile Luk. 22.31 1. Thess. 3.5 for this cause when I could no longer forbeare I sent Timothie that I might know of your faith least the tempter had tempted you in any sort And hence his continuall practise is to bring men to the extreams of faith in aduersity to despaire in time of prosperity to presumption 1. He maligneth faith as beeing a speciall gift and marke of Gods elect because it is giuen to them onely and to all them and therefore is called the faith of Gods elect Tit. 1.1 and to faith is the worke of regeneration ascribed Act. 15.9 2. All Satans temptations tend to breake off the couenant and communion betweene God and his children and therefore must in speciall manner aime against faith for by faith we are made the Sons of God Gal. 3.26 God espouseth marrieth vs vnto himselfe by faith Hos. 2.20 by faith we are brought into the grace by which we stand 3. He knowes that faith is our sheild wherby we both keep off the fiery darts of Satan and quench the same and that faith is the victory whereby we ouercome the world this is it that makes all his temptations forceles for though we haue no power of our selues to withstand him yet faith gets power from Christ and layes hold on his strength which quells all the aduersary-power of our saluation We stand by faith saith the Apostle and Satan sees the truth of Christs speach that the gates of hell shall neuer preuaile against it He hath reason therefore to labour to weaken it and to root it out if it were possible out of the hearts of men and out of the world 4. All his temptations bend themselues to cut off and intercept the course of Gods loue and his fauours to his children hee bursts with enuie at the happinesse of the Saints But vnlesse he gaine their faith he cannot interrupt this for by faith as by an hand we receiue Christ himselfe giuen vs of the Father Eph. 3.17 and with him all his merits and all things belonging to life and godlines We receiue the promise of the spirit by faith Gal. 3.14 yea the presence of the Spirit who dwels in our hearts by faith we receiue the hope and hold of our blessed inheritance hereafter Gal. 5.5 And whereas Satans continuall drift is to estrange God and vs faith only crosseth him by which we haue entrance and boldnes to the throne of grace by our prayers to speake vnto God freely as to our father Eph. 3.12 Hebr. 10.22 yea to aske what we will and obtaine not onely all corporall blessings good for vs but also the sanctified and pure vse of them whereas the vnbeleeuer corrupts himselfe in them continually 5. Satan well knowes that faith is the ground of all obedience without which the word and all Gods ordinances are vnprofitable Heb. 4.2 without which there is no pleasing of God Hebr. 11.6 in any thing for whatsoeuer is not of faith is sinne Hath hee not reason then to assay by all his strength to take this hold from vs Doth not he knowe that the foundation being ouerthrowne the whole building must fâ—ll and the roote ouerturned all the tree and branches come downe with it Seuer a man from his faith he tumbles in impietie and vnrighteousnes hee is odious to God in all things Satan â—ramples vpon him and leads him at his will From all which reasons we see that Satan especially in temptations aimes at our faith as he did at Christs Those who neuer felt any temptation but euer beleeued and neuer doubted as they say neuer had faith for neuer had any man true faith but it was assayled most fiercely neuer was faith laid vp in the heart of any child of God but the combate between nature and grace faith and frailtie flesh and spirit was presently proclaimed Eues faith was wonne from her quickly Abrahams faith was mightily assailed which because in such a combate he retained he was renowned and stiled the father of all the faithfull and faithfull Abraham Moses his faith was shaken and his great sinne was vnbeleefe Iob in his miserie was many waies assailed to distrust God as his words import If hee kill me I will trust in him still and Satans aime was to bring him to blaspheme God and die As the deuill laboureth most against our faith so should we most labour in fortifying it Policie teacheth men to plant the most strength at that fort or part of the wall where the enemie plants his greatest ordnance and makes the strongest assault And nature teacheth vs to defend all our parts but especially our head and heart and such like vitall parts the very serpent will saue his head so long as he can by naturall instinct whatsoeuer become of other parts Our cheife fortresse is our faith we haue no grace but is worth preseruing and sauing yet of them all Faith is as it were the Head and leader it sends the vitall spirits of heauenly life to the whole man Let grace therefore teach vs to saue this grace which is the heart of a Christian aboue all the rest and to beware of the least pricke or cracke in it which is dangerous A man may receiue great gashes and wounds in his armes and thighes or exteriour parts and recouer it well enough not so in the heart or braine Though thy comfort ioy feeling yea and fruits may faile take heed thy faith thy root faile not This is that which the Apostle Peter exhorteth 1.5.9 whome resist stedfast in the faith wherein if a man sit not very fast Sathan will soone vn-horse him And of all
