Sermons preach'd on several occasions. Vol. II by John Conant ... ; published by the Right Reverend John Lord Bishop of Chicester.

The Tenth Sermon. (Book 10)

MATTH. IV. 4.

—Man liveth not by bread alone, but by every word that proceedeth out of the mouth of God.

THERE is yet one thing more remaining to be spoken to in Christ's Reply to this first temptation, and 'tis indeed the principal thing; the main substance of his reply; Christ answers the Devil, That, Man liveth not by bread alone, but by every word that proceedeth out of the mouth of God; whereby he signifies, that in defect of Bread, the Providence of God could afford and make use of many other means for his sustenance, and therefore there was no necessity of his working a Miracle to sustain himself: Whence we may observe these Two points.

1. That in all our wants and straits we must depend on the Providence of God for our sup∣plies.

2. That our dependance on God's Providence is the best means to keep us from making use of unlawful means to relieve our selves: Of these in order.

1. In all our wants and straits we must de∣pend on the Providence of God: This our dependance on God's Providence, and our re∣liance on him for succour and relief in all our wants and extremities, is that which the Scrip∣tures frequently enjoin, and call upon us for, Cast thy burthen upon the Lord, and he shall sustain thee, Ps. 55.22. As all other burthens, so the burthen of supplying our wants, and re∣lieving us in our necessity: Cast your care upon the Lord, for he careth for you, •• Pet. 5.••. Be careful for nothing, but in every thing let your re∣quest be made known unto God, Phil. 4.6. Take no thought for to morrow, saying, What shall we eat, or what shall we drink, or wherewithal from we be clothed? For your heavenly Father knoweth that ye have need of all these things, Matth. 6. 31, 32. Now as we are often called upon, and required to depend on God's Providence in all our wants and exigences, so we have many encouragements thereunto; many Arguments and Considerations to strengthen our depen∣dance on God. Some of the chief, are these that follow:

1. God hath been pleased to engage himself by many Gracious Promises, to believe this people in their distresses, and to supply them with all needful things, Psal. 34.9, 10. O fear the Lord ye his Saints, for there is no want to them that fear him. The young Lions do lack and suffer hunger; but they that seek the Lord shall not want any good thing. Psal. 37.3. Trust in the Lord and do good; so shalt thou dwell in the Land, and verily thou shalt be fed. Psal. 84.11. The Lord God is a sun and a shield; the Lord will give grace and glory, and no good thing will

he withold from them that walk uprightly. Isai. 33.15, 16. He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions; that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shut∣teth his eyes from seeing evil; he shall dwell on high, his place of defence shall be the munitions of rocks, bread shall be given him, his waters shall be sure. Matth. 6.33. Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you. 1 Tim. 4.8. Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come. Heb. 13.5. Be content with such things as ye have; for he hath said, I will never leave thee nor forsake thee.

2. Another thing to encourage and streng∣then our dependance on God's Providence, is our own experience of his care of us hereto∣fore, the seasonable Provisions he hath made for us, and the supplies which he hath given in to us. You have often been reduced to such straits as you knew not what to do, or which way to turn your self: You have, it may be, often in your extremities been tempted to di∣strust God's Providence, and to call in questi∣on the truth of his Promises. But however, you have found that though we believe not, yet God is faithful; as the Apostle speaks, 2 Tim. 2.13. He hath most seasonably supplied your wants when you least looked for it, and whence you least expected it: And when God has thus manifested his care of you, How have you Blam∣ed and Condemned your self for your distrust of his Providence, and been ashamed that ever you should entertain such unworthy thoughts of

him, that was never a Barren Wilderness, or a Land of Darkness to you, who was never wanting to you in your greatest necessities.

3. The Consideration of the Provisions which he makes even for unreasonable Creatures, should encourage and strenghen our depen∣dance on God's Providence. This Argument our Saviour makes use of, Matt. 6.26. Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your hea∣venly father feedeth them. Are ye not much better than they? This general Providence of God which supplies the wants of all Creatures, even of the Beasts, the Psalmist more than once takes notice of, and extols the bounty and good∣ness of God therein. The eyes of all do wait upon thee, and thou givest them their meat in due season. Thou openest thine hand, and satisfiest the desire of every living thing, Psal. 145.15, 16. Sing unto the Lord with thanksgiving, who covereth the hea∣ven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains. He giveth to the beast his food, to the young ravens which cry, Psal. 147.7, 8, 9. Now as our Sa∣viour argues in the place before mentioned, If God be thus pleased to provide for all living Creatures, and to supply the wants of the Beast, will he not much more look after and provide for Mankind, and especially for those amongst men whom he owns for his Children, and vouchsafeth to be called their Father?

