the Lord are truth and Ioh. 17.17 thy word is truth to shew that so long as we hold to the word we are sufficiently armed against all falshood and error both in iudgement and practise And the like may be concluded from that it is called light discouering and chasing before it all mists and darknes 4. The word is a complete armour couers euery part of the soule giues fence and direction to the minde vndeestanding memory thoughts all the affections and all the faculties of the soule it couers euery part and member of the body teacheth the eye to looke the eare to heare the tongue to speake the feet to walke it directs vs in all our conuersation and actions of life towards God and men euen to all conditions of men superiours equalls inferiours poore and rich further it guideth vs in all conditions of life in all times in all places in all ages prescribing rules to children and men young and old in all exercise and vse of things indifferent as meat drinke apparell recreation in a word in all things concerning this life or the life to come So as here is a sufficient defence for all occasions 5. Neuer did any man receiue any hurt from Satan or his own corruptions or from this euill world but either because he did not draw out this sword or did not rightly vse it What other was the cause of the deadly wound of our first Parents and ours in them but that they drew not out this sword of Gods word but suffred the serpent to wring it out of their hands How could Peter haue beene so grieuously wounded in the High Priests hall but that he forgat the word of Christ which had admonished him of it the power of which was such as it healed his wound as easily as it had done Malcus his eare which he had struck off and therefore wanted no power to haue preserued him if he had remembred it What a sâ—â—refull wound befell Lots wife because shee cast off this armour and forgate the word charging her she should not looke backe The like of Salomon all his wisedome could not fence him if he cast off the word of God which had charged him not to meddle with outlandish wiues but neglecting that must fall by them This is a confutation of Romish teachers who disarme men of the Scriptures and wring this speciall weapon out of the peoples hands common people may not haue the Scripture in their vulgar tongue for this saith Harding is hereticall But this place is sufficient to prooue the contrary whence I conclude thus The weapons whereby people are fenced from Satans temptations are not to be taken from them but the Scriptures are the weapons of defence against Satans temptations and againe If all the common people be assaulted and wounded and all haue to doe with Satan then all haue need of this fence and couer against this most capital and deadly enemie But the assaulâ— is made against all and Satan seekes without exception whom he may deuoure and therefore all without exception need the fence of the Scriptures And further Whosoeuer turne the people naked vnto all Satans temptations and disarme them so as they cannot but be ouercome are guiltie of all the wickednesse of the people to which Satan draws them and also of their destruction vnto which they bee drawne But Popish teachers by destituting the people of the Scriptures turne them naked into temptation and disarme them and therefore are guilty of all their sinne and damnation But this practise of theirs is 1. Against the Scriptures for God would therefore haue the Scriptures written and commended to men in their owne language not onely for the learned but vnlearned also that it might be familiar to all sorts of men Deut. 31.11 12. Thou shalt read the words of this Lawe before all Israel that they may heare it and learne to feare the Lord and he names their men and women children and strangers Obiect But this belongs to the Iewes alone Answ. No the reason is perpetuall all of all ages must feare the Lord and therefore haue the meanes the word of God Ierem. 36.6 Ieremie commaunded Baruch to read the word of the Lord in the hearing of all Iudah and in the audience of the people Iob. 5.39 Search the Scriptures Obiect Christ spoke to the learned the Scribes and Phâ—risies Answ. But the reason of the precep belongs to all who desire life eternall Col. 3.16 Let the word of God dwell plentifully in you and 1. v. 9. hee prayeth they may be filled with the knowledge of the will of God in all wisedome and spirituall vnderstanding now all the Colossians were not Clergie-men And how doth the Lord encourage all his people to vnderstand and obey the words of the law Deut. 4.6 Onely this people is wise and of vnderstanding c. 2. It is against the example of Christ and the Apostles Christ taught in a knowne tongue so the Apostles were endued with diuerse tongues to preach to euery nation in their owne tongue and all the writers of holy scriptures did write them in the tongue best known most vulgar common whereby it might more easily come to euery ones knowledge for whatsoeuer was written was written for our learning that we by patience consolation of the Scriptures might haue hope so our Sauiour saith These things are written that ye might beleeue so as whosoeuer must haue faith hope patience comfort must be acquainted with the Scriptures and if these be entailed onely to learned men so may they 3. It is against common sense and as if one should aduise another who is to meet his enemy in the field that if he would driue away his enemy and get the victory he must lay downe his weapon or leaue it behind him Obiect But the Popish Doctors put other weapons into their hands to fight with as crosses holy-water charmes and coniurations wherewith the ruder sort yet content themselues Answ. These are weapons of the deuills owne forging the Leuiathan of hell accounts of these speares but as straw and laughes at them as if a man beeing to encounter a most furious and furnisht enemie should couer himselfe with a cobwebbe and thinke he were well furnished No no Satan puts these into mens hands to keep them from the word which is the onely charme the onely crosse the onely hallowed water that can coniure him which our Lord by his blessed example hath taught vs to vse 4. It is against the auncient Fathers Augustine saith Deus in Scripturis quasi amicus familiaris loquitur ad cor doctorum indoctorum The Lord in the Scripture speaketh familiarly to the conscience of the learned and vnlearned Irenâ—us saith Hac omnia contulit 〈◊〉 Scripturarum Dei ignorantia The Valentinians fell into all their heresies through their ignorance of the Scriptures But how should Papists beleeue Irenaeus when they will not
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
the lauer of the Church by whose blood we are washed from the guilt and power of sinne II. There was the inner court which was called the Sanctum or the Sanctuarie or the court of the Priests whence the Iewes were barred There was here 1. the altar of incense for sweete perfume wherein the Priests were euening and morning to burne the holy incense before the Lord as a sweet smelling sauour vnto God and no strange incense might be offered thereon Exod. 30.9 While Zacharie stood at the right side of this altar offering incense to God the Angel Gabriel stood and foretold the birth of Iohn Baptist. This was an holy type of Christ who offered himselfe on the altar of the crosse a sacrifice of sweet smell to God his Father and through whom God sauoureth a sweet smell from all our duties 2. In this court was the golden candlesticke with seuen lamps and seuen lights which were fed with most pure holy oile night and day to lighten the whole inner court And this was an holy type of Christ the light of the world enlightening all his elect with spirituall and heauenly light 3. In this court was that golden table on which the holy shewbread was euer to stand euen twelue loaues which were to be made of the purest flower of wheat and were to be renewed euery Sabbath the old loaues conuerted to the Priests vse a holy type of Christ in whom alone the Church and euerie member setting themselues continually before God are nourished and preserued vnto eternall life 4. In this court was that costly and precious vaile of blew silke and purple and scarlet and fine twined linnen made of broydered worke with Cherubims the vse of which was to separate the Sanctum from the Holy of Holies this vaile at the death of Christ was rent from the toppe to the bottome A notable representation of the flesh of Christ which hid his Diuinitie but beeing rent asunder by his passion on the crosse the way to heauen was laid open vnto vs. III. There in the temple was the Sanctum Sanctorum and in it the Oracle called the inner house of God into which onely the High Priest went alone once a yeare and that in the feast of expiation wherein all the Iewes must fast and afflict themselues A most notable type of Christ for as it was called an Oracle because God thence gaue answer in doubtfull cases so who is the Fathers Oracle but his Sonne who is the word of his Father by whom he speakes to vs by whom we speake to him and through whom the Father heareth vs In this Holy of Holies was the Arke of the Couenant and in this holy place stayed the Arke almost 430. yeares signifying Christ the author of the couenant betweene God and vs. In which Arke or chest were kept 3. things 1. the tables of the couenant written with the finger of God signifying Christ who is the fulfilling of the law 2. the rod of Aaron which had budded a type of the Priesthood of Christ who in the world seemed a dead branch and drie but after his death resurrection beganne againe to flourish and bring fruits of life to Iewes and Gentiles 3. the pot hauing Manna a holy type of Christ the bread of life and that Manna that came downe from heauen Ioh. 6.35 In this Holy of Holies ouer the Arke was the holy couer called the Propitiatory prefiguring the Lord Iesus whom the Father hath made our Propitiatory by faith in his bloud Rom. 3.25 Here also were the two glorious Cherubims set like Angels on either side the Arke looking vpon the Arke figuring the holy Angels ministring to Christ and earnestly desiring to looke into the mysterie of our saluation 1. Pet. 1.12 These were the cheife holy things established in the temple at Ierusalem but not all for there were beside these the obseruation of all holy rites appointed by God the chaire of Moses and in it the law read and expounded there were the holy persons the High Priest with all his holy garments with Vrim and Thummim and on his forhead HOLINES TO THE LORD there were other the holy Ministers of the Lord who had the Lords holy oyle vpon them of Gods owne composition with strait charge that no other should make or vse it out of this vse Yea here had liued the auncient Kings and Prophets Dauid Salomon Iosiah Hezekiah who were speciall types of Christ. In which regard Ierusalem the seat of God and Gods worship is called the citie of perfect beautie the ioy of the whole earth 3. It is called an holy citie by comparison vnto other great cities of the neighbour countryes wherein idols and deuills were worshipped in stead of God as Babylon or whose worship was the deuise of mans braine and no institution of God as Samaria Cesarea and others 2. Kin. 17.33 4. It is called holy in type two wayes 1. As it was a type of the Church militant of which the members are holy in part at least in profession For the whole Church of God was gathered together 3. times euery yeare before the Lord at the feasts of Passeouer Pentecost and Tabernacles Psal. 122.4 Thither the tribes of the Lord goe vp and appeare before the Lord. 2. As it was a type of the Church triumphant euen that celestiall Ierusalem which is aboue that new Ierusalem into which no vnholy thing can enter but is the eternall habitation of the holy God the holy Angels and Saints 5. It was called holy or the holy citie because it was the fountaine of Gods holy religion which beeing first seated there by God must be deriued thence and sent out to all other nations Mic. 4.2 The law shall goe out of Sion and the word of the Lord from Ierusalem therefore was it the Metropolis and mother citie the heart of the earth placed in the midst of nations by Gods owne confession Ezek. 5.5 Nay there must the pretious blood of the holy Sonne of God bee shed which must streame and runne out to the saluation of all nations and himselfe preached the King of the Iewes vpon the crosse as vpon the theater in Hebrewe Greeke and Latine and that in the time of the Passeouer when there was a concourse of all the people of Iewes and other nations There the Apostles must giue their first witnesse of Christ and thence must carrie it into Iudea Samaria and all nations to the vtmost parts of the earth Act. 1.8 And 8.1 the Church of the New Testament was first gathered at Ierusalem and thence by persecution scattered into all nations In this regard it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy citie for all the holinesse of all other cities was deriued thence We learne out of this title what it is that makes places and persons holy euen the presence of God of his word and worship Thus the ground was called holy Exod. 3.5 and the place where Ioshua stood when the