He hateth the word of God because it is the greatest enemie to his Kingdome euery way resembling God the author and carrying his image It is light and no maruell if the Prince of darkenes resist it it discouers his subtilties and fenceth the Christian against his pollicies it discerneth spirits that let him come as an Angel of light he shall be vncased As he preuaileth in darknes so he worketh in impuritie now here the word resembling God himselfe crosseth him it is pure in it selfe and a purifyer as Christ saith Yee are cleane by my word Further his cheife power beeing in the sonnes of disobedience and in the hearts of infidels here also the word clips his wings beeing the word of faith and Ioh. 17.20 Christ prayed not onely for his disciples but for all those that should beleeue in him by their word In a word seeing he exerciseth his cheife power in the sonnes of perdition who are giuen him to rule at his will here the word is his enemie because it conuerteth sinners and saueth soules called therefore a word of saluation 3. Hee opposeth Gods word through the malice he beareth Gods children for he euer opposed true professors casts them into prison and would neuer let them haue a good day in the world if he might haue his wil and followes them with temptations and with outward afflictions But this is the sword of Gods mouth and the sword of the spirit by which they cut through his temptations and make them forcelesse it is that which comforts them and sustaines them in their troubles and directs them happily to heauen so as no way he can haue his will of them 4. It stands him in hand to oppose Gods word for his long experience hath taught him that so long as men hold to the word they be safe enough vnder Gods protection and hee could neuer winne his captaine-sinners to such high attempts in sinne were it not that he had first shaken the truth of Gods word out of their hearts How could he haue brought Pharaoh to such obstinacy against God and his people as to say Who is the Lord and I will not let Israel goe but that he had brought the word in Moses and Aarons mouth into contempt further then the sting of the miracles forced him When Saul had once cast off the word of the Lord Satan lead him as in a chaine to hunt Dauid to throwe a dart at Ionathan to seeke to the Witch against whom himselfe had enacted a seuere law The like of Ahab Herod Nero Domitian c. 5. The word of God is the sentence and rule of righteousnes which condemneth Satan and therefore no maruell if he cannot endure it and wish it false and loue it no better then the bill of his owne condemnation and death eternall It is a note of a man foyled by the temptation of Satan and of a deuillish spirit to call Gods word into question either to deny it as false or doubt of it as vncertaine either of which if Satan can perswade vnto he hath his wish for he knowes they are no subiects to God that will not acknowledge his scepter but doubt of the rod of his mouth he can easily blindfold them and lead them whether he will that denie the light he can easily vanquish them and lead them captiue to all sinne if he can get them to cast away their weapons Yet what a number of men hath the deuill thus farre preuailed with in this violent kind of temptation Some call in question whether the Scripture be the word of God or no swarmes of Atheists and Macheuillians that hold the word but an humane deuise and policie which is to open a doore to all carnall and bruitish Epicurisme and to confound man and beast together Others doubt not of all but of some bookes and others not of some bookes but of some places of the holy Scripture But we see that Satan would haue Christ but to denie or doubt of one sentence and what Eues calling into question of one speach of God brought on all our necks all we her posteritie feele And it is in our natures when God speakes plainely against that sinne we make ifs and peraduentures at it and so turne it off As for example 1. Our Sauiour teacheth plainly that whosoeuer are of God heare his word and his sheepe heare his voice Either men must beleeue it or denie it and yet how few can we perswade conscionably to heare the word all who must plainely either make the voice of Christ false or themselues none of Gods none of Christs sheepe for not hearing it 2. Our Sauiour saith expressely He that heareth you heareth me Luk. 10.16 and that God speakes in the mouthes of his Ministers 2. Cor. 5.20 and that they haue an heauenly treasure in earthen vessels But how fewe are of this minde neuer did any heathens so despise the voice of their Priests and the answer of their Oracles as Christians in generall despise our voice in which God and Christ professe they speake 3. Christ plainely saith this word is the immortall seed of our new birth the sincere milke to nourish the soule the bread of life heauenly food But who beleeue him for generally men haue no appetite no desire to it and can well be content to let their soules languish in grace and be staruen to death And whereas they would goe as farre or farther into other countries as Iacob and his sonnes into Egypt when there was no corne in Canaan to supply their bodies with food this they will not stirre out of their doores for Well take heed of calling diuine truths into question stand not in them vpon thy reason and vnderstanding which are but low and shallow suspect them in things thou canst not reach rather then the truth of Scripture and make good vse of these rules 1. In the rising of any such temptation know that Satan seekes aduantage against thee and would bring thee into the same condemnation with himselfe by the same sinne and malice against God If he durst thwart so diuine a truth so strengthned from heauen and that to Christs owne face he dares and will contradict Gods word to thee 2. Consider if thou sufferest Satan to wrest away the credit of any part of diuine truth or the word of God what shall become of all our religion and the ground of our saluation all which is laid vpon the truth of the word of all which our Sauiour saith that not one iot of it shall faile 3. Know that by yeelding a little to Satan herein God in his iustice may giue thee vp to such strong delusions as the deuill himselfe cannot be so besotted as to beleeue See it in some instances Satan beleeues there is a God and trembleth saith S. Iames and yet he so farre deludes a number as their sottish hearts say There is no God Psal. 14.1 Satan knowes there is a day of reckoning and