4. Another thing that may encourage and strengthen our dependance on God in all wants and distresses, is the Consideration of his tran∣scendent Bounty and Goodness, and of the plen∣tiful supplies which he is pleased to afford the

worst of men, his very Enemies. He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust, Matth. 5.45. He is kind unto the unthankful and to the evil, Luk. 6.35. He fills the belly of wicked men with his hid measure, Psal. 17.14. They have more than heart can wish, Psal. 73.7. And can it be that he should be wanting to his own in what is needful for them? Will he pour in superfluities upon his Enemies, and not furnish his Children with Necessaries? Take heed that you harbour no such thoughts of him.

5. For the strengthening of your dependance on God's Providence, consider, That if you belong to God, he hath done far greater things for you than to supply you with. Necessaries for this Life. He hath bestowed his Eternal and Onely Begotten Son upon you; and what poor and worthless things are the best of these outward blessings in comparison of the inestimable Gift of his own Son? Having given you him, can he deny you such a portion of these things as is necessary for your support? In the Apostle's judgment, 'tis impossible. He that spar∣es not his own son, but delivered him up for us all, how shall he not with him also freely give us all things? Rom. 8.32.

8. Consider for the encouraging and streng∣thening of your dependance on God's Providence, how easy it is for him to help you in a time of need, and to supply all your wants.

(1.) His Wisdom and Power are infinite: Surely Infinite Wisdom can contrive how to help you, and Infinite Power can put in execution, and effect what Infinite Wisdom hath contrived for your good.

(2.) All the Riches and Furniture of the World is his, and perfectly at his disposal. The earth is

the Lord's, and the fullness thereof, Psal. 24.1. The silver is mine, and the gold is mine, saith the Lord of hosts, Hag. 2.8.

(3.) He hath the hearts of all men, even of Kings in his hand, as the rivers of water; he turn-them whithersoever he will, Prov. 21.1. He moulds and frames the hearts of men; he inclines and dis∣poseth them to do good to whom he pleaseth.

7. The Efficacy of his Blessing upon a little, should also encourage and strengthen our depen∣dance on His Providence. If God think fit to give but a little, yet a little with his Blessing goes a great way. We may observe how healthful, strong, and vigorous, and how fit and able to un∣dergo the Labours of their Callings and Imploy∣ments, many poor people are through the Blessing of God upon that very slender portion which God's Providence hath allotted them. In respect of this singular and efficacious blessiing of God upon a little where he gives but a little: I say, in respect of this his singular Blessing, as in other respects, it is, that the Psalmist saith, A little that a righteous man hath, is better than the riches of many wicked, Psal. 37.16. So then, though your portion may be small, and your allowance short, yet that short allowance through God's Blessing may serve your turn, and you may do as well with it, as if your Table were richly furnished with all the Delicates that Sea and Land can afford. 'Tis not a great deal that our Nature stands in need of, nor that can sustain Life without God's Blessing, and with his Blessing a little shall suffice, A man's life con∣sisteth not in the abundance of the things which he possesseth, Luke 12.15.

Here you will say, perhaps; I find that I could live upon a little, if I were sure that I should al∣ways

have a little; but when that little which I have, is gone, as it will quickly be, How shall I ••••en live? What shall I do for more? But do you still move this Question after all that hath been said concerning the Providence of God? To what end have I all this while been laying before you Con∣siderations and Arguments to encourage and strengthen your dependance on God, if all that hath been said will not cure your distrust of God's Providence? You say, What shall I do for more ••hen that little which I have is gone? What have you else to do but to cast your self upon God's Pro∣vidence? He who gave you that little which now you have left, can supply you with more when that is gone, and he will do it, if you depend on him. Your case is much like that of the Widow of Za∣rephath, who was in a time of Famine reduced to so low a condition, that she had nothing re∣maining but an handful of Meal in a Barrel, and a little Oil in a Cruse; and when that was spent, she made account that she and her Son must Dye for want: But God provided better for her, by send∣ing the Prophet Elijah to her, who assured her, that the barrel of meal should not waste, neither the c••••se of oil fail, until the day that the Lord would find rain upon the earth, 1 Kings 17.14. 'Tis true, the way of Her supplies was miraculous, and you may not expect that your succours should come in to you in such a manner; But God's Wisdom and Power are never at a loss: He can supply your wants a hundred other ways, and ne∣ver go beside the course of his ordinary Provi∣dence: Wherefore take heed how you dishonour him, and wrong your self by your unbelief.

If your straits be very great, and still like to be greater, so as your Faith is much shaken, and

your dependance on God weakened; Consider these Three things.