life close Christ within thy heart and hold him as thy life neuer to part with him for that pot figured the Sacraments in which Christ is propounded the food of the soule Thy heart as the Arke must containe Aarons rod that had budded signifying the discipline and gouernment of Christ vnto which thou must subiect thy selfe let this rodde flourish in thee and stoope with reuerence and feare to this scepter 2. Thy house and family must be sanctified also by setting vp and preseruing Gods worshippe there Wee read of some of the Saints who had Churches in their houses Euery Christian professing holines must haue the like care endeauour in such family-exercises as God hath prescribed as 1. In diligent teaching and instructing the family partly in reading and partly in deliuering precepts out of the word It is Gods commandement Deut. 6.7 to whet the law continually on our children and train them vp euen from childhood in the Scriptures The benefit whereof shall be 1. to fit them for the publike ministry 2. to cause the word to dwell plenteously in them 3. it is a notable means for their growth in godlinesse and to containe them in good order 2. In calling them to account for things deliuered by catechising pitifully neglected in families who yet would be thought to be Gods people This is the driuing of the nayle to the head to sticke the surer It workes care in those who easily reiect good meanes It hinders vaine thoughts words and exercises It banisheth much folly and ignorance that is bound vp in the hearts of children and seruants 3. In applying the workes of God past or present on our selues or others to mooue them to confidence and trust in God by the workes of his mercie and to feare to offend by the workes of his iustice and by this meanes the seeds not onely of true religion but of good conscience shall be sowen in them betimes this was holy Abrahams practise for which God would not hide his secret workes from him Gen. 18.19 4. In daily priuate prayer with the family at least euery morning and euening solemnly on our knees making confessions of sinnes and requests to God together with thanksgiuing Psalm 55.17 Euening and morning and at noone will I pray and make a noyse Daniel three times a day prayed and praised God in his house as he was wont chap. 6. v. 10. The excellent vse of which is the opening of the doore of Gods treasury to the family by which it is enriched with the best blessings of God Besides the Lord shall hereby haue some honour that is due to his mercie vpon the family 5. In edifying the family with Psalmes and melodie to the Lord as it is Col. 3.16 In these daily duties doth the sanctification of a family consist Whereunto we may be perswaded by these motiues 1. In that they are the practises of men fearing God such as Ioshua and his house Cornelius and his houshold 2. In that by these exercises the family shall not onely be sanctified but also blessed as Obed Edom and his house for the presence of the Arke 3. What madnesse is it to reiect and banish Gods word and worshippe out of doores and yet thinke God is there Nay where sound grace comes there is the Spirit of prayer and supplication in euery family apart Zach. 12.14 and where this worshippe of God is not set vp in families there is nothing but a conspiracie of Atheists and a wicked brood bringing Gods iudgements on themselues and the busines passing through their hands Ierusalem is called holy beeing once sanctified to the Lords vse which teacheth vs that we should reuerently both conceiue and speake of all such things as are set apart to the Lords vse 1. Some persons are consecrate to the Lord as the tribe of Leui of whom the commaundement was Thou shalt not forsake the Leuit all thy dayes And the Prophets Touch not mine annoynted and doe my Prophets no harme So in the New Testament The Minister that rules well is worthie of double honour Yea if the widowes which were set apart to inferiour offices about the poore must be honoured 1. Tim. 5.3 much more the minister that standeth in Gods place and stead Heb. 13.17 Obey them that haue the ouersight of you Thus Cornelius reuerenced Peter and the Eunuch Philip. Nay not onely the minister but euery beleeuer is separate to God and sanctified to carrie the Couenant and hath the annointing of the Spirit which the Lord acknowledgeth on them and speaketh reuerently and louingly of them calling them his holy ones yea the apple of his eye They see not this who can persecute and reuile them for hypocrites and count them as the Apostles whose doctrine they professe the scum of the world 2. Some places are for their vse to be accounted holy because God is there present in his worship as the places of our meetings not that any inherent holines is annexed to the place or cleaueth to it out of the action of Gods worship but while God is present in his worship we must account it holy ground and the house of God When God appeared in Bethel to Iaacob he said How fearefull is this place surely it is no other then the house of God Wee must therefore put off your shooes with Moses that is our base and vile our sinnefull and sensuall affections yea our lawfull if earthly thoughts when we come to this holy place Looke we bring no thoughts with vs vnbeseeming the place where God is separated from other common places to holy vses Looke that in this place we vse no gesture or behauiour vnbeseeming a man that hath busines with God beeing present To sit talking or sleeping or laughing or gazing sutes not with this place And further if God please to account the very places holy for the vse and presence of God in this vse what shall wee thinke of them that conceiue so basely of them as they would loue a Parish better in which is no Church Others profane them with base practises and vnconscionably suffer them to fall or decay and will be at no charge to make or keep them handsome sweet and beautifull Styes were fit for such swine As their affection is so is their deuotion 3. The holy ordinances of God must not be touched but with holy respect and reuerence of which it is said It is not safe to play with holy things 1. The word must be receiued read heard spoken as the holy word of God To make iests of Scripture is a wicked practise God lookes graciously on him that trembles at his word Isa. 66. 2. as good Iosiah whose heart melted hearing the words of the law So the names and attributes of God are neuer to be vsed in friuolous admirations but euery knee must bowe vnto him Phil. 2.10 Neither ought we to laugh at Gods iudgements on others 2. An oath is one of the holy ordinances of God and to sweare
Lord as well as they Obiect Then it is no good argument that we must reiect such and such things because the Papists haue abused them Answ. If they be good and necessarie it is not as are the Word Prayer Sacraments Churches and whatsoeuer stands by Gods ordinance in diuine or ciuill vse But in things vnnecessarie that we might be as well or better without their vse it is a good consequence Idolaters haue abused them therefore we must forbeare them as Bishop Iewell speaketh The infallible Iudge and speaking-decider of all controuersies in the Church are the holy Scriptures in the true sense of them Our Lord here giues the true meaning of one Scripture by another in this his controuersie with the deuill Deut. 17.9.10 In any matter of difference the people must come to the Priest or Leuite and they must iudge and determine all differences according to the Law and all the people vpon paine of death must stand to that iudgement Now this Priest was a type not of the Pope but of Christ on whose mouth all must depend for the decision of all controuersies Iosh. 1.7 the booke of the Law was giuen to Ioshua to decide all matters among the Iewes from which he must not depart to the right hand or left hand He was an eminent type of our Iesus or Ioshua whose voice speaking in the Scripture the booke of the law we must attend vnto in all things Ioh. 5.39 Search the Scriptures and our Sauiour said to the Sadduces Ye erre not knowing the Scriptures plainely affirming that the Scriptures rightly knowne were a sufficient fence from all error Luk. 16.29 They haue Moses and the Prophets let them heare them Matth. 19.4 Christ by Scripture refuted the Pharisies abuse of that Scripture of Moses for putting away their wiues Isa. 8.20 To the Lawe and to the Testimonie 1. This is true by reason of the perfection of the Scripture Psal. 19.7 The law of God is perfect so perfect as man and Angell are accursed that shall adde vnto it Prou. 30.5.6 Euery word of God is pure a sheild to those that trust in him put nothing vnto his words least he reprooue thee and thou bee found a lyar It is a perfect Canon or rule which as a straite line shewes the crookednesse of that which is not straite It is a touch-stone and triall of all truths It is a perfect law which is an vniuersall iudgement to direct all and for all to be led by which liue vnder it It is perfect in the effect 2. Tim. 3.16 It is profitable to teach to improoue to correct and instruct in righteousnesse and to make the man of God perfect Obiect The Apostle saith it is profitable but not that it is sufficient alone Ans. We say not it is therefore sufficient because he saith it is profitable but because it is profitable for all purposes of teaching improouing and making the man of God perfect therefore it is sufficient and perfect 2. In the Scripture we haue the voice of God speaking from heauen then which voice no voice of man or Angell can be more cleare or manifest Prou. 2.6 Out of his mouth commeth knowledge and vnderstanding His wisedome in the Scripture is aboue Salomons in answering all darke and deep questions and no case can be propounded which hath not there his satisfaction and determination Obiect But the Scriptures are a dumbe iudge and cannot determine controuersies Ans. 1. We giue earthly Kings leaue to giue definitiue sentence and iudgement in cases by their writing by which numbers who neuer heard their voice but read the writing vnderstand their meaning and shall we now call them dumb iudges or shall we deny this priuiledge to the King of glorie to determine by writing but we must blasphemously account him a dumbe iudge 2. The Scriptures are not a dumbe iudge but a speaking iudge Rom. 3.19 That which the Law speaketh it speaketh to them that are vnder the law Heb. 12.5 Ye haue forgotten the consolation which speaketh to you as children Ioh. 7.42 Doth not the Scripture say and what saith the Scripture so as it is a speaking iudge and giues to it selfe a mouth and a voice and that a loud one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.27 the Apostle quoting the Prophet Esay saith Esay cryes out concerning Israel c. 3. How doth their speaking iudge determine all causes in Christendom delated vnto him at Rome but by writing and bulls and breues and yet he scornes to be counted a dumbe iudge 3. That is the noble and infallible iudge of all controuersies to which all flesh must stand which hath his authority of himselfe no way delegate but the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it selfe to bee beleeued because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by God from whom lies no appeale whose iudgement can by no meanes within or without it selfe be corrupted whose voice alone cannot erre or be led by passion affection or respect of persons but is an vnchangeable truth as God himselfe is the author of it In euery common-wealth the fittest decider of a controuersie in the Law is the Lawe-maker the King himselfe the same is also true in the Church 4. Christ himselfe decided all controuersies by Scripture so did the Apostles so the auncient beleeuers brought all their doubts to the Scriptures after their example This serues to discouer the wickednes of the Church of Rome who 1. that they may be iudges in their causes and 2. to auoide the light of Scripture which they see so direct against them flie the Scriptures as an incompetent iudge of the controuersies of religion between vs and in stead of the Scriptures they appoint vs fowre Iudges the authoritie of all which is superiour by their doctrine to the authoritie of Scripture The first iudge is the Church for that say they is to iudge of the meaning of Scripture but for the authoritie of the Church we could not know which were Scripture Answ. 1. We aske what they meane by the Church They say the Catholike Church But that is impossible to be iudge vpon earth because it is a companie of all the elect in heauen and earth which neuer was on earth at one time Then they say the visible Church But what if the Church be not visible sometimes as in Elias his time or be in the wildernesse Then they say the Romane Church which hath euer been visible these 1500. yeares Now we know our iudge and how our cause is like to goe in which it is a party But 1. It is not the Catholike Church vnlesse a finger can be an hand or an hand the whole body or a part become the whole and falsly and ridiculously call themselues Catholikes 2. That is no true Church which disagreeth from Christ the Head as Augustine saith and is fallen off Christ by many fundamentall errors as idolatrie iustification by workes and the like which