of friends of food the world had no malice in it which was not cast vpon him and he was not onely forsaken of men but in such distresse on the crosse as he complained he was forsaken of God And yet all creatures were not capable of that loue wherewith his Father loued him when he loued him least 2. Neither the testimony of Gods loue nor the dignity of his children stands in outwards things nor in the abundance of worldly comforts for then the rich glutton should haue been far better then Lazarus Abraham Isaac Iaacob who for famine were glad to flie their countrey should bee in lesse grace with God then the wicked Kings to whom they went The Apostles who were the lights of the world who were in hunger thirst nakednes buffeted without any certeine dwelling place reuiled persecuted accounted as the filth of the world and the offscouring of all things should haue beene in no better account with God then with men The Saints in Heb. 11.36 to 39. who were tried by mockings and scourgings by bonds and imprisonment were stoned hewne asunder tempted slaine with the sword wandred in sheep-skins c. beeing destitute afflicted and tormented should haue lost both their dignity in themselues and their fauour of God But they lost neither of these For the same text saith that the world was not worthy of them beeing men of such worth and that by faith they receiued a good report namely from God and all good men 3. The beauty of Gods children is inward that which argueth Gods loue is the gift of his Sonne faith hope a ioyfull expectation of the future inheritance 1. Ioh. 3.1 Behold what loue the Father hath bestowed vpon vs that we should bee called the sonnes of God In which words the Apostle calleth our eyes backe from beholding earthly dignities and prerogatiues which we are euer poaâ—ing into and haue hawkes eies to see into the glory of the world But hee would haue vs behold Gods loue in other things then these namely in the inward notes and markes of Gods children And here is a maine difference betweene that loue which comes from God as God and that which commeth from him as a Father between that which he bestoweth on his enemies and that which he bestoweth on his sonnes that which bond-children receiue which are mooueables and that which the sonnes of the free-woman receiue for this is the inheritance let Isaac carrie that away and no scoffing Ismael haue a foot in it 4. Whereas Satan from crosses losses afflictions anguish and durable sorrowes perswades that men are not Gods children the Apostle Heb. 12.6.8 makes a cleane contrarie argument that afflictions and crosses are signes of Gods loue rather then of hatred and markes of election rather then of reiection Whomsoeuer the Lord loueth he chasteneth and scourgeth euery sonne hee receiueth If ye be without correction whereof all are partakers then are ye bastards and not sonnes And 2. Tim. 3.12 All that will liue godly in Christ must suffer persecution the world must reioyce while they must be sorrowfull and cannot but hate them because they are not of the world It is the condition of Christian hope that those who will be conformable to Christ in glory must be conformable to him in his sufferings Rules to withstand this dangerous temptation 1. Rule Labour to confirme thy selfe in the assurance of thy adoption which Satan would haue thee stagger in as Christ here and if thou beest assured thou art Gods child it will drawe on an other assurance namely that God will be carefull of thee to releeue thy want and deliuer thee in thy distresse whose loue surpasseth the loue of most naturall Parents to their children as appeareth Isa. 49.15 Can they that are euill giue their children good things how much more shall God our heauenly Father giue good things to his children which he seeth good for them Quest. How shall I confirme my selfe in my adoption Answ. By thy resemblance of God as the natural child is like his naturall father In Adam we lost the excellent image of God let vs labour now to finde it restored in the second Adam 1. Examine the life of God in thee who art naturally dead in sinne the breath of this life is heauenly thoughts meditations affections the actions of this life are spirituall growth and increase in grace and vertue Christians duties in generall and speciall the maintenance of this life is the hungring and thirsting after the heauenly Mannah and water of life the word of God the verie beeing of it is our vnion and communion with God by his Spirit which is as the soule to the body 2. Examine the light of God in thee for he is light and in him is no darkenesse and if thou beest his child thou art one of the children of light As thou growest in vnderstanding what the will of the Lord is so thou growest in this image and art like vnto Christ thy elder brother vpon whome the Spirit of wisedome and vnderstanding the Spirit of counsell strength the Spirit of knowledge and the feare of the Lord doth rest Isa. 11.2 whereas on the contrary these two things goe together as in the heathens darkenes of vnderstanding and estranging from the life of God Eph. 4.18 Wouldst thou be confirmed in assurance that thou art Gods child then labour for this part of his image which is renewed in knowledge wait at the gates of wisedome shut not thy heart and eyes from the beames of this blessed light 3. Grow vp in holinesse and righteousnesse as God himselfe is not onely free from all euill but infinite in goodnes most iust most holy and as he letteth his light shine before men so must thou let thy light shine before men that they may see thy good workes Matth. 