1. That your condition is not singular: God herein deals no otherwise with you than he hath often dealt with his own Children: It hath fre∣quently been the Lot of those that have been dear unto God. This was sometimes the condition of the Apostle St. Paul, and other Christians toge∣ther with him; Even to this present time, saith he, we both hunger, and thirst, and are naked, and buffeted, and have no certain dwelling place, 1 Cor. 4.11. And what may we think of those eminent Believers, whose condition the Apostle represents, Heb. 11.37, 38. They wandred about, saith he in sheepskins and goatskins, being destitute, afflicted, tormented, of whom the world was not worthy; they wandred in desarts and in mountains, and in dens, and caves of the earth. Were not these ho∣ly Men brought into greater straits than you were ever acquainted with? And yet there is a greater instance than any of these; The Condition of our Blessed Lord and Saviour, the Lord of Glory, and the Heir of all things, was low and strait, as to outward things: The foxes have holes, saith he, and the birds of the air have nests; but the Son of man hath not where to lay his head, Matth. 8.20. And as for other necessary supplies, he had them not of his own, but received them from o∣thers, whose Love, Zeal, and Piety moved them to Minister to him of their substance; as we read, Luk. 8.3.

2. God often defers to supply the wants of his people till they are brought into great straits, that his care of them, and his Gracious Providence may then more eminently be seen, and appear in those seasonable reliefs and succours which he then af∣fords

them. It was so in the case of the Widow of Zarephath before mentioned: Her Condition was at that low Ebb, that she had but one Meal's su∣stenance left her, and when that was spent, she knew not whither to go for another Meal's Meat. When God had brought her to this extremity, then comes in her relief in an extraordinary way, as it were immediately from Heaven. God waits to be graci∣ous, Isai. 30.18. He waits for that season of shew∣ing mercy, that may render his mercy most re∣markable: Man's necessity is God's opportunity.

3. That the greater our Necessities are, the more tender and compassionate is God towards us; and the more do his Bowels dispose him to shew mercy, as a father pitieth his children, so the Lord pitieth them that fear him, Psal. 103.13. Now we know Parents, though they always love their Children, yet they never shew greater love, and pity them more, than in their greatest distresses.

Thus we have seen how many grounds of en∣couragement we have to depend on God, in all our straits, for the supply of our wants.

But to the end we may the better depend on God's Providence, and that nothing from within us discourage or weaken our dependance on him, for finding grace to help in time of need: Let us,

1. Be humbled for all our sins whereby we have any way brought our selves into straits, or contri∣buted thereunto. What those sins are, every man's own guilty Conscience will help to inform him: For Afflictions will bring our sins to remembrance; in an evil day our hearts will smite us, and our Consciences will check us, and set our sins in order before us: Some of our sins, to be sure, will at such a time come to our Thoughts, and fly in our Fa∣ces: Let us upon that occasion search out the rest, and having found them, be soundly humbled for

them all, and judge our selves most worthy to suffer whatsoever is already come upon us, and whatsoe∣ver we have cause to fear may be yet further com∣ing on us: And let us earnestly implore God's Mercy for the pardon of them. Till this be done, and be done effectually, our dependance on God's Providence will be damp'd and discouraged; will be much weakened and enfeebled. A Conscience loaded with guilt will be ready to tell a Man, That 'tis not for such a one as he is, and hath been, to expect help from God in time of need; he may rather expect to be for his sins forsaken in his ne∣cessities, and to be suffered to perish for want. But when once a man hath been soundly humbled for his sins, he will be able to cast himself upon God's Providence, and to depend on him for the supply of his wants, though he have deserved the contrary. The sins which a Man hath been effectually hum∣bled for, and sincerely repented of, will not hinder or weaken his reliance on God for seasonable reliefs in his distresses.

2. Be careful to walk with God, for the future to endeavour to please him, and to approve your heart to him in all things. This will beget in a man an humble confidence in God's mercy, and a quiet expectation of seasonable relief from him in all our exigences; for who may warrantably expect it, if not they whose great and constant care it is to do the things that please him? To such as these are the promises made, as we have seen before. Fear the Lord ye his Saints; for there is no want to them that fear him. The young Lions do lack and suffer hunger; but they that fear the Lord shall not want any good thing, Psal. 34.9, 10. The Lord God is a sun and a shield; the Lord will give grace and glory, and no good thing will be withhold from them that walk uprightly, Psal. 84.11. He that walketh

righteously and speaketh uprightly, bread shall be gi∣ven him, his waters shall be sure, Isai. 33.15, 16.