things shall be neat and conuenient at home no care how Gods house lies When base trifles are preferred before Gods word and the good setling of it as stage-playes and enterludes When Gods Sabbaths and time must giue place to our callings or recreations or are passed away in Gods worship more heauily then holy-daies or worke-daies Here is a man affected more with his owne sinn then the highest causes of Gods glorie III. The reason of our Sauiours deniall For it is written Thou shalt worshippe the Lord thy God and him onely shalt thou serue Our Sauiour had sharply reprooued Satans impudence in his bold on set this third time but yet because it is not sufficient to thrust off an aduersarie with heat of words and sharpe reproaches vnlesse there be added also a direct answer and satisfaction to the matter in hand he therefore most fully answereth by the Scriptures euen the deuill himselfe not contenting himselfe by his power to repell him which Satan now beginneth to feele vnles also by the power of the word he conuince him and thereby award the dart and breake the temptation into peices Which must be our rule in dealing with vaine and iangling aduersaries not to answer them according to their foolish disposition or prouocation nor to be like them in frowardnes or stifnes in heat and peruersnes but to answer them with words of wisdom with sound matter and moderation both to conuince them and beat downe selfe-conceit in them which is the meaning of those two precepts Prou. 26.4.5 which seeme contrarie but are easily reconciled by the due respect of persons places times and other circumstances Euer remember one rule that no aduersarie suppose the deuill himselfe is to be answered by affection or passion but by iudgement and sound reason Yea if we haue no hope to winne our aduersarie or doe him much good as Christ had none of the deuill yet we must testifie to God and his truth for the confirmation of our selues and others The testimonie alleadged is out of Deut. 10.20 Thou shalt feare the Lord thy God thou shalt serue him and Deu. 6.13 An vniuersall and affirmatiue precept by which euery creature is bound to his Creator and him alone to performe diuine worship vnto him And it is aptly applyed by Christ to this dart of Sathan For it implyeth 1. That he himselfe as now standing in this conflict with Sathan is a creature of God as he is man though otherwise as God he be equall to his Father As man he is subiect to the law and to this precept among the rest 2. That Satan is not God as he pretendeth by his vniust claimes nor any way equall to God 3. That therefore neither must he beeing a creature giue the least diuine worship from God nor he that thus claimes it can by any meanes be capable of it 4. That the Scriptures of God reserue vnto God his due worship and forbid that any creature shall share with him Christ stands not to dispute whether the sight presented were a shadow or substance nor whether he would giue it him or no but holds him to the Scripture which vpholds his Fathers right Quest. But why doth our Sauiour change and adde to the text of Scripture as not regarding that terrible woe denounced against such as adde or take away from the word and contrary to that in Deut. 12.32 Here our Sauiour 1. changeth Moses saith Thou shalt feare Christ saith Thou shalt worship 2. addeth for Moses hath not the word onely which is of Christs putting to that text Answ. 1. Here is some difference indeed in words but not in sense and therefore it is no corruption of the text nor letting out the life of it which stands not in the words but in the true sense 2. Our Lord both in great wisedome changeth the word feare into worship and iust cause for 1. Moses vseth feare which is a generall word in which is contained all such diuine duties as godly men ought to performe vnto God and our Sauiour mentions one speciall which is included in that generall which thing Moses speakes as well as hee in the generall as he that commaunds a whole commands euery part inward and outward 2. Hereby our Sauiour aptly meetes with Satans temptation If thou wilt worship me he vseth the same word not tying himselfe to Moses his words but keeping the sense but to Satans word and 3. He noteth the nearenesse and vndiuidednes of Gods feare and his worship as where the cause is there will be the effect so true feare and worship goe together where one is there will be the other and for this cause one is put for the other not here onely but elsewhere as Esa. 29.13 their feare toward mee was taught by the precept of men Christ alleadging it Matth. 15.9 saith You worship me in vaine As for the word onely added which is not in the law it no way addeth any contrary or diuerse sense to Moses but onely expoundeth or giueth a fit commentarie to the text and speaketh that plainely in one word which Moses doth in more as Deut. 2.13 Thou shalt feare the Lord thy God and serue him and walke after no other gods which is all one with our Sauiours Thou shalt serue him onely As he that saith The King is the supreame gouernour and none but hee saith in effect The King is the onely supreame gouernour 3. Christ and his Apostles had a priuiledge in alleadging Scriptures without errour and were infallible expounders as well as alleadgers 4. This alteration of words is made by Christ to warrant vs that Scriptures alleadged by teachers according to their right sense although with alterations and additions are to be taken as true expositions and allegations we beeing not tyed so strictly to words as to sense For otherwise all our sermons and expositions which serue to beat out the true sense of Scriptures and apply it to seuerall vses might be condemned as idle additions to Scripture which is blasphemous 5. To warrant vs that principles of religion expounded by warrant of Scripture are truely interpreted though the Scriptures in so many formall words expresse them not As for example In the doctrine of iustification by faith we say we are iustified by faith onely before God here the Papists exclaime on vs as accursed heretikes because we read not the word onely in all the Scripture But we read it in effect and in true sense Rom. 3.28 and Eph. 2.8 by faith without workes which exclusiue is all one as to say onely by faith as our Sauiour interprets the exclusion of other gods by the word onely As if I should say I did such a thing without help is it not all one to say I onely did it If Christs interpretation be true and warrantable so must ours in the point of iustification And if the deuill himselfe had not yeelded to Christs allegation he might haue said Thou thrustest in the word onely and addest to
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
beleeue the Sonne of God who tells the Sadduces that they erred because they knew not the Scriptures Chrysostome hath these words Audite quotquot estis mundani vxoribus praeestis ac liberis quemadmodum vobis Apostolus Paulus praecipiat lâ—gerâ— Scripturas idque non simpliciter neque obiter sed magnâ cum diligentiâ and againe Audite omnes seculares comparate vobis biblia animae pharmaca And Hieroms glosse is good Hic ostenditur saith he verbuÌ„ Christi non sufficienter sed abundanter Laicos habere debere se inuicem docere vel monere Lastly Origen shewes his iudgement in this affectionate speach Vtinam omnes faceromus illud quod scriptum est Scrutamini Scripturas Oh that wee would all doe as it is written Search the Scriptures 5. It is against the Popish writers themselues Caiâ—tan a very ingenuous man and a great scholler saith Hinc discamus arma nostra esse sacras Scripturas Let vs take this for a good lesson that the holy Scriptures are our onely weapons Diâ—z a Portugall Fryer saith That as Laban in the night deceiued Iacob by giuing him in stead of faire Rahel bleare-eyed Leah so Satan deceiues vs in the night of ignorance with vaine traditions for diuine Scripture Yea and Bernard himselfe whom Harding brings in as a fauourer of his cause herein saith That at Bethlehem the common people sang Psalmes and Halleluiahs yea in the fields as they were plowing and mowing c. By all this we conclude with our Sauiour Ioh. 3.20 They doe euill and therefore they hate the light they haue a long time deceiued the world by holding it in ignorance a principall pillar of their religion and labour still to hold it in blindnesse dealing no otherwise then the Philistims dealt with the Israelites 1. Sam. 13.19 who to hold them in base bondage and seruitude tooke all their weapons from them and left them not a smith in Israel least they should get weapons and so get from vnder their power If the word of God be a principall part of our spiritual armour then ought we alwaies to haue the Scriptures in a readinesse not onely the Bibles in our houses which many haue not who haue their corslets hanging by the walls but put on vpon vs Eph. 6.17 and that is when by diligent reading hearing meditating and studie of it but especially by earnest prayer that God would open our vnderstandings to see his good pleasure in it we haue attained such skill as we can wisely shape an answer to the nature and qualitie of any temptation Alas how lamentable is their estate that regard not the sound knowledg of the word but content themselues in their ignorance whereby Satan holds them vnder the power of darkenes for impossible it is till men come to knowe the truth that euer they should come out of the snare of the deuill and to amendement see 2. Tim. 2.25.26 Many spend their dayes in reading fables or profane histories or cannot tell how to passe their time but by taking in hand the deuills bookes and bones as one calleth them cards and dice or some other vnwarrantable exercise all which giue Satan more power ouer them But the armour of proofe against Sathan and their owne corruption which is the word of God lies in the booke vntouched vntossed as if men were at league not to disturbe Satan at all but let him blind them binde them and leade them at his pleasure Others will defie and spit at Satans name but they haue no word against him but doe as a foolish and inconsiderate person that will quarrell with a man of might and defie him as though hee could make his partie good but beeing without any weapon carries away the blowes the smart of which makes him feele his folly which formerly he could not see Others are enemies to such as would teach them the vse of this weapon men of valour and strength will pay liberally such as take paines with them to teach them the skill of their weapon and willingly take their directions but such cowards a number are in this field