5.16 2. Cor. 7.1 cleanse you selues from all filthines of flesh and spirit that ye may growe vp to full holinesse This holinesse must not onely fence the heart from vncleannesse but the eye the eare the mouth the hands and feete and all the members when they be ordered according to the word prescribing rules for them all 2. Rule When thou feelest grudgings of diffidence arise and Satan will vrge thee how thou canst thinke thy selfe respected of God beeing beset with such a world of trouble and almost drowned in a sea of vexations without bottome or banke Now call to minde and set before thee Christs blessed example in whom as in a glasse thou maiest see the sharpest of thy sorrows in any kind not onely sanctified and sweetned but mingled with admirable loue of his father What euill befalls thy body and soule or thy estate inward or outward which hee hath not borne and broken and yet neuer the lesse loued of his Father Thou wantest comforts of body house land meat money he had not a foot of land not a house to hide his head in not any money till he borrowed of a
not himselfe in them as Pharaoh what a number of miracles saw he yet he was neuer the better he would not acknowledge God nor his seruants and in the wildernes they who saw miracles euery day and moment yet not beleeuing the word of God in them were neuer the better the arme of the Lord was not made bare vnto them Ignorant persons that knowe not Christ no◠desire to knowe him are in a wofull estate beeing such as Christ counts vnworthy to reueale himselfe vnto and therefore he either keeps the means from them or leaues them without grace to make an holy vse of them In worse case are they that haue the meanes and yet no tast of them no reformation by them their couetousnes their pride their drunkennesse and vncleannesse will not be left as many that come to Church to heare the word and receiue the Sacraments and yet are no better then dogges and swine and altogether vnreformed in their liues and courses Some draw the word of God into question and would be taught by Angels or miracles as Satan here but Christ will not make himselfe knowne to them no more then to him so saith Abraham to Diues in hell when he denied his request They haue Moses and the Prophets if they will not beleeue them neither would they beleeue if one should rise from the dead Some are resolued to liue as they list let the Preachers say what they can whereas he that is in Christ to whom he reueales himselfe is a new creature for Christ speakes to the heart not to the eare onely Others say they are decreed to life or death and therefore doe what they can they cannot change Gods minde and hence neuer goe about to change themselues But had Christ shewed himselfe to these he would haue directed them to the meanes of sauing knowledge namely to the Scriptures which testifie of him Ioh. 5.29 and to faith which vnites to him and to the fruits of faith which testifie the truth of it to his glory and their comfort Others will be saued by faith alone and by a profession of the Gospell and so neglect the workes which iustifie it and the power of godlines whereas if Christ in the Ministry had reuealed himselfe to such he had quickned their faith and not left it as a carkase for faith without workes is dead Others poore simple people will be saued by mercy alone and neuer labour for knowledge faith or true feeling of their owne estate and care not how sinne abound that mercie may abound much more But had Christ met with them he would let them see their misery in the causes and effects and teach them to hunger after mercie in the meanes and hauing obtained it to goe and sinne no more least a worse thing follow Others disclaiming the doctrine of mortification and selfe-deniall therefore dislike the word as too straite a doctrine stripping them of their pleasures and profits and hence some hold on in their lusts some returne with the swine to their wallowing in the mire they cannot die to sinne they cannot liue without laughter mirth and sports Whereas had Christ reuealed himselfe vnto them hee would haue taught them that his yoke is an easier yoke then the yoke of sinne and that there is no sound comfort but in mortified affections and actions Whosoeuer would haue Christ reueale himselfe fully vnto him must labour to be thus qualified 1. He must be humble for he teacheth the humble in his wayes Psal. 25.9 but the proud he sends empty away as raine makes vallies fruitfull but falls off the mountaines which are therefore barren 2. He must long and desire to meet Christ in his ordinances for Christ is the scope of the word and Sacraments therfore desire to know nothing but Christ crucified goe to the tents of shepheards where he hath told thee thou shalt meet him And this desire if it be sincere will vent it selfe in earnest prayer to be taught of God Teach me thy statutes Oh open mine eyes that I may see the wonderfull things of thy law And it hath a promise to be