3. Be diligent and industrious in your Place and particular Calling: To this also are special Promises made: The hand of the diligent shall bear rule; but the sloathful shall be under tribute, Prov. 12.24 He becometh poor that dealeth with a slack hand; but the hand of the diligent maketh rich, Prov. 10.4 The Soul of the sluggard desireth and hath nothing; 〈◊〉〈◊〉 the Soul of the diligent shall be made fat, Prov. 13.4 The thoughts of the diligent tend only to plente∣ousness, Prov. 21.5. But the issue of idleness is want and poverty. How long wilt thou sleep, O sluggard? When wilt thou arise out of thy sleep? Yet a little sleep, 〈◊〉〈◊〉 a little slumber, yet a little folding of the hands to sleep; so shall thy poverty come as one that travelleth, and thy want as an armed man, Prov. 6.9, 10, 11.

4 Trust in God, and stay your self upon his Promises. Trust in the Lord and do good; so shalt thou dwell in the land, and verily thou shalt be fed, Psal. 37.3. He that putteth his trust in the Lord shall be made fat, Prov. 28.25. He that putteth his trust in me shall inherit the land, Isai. 57.13. That is, God will provide for him, and sustain him.

5. Thankfully acknowledge God's Providence in all your supplies: By what instruments soever your succours come in, take notice of God's hand therein, and let him have the homage of your prai∣ses: Your eying of his Providence, and your thank∣fulness to him for whatsoever you receive, and by what hand soever it may be conveyed to you, is the way to obtain more Mercies from him. For he de∣lights in doing good to those who take notice of what is done for them, and are truly thankful to him for it.

6. Be contented with what God thinks fit to give, be it more or less. If your Portion be slender; mur∣mure not, repine not at it: Prescribe not to God

in what measure he should supply you: How little soever it be that you receive from him, there is all the reason in the world that you should be contented, and rest satisfied with it.

For, 1. 'Tis not so little, but 'tis more than you have deserved; you have no right to any thing; you can challenge nothing at his hands.

2. All these outward things are his own, Matth. 20.15. And therefore he may do with 'em as he pleaseth; he may withhold them or give them as he sees good, and if he give them, he may apportion them to every man and measure them out as to him seemeth best.

3 Though your portion be very small, yet 'tis that which God hath judged meetest for you. If he had judged a larger allowance meeter for you, and more conducing to your good, you should have been sure to have had it. In a word; They that have learned to be contented with a little, are both the more fit, and the more likely to be intrusted with more.

1. They are fitter to be intrusted with more; for he that cannot be contented with a little, will not be contented with a great deal, the same evil disease still continuing with him in every condition.

2. They are also more likely to be intrusted with more; for neither God nor men are so ready to gratify them that are of a craving discontented, and unthankful disposition, as to do good to those whose temper it is to be contented with, and thank∣ful for whatsoever is bestowed upon them, be it ne∣ver so little.

And so at length I have done with that first point, That in all our straits we must depend on the Providence of God for the supply of our wants.

I come now to the second point, which was, That our dependance on God's Providence is a good help to keep us from the use of unlawful means for

relieving our selves in our Distresses. This our Sa∣viour's Reply to Satan's temptation may teach us: He was tempted to use unlawful means for supply∣ing his presen•• wants: For to have wrought a Mi∣racle at the Devil's motion and instigation, had been unlawful, as hath been formerly shewed. Now how doth our Saviour fortify himself against this temptation, but by relying on the Providence of God for his sustenance? Man, saith he, liveth not by bread only, but by every word that proceedeth out of the mouth of God. Which is as much as if he had said; Satan, Thou temptest me to turn stones into bread for my present sustenance; as if there was no remedy, but perish I must for want, unless I can have bread. But the Providence on which I rely for my subsistence can keep me alive, and su∣stain me many other ways without bread. What∣ever it be that God shall Appoint and Command to sustain me, that shall do it as well as bread. This is the scope of Christ's Reply; and hereby Christ hath informed and directed us what we should op∣pose against the like temptations.

Well then; Doth either Satan suggest to you, or your evil and unbelieving heart prompt you to make use of any unwarrantable means to help your self in your straits? Remember what our Saviour did in the like case, and cast your self upon the Providence of God, as he did. God is able to sup∣ply your wants a thousand ways without your sin; and he will provide for you, if you look up to him, and trust in him.

Here I might give many Instances of unlawful expedients and sinful practices, which men are tempted to make use of, and which very many do betake themselves unto, and make use of; and this in great part from a distrust of God's Providence. Though this be not the only thing that puts them

upon those unjustifiable courses, yet 'tis one of the chief things that makes them warp from the rule, and turn aside into crooked ways to provide for themselves and such as have dependance on them. Some Instances of these unlawful means, are Lying and Equivocation in the way of Commerce and Trading; false Swearing, unjust Weights and Mea∣sures; concealing the faults of your Wares; ming∣ling and adulterating Wares; blending the good and bad together, and then selling them for the best, and for pure and unmixed; setting unreasonable rates upon Commodities, your abusing the Ignorance of those with whom you deal, and taking advan∣tage of their unskilfulness to impose upon them, and cheat them: And in a word, your not observing our Saviour's Rule, that requires you to deal with others, as you desire to be dealt with your self. All these unlawful Practices mostly proceed from mens distrust of God's Providence; a sound belief of God's Gracious Providence, and a firm reliance on it, would strengthen men against whatsoever temptations might assault them, to make them be∣take themselves to those unjustifiable shifts and un∣worthy artifices that promise greater advantages than ever men will attain by them; for a Curse will in the end appear to be entailed upon what∣soever is so acquir'd.