that as they dare not looke an enemie in the face so haue they resolued neuer shall weapon come in their hands they are enemies to such as would furnish them Others would fight with Satan and with the word but in the wicked abuse of it making charmes and exorcismes of sundry words of Scripture highly taking Gods name in vaine some write the Lords Prayer in Hebrew Greeke and Latin some the words of some of the Gospels some the names of God and Christ But all this is sorcerie and magicke and a fighting for the deuill yea a shooting in his owne bow Others will haue the Scriptures to resist with but they bee not readie nor at hand they beare many blowes before they can recouer their weapons when they get a Scripture against him for want of exercise and experience it is but as a sword in a childs hand who can neither well help himselfe nor yet much hurt another more then he is like to hurt himselfe Then the word of God is vsed aright when a man hath skill thereby to cut off temptations and containe himselfe in his duty Psal. 119.11 I haue hid thy promise in mine heart that I might not sin against thee Prou. 2.10.11.12 When wisedome that is Gods word entreth into thy heart and knowledge delighteth thy soule then shall counsell preserue thee and vnderstanding shall keepe thee and deliuer thee from the euill way and from the man that speaketh froward things 1. The word of God is the law of God now what is the vse of a law but to keepe a man within the bounds of godly life then he liues according to the law when he saith I must or must not doe such a thing because the Law willeth me so so he is a good Christian that can say I must doe this because Gods word commandeth it or not doe it because it forbiddeth me 2. It is called a light to our feet and a lanthorne to our pathes now what is the vse of light but to shew a man the right way and direct him to auoide the wrong and keepe him from falling 3. It is called the oracle or testimonie of God wherein he testifyeth what he alloweth and what not and then we vse it aright when we straiten all our paths according to this rule Therefore let vs keep vs to Scriptures in all Sathans temptations whereof we may say as Dauid said of Goliahs sword 1. Sam. 21.9 Oh giue me that there is none to that put off all Satanicall suggestions with It is written Now it will not be amisse to shew in some instances how a Christian may by the word furnish himselfe and cut asunder by this sword euery temptation though Satan be neuer so instant in tempting him These instances are foure 1. temptations to despaire 2. to presumption or
and not to the word of God at least not to euery word of God If God crosse them one way they thinke he hath no other way to doe them good If man liue by euery word of God then take heed of making that a meanes of liuing which God hath neuer warranted but see that what thou liuest by proceed out of the mouth of God How doth he liue by euery word of God that gets his liuing either in whole or in part contrary to Gods word Obiect But we see such as vse no good meanes but mantaine themselues in good estate by robbing stealing oppressing vsurie gaming false wares or weights it seemes that euen these creatures haue a word of God to sanctifie them and put vertue in them to such persons or els they could not liue by them Answ. Wee must distinguish betweene the things themselues that are gotten and the vniust manner of getting them The creatures themselues are by a generall word of God sanctified and set apart by God to feed and maintaine good and bad aswell the wicked as honest getters of them euen as the sunne and raine shines and falls vpon the iust and vniust And the vnrighteousnes of particular persons cannot alter Gods generall decree But if we consider the speciall manner of getting such goods that is not sanctified but condemned by the word of God 1. Because the person is not in Christ who restores our right vnto vs and then he is but an vsurper and a bankrupt who buildes his houses goes fine in apparell decks vp himselfe and his and spends most liberally but it is all with other mens money He that knowes not this thinks him a rich man but he that doth knoweth that he is not neither thrifty nor wealthy the creditor comes and casts him into prison and makes his bones and bodie pay the debt 2. As his person so his course is accursed for the onely way to get a blessing from God on the meanes is to vse his owne meanes who hath commaunded first to seeke the Kingdome of God and then other things and hath accursed all that wealth and maintenance of the body for which a man doth hazzard or loose his soule 3. When a man doth liue by bread against the word that proceedeth out of the mouth of God it is rather a death then a life his bread becomes poyson and as rats-bane in his bowells because he hath it without a promise and without blessing Obiect I see no such thing Answ. Many poysons are long a working but the end of such is death and the more slowly they worke the more slily and certainely they kill And if the Lord doe not inuert the order he hath set in nature by cursing the particular creature be sure he hath in his iustice reserued a curse for the vniust person and he shall not auoide it This doctrine specially applied laies hold vpon sundry sorts of men who liue contrary to the word They are these I. Such as liue out of lawfull callings which are one part of the word of God that we should get our liuing in the sweat of our browes and so long as we are in our way we haue his word we shall be prouided for And the word proceeding out of the mouth of God is that he that will not labour must not eate because he eates not his owne and such as will not liue after this word by Gods word they ought not to liue because they are idle and vnprofitable burdens of the earth who 1. abuse Gods prouidence who ties the ends and meanes together 2. infringe that good order which God hath established for the auoiding of confusion in Church or common-wealth namely that euery man should serue God in the seruice of man in some warrantable and profitable ciuill calling 3. as he is no better then an Infidell that depends onely on meanes seeing man liues by euery word of God so he that in a lawfull course of life prouides not for his family is worse then an Infidell Of this sort are our knots of companions of drinking and gaming companie and wandring rogues and beggers I knit them together because they are all of a straine and either are beggers or shall be These commonly come not to Church to heare their duties and therefore they must be taught by correction and discipline of those that are the executioners of iustice II. Such as thinke they liue well enough and yet it is by deceiuing others by stealing oppression extortion lying swearing and falshood in buying and selling and why say they may not a man help and shift for himselfe But consider 1. What a poore help it is when a man will vse vnlawfull meanes and to shift out of one euill by another He doth as the Prophet speakes auoid a lyon and a beare meets him Pilate would keep his place by vnlawfull meanes the deliuering of Christ to be crucified but besides that he brought innocent blood vpon himselfe he lost his place and slew himselfe 2. Consider that if Gods word of blessing goe not with the meanes his word of curse doth and so the Prophet Zacharie saith that the curse enters into the house of the swearer and of the theefe c. 5. v. 4. and this curse shall remaine in the midst of his house and consume the very timber and stones This curse often scatters ill-gotten goods as fast as they were euer hastily gathered if not in his owne dayes yet in some vnthrifty heire after him 3. Consider how God crosseth the vaine conceit of vniust persons they thinke all that is any way gotten to be gaine and profit but the word is Pro. 10.2 that treasures of wickednes profit nothing they cannot help a man from the hand of God nay when the euill day comes they are gone and leaue a man alone to graple with death and iudgement and turne a man naked to the sentence of condemnation for his wicked getting and holding of them III. Another sort of men who liue not by the word of God but against it are vsurers who pull themselues out of all lawfull callings and set vp a trade for the publike euill and their own priuate good which were there nothing else against it prooues it not to be of Gods deuising for euery calling of Gods deuising is helpfull to men in generall but the Spirit of God hath giuen this a name from biting and hurting But we haue the Scripture most expresly against it whether it be manifest as is a contract for gaine as for ten pound to pay eleuen at the yeares end or couert wherby men find deuises which they call mysteries to defeat the lawes and seeme to contract and either not to lend or not for gaine The word that proceedeth out of the mouth of God saith Exod. 22. vers 25. If thou lend money to my people with thee thou shalt not bee an vsurer thou shalt not oppresse him Marke how vsurie and oppression is all one And
Deuter. 23.19 Thou shalt not lend vpon vsurie to thy brother the vsurie of money meate or any thing that may be lent But the vsurer that will liue by his money and not by Gods word saith Yea but of the Gentiles they might though not of a brother To which I say that now the partition wall is taken away and neither Iew nor Gentile remaines all are our brethren in Christ and therefore of no man must vsurie be expected vnlesse thou beest worse then a Iew. Let the vsurer answer this if he can Againe those Gentiles were of those nations of the Canaanites which they were commanded to destroy and vsury was as teeth giuen them and allowed by God to eate them vp withall Seest thou a man whome thou mayest lawfully kill take vse of him but not of thy brother Obiect I will not take vsurie of the poore but of the rich Answ. But the text is Thou shalt not take vsury of thy Brother bee hee poore or rich though the rich bee better able to suffer wrong yet thou art not by any word enabled to offer it The word which proceedeth out of the mouth of God saith Psal. 15.5 He that giueth not his money to vsury shall dwell in the Lords tabernacle and rest on his holy hill and Ezek. 18.17 hee that hath not receiued vsury and increase c. wherein it is plaine without all trickes that either to giue out or take in vsury excludes out of heauen Obiect He meanes to oppresse a man with vsurie Answ. Euery vsury is oppression and euery vsurer feares not God Leuit. 25.36 Thou shalt not take vsurie but feare the Lord. Obiect But that law was iudiciall not morall Answ. That is false for our Sauiour renewed it in the Gospel Luk. 6.35 Lend freely looking for nothing againe therefore it is morall Besides that vsury is condemned amongst the great transgressions of the morall law Ezek. 18.13 Obiect We may doe as we would be dealt by and it is charity so to lend as another may benefit himselfe Answ. No man in need would borrow but freely vnlesse he were mad neither is it charity nor humanity to take money for a duty the nature of which is to be free Charity seekes not her owne and much lesse other mens but of these sorts of wicked men the speach is true Their mercies are cruell As charitable as that vsurer is so conscionable is he that followes His conscience will not suffer him to take aboue the law not aboue ten in the hundred and that he hopes he may according to the wholesome lawes of the Land Answ. Where were his conscience if the law of King Edward the sixt were reuiued whereby it was vtterly forbidden according to the Canon of Gods word and the ancient Canons of the Church But for the Statute now in force enacted Elizab. 13. c. 8. 