answered Ioh. 14.21 I will loue him and shew my owne selfe to him 3. He must haue a conscionable indeauour and industrie to obey that part of Gods will which he reuealeth vnto him Ioh. 7.17 If any man will doe his will hee shall knowe whether the doctrine bee from God or no. The third part in the answer is the matter of it a testimony of Scripture It is written Christ might haue oppressed the deuill by his diuine power but beeing as man to be tempted he would as man ouercome 1. to magnifie mans nature 2. to torment Satan the more and 3. to teach vs how to ouercome him And by this his practise he giues to vnderstand that The word written is a chiefe part of our spirituall armour to foyle Satan by yea indeed the principall weapon of our spirituall warfare is the word of God 1. Eph. 6.17 Take vnto you the sword of the Spirit which is the word of God and therefore as a sword it serues 1. to defend vs 2. to wound Satan 3. to cut asunder all his temptations so it did serue Christ here Neither is it a carnall weapon but the sword of the Spirit that is a spirituall weapon as the fight is spirituall not made by man but tempered framed sharpned and put into our hands by the Spirit of God himselfe for whose word else 〈◊〉 it or whence hath it power but from Gods Spirit Reu. 1.16 It is called the two-edged sword which goeth out of the mouth of Christ because it is sharpe and piercing to wound all his enemies it pierceth to the very bones and marrow With this sword he slayes the wicked Isa. 11.4 with this he visites Leuiathan and slaies the dragon that is the mightiest enemies of his Church Isa. 27.1 with this sword he consumes Antichrist 2. Thess. 2.8 and with this sword he foiles the deuill here with the same he slaies corruptions and Satanicall temptations in the hearts of his owne children 2. This part of our armour was signified by the sheilds wherewith Salomons Temple was hanged Cant. 4.4 and by the smooth stones whereby Dauid smote the Philistim 1. Sam. 17.40 here the sonne of Dauid and Dauids Lord smites the Goliah of hell with a deadly wound Sauls armour is here refused worldly weapons wisedome and subtilty and one stone is taken from the fountaines of holy Scripture out of the bagge of his holy memory and by it Satan falls Yea it is the armory of the Church whence all other parts of Christian armour are to bee had 3. All the contention and fight of Satan is to fasten some error and falshood vpon vs now therefore the onely fence from error is to be girded with the girdle of truth now the title of truth is often giuen to the word of God Psal. 19.10 the iudgements of
lesse she loues her husband whence S. Iames is bold to call worldlings adulterers and adulteresses c. 4.4 whom the Lord will not endure to dally and sport and go a whoring after the world Ye cannot serue God and Mammon 2. Consider that a course lead in lusts is fitter for the Gentiles then those that professe the teaching of grace Tit. 2.11 for the grace which hath appeared teacheth vs to denie worldly lusts Our relation to Christ of whom we are called Christians must draw our affections out of the world for 1. He hath chosen vs out of the world so that now he professeth of vs They are not of the world Ioh. 15.19 2. He gaue himselfe to deliuer vs out of this present euill world Galat. 1.4 3. No man hath benefit by Christs death but he that with the Apostle is crucified to the world and the world to him Gal. 6.14 4. The world as it hath no part of his death for he dies not for the world so no part in his intercession Ioh. 17. I pray not for the world 5. In the entrance of our profession we haue not onely renounced the world but proclaimed and vowed warre against it and therefore shall prooue no better then runagate souldiers yea Apostates if we fight not against it The loue of the world is a leauing of Christs colours 3. Consider what cause there is in the world to loue it 1. In respect of God it is contrary to his nature he is holy pure righteous the world lieth in vnrighteousnesse It is contrarie to all his commandements He commands holines and sanctification it incites to all vncleannes in soule and body he commands truth sobrietie c. it teacheth to lie sweare curse slander and circumuent He commaunds all fruits of the spirit it inioynes all the workes of the flesh He commaunds to giue our goods to the needy it wills vs to get our neighbours 2. In respect of it selfe it is changeable variable inconstant and wilt thou affect that which thou canst not hold or enioy 3. In respect of thy selfe is it not madnesse excessiuely to loue that which doth thee so much harm pricks as thornes and peirceth with so many sorrowes crosses losses persecutions which if thou beest good will fight against thee and pursue thee with mortall hatred and only slayeth those which resist it not 4. Consider we what strangers and pilgrimes we are in the world and so be mooued to lay bridles vpon our affections which is the Apostles argument 1. Pet. 2.11 Dearely beloued aâ— pilgrims and strangers abstaine from earthly lusts Let vs estrange our affections from this world and deale as wise trauellers that make the greatest Cities but through-fares to their owne home Let this doctrine moderate our affections in seeking and hauing yea and not hauing the things of this life This is the common error that men looke altogether vpon the beautie glorie and faire side of the world and wealth of it but neuer looke vpon the inconueniences of them and how strong they are to pull vs away from God or how apt to make vs a spoyle to Sathan which one consideration would