Obj. 1. But you will say, I have a great Charge upon me; I have a large Family; and therefore it concerns me to make the best shift I can to provide for so many that have dependance on me.

Ans. 1. If your Families be great, the greater cause have you to be careful to keep you in those lawful ways in which you may expect the blessing of God upon your self and yours; and so doing, to cast your self and those that are related to you, upon the Providence of God. Can you think that to be

a likely or probable way to provide for your Fa∣mily, by which you provoke God, and draw down the effects of his displeasure upon your self and your Family?

2. God considers both the quantity of your Fa∣mily, and their wants; their number and their ne∣cessities; and will accordingly provide for them all, unless by your distrust and unbelief, or by your neglect to serve his Providence in the use of lawful means, you stand in your own light, and give him just cause to forsake you in your extremities.

3. Are there not many others whose Families are as numerous as yours, who yet were never so di∣strustful of God's Providence, as to reach forth their hands to make use of any unlawful means for help∣ing themselves, and supplying their wants? And whoever saw a Family, or any belonging to it, miscarry for want, if they were frugal, industrious, careful to keep in God's way, and to cast themselves upon his Providence?

4. How many large and numerous Families have been well maintained, and decently brought up, by so little, through the blessing of God upon it, as hath been to the admiration of all that have obser∣ved it?

Obj. 2. But you will say, That liberty which I take, and some of those expedients which I endea∣vour to help my self by, and which you condemn as unlawful, are no other than such as are common∣ly made use of by many, without the least scruple. If they were unwarrantable, I cannot think they would be so generally received and taken up as they are. Why may it not be lawful for me to do as almost every body doth, especially considering the condition in which I am?

Ans. 1. 'Tis not the Practice of others, but the Rule that you are to heed, and to order your Con∣versation by.

2. The commonness of things unlawful, doth not alter the Nature of them; neither doth it ren∣der them less, but more dangerous to them that practise them. Common Sins are usually the fore∣runners of Common Judgments; in which Judg∣ments, whoever else escape, they will be sure to have their share, at least they have all reason to expect it, that have been partakers with others in such sins. We have no security from Common Judgments, but by keeping our selves free from the Contagion of those Common Sins that procure them.

3. Whereas you add, That if there were such evil in those peactices, they would not be so gene∣rally taken up. Do we not know, that the de∣praved and sinful nature of Mankind disposeth Men to agree, comply with, and imitate one another in what is evil? Good examples are not so attractive, nor so sutable to Mens natural inclinations as to be readily followed; but as soon as any man sets an evil pattern, he shall have followers enough that will Write after the Copy that hath been laid be∣fore them. Any new gainful device or practice, how unjustifiable soever, will quickly be embraced. If but one man begin it, he will not long want Company: Many others will fall in, and follow, as being glad that there was any that would break the Ice, and go before them, to give some Coun∣tenance to an unwarrantable Practice, and to be something of a Plea, for the justification of it.

4. The Commonness of sin, blinds the eyes of men, and misrepresents sin to them, making great sins appear small, and making small sins to seem to be no sins at all. The practice of the Multitude

is a deceitful rule to take the measure of sin by; the multitude may mislead you, and draw you a∣••••de out of the right way; else the Caution, Exod. 13.2. of not following a multitude to do evil, had been needless.

Obj. 3. But you will say, Many things which, perhaps, a man of strict and severe Principles, and a stander-by, may judge to be unlawful, are 〈◊〉〈◊〉 so interwoven with all manner of Trades, and •••• mingled with them, as they cannot be severed from them. Either a man must not Trade at all, ••••••••r he must make use of them; for there is no liv∣ing in any way of Trade without them: They are ••ow by long and almost universal practice so in∣corporated into Trade, as that they are upon the matter become essential to it.