1. I say it alloweth no vsurie but punisheth the excesse of it 2. The title of the Act is An act against Vsurie How then is it for it 3. It calleth vsurie a detestable sinne how then can it secure thy conscience 4. All vsury aboue tenne in the hundred is punishable by the forfeit of the vsury 5. What if the lawes of men should permit what Gods law condemnes is it not plaine that this conscionable man flyeth Gods law to shelter his sinne vnder mans as though the lawes of man were the rule of conscience and not Gods lawes or as if the law of an inferiour can dispence with the law of the superiour or as if Moses permitting one euill in the Iewes namely the putting away of their wiues for preuenting a greater did allow thereof or warranted the sinne to the conscience of the hard-hearted husband Wee conclude then that the vsurer liues not by any word of God but against it And to these adde the baâ—ds of this sinne the brokers to vsurers that liue or raise gaines by letting out other mens money I will say no more to them but if he be shut out of heauen that lends his money to vsury he shall hardly get in that is his agent And humane lawes condemne theeues and accessaries It is a Statute of Henry the 7. anno 3. that all such brokers for vsurie shall pay for euery default twentie pounds and suffer halfe a yeares imprisonment and be brought to the open shame of the pillorie It is iust with God that Saul and his armour-bearer should fall together and die on their owne swords IV. Such liue not by any word of God as encroach vpon the Sabbaths of God by labouring either in themselues or in their seruants as 1. by buying or selling wares Neh. 13.18 2. by works of the sixe dayes whether in haruest or earing time Exod. 16.29 and 34.21 and Neh. 13.15 3. by trauelling for gaine or pleasure For the Sabbath was made for our spirituall profit it is a day to giue and collect almes and not gaine Manna it selfe must not be gathered on the Sabbath much lesse must more ignoble sustenance If it be sought it shall not be found Obiect 1. May I not do a little to set forward my work for the beginning of the week Answ. No Manna might not be sought though early in the morning and though it was but a little way off and required little labour Obiect 2. May I not take a faire day when it comes the weather beeing vncertaine and catching Answ. Thou mayest as well say May I not take a purse when it comes wilt thou bee a theefe and rob God of his due Should not ill weather and Gods iudgements rather force thee to repentance and obedience then to sinne Obiect 3. It lyes me vpon a bond my estate and many poore men depend vpon me Answ. First pay thy bond to God faith and obedience neuer brought losse with it and better were it to loose a little commoditie then Gods fauour and a good conscience nothing is so heauy as Gods curse for this sinne V. Common gamesters and such as make a gaine of play liue not by any word of God it is a common theft and they come directly vnder the 8. Commandement and that precept of the Apostle Eph. 4.28 Let him that stole steale no more but rather labour with his hands And as they liue out of a calling so their course is an vniust taking into their possession that which no law of God or man doth warrant them by any manner of lawfull contract and the Ciuill law and Fathers condemne that gaine which is gotten by play In the same ranke of theeues are they that liue by keeping dice-houses or gaming-houses and such places of lewd resort Let vs take some rules whereby we may comfortably passe our liues according to Gods word and auoide all these sinnes against it There are three 1. concerning our calling 2. our states 3. our maintenance of life The rule concerning our calling is this The cariage of our calling according to Gods word is a speciall
meanes and end together Wee must conceiue all this doctrine of Christs temptations aboue an ordinarie historie not onely relating a thing done but belonging also to vs to make our vse of it as of other Scripture And hence let vs learne to beware of these temptations to presumption which are many wayes darted against vs both in things spirituall and temporall I. In spirituall things 1. When men cast aside the knowne word of God they dare sweare and curse and blaspheme they dare aduenture to breake the Sabbath dare lie and be vniust against their conscience they dare doe any thing against the iustice of God though they know his will to the contrarie and all because they presume of Gods mercy which in their conceit hath eaten vp all his iustice But in Ioh. 19.11 Christ inlargeth the sinne of the Iewes and Iudas because it was against their conscience He that deliuered me hath the greater sinne he was warned he heard my doctrine saw my miracles and so did you And thou that knowest thy Lords pleasure and darest goe against it shalt knowe how fearefull a thing it is to fall into his hands If thy conscience condemne thee God is greater then thy conscience 2. Others are perswaded that Christ died for all therefore they may be the bolder in their sinnes grace hath abounded what though sinne abound much more Christ hath blood enough and merit enough what need they feare But here is presumption without warrant For in Christs death before it can be fruitfull to vs there must be two things 1. an actuall accomplishment 2. an effectuall application to the soule in particular Physicke though neuer so soueraigne if it be in the pocket vnapplyed doth the patient no good And if the death of Christ be applyed to thee it worketh the death of thy sinne Christ died to abolish sinne and destroy the workes of the deuill 3. Many others are carried along in their presumption by a deceitfull supposition that they can come out of their sinne and repent when they list But here is a vaine hope without warrant or els bring me a word that promiseth repentance to morrowe if this day thou neglect it this is thy day thou knowest not what the morrow may bring foorth Now thou hast life health the word ministerie and memorie perhaps this is the last day thou shalâ— enioy all these Oh but I hope to repeâ—t But shewe thy warrant els Satan hath thee in the bands of presumption Besides it is iust with God that he who will not take Gods time should neuer come to his owne And dangerous it is to put our soules to aduenture till the last houre 4. Others feed a conceit that howsoeuer God deale with others he will not grow into such displeasure with them they are further in his bookes then so as Satan here intimates that Gods Sonne may doe what he list But it is a practise of wicked men to make couenants with death and secure themselues that when the sword passeth through the land it shall not come neere them and to crie Peace Peace when the trumpet hath sounded war Again tell me thou that presumest so farre to sinne art thou further in Gods books then Adam in Paradise yea then the Angels in heauen Doest thou excell in holinesse those Worthies of the world Moses Aaron Dauid Hezekiah yet these could not escape when they sinned Shall the whole world sinning be drowned and shalt thou auoid the deluge No no the highest mountaines in the world shall not saue theee nay if thou couldst climbe into heauen the Angels were cast thence 5. Others presume of the end and flie ouer the meanes hope for saluation but neglect the meanes the Word Sacraments and Prayer Oh but they vse meanes they know God and their duty as well as the best But it is a presumptuous knowledge they thinke they need no more they professe they know God but in their workes deny him Tit. 1. vlt. Yea they beleeue all the Articles of Christian faith if wee beleeue them but it is a dead and vaine faith without works of piety and charity such as shall professe great acquaintance with God in the day of iudgement but to whom he shall say Depart from me ye workers of iniquity Yea but they come to Church and pray to God as others doe and hope to be saued in their religion what euer it is so long as they meane well and what need men be so precise and curious But these praiers are presumptuous and abhominable if thou turne thine eare from hearing the law and so long as thou liuest in thy lusts and walkest not precisely with God in all his commaundements though thou fast and pray and afflict thy selfe neuer so much God will not heare nor helpe Therefore neuer presume of an haruest without a seede-time as a man soweth so shall he reape 6. Others and a common presumption it is thinke themselues in the high way to saluation their names are written in the booke of life neuer to be rased out they are beloued of God and therefore they may do what they will and leaue vndone what they list they may enioy their pleasure and libertie their saluation dependeth not vpon their workes but vpon the election of God that shewes mercie And thus out of a vaine presumption they are idle and vnfruitfull in the worke of the Lord and sometimes grow Libertines and scandalous and still God is the same they say and loues them But what can be a more euident note of Gods displeasure then to be giuen vp to such a delusion as if the goodnes of God would not lead his to repentance or as if mercy were not with him to bee feared But thou out of the hardnesse of thy heart which cannot repent treasurest vp wrath against the day of wrath II. In things of this life Satan preuailes exceedingly with this temptation of presumption 1. When men conclude of Gods loue by temporall things all which are common to good and bad By which sorcerie when they are most cursed they thinke themselues the happiest men vnder the Sunne Whereas none knoweth loue or hatred by any thing before him and as God beginneth his loue at things within faith feare vprightnesse of heart and the like so must we beginne the knowledge of it And if we compare Diues estate with Lazarus Pharaohs with Moses Simon Magus with Simon Peter who said Money and gold haue I none we shall easily see what little ground the Scripture affoardeth for such presumptuous conceits 2. Many of our great men venture to trauell into places of idolatrie and think themselues strong enough against any such temptations as they meet withall but 1. Were there zeale indeed there would be also a witnesse-bearing against such horrible idolatrie whereas if they doe not act idolatry they consent to those that doe We read of some noble and Heroicall spirits stirred vp by the motion of God to disgrace and witnesse with
the godly to ouercome them with no other then their owne weapons Christ had made the written word his shield his sword he will therefore assay with his owne weapon to wound him and so he deales with his members 5. Here is not onely Gods permission but his ouerruling power for hereby the father of lies against his heart and nature giueth witnesse to the truth and strongly argues it to be the strongest weapon that hath strongest power ouer the conscience Quest. How doth Satan alleadge Scripture Answ. Hee is Gods ape and as God alleadgeth Scripture three wayes 1. by his Spirit and inward motion as to Abimelech in a dreame Gen. 20.3 2. by his Ministers and seruants Angels or men 3. by his owne liuely voice as to Adam So can Satan 1. by suggestion 2. by his Ministers who transforme themselues as if they were the Ministers and Apostles of Christ. 2. Cor. 11.13.14.15 not onely deliuering the word but also truely 3. by voice in some assumed body as vndoubtedly he did to the first Adam and here to the second Seeing then this wicked spirit can and doth alleadge Scripture against vs it behooues vs to trie the spirits whether they be of God or no 1. Ioh. 4.1 not to beleeue euery one that can alleadge Scripture for so we might beleeue the deuill himselfe 1. Thess. 