somewhat abate our heat and affection towards them How ambitiously doe many affect promotion and great places not considering in what flipperie places their feete are set How eagerly doe they desire wealtâ— as though it had no power to drawe the heart from God and the wealth of heauen How vnsatiably do they pursue pleasure not considering how the deuill insnares them and makes them louers of pleasure more then louers of God Surely were men acquainted with their owne hearts they would not suffer them so to roaue in these desires Oh saith one if I were a rich man how liberall would I be to the poore But alas he knowes not what spirit he is of the deuill would make no doubt to change his minde if his state were changed and make of this liberall man either a prodigall or an vsurer or an oppressor and doe much more mischeife then he can in his low estate Oh saith another were I in high place I would right wrongs and set things in order But so said Absalom and yet who did more wrong then he deflowring his fathers concubines and deposing if he could his father himselfe And such right would many doe if they were in higher place All which is an argument how open we lie to Satan in such estates To conclude this point obserue these few rules 1. Put on the Lord Iesus Christ and care not to fulfill the flesh 2. Vse the world as not vsing it 1. Cor. 7.31 3. Count all things dung for Christ as Paul did Phil. 3.8 whose blood is set against and aboue all corrupt things 4. Pray that thy heart may be set vpon Gods statutes and not enclined to couetousnesse Psal. 119.36 First seeke the kingdome of God and his righteousnesse c. 5. Whether thou hast the world or no shew not thy selfe a louer of it by encreasing thy wealth or bettering thy estate by swearing lying deceiuing reioyce in no part of it which God reacheth not to thee by good meanes desire none but that on which thou mayest craue a blessing and for which thou maiest returne praise hold none but with moderate affection and mind to forgoe when God calls for the whole or any part to good vses vse none but with sobrietie as not vsing it and that euer to Gods glory and the good of men VERS 9. All these will I giue thee if thou wilt fall downe and worship mee NOW after the preparation standing in the choise of a fit place and presenting a glorious vision we come to the dart or temptation it selfe in which there is 1. a profer All these will I giue thee 2. a reason For they are mine and to whomsoeuer I will I giue them 3. the condition If thou wilt fall downe and worshippe mee And first of the profer Before he had shewed his wares now he tells the price All these here is no pinching nor parting of the matter but 1. Christ shall be an absolute Monarch none shall share with him There is the extent of the profer he will part with all 2. The quality of it All these the glory bewtie wealth and all that can be desired in the world all that he saw and nothing else he would giue him vnmixed and vnblended glory and honour without sorrow trouble shame or vexation for he saw none of them 3. I will giue thee but he will not barter or sell these so deare to Christ as he would to another but he will deale kindly with him he will as good as giue them to him if he will but make a legge and thanke him for them Note here the nature of all the deuills promises they seeme to be liberall and very faire whereas indeed they are miserably foule and deceitfull Who could expect more franke and plaine dealing then is here pretended but looke a
compact And this is euident by the confession of all witches at this day and by the Scripture Of this kind was this in our text Satan offers to compact with our Sauiour Christ and there wanted nothing but the free consent of our Sauiour to the condition But the more secret compact is the more generall and no lesse dangerous though Satan be lesse seene in it And of this kind the deuill makes many couenants in the world and innumerable persons contract with him vnderhand perhaps not thinking they do so And this two wayes 1. By a secret faith in the deuill 2. By a secret consent vnto the deuill Secret faith in the deuill is when a man vseth any superstitious or diabolicall meanes for the effecting of his desire which he knows neither in themselues nor from Gods institution haue any such power to effect things but from the power of the deuill as the vse of charmes or spells figures characters amulets scratching of a Witch or the like which hauing no power in themselues nor by Gods ordinance can doe no good but by a secret faith in the deuill who by Gods permission puts power in them to heale men for their delusion Secret consent vnto the deuill is yet more common then the former though the former be the common cure of common people namely when Satan secretly suggesteth and offereth to make a couenant and bargaine with a man without any expresse forme of contract but by inward temptation putteth the motion into the heart as of Iudas that if he will vse such an vnlawfull meanes or vpon such a condition he will effect his purpose which he earnestly desireth to attaine now the party blinding his owne iudgement by the eagernesse of his affection giues his consent to Satan and accepts the condition which mutuall and silent consent of partie with partie is a reall bargaine and couenant Satan solicites the heart and the heart consents to Satan here is a secret compact by which numbers of men are in league with the deuil that would be loath to be thought so to be Yea numbers there are that receiue the greatest part of their earthly portion at the