Ans. 1. This is only affirmed, but not proved There is nothing that is evil in it self, but may be separated from any lawful Imployment or Calling. ••f there be any Trade or Imployment unto which my evil is inseparably annexed, and which is utter∣ly uncapable of being managed without such a sin∣ful practice, that Trade or Imployment, whatsoe∣ver it be, is even for that very reason unlawful, and to be laid aside as that which God doth not approve of, nor allow any man to exercise himself therein. All Lawful Employments are mens Vocations or Callings, as we usually term them, and that ac∣cording to the Scripture, which so speaks of them. So 1. Cor. 7.20. Let every man abide in the same calling▪ wherein he was called; that is, let him conti∣nue in the Trade or Imployment wherein he exer∣cised himself before his Conversion from Heathenism to Christianity. Now every man's Trade or Im∣ployment is termed his Calling, because 'tis that bu∣siness which God calls him unto. Whence we may

conclude, That if there be any Imployment unto which any sin is intrinsical, or which cannot be managed without some sinful Practice or unlawful Artifice, that Imployment is not of God's Appoint∣ment; for he never calls any man to ingage him∣self in an Imployment which no man can carry on without sin.

2. But the truth is, 'tis a meer pretence for any man to say that such and such practices, though o∣therwise not so agreeable to right and strict Princi∣ples, are now become inseparable from Trading, and there is no carrying on a Trade without them. In plain English, men cannot gain so much with∣out them as they desire; they cannot dismiss and abandon them, but they must withal be content to abandon and forego some part of their profit, which they are unwilling to do. But herein they make it appear, That they either understand not aright, or consult not their own Interest.

For, 1. If it should so be that some part of their profit would by this means be cut off; Is not a little well and honestly gotten better than a great deal gotten by undue Artifices? Hath not a man more true comfort in a little, and is there not a greater blessing upon a little well gotten?

2. God can also in an ordinary way of Provi∣dence so dispose of things, as a man shall get more by quitting and casting off all unlawful methods of gain, than ever he got by them. For the more fairly and honestly any man deals, and the more strictly conscientious and exactly just he is in the whole managing of his Trade, the more Custom he is like to have, the more willingly will men deal with him, and the rather will they trust him, and repose confidence in him.

As for distrust of God's Providence, there are

two things which set forth the evil and danger of it; the Consideration whereof, should make us careful to strive against it, and to endeavour the subduing of it, and the rooting it out of our hearts.

1. The evil and great sinfulness of our distrust of God's Providence, may appear from the view of those many helps that God hath afforded us, for encouraging and strengthening our dependance on his Providence. I have before largely insisted on them, so as I shall not here need to mention them again. To distrust God's Providence after all that he hath said and done to induce us to trust in him and depend on him, is no small aggravation of our sin.

2. Distrust of God's Providence makes way for many other sins, and lays us open to many tempta∣tions. Whither will not he run for help, that ex∣pects none from God? What execrable Wicked∣ness may not the Devil hurry him into, upon the pretence of putting him upon expedients for reliev∣ing himself?

And this may suffice to have been spoken touch∣ing the Devil's first temptation, and Christ's Reply thereunto.

I now go on to speak of the second temptation, as it is set down in the 5th, 6th, and 7th Verses. Then the Devil taketh him up into the holy City, and setteth him on a Pinacle of the Temple; and saith unto him, If thou be the Son of God, cast thy self down: for it is written, He shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot a∣gainst a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.

In which words we have again Satan's Temp∣tation, and Christ's Reply to it. In his temptation we may observe the time, then the things preparato∣ry

to it, and making way for it The Devil tak∣eth him up into the holy City, and setteth him on a Pinacle of the Temple; the temptation it self, If thou be the Son of God, cast thy self down: And the Reason or Argument by which he enforceth the Temptation. For it is written, He shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Of these in order: The first thing to be spoken of, is the Time when Satan thus assaulted our Saviour; then; that is, imme∣diately after that he had been foyled and and worst∣ed in his former temptations. No sooner had one of his temptations been answered, but he comes on with another; wherein we may see the restless and unwearied malice of Satan, who though he be beat∣en, yet reneweth his assaults; and makes further experiments upon the tempted, as hoping, that tho' one temptation took not effect, yet another might.

But here it may be Objected, That St. James saith, If we resist the Devil, he will flee from us, Jam. 4.7.

I Answer, That we may not expect that he should presently flee from us, as soon as we begin to make resistance; but if we still continue to resist him, we shall at length not fail to put him to flight. How long we may be put to maintain the fight a∣gainst him before he flee, none can certainly deter∣mine, but that flee he shall at length, unless we cowardly yield to him, we may confidently expect: And that he doth not betake himself to flight soon∣er is oftentimes because he sees we resist him in such a faint and cowardly manner, as encourageth him to come on again with hopes of prevailing.

Now the unwearied and restless malice of our spiritual Enemy, should teach us to be ever watchful, and never to think our selves free from

danger of being assaulted. And this continual watchfulness is so much the more necessary, be∣cause there is nothing that more lays us open, and exposeth us to the malicious attempts of the Enemy against us, than our Carnal security.