5.22 our commaundement is to prooue all things and hold onely that which is good Our president is in Act. 17.11 the Bereans when they heard the Apostles searched whether the things spoken were so We take no coine without due tryall Quest. How shall I trie the spirit that brings a sentence of Scripture Answ. 1. By diligent study and reading of Scripture diligently searching out the truth for the determination of euery truth must be by Scripture and though Scripture seeme to be opposed to Scripture we must not with Papists draw determination of matters from Scripture so saith the Apostle in Eph. 4.14 Let vs not be carried about as children with euery winde of doctrine how should we doe other but follow the truth in loue Examine the places circumstances antecedents and consequents conferre with other Scriptures to all which it must agree 2. Follow and frequent the ministery as not content with the knowledge of the Scriptures without the true vnderstanding of them for they consist not in the bare letters but in the pithie sense said the Father And this true vnderstanding will help vs to lay it to the analogie of faith whereunto it must be agreeable and will make our senses exercised in the word 3. Adde hereunto prayer which procureth the Spirit to lead vs into all necessary truth Dauid neuer ceased to pray to be taught as we may see through the whole 119. Psalme 4. Consider the end scope of the Scripture alleadged If it lead thee into an action condemned by the law of nature or against other direct Scriptures or principles of religion it is of the deuill the father of lies for Gods Spirit neuer alleadgeth Scripture but to lead vs into the knowledge and practise of some truth This is Moses his rule Deut. 13.1 If a false Prophet rise vp see what he aimeth at if it be to draw thee from the Lord his worship or word take heed of him so if Satan by any instrument of his shall bring the word and pretend great zeale if the end be to draw thee to superstition idolatry or Popery beware of him his scope discouers him If a doctrine or Scripture be alleadged to nourish any fleshly delight or to hold men in sinne though the words be Gods the allegation is the deuills as At what time soeuer a sinner repenteth c. and the theefe was saued at the last houre and therefore if thou canst say two or three good words at thy death all shall be well here is the deuill saying It is written for all Scripture truely cited by Gods Spirit aimes at mortification and the furtherance of repentance If a Scripture be alleadged and vrged to threaten and discourage such as feare God and shew forwardnes in good wayes or to animate the sinner promising him peace and life it is Satans allegation for if Gods spirit alleadge Scripture that word is good and comfortable to him that walkes vprightly and the threats of the law are fit prouision for impenitent persons This teacheth vs not to content our selues to know the Scripture and be able to speake of it or to alleadge it for the deuill knowes the word and can alleadge it readily yea he is expert in it Many men deceiue themselues in their estate and thinke themselues sure of saluation if they can get a little knowledge of the Scripture aboue others as though Satan could not alleadge it or as though the wicked could not preach it as Iudas did or vngodly men professe it who take the wâ—rd into their mouth and hate to be reformed Psal. 50.16.17 But let vs take heed we come not behinde the deuill himselfe while we thus highly coÌ„ceit our selues for 1. Are there not a number of ignorant men almost as ignorant as if the Scriptures had neuer beene written and shall not the deuill condemne these who hath gained so much knowledge in the word which containeth not one word of comfort for him but iudgement that makes him tremble Yet these whom they would make wise to saluation and to whom they offer the ioyes and comfort of life eternall are vtterly ignorant of them 2. Many read the Scripture but as Satan not to informe or reforme themselues nor to make themselues better but both themselues and others farre worse as not onely heretikes and learned Papists who bend all their knowledge to suppresse and hide the truth but all such as by the Scripture seeke to maintaine their owne errors and sinnes which they will not part with And these are no better then the deuill 3. Others will reade Scripture and heare and know it but without all speciall application and grace in the heart wherein they should differ from the deuill and wicked men who know the word but affect it not doe it not nay cannot abide the speciall application of it to do them good and this doth nothing but increase sinne and iudgement sinne Iam. 4.17 to him that knoweth to doe well and doth it not it is sinne a great sinne without excuse or cloake Ioh. 15.22 iudgement for such shall be beaten with many stripes 4. Others bragge of their knowledge they read the Bible at least Dauids Psalmes and they know as much as any Preacher can tell them But stay the deuill reades the Psalter as well as thou and can quote Dauids Psalmes more readily then thou he can read the Bible he knowes as much yea more then any Preacher can tell him what sayest thou more of thy selfe then the deuill can do of himselfe and more truely And what hast thou gained by all this challenge but thine owne conuiction of great sinne
heart 1. Sam. 28.15 when the deuill would delude Saul â—nd hasten his death he layes the ground of it in Gods word and taking on him the person of Samuel saith The Lord hath done euen as he spake by my hand abusing alleadging that Scripture in 1. Sam. 15.28 The Lord will rent the Kingdome from thee this day and hath giuen it to thy neighbour who is better then thou Mar. 1.23 the deuill comes to Christ and tells him he knowes him well enough Thou art Iesus of Nazareth euen that holy One of God that holy One that was promised figured and expected euen that Redeemer and holy One of Israel Isa. 41.14 euen that holy One foretold by the Angell Luk. 1.35 And all this was by Scripture to ouerthrow both Christ himselfe and the faith of beleeuers as though there were some secret compact and familiarity betweene him and them and perhaps hence arose that speach By Beelzebub he casteth out deuills 1. Satan knowes that Scripture is the will of God reuealed and hath sway in the conscience as beeing inspired by the holy Ghost as the onely rule of faith and life and if he can turkiâ— the Scripture out of his right sense and shape he peruerts iudgment and holds the conscience in errour and these errours are dangerous and neare of kinne to obstinacy For till the truth of God come to his place againe in the conscience it will stiffen it selfe in errour euen to the death So as by this stratageme Satan vsurpes the conscience which is Gods right and so leads men at his pleasure 2. His malice sets him cleane contrary to God in his proceedings God hath giuen his Scripture to saue men by and therefore it is called a word of saluation now Satan would herein crosse the Lord in peruerting the word to mens condemnation The Scripture is in the Church as a law to the Common-wealth to containe men in the compasse of faith and godly life whence it is called Statutes and precepts and iudgements But Satan seekes to enforce it as a law to thrust men from faith and obedience The Scripture is a word of truth of holines of wisedome euery way resembling God the author Satan therefore beeing the greatest enemie to Gods image is the greatest enemie to the Scriptures and desireth to peruert them by establishing by them errours heresies false doctrines wicked and foolish opinions and practises 3. His subtilty and pollicie is not inferiour to his malice for 1. He hath a speciall slight and tricke of his owne by pretending truth to impugne it and with Scripture to fight against Scripture which he hath taught his speciall factors heretikes and seducers for why else did Christ forbid the deuill to witnesse to him but that euen that truth he speakes euer tends to destroy the truth And in the text why cites he the truth but to draw Christ into an errour 2. He will gaine to himselfe some credit by this practise for seeing speaches and testimonies depend much vpon the credit of the speaker by his quoting of Scripture he would be taken as if the truth of Scripture depended vpon or needed his witnes 4. Satan must doe thus if he will preuaile against Christ or his seruants for Scripture in the true sense of it is no patrone of sinne nor euer stands on the deuills side Of all tempâ—â—tions beware most of them which come armed with Scripture for hardlier can we espie the subtilty and danger of these then those which are directly against the Scripture And by temptations of this kinde Satan mightily preuaileth in points both of doctrine and practise which it shall not be amisse to giue some tast of and in both we shall obserue how Satan doth not so much vse as abuse Scripture I. In matters of doctrine 1. For the establishing of the Headship of the Church in the Pope the ordinary Papists haue found a Scripture in Ioh. 21.16 where Christ saith Feed my sheep I answer first that place speakes not of any headship or spirituall gouernment but of feeâ—ing by the word and Sacraments which the Pope neuer doth secondly it is a commaundement not giuen to Peter alone but to all the Apostles who were equally Apostles with him but applied to Peter specially not to note any Primacie but secretly to checke him for his threefold deniall whereby he made himselfe vnworthy to be a Disciple Obiect But Peter saith he hath two swords and therefore the Pope hath both spirituall and temporall iurisdiction Sol. This is a place of Satans alleadging when that which is spoken literally is wrested into a figuratiue sense And where Peter is commaunded Act. 10.13 to kill and eatâ— the Pope may kill and slay and eate vp whom he will or can Prince with people But this is a place literally to be taken and one part of the argument hangs with another as the dreame of a sicke man for the Pope if he be Peters successor must feed the sheep not feed on them But Bellarmine who would make the world beleeue his wit is thinner hath deuised a farre more sufficient place 1. Pet. 2.6 Behold I put in Sion a chiefe corner stone elect and precious that is the Pope In his preface to the controuersie De Rom. Pontif. and lib. 4. cap. 5. But what may we thinke to reape from him that dares beginne his controuersie with so high a blasphemy and least we should thinke it fell inconsiderately from him he takes it vp againe For doth not both Paul and Peter teach that this stone can be meant of none but of Christ doth not both of them adde He that beleeueth in him shall not bee ashamed must we now beleeue in the Pope And who is this liuing stone that giues life to all that are built vpon him besides Christ himselfe None can arrogate it to himselfe or attribute it to another without high blasphemie Therefore I conclude this point boldly affirming that the deuill could not more impiously abuse this place then hath blasphemous Bellarmine 2. For the point of iustification by workes is alleadged that place of Iames 2.21 wherein they adde vnto the text 1. a false glosse by workes of the law 2. a false distinction saying that they iustifie as causes whereas we graunt that as effects they iustifie that is declare a man to be iustified so did Abrahams workes declare him to be iust and this is not the iustification of the person which is onely by faith but of the faith of the person which is manifestly dead without them 3. In that great sacramentary controuersie they alleadge This is my body wherein Satan hath taught them to abuse Scripture in taking that literally which is figuratiuely spoken as often to writhe that â—nto a figure which is spoken literally and whereas they exclaime against vs for denying the words of Christ as heretikes we are far from denying Christs wordâ— but disclaime their false meaning which destroyes the Scripture seeing Scripture