hands of the deuill by vertue of this compact secretly beleeuing or consenting vnto him This serues to let vs see the difference between Gods gifts and the deuills in fowre things 1. Gods gifts come all from grace and loue he freely bestowes his blessings for his loue is euerlasting before our owne beeing and our inheritance is eternall aboue our merit and in the heauens aboue our reach But Satans gifts proceed out of his endles hatred and are wages of vnrighteousnesse 2. Gods gifts are deriued to vs by good and warrantable meanes diligence labour prayers Satans for the most part by wicked meanes Gods conditions are profitable and safe Satans hurtfull and dangerous by the breach of some commandement by impietie or iniustice 3. Gods gifts are first bestowed vpon vs and then obedience is required as a testification of thankefulnesse not as merit Satans are after our worke as a merit and wages of sin first fall downe and worship me and then I will giue thee all these things 4. Gods gifts are in mercie for our saluation and comfort and encouragement in his seruice Satans to draw vs from his seruice and to dragge vs to destruction Let this doctrine make vs afraid to receiue any thing from the hand of the deuill and accept of nothing but God offers For 1. God is more able and willing to doe vs good then the deuill is vnlesse we thinke with those wicked ones that it is in vaine to serue the Lord. 2. An enemy is neuer so dangerous as when he flattereth and fawneth he neuer kisseth but killeth with Ioab or betrayeth with Iudas his gifts are deare bought his conditions are intollerable he will haue a better thing for it euen our precious soules 3. A little from Gods hands is far better then if we could receiue all the world and the glory of it at the deuills for this comes with blessing with promise with contentment with good conscience so doth not the other Therefore be the iust mans portion small or great it is euer precious it hath no sorrow added to it as Salomon speaketh Quest. How may I know I receiue any thing from the deuill Answ. When any thing is gotten by the breach of any commandement of God as by swearing lying deceit oppression and the like this is a gift of the deuill and the wages of vnrighteousnes Note here how like the vsurer is to the deuill the deuill saith he will giue so the vsurer faith he will lend which should be free as gift but then comes a condition of ten in the hundreth which is more then the lending is worth Satan is an enemy to all charity and so is hee The like may be said of couetous men who will doe no good but where they looke for returne of the like or more as like the deuill as may be and altogether vnlike to God who doth good where he can receiue none sowes where he reaps not See the misery of men who accept of Satans profers 1. Such as are in open league with him as wizzards who binde themselues to renounce God and their baptisme and redemption by Christ and to beleeue in the deuill to expect aide from him and giue him body and soule for that help which is the substance of the solemne leagues made by such limmes of Satan he is of the sure side with them they can gaine nothing by him vnlesse he gaine themselues first And such by Gods law ought not to liue 2. Worldly-minded men with whom he deales as with Esau hee giues them a messe of pottage but on condition to sell their birthright a silly match is made presently an exchange of earth for heauen 3. Men impatient in losses or sicknesse who runne to the witch as not knowing what to doe with themselues But Satan neuer easeth the body of temporall paines but to cast the soule into eternall 4. Ambitious and discontented persons that take preferments of Satan vpon base conditions Absolom shall haue a kingdome on condition he will rebell against his owne father Zimri a captaine vnder Baasha 1. Kin. 16.10 shall haue the kingdome of Israel if he will rebell and slay his Master Discontented Papists shall diuide the land among themselues if they will blow vp the Parliament house Now if we would auoid the dangerous compacts with Satan let vs obserue these rules 1. Beware of profanenesse which is a sinne where men carelesly loose heauen and the ioyes thereof for these lower and earthly things as Esau to satisfie his lusts despised the blessing Heb. 12.16 Let there be none such amongst vs. 2. Beleeue the truth of Gods profers and promises to relie on them and thou shalt be fenced from Satans lies 2. Thess. 2.10 3. Consider how easily men powre out themselues for Balaams wages couetousnes
carries away their whole heart and yet in the end they are deceiued as he was in stead of his reward he was slaine in his returne homeward Num. 31.8 4. Consider how little ioy there is in that which is receiued at the deuills hand neither Ahab nor his posterity enioyed Naboths vineyard Iudas brought backe his 30. peeces and hanged himselfe According to that of Salomon The wicked rosteth not that which he taketh in hunting 5. Moderate thy affections not to desire the kingdomes of this world and the glory of them but a farre more glorious kingdome in the world to come and all these transitory matters onely to help thee forward to that The condition of Satans profer teacheth vs further that All his drift in his temptations is to draw men from Gods seruice to his owne An example whereof we haue in Saul whom he drew from his hope and trust in God to seeke and sue to himselfe for helpe Hee entred also into Iudas to draw him from his Masters side and seruice to his owne to make him a leader and captaine against Christ Luk. 22.3 Neither faileth he of his purpose and scope but effectually preuaileth in the world and in the children of disobedience Ephes. 