For, 1. This invites Satan to assault us: If he at any time observe that we are asleep, that we are in a careless and secure posture, not minding our danger, that's the Tempter's opportunity; that's the proper season in which, if ever, he may hope to prevail.

2. This also renders us weak and unable to resist him▪ His temptations then surprize us, and find us wholly at a loss, and unprepared to withstand an Enemy that rusheth in upon us. The spiritual Arms which we should be always accouter'd with, are then put off and laid aside; and we cannot on a sudden get them on. In these respects it highly concerns us as we tender the safety of our Souls, to be ever standing upon our guard, and to beware that we suffer not carnal security to creep on upon us. There are some certain times when we are most subject to be over-taken with carnal security, and to make account that we are in little or no danger from the Enemy of Souls. Some of these times are,

(1.) When we have lately been assaulted with temptations, and quitted our selves well: When we have lately made our part good against Satan, and repelled his fiery Darts, then we are apt to fancy our selves out of danger. But though Satan had been victoriously resisted by our Saviour in one tempta∣tion, yet this malicious and restless Adversary pre∣sently takes up another fiery Dart, and casts it at him. You have stoutly resisted Satan, and he hath not prevailed against you; this is well, but howe∣ver be not secure; your Saviour's case may be yours; the Enemy, though worsted in one temp∣tation,

may presently fall on again, and assault you with another.

(2) Another time when we are apt to grow se∣cure, and insensible of our danger from Satan, is when Satan hath been for some considerable space of time chained up and restrained; or when he hath found Imployment elsewhere, so as we have not been molested with those temptations with which some time formerly we have been upon all occasions pestered; when we have been so long free from temptations, we too easily persuade our selves that we shall now be never any more troubled with them. But let us take heed how we entertain such a fond dream: You must remember,

(1.) That the Devil is still the same that he was heretofore when he more frequently assaulted you; as full of malice and rage against you as ever. And,

(2.) If it be so that God for a time hath restrain∣ed him, you know not how soon he may again set him at liberty, and let him loose upon you: You know not but that he may already have obtained leave to tempt you: Or,

(3.) If being at liberty he hath all this while forborn to assault you, perhaps 'tis only to let you alone, and not to disturb you till you are fast a∣sleep: Or it may be all this his forbearance of you is only that he may wait for a fitter opportunity to set upon you, where and when he may have great∣er advantage against you.

(4.) 'Tis possible that herein you may be under a great and dangerous mistake. What if he hath been tempting you all this while that you have ap∣prehended your self free from his temptations? Such a thing may be, and often is: You are not assaul∣ted with those his temptations with which he here∣tofore perpetually followed you, and disquieted you, and therefore you think Satan hath left you;

but may he not be still at work with you other ways, and so much the more dangerously, because you discern not his temptations? Satan hath variety of devices and methods in his temptations. He can ••••st the scene, and bring forth new temptations in another dress. He is the great Master of the Art of tempting, and is perfectly acquainted with all imaginable stratagems by which Souls may be sub∣verted and eternally ruined.

However it be, give not way to a secure and s••pine frame of Spirit. How long soever you may have been freed from those temptations which were wont to create almost continual trouble unto you, never think your self out of danger as long as you have so subtil, malicious, and restless an Enemy as the Devil is. Be always expecting new assaults from him, and be ever in a readiness to encounter with him.

But look especially that you be prepared to resist him where he is most likely to set upon you; that is, where you are weakest, and where you have been most frequently worsted by him: There be sure that you be ever armed with all that strength of holy resolution against this, that you can possi∣bly attain to; and let your resolutions be backt with whatever Scriptures or Arguments you can find out and get together, that may add any force to them. Firmness and Strength of resolution a∣gainst sin, is a great thing to fortify us against temptations. Where this is, all Satan's fiery Darts rebound and fall back upon him. But our weak, imperfect, and unsteddy resolutions, are but half-resolutions, that presently yield to the force of temp∣tation, and stand the weak tempted Soul in no stead it all. A thread of Tow is not more easily broken where it toucheth the fire, than these resolutions are

when the stress of temptation makes tryal of them. Now he that would get strong and stedfast resolu∣tions against any sin that he hath been often temp∣ted unto, and often overcome by those temptati∣ons, must labour to be throughly convinced of these two things; namely, that the thing is really a sin; And that sin is the greatest evil in the world.