not carried by affection seeing he is a partie in the Churches Controuersies and by Canon cast out from beeing a Iudge How know we no appeales lie from him seeing the Fathers haue appealed from Councels which are aboue him How can we know that he sits in Peters chaire vpon earth seeing the Father hath taught vs That hee sitteth in heauen who inwardly teacheth mens hearts Therfore we renounce all such corrupt Iudges and leane to the vncorrupt Scripture Secondly seeing the Scriptures are the best Commentaries of themselues and the Iudge and decider of all doctrines and controuersies Ministers that would stablish truth of doctrine must be carefull to prooue and iustifie all their collections of doctrine out of Scripture for thereby they setle the faith of their people vpon a sure ground of faith and manners all other foundations are sandy all other proofes liable to exceptions Why then should Protestant-Preachers who defend against Papists the sufficiencie of Scripture to make Gods people perfect and hold it the rule and square of all doctrine crosse their iudgement by their practise for euery place of Scripture alleadging a dozen or twentie testimonies of Doctors Fathers Councels nay profane Poets and heathens all which are darkenes it selfe and without light further then they borrow from the Sunne in the Scripture I am not so nice as that I thinke not there may be a sparing and sober vse of humane testimonies in Sermons sometimes in cases of Grammar sometimes in matters of great controuersie to shew the consent of the auncient Church especially dealing with an aduersarie that will claime all antiquitie for him sometime by way of conuiction to shame Christians by the heathen as the Lord did the Iewes by Chittim and Kedar and the sluggard by the pismire Neither am I an enemie to learning but would haue a man well seene in naturall Philosophy in humane literature in the writing◠of Fathers and Schoolemen and be as a good housholder stored with things new and olde But needlesly and for ostentation to giue tongues vnto dead men and in the message of God to put to silence the voice of God speaking in the Scripture to set vp Hagar the handmaid aboue Sarah her mistresse is a feareful sinne against God and his word and a crying sinne of these dayes wherein for a man to tie himselfe close to the Scripture without such flourishes and to scorne to send a rich Iewell to the painter is to bring a blot on himselfe that he is a man of no learning For what meaneth else that common crie that no man is against this manner of preaching but they that cannot vse it Well hath he learned his art that can most hide it here that God may haue all the glory for he is not commended here whom men praise but whom God alloweth The Apostolicall teaching of Christ was not in words which mans wisedome teacheth but Gods he is the best scholler that can teach Christ plainlyest and for my part if I would set my selfe to be idle I would chuse that kind of Preaching which is counted so laborious The same I say for disputations and controuersies in the Church and Schooles neuer can we looke for an ende of them till we tie the determination of them to the Scripture alone the right Iudge A stratageme of Satan for Antichrist to flie the Scripture which should soone end controuersies and hide his poyson in the infinite windings of Fathers Councells traditions c. Well I know that God hath a secret worke in punishing the vnbeleeuing world by the continuance of the man of sinne till his time come but hauing well thought of the props on which he standeth yet in the dayes of such light there is none that doth him more seruice then this hiding of his mysterie in such a thicket of vncertainties wherein it is impossible to come to any end or issue We may follow the fox frō one burrrow to another and from hole to hole because we are forced But whosoeuer lookes to come to an ende of controuersies by following him from Father to Father from Councell to Councell from one Decree to another from one Tradition to another with infinite labour examining and scanning the words and syllables of auncient and later times hee shall fall short of his expectation For all this while the determiner of the controuersie is not present but set aside And what other reason can be giuen that wheras the chase and pursuit of that beast of Rome hath been continued with extraordinarie speed and strength for aboue these hundred yeares last past and he hath been followed into euerie hole wherein he hid himselfe yet the controuersies so beaten and canuased are in mans eie as farre from composition or determination as at first not one of them yeelded vp on either hand I say no other better reason can be giuen but that we are not agreed of the Iudge of the cause and so long as they can hold them off the Scriptures they wil not be set downe by any other authoritie Thirdly this doctrine must prouoke vs to the diligent reading and study of the Scriptures for hereby we shall come to be stablished in the truth and able to discerne the abuse of Scriptures by conferring them with themselues this is the best way to keepe vs from errors and sects and to finde out the true sense of Scripture Obiect But doe not our aduersaries read the Scriptures as diligently as we and are not they as skilfull to compare Scriptures and yet abide in error and heresie Answ. Here we must consider 1. the person that must read 2. the rules to be obserued in reading The person must be a religious and rightly affected person that must read the word with vnderstanding Obiect So the Papists say that onely religious persons ought to read the Scriptures Answ. Euery Christian ought to haue the booke of the law with him as the Iewes had before their eyes and in their hands continually Deut. 6.10 euery Christian ought to haue the word of Christ dwell plenteously in him Coloss. 3.16 euery one ought to be ready to giue a reason of the faith he professeth to euery one that will aske 1. Pet. 3.15 euery one ought to attend to the sure words of the Prophets and Apostles as a light shining in a darke place for so the Apostle Peter writeth to all Christians and not onely the Clergie Yet no Christian ought to read vnprepared neither can euery one read to profite but such as are qualified 1. With humility in the sense of our owne simplicity and infancie in heauenly things becomming fooles in our selues that we may subscribe to Gods wisedome in the Scripture and captiuating all our own thoughts to the obedience of Christ. Psal. 25.9 God teacheth the humble Matth. 11.25 Thou hast hid these things from the wise and reuealed them to babes And what is the reason that heretikes Sophisters and Papists of great learning read the
destruction if he compared it with such Scriptures as say that faith without workes is dead and that faith workes by loue The reconciling whereof would teach them that although works be excluded from iustification yet not from faith they must be in the person iustified though not in the iustification of his person This conference of Scripture is either in places parallel and like or in such as seeme to be opposed and vnlike The conferring of like places bringeth great light to the reader As for example 1. Cor. 7.19 Circumcision is nothing and vncircumcision is nothing If we would vnderstand what is meant by this nothing compare we it with Gal. 5.6 In Christ Iesus neither vncircumcision auaileth any thing nor circumcision where nothing is to auaile nothing and is not referred to circumcision or vncircumcision it selfe but to the person it is nothing to his saluation So Psal. 110.1 Sit at my right hand till I make thy enemies thy footstoole If we would know whom this is meant of compare it with 1. Cor. 15.25 For Christ must raigne till he haue put all his enemies vnder his feet Psal. 2.7 Thou art my Sonne this day haue I begotten thee this place is explained by the like Heb. 1.5 For to which of the Angells said he at any time Thou art my Sonne c. Psal. 97.7 Worship him all yee Gods what is meant by Gods and whom must the Gods worshippe see Hebr. 1.6 When hee brought his first borne into the world he said Let all the Angells of God adore him Concerning vnlike places we haue this rule That they speake not either of the same thing or manner or time and by wary obseruation of the circumstances this will easily appeare in examples Ioh. 16.13 the Apostles after the gift of the Spirit were led into all truth and freed from errour Yet Peter greatly erred after that Gal. 2.11 Answ. The Apostles were led into all truth of doctrine and erred not but were not free from all error in life and conuersation now Peters error was not directly in doctrine but in conuersation with the Gentiles So as the opposition is not in the same thing Isa. 59.21 My word shall not depart from thee nor from thy seedes seed for euer saith the Lord yet Matth. 21.43 the kingdome shall bee taken from you Answ. The Prophet speaketh of the whole true Church of God which shall be perpetuall vpon earth our Sauiour of the nation of the Iewes So as the seeming opposition is not in the same Luk. 17.19 Thy faith hath made the whole here faith is greater then charitie but in 1. Cor. 13.13 charitie is greater then faith Ans. They speake not of the same faith the former place speakes of iustifying faith considered with his obiect Christ which not absolutely as a qualitie but relatiuely as apprehending Christ is greater then charitie the latter of miraculous faith which is lesse Rom. 7.22 Paul delights in the Lawe of God yet v. 23. Paul resisteth the Law of God Answ. This is indeed an opposition in the same person but not in the same part Paul stands of spirit and flesh according to the former part he delights in the law according to the latter he rebelleth against it Luk. 10.28 Life is promised to the worker This doe and liue Rom. 4.3 not to him that worketh but to him that beleeueth is faith imputed to righteousnesse Answ. Both speake of the word but not of the same part of the word which standeth of two parts the law and this promiseth life to the worker and the Gospel which promises life to the beleeuer Ioh. 5.31 If I giue testimonie to my selfe my testimony is not true Ioh. 8.14 If I testifie of my selfe my testimonie is true Answ. Consider Christs testimonie two wayes 1. As the testimonie of a singular man and thus considering himselfe as a meere man he yeilds to the Iewes that his testimony were vnfit and not sufficient in his owne cause because by the law out of the mouth of two or three witnesses euery word must stand but 2. Consider him as a diuine person comming from heauen and hauing his Father giuing witnesse with him thus his testimonie is infallible not subiect to passion or delusion And of this the latter place speaketh Matth. 10.8 Freely yee haue receiued freely giue Luk. 10.7 The workeman is worthy of his wages Answ. The places speake of the same persons but not of the same workes the former of miraculous workes which are not to be bought and sold for money the vse of them being onely to forward their ministerie the latter of the function of preaching and labour in building the Church equity requires that he that laboureth in the ministry should receiue recompence for his labour Gal. 6.6 Hos. 13.9 God is not the author of euill Amos 3.6 There is no euill in the citie which the Lord hath not done Answ. It is not the same euill but that the euill of fault this the euill of punishment Prou. 20.9 Who can say my heart is cleane Matth. 5.8 Blessed are the pure in heart Answ. 1. A man absolutely considered in himselfe is all impure so the former place speaketh but relatiuely considered in Christ he is pure so the latter 2. No man is pure in respect of the presence of corruption but the godly are in respect of the efficacie and rule of it Mark 16.15 The Apostles must goe out into all the world Matth. 10.5 They must not goe into the way of the Gentiles Answ. Distinguish times and the Scripture will be consonant enough the former place is meant of preaching after Christs time the latter while he was liuing on earth Both are true because the times are diuerse Ioh. 3.17 God sent not the Sonne to iudge the world Ioh. 5.27 The Father hath giuen all iudgement to the Sonne Answ. The time of his abasement at his first comming when he came not to iudge but to be iudged must be distinguished from his second comming in glory and maiestie to iudge the quicke and the dead of this the latter Exod. 20.15 Thou shalt not steale chap. 11.2 Robbe or spoyle Egypt Answ. A speciall commandement of God neuer opposeth a generall but is onely an exception from it So of Abrahams mentall slaying of his sonne If a man of himselfe should steale or kill it is sinne but if God bid it is not Malac. 3.6 I am the Lord I change not yet it seemes he is changeable Ier. 18.7 Answ. The Scripture speakes not in the same respect God changeth not in himselfe but in respect of vs hee is changed as the schooles speake non affectiuè sed effectiuè in respect of his work not of his affection for so there is no variablenes or shadow of change in him Psal. 18.20 Iudge mee according to my righteousnesse Psal. 143.2 Enter not into iudgement with thy seruant Answ. There is a twofold righteousnes one of the cause another of the person by this latter he will not