2.2 For if we look to that part of the world which is indeed the world not visited by the light of grace and the Gospell they in generall are vassalls to Satan and professe homage and seruice to him in ceremonies and rites as Gods people to God hmselfe 1. Cor. 10.20 Those things which the Gentiles sacrifice they sacrifice vnto deuills and not vnto God Which is spoken not in respect of the intention of the worshippers but of the mysterie in that idoll worshipped which indeed tended to the worship of the deuill the deuiser and setter forward of the same And at this day in those newfound countries experience shewes how those heathnish and barbarous people not hauing the true knowledge of the true God doe therefore esteeme the deuill as God and the deuill appearing to them in visible shapes they fall down and worship him and offer many seruices and sacrifices vnto him vpon this ground because God is mercifull and amiable and will not hurt them and therefore they neede not bee so obsequious to him but the deuill is terrible and fearefull and churlish and therefore must bee pleased and worshipped Ne noceat Nay Gods owne people and children are often drawne from the worship of their God to the worship of the deuill in the most base and submisse kind of worship The Iewes themselues offred vnto deuills and not vnto God Deut. 32.17 and what did they offer but their dearest things as Psal. 106.37 they offred their sonnes and daughters vnto deuills A maruellous high wickednes wherein the Israelites themselues imitated the barbarous heathens among whom Satan had brought in this vnnaturall crueltie to kill their little children and offer them to Molech in the vally of Hinnom v. 38. Thus they shed innocent blood by a diabolicall furie and polluted their land at the diuells instigation Thus it was in the time of Ahaz and of Manasseh against which the Lord shewed great indignation and vehemence Ier. 7. and 19. and Ezek. 16. And the rather because it was against a speciall law enacted for this purpose which we would thinke Gods owne people should not need Leuit. 17.7 They shall no more offer to deuills after whom they haue gone a whoring and the sanction followes This shall be an ordinance for euer Yet Gods people forgate Gods institution and natures instinct and so put off all religion and naturall affection And this comes to passe 1. Because of Satans pride and ambition who will not content himselfe with any thing but that honour that is due to God He beeing the Prince of the world and the god thereof Ioh. 14.31 2. Cor. 4.4 will be worshipped by the world as a God and takes vpon him as if he were so indeed whereas he is so onely by his owne vsurpation and affectation and the wickeds delusion and acceptation 2. Because of his malice to God to whom he is most contrarie God hath by the lawe of creation of nature the morall law yea by the law of faith and all other bonds tied man to his owne seruice now Satan seekes contrarily to depriue God of his due homage and drawes men from the knowledg practise of Gods wil that he may rule them after his owne will 2. Tim. 2.26 3. Because of his hatred to mankind to drawe men into the greatest offence and displeasure of God It is an euill thing and bitter to depart from God and his seruice but to giue this to Gods deadly enemie is a sinne most hatefull dangerous 4. It is all the businesse that Satan hath in the world for which he leaues no stone vnturned no meanes vnattempted to set vp his owne kingdome aboue and against Gods kingdome a compendious way wherof is to hinder corrupt or destroy the true worship of God 1. Thess. 2.18 Satan hindered me namely the true worship which Paul sought to establish He corrupted the worship of God among the sonnes of God by the daughters of men Gen. 6. And he sought to destroy all Gods worship in the posterity by destroying Abel Quest. But is it possible that Sathan can so preuaile to drawe men to worship himselfe in stead of God And what meanes vseth he to effect it Answ. Yea it is plaine and vsuall as we shall easily see if we consider 1. the wayes that a man worshippeth the deuill 2. the meanes how he bringeth men thereunto I. The wayes are laid downe in these fowre conclusions Conclus 1. Whosoeuer worshippeth for God that which is not God he worshippeth the deuill for God Deut. 32.17 They offered vnto deuills that is to gods whom they knew not In all diuine worship whatsoeuer is not performed to God is performed to the deuill there beeing no meane between them in worship But how hath the deuill drawne Pagans and heathens to set vp and worship false gods deuills indeed Mars Iupiter c. yea and Gods owne people to worship Dagon and Baal and Molech At this day all the Easterne people of Turkes and Saracens worshippe Mahomet a god of their owne making And the Papists all giue diuine worship to stocks and stones the worke of mens hands to ragges and relliques to their breaden and baked God in the Sacrament as base an idolatry as can be found among the heathens in all which they haue fallen downe to the deuill and worshipped him Conclus 2. Whosoeuer worshippeth God in any other meanes then himselfe hath appointed he worshippeth the deuill and not God If the manner of Gods worship prescribed by himselfe in the Scripture be refused that cannot be Gods worship because the manner is deuised by the deuill Thus doe they who professe the true God distinct in three persons but worship him according to their owne deuises and