2. He must labour to be throughly convinced, That the thing against which he would get firm and stedfast resolutions, is really a sin. There are many sins, yea, some great and heinous sins which many men will hardly yield to be any sins at all; or if they think they may be sins, yet they have not a clear sight and full conviction of the sinfulness of them. If sometimes they judge them to be sins, yet at other times they doubt, and call in question the evil of them, and especially in the hour of temptation their minds are so darkened, and there is such a mist cast before their eyes, that they can scarce discern any evil in them. As long as tis thus with them, how is it possible that they should take up any firm and stedfast resolutions against them? But let them once be clearly and throughly convinced of the evil and sinfulness of them, it will then be more easy to bring the heart to take up per∣emptory and absolute resolutions against them.

2. The other requisite thereunto, is, That a man be also as fully convinced of the great evil of sin, that it is the greatest evil in the world; that all o∣ther evils, even the greatest and most formidable e∣vils, are nothing in comparison of the evil of sin, which carries in it a direct opposition and contrarie∣ty to the Holy Law and Nature of God, that casts a man out of God's favour; that shuts him out of Heaven, and exposeth him to all the dreadful effects of God's Wrath in Hell for ever. Let a Man be

throughly, effectually, and clearly convin∣ced of these two things, that such and such things are really sins, and that sin is the greatest evil in the World, more to be dreaded and shunned than whatever else is most formidable to our Nature, and which our Nature most abhors and runs away from: I say, Let a man have these two Convictions, and then what should hinder him, but that he absolutely and firmly re∣solve against those sins; but that he resolve against them with that firmness, stedfastness, and peremptoriness of resolution, that no∣thing in all the world shall ever prevail with him to go against his resolutions: Neither promises, nor threatenings, nor hopes, nor fears, nor any thing else that can be named?

So from the time, then, I come to speak of what was done by the Devil by way of preparation, and to make way for this second temptation: The Devil took him up in∣to the Holy City, and set him on a Pinacle of the Temple. By the Holy City we are to under∣stand Jerusalem, which is so called also, Matt. 27.53. where we read, that after the Resurrection of Christ, many Bodies of Saints which slept arose, and came out of the Graves, and went into the Holy City. Now Jerusalem is stiled the Holy City:

1. In respect of the special Presence of God in that City, in which, as he himself speaks, he was pleased to dwell, and as it were to make it the place of his residence.

2. 'Tis stiled the Holy City in regard of the Holy Ordinances and Worship of God which were there set up and established. And this stile of the Holy City it still retained as long as God was pleased to vouchfafe the continuance of his Gracious Presence, Or∣dinances, and Worship among them, though the people generally were wofully corrupt, and had most sadly degenerated from the Piety of their Ancestors. How miserably corrupt that People and Church were in our Saviour's time, sufficiently appears from those many woes denounced against the chief of them, Matt. 23. and yet still Jerusalem hath the stile of the Holy City; God had not yet cast them off; he had not called them Lo∣ammi, Hos. 1.9. he had not disowned them for his People. And certainly as long as God owns a People for his, so long should we own them as such; as long as he is plea∣sed to vouchsafe his own Gracious Presence among them, so long should not we renounce them, nor withdraw from them. Though their spots and corruptions be great and soul, yet if he be pleased to bear with them, who is infinite in purity and holiness, I mean so far to bear with them, as not upon that account to disclaim them, it much more be∣comes us to do it.

Again; If that Place and People be stiled holy where God is pleased to vouchsafe his special Presence, and where he hath placed his Name, set up his Ordinances and Worship; this sheweth with what holy fear and reverence we ought to make our

approaches unto God in the Assemblies of his People to worship him.

The Consideration of God's special Pre∣sence in a place, should strike an holy awe into our hearts. We know the Presence of an Earthly Prince doth it; how much more should the Presence of the Great King of Heaven and Earth? Upon this account it is that the Psalmist saith, God is greatly to be feared in the assembly of the saints, and to be bad in reverence of all them that are round about him, Psal. 89.7. And why in the As∣sembly of his Saints more especially, but be∣cause he is there pleased to vouchsafe his special Presence? We read, Gen. 28. how much Jacob was affected with the apprehen∣sion of the Presence of God, who had in a Dream graciously revealed himself unto him. When he awoke out of his Sleep with the Impressions of the Presence of God upon his heart, he said, Surely the Lord is in this place, and I knew it not. And he was afraid, and said, how dreadful is this place! This is none other but the House of God, and this is the gate of Heaven. Were we all deeply affected with these awful apprehensions of God's Pre∣sence, when we assemble our selves in his House, we would demean our selves with more holy Reverence and Devotion than ma∣ny of us do. Our Tongues would not be talk∣ing or whispering, nor our Eyes gadding, while we should be wholly intent upon the Worship of God; neither would we in our postures express less regard of the Presence of

God, than we do of the Presence of a mor∣tal man that is but a little above us.

And so much may suffice to have been spo∣ken upon occasion of Jerusalem's being stiled the Holy City.