the senses laid together were well safe-guarded Can the heart or market-place of a towne or citie be safe froÌ„ the siege of the enemie if the gates be cast open or the walls demolished or the ramparts bared of their fence and munition Why did Iob make such couenants with his eyes but that he knew that without such a fence euery obiect would be as a snare to entrappe his soule Iob. 31.1 Nay let an heart neuer so seasoned with grace suffer the senses to leake the soule is in danger of shipwracke Was there euer heart of ordinary man or woman more innocent or more filled with grace then Eues in her innocencie And yet when as Sathan set vpon her senses hee sent in by them such poyson as wrought death vnto all her posterity Rules for the ordering of our senses aright 1. Beware of the life of sense which is a bruitish life 2. Pet. 2.12 the Apostle speaketh of men lead by sensualitie euen as the bruit beasts who follow sense and appetite without all restraint Thus did the Gentiles who were therefore giuen vp to a reprobate sense Rom. 1.24 And the danger of this estate Salomon noteth Eccles. 11.9 when he bids the young man walke in the sight of his owne eies and after the lusts of his heart but withall Remember that for all this he must come to iudgement Let such thinke hereon that thinke it is free to giue vp their senses to feed themselues vpon euery obiect themselues please 2. Consider that God made the senses to minister to a right ordered heart and not the heart to follow the senses and therefore the heart must be watched that it walke not after the eie which is to inuert Gods order And what a deluge of sinne ouerfloweth the soule when the vnderstanding is buried in the senses and the heart drowned in sinfull appetites Dauid giues his eye leaue to wander and looke lustfully after Bathsheba and what waues of miserie one ouertaking another did he bring into his soule And what maruel then if naturall men neglecting their dutie in taking off their eyes from vnchast obiects neuer rest till they come to haue eies full of adulterie 2. Pet. 2.14 not ceasing to sinne according to our Sauiours speach Matth. 6.23 If the eie be euill all the bodie is darke yea and the soule too 3. Keepe the parts of Christian armour vpon thy senses that thou lie not open there A valiant captaine knowing that the enemy is easier kept out then beaten out of a citie hath great care to plant his garrison about the gates and walls there he sets his most faithfull watch and ward there he plants his cheife munition and ordnance Had Dauid kept his armour on his eie he had not been so foyled by Bathsheba If on his eare he had not been so iniurious to Mephibosheth by meanes of slandring Ziba 2. Sam. 16.3 4. Salomon wisheth vs Not to looke vpon the colour of the wine in the cuppe that is with too much pleasure to stirre vp desire Hee would haue vs keep our fence vpon our eares not to giue eare to a flatterer or whisperer but brow-beat him and driue him away with an angry countenance The Apostle Paul would haue our eares shut against euill and corrupt words which corrupt good manners Daniel desires not to tast of the Kings dainties nor will pollute himselfe with them chap. 1. v. 8. And so we must fence our whole man as we may not touch any vncleane thing and yeeld nothing to the course of waters 4. Feed thy senses with warrantable obiects 1. God 2. His word 3. The creatures 4. Thy brethren 5. Thy selfe First our eies are made to see God himselfe here below as we can in his backe-parts hereafter as we would face to face And therefore a base thing it were to fixe them vpon the vain pleasures and profits of this life This is fitter for bruit beasts that haue no higher obiect Againe what fairer or fitter obiect can we choose for our senses then himselfe that made them with all their faculties and giues vs so much comfort by them Pro. 20.12 The hearing eare and seeing eie God made them both and both of them as all things else â—e made for himselfe Further where can we better place our senses then vpon him from whom all our help commeth how ought our eies to be continually lifted vp in holy and feruent prayers and praises considering both our continuall necessities and supplyes So Dauid I lift vp mine eies vnto the hills from whence my saluation commeth Psal. 121.1 and As the eie of the handmaid is lifted vp to the hand of her Mistresse so are our eies vnto thee Psalm 123.1 Lastly how can we place our senses better then vpon him who is the most pleasant and durable obiect To see God in Christ reconciled to heare and know him become our father is so rauishing a sight as the Saints haue runne through fire and water to apprehend it And for the continuance it will feed the senses euerlastingly yea when the senses themselues decay and waxe dull this obiect shall feed them and be neuer the lesse sweet And therefore as Salomon aduiseth Eccles. 12.1 while thou hast thy senses fixe them vpon this obiect Remember thy Creator in the dayes of thy youth before they be darke that looke out at the windowes c. If a man set his senses and feed them vpon any outward obiect wealth honour pleasure buildings and the like we may iustly say to him as our Sauiour to his disciples when they gazed vpon the beautifull workemanship of the Temple Are these the things your eies gaze vpon verily the time comes when one stone shall not be left vpon another vndemolished The like may be said of all earthly obiects whatsoeuer Onely this obiect shall grow more and more glorious and desireable Secondly God made our senses to be exercised in his holy word which leades vs to himselfe Heb. 5.14 the Apostle requires that Christians should haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senses exercised in the word Pro. 2.2 let thine eare heare wisedome 1. Hence comes faith which is by hearing 2. Hence we draw the comforts of the Scriptures which are the consolations of God in our trouble 3. Hence are we admonished directed and wholesomly corrected Pro. 15.31 The eare that heareth the rebuke of life shall dwell among wise men 4. The danger of neglect is great 1. he that turnes his eare from hearing the law his prayer is abhominable 2. vncircumcised eares resist the holy Ghost Act. 7.51 3. itching eares that turne from the truth doe by Gods iust iudgement turne vnto fables 2. Tim. 4.3 5. It is a signe of a man that hath giuen his heart vnto God for he that giues his heart will giue his senses too knowing that God requires both Pro. 23.26 My sonne giue me thy heart and let thine eyes that is thy senses delight in my wayes And our Sauiour saith Hee that hath an
deare vnto mee so I may finish my course with ioy 3. Our Lord Iesus hath more affected our cause then his owne what an infinite loue shewed he in descending from his glory to worke the great and painefull worke of our redemption what infinite miserie did he sustaine to help vs out of it what an happines forsook he to recouer vs to that which we had forsaken what a deare price did he pay for our ransom when we were lost Is it not fit now that we should be earnest in the cause of such a friend May not he well disdaine that any thing in the world neuer so much concerning vs should be preferred before him yea or equalled with or loued without him 4. Doe we know that God himselfe is the cheife good and should not we cast our eyes beyond our selues sinnefull lumps and heapes of dust that all the springs of our affections might run into this maine Shall we bestow the pitch of our affections vpon lower things as earthly-minded men doe when we may satiate them with God himselfe and the things of his glory 5. There is no losse in neglecting our selues for God but great aduantage for his eye is vpon vs to be a speedie faithfull and royall rewarder of vs. The preferring of our Lords cause aboue our selues is the preferment of our selues in the end He that looseth his life for my sake saith Christ shall finde it And therefore as Cesars eye made his souldiers prodigall of their blood so Gods eye vpon vs should make our selues small in our owne eyes that his glory may be maintained and reserued wholly to himselfe Moses preferred Gods honour before his owne for he looked for the recompence of reward The vse hereof belongs to such as are specially set forth to set vp Gods causes The magistrate is not now a priuate man to seeke himselfe or to set forward his owne designes or to shew his heat in his owne priuate causes but to preferre Gods causes before â—ll mens his owne or others Dauid a King how calme was he in his own case when Shimei trayterously railed vpon him and Abishai would haue fetched his head Oh no saith hee God hath bid him raile c. But when Gods cause was in hand Oh then away from mee yee wicked and I will haue no wicked person in my house 〈◊〉 will timely destroy the wicked from the house of God Good Nehemiah neglecteth his owne allowance and departed from his owne right for the peoples sake c. 5. but c. 13. how zealous is hee for God hee will not let God loose his right not one whit of the Sabbath must be allowed to any vse but Sabbath-duties Such a courage for God and the truth ought the Magistrate to haue as neither for feare of men nor any mans fauour or affection he neglect any thing which God would haue him doe especially for the house of God and the offices of it Alasse how many Magistrats are of Gallios minde to thinke religion but a matter of words as if God made them gouernours of men onely but not of Christians keepers of the second table to preserue peace and iustice and not of the first to preserue piety and religion and if they be so why are not blasphemies and horrible oaths and innumerable profanations of the Sabbath seuerely punished why are not Popish and profane persons compelled to come into the house of God Shall a pilferer of a trifle of a mans goods know that the Magistrate beares not the sword in vaine and shall not he that robs God of his glory by cursing swearing contemptuous breaking of the Sabbath know the contrary The calling of a Minister is more specially to promote the causes of God which therefore must affect him aboue all his owne respects How earnest was Christ in his Fathers worke when his parents came to seeke him at twelue yeares old he rebuked them for interrupting him whereas in all priuate conuerse he gaue them reuerence Luk. 2. When his disciples brought him meat he neglected that also saying It is my meat and drinke to doe the will of my Father And if preferring Gods causes will not suffer vs to respect our selues much lesse will we be hindred by others we cannot tune our songs to mens eares but must deale faithfully and plainely though we displease men How zealous was Christ against the hypocrisie of the Scribes and Pharises Matth. 23. though it created him much enuie and malice When he saw the inuincible hardnes of heart in his hearers how did he mourne in his spirit and looked angerly about him Mar. 3.5 Surely if we goe about to please men or set vp our selues in the world Gods causes will affect vs slenderly Therefore it shall be our happie portion to set the top of our ambition the glory of God and in our iudgements and practise preferre the winning of soules before the winning of the world Let euery man learne to consider what businesse God hath put in his hand to doe and not be hindred in that for that is Gods worke Gods cause vpon which depends some part of Gods glory And whatsoeuer he may glorifie God in for which he can warrant his calling let him set that forward and let no respect hinder him let him not suffer God to be dishonoured in his familie nor where hee can hinder it let the spirit of patience swallow a number of priuate and personall wrongs but when God comes to be wronged let him stirre vp the spirit of zeale and courage Here many are reprooued who faile against this doctrine as 1. Men that follow nature abandoning religion hote and fiery in their owne quarrells not a word can be sooner vttered against them but they are ready to draw and to stabbe Their owne names may not be mentioned without all due respect But for Gods causes and quarrells let others looke to that How hote was Cain in his owne cause but so much the cooler in Gods causes and seruice Haman how busie in his owne priuate quarrell to bring Modecai to death yea to destroy the whole Church had not his gallowes caught himselfe Oh beware by these examples of more zeale in thine owne cause then in Gods in thy owne name then in Gods 2. Such Ostriches as can digest any high contempt of God without indignation or reproofe and can suffer men to sweare and curse by God and Christ his blood wounds and teare him to small peices It would be thought disloyaltie to heare the Kings Maiesties name or title contumeliously spoken of and not bring the partie to condigne punishment It was an olde law among the Romanes that if any man did sweare by their God Ianus it should be death vnles the Senate approoued it or it were made before a Priest why that it might be either punished or reprooued It were well if we had such a law amongst vs. 3. When care of our owne houses eate vp the care of Gods house