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 stands not in words but in sense 4. To establish the false doctrine of free-will they furnish themselues with that place in
yet are maintained by Romanists 3. We hold that the Orthodoxe and true Church is 1. A witnesse and keeper of the Scriptures but a iewel hath his price and excellencie from it selfe not from the keeper 2. Hauing the Spirit of Christ the Church can discerne true Scripture from false and supposititious writings but this by the helpe of Scripture as a goldsmith by the touch-stone can discerne gold from other mettells but he makes it not gold but onely tries it so to be 3. It is to publish and declare the truth of Scripture without adding or diminishing as an Herald or cryer manifests the Kings pleasure but it receiues no authoritie from him 4. The true Church is a ministeriall interpreter as hauing the gift of prophesie but tyed to interpret and iudge of Scripture by Scripture Christ is a magisteriall interpreter But that the Church on earth should haue authority ouer Scriptures is too vnreasonable 1. It is to preferre mens voice and testimony aboue Gods 1. Ioh. 5.9 If we receiue mans testimony the testimony of God is greater Ioh. 5. vlt. If yee will not beleeue Moses his writings how will ye beleeue my sayings as if he should say If ye beleeue not Scriptures my testimony will doe you no good True it is that our Sauiour said I receiue not testimony from man that is I need no mans testimony for Iohn gaue witnesse to Christ no more doth the Scripture in it selfe For Christ was the light whether Iohn witnessed to it or no so is the Scripture the word of God whether the Church be witnesse or no. But we admit the Church to giue witnesse but not authority see it in a familiar example A man owes me money I haue a bond and witnesses he denies it I produce the bond and the witnesses that cleare the matter and affirme the bond to be his act and lawfull doe these now make the bond true or the debt good or onely cleare it so to bee for if they should not witnesse the debt and bond were true Euen such is the witnesse of the Church to the Scripture 2. The voice of the spouse is inferiour to the voice of the bridegroome and howsoeuer a man may be mooued by the Church to heare the Scripture if he be vnconuerted as Augustine beeing a Manichie yet a man endued with Gods Spirit and the gift of faith esteemes the Scripture for it selfe aboue all the words of all men as Christ himselfe at length was of farre more authority then the woman of Samaria when the men thereof said to her Now we beleeue not for thy word but because our selues haue heard him So as when we haue the Papist asking vs as if euery one of them doth when the word hath put them to their shifts But how doe you know Scripture to be Scripture but by the Church we must answer by the Scripture taking with vs the help of the Church and especially by the Spirit of God reuealing the truth vnto vs for the sheep of Christ heare his voice and follow him And when we aske the Papists how they know the Church to be the Church or where it is some say it is here some there some hold vs off with one marke some with another but at last they come to know the Church by Scripture and that is the Church which the Scripture saith is the Church so in all other questions that must be the determination which the Scripture determines 3. The Church cannot be iudge because it must be iudged by Christs voice and not be a law vnto it Common-wealths must receiue lawes from the Prince and not the Prince from his people and as it is in bodies politike so in the mysticall body of Christ. And as in the naturall body the head ruleth the members not contrarily so is it here 4. How absurd is it to affirme that that which is subiect to error must be iudge and superiour to that which is free from it But the Church may erre euen the true Catholike Church on earth may erre and doth when it departeth neuer so little from the Scripture although it cannot depart from the foundation nor incorrigibly erre for euery man may erre and therefore that which consists of euery man euen the Apostle was compassed with infirmity Besides the maine difference between the Church militant and triumphant is that one may erre the other is quite freed from error The second iudge and decider of controuersies appointed by the Church of Rome are the Doctors and Fathers but how corruptly for 1. They consent not among themselues and sâ—eldome agree in the same sense 2. They borrow all the light and truth they haue from the Scripture as the starres from the sunne 3. All their doctrine must be iudged of by Scripture and onely so farre receiued as they agree with it 4. They all present their writings to be examined by Scripture and so many things in them are truely iudged erroneous euen in the best of them If I speake let none heare mee but if God speake woe to him that heares not It must not goe for currant This saith Augustine or that saith Donate but This saith the Lord. 5. The interpreter of Scripture must be diuine and infallible as it selfe is and certaine but the interpretation of Fathers is humane infirme sometime according to passion or contention so as often euen by Bellarmines often confession they spake minùs cautè the best of them wrote retractations and other things beeing old then they did beeing young Seeing therefore there is no stability in Doctors let Christ be acknowledged of vs the cheife Doctor of his Church Matth. 23.8 One is your doctor euen Christ. Their third iudge and decider of controuersies are Councells which say they is the Church representatiue but these are as vnfit to be Iudges of Scripture as the former for 1. Euen the generall Councells disagree among themselues in interpreting Scripture as might be seene in a number of places 2. The Popes Canon law it selfe affirmeth that all the Councells except the foure generall namely the Nicen anno 332. Ephesine anno 450. of Chalcedon anno 456. and of Constantinople anno 386. may erre and although it blasphemously equall the foure Councells to the foure Euangelists yet we know that euen these haue erred For that Nicene Generall Councell determined there should be at any case but one Bishop in one city which is against the Scripture Act. 20.28 Philip. 1.1 The twelft Canon of that Councell condemned all kinde of warre among Christians The 13. Canon holds the necessity of the Eucharist as the necessary viaticum or prouision of a Christian at his departure Also it erred in the matter of ministers marriage stayed by Paphnutiuâ— And the Constantinopolitan Councell gaue all equall honour and authority to the Bishop of Constantinople with the Bishop of Rome which the Papists themselues generally hold to be a great error and yet perhaps was none And the consent of
Scripture but vnderstand not but because they giue not vp their reason and humane wisedome which is enmity to God and scorne to be children deliuered to be taught and formed by our heauenly Master 2. With desire and loue of Christ and his truth the scope of all the Scripture is Christ and thou must desire to know and aduance nothing but Christ crucified Pro. 4.13 Loue wisedome and shee shall keep thee When men come prepossessed with opinions to set vp mens deuises and traditions and wicked opinions according to which they must interprete Scripture and not examine them by the Scripture or if they bring a purpose to magnifie the Pope and aduance his religion in stead of Christs no maruell if like the images they haue eyes and see not read and vnderstand not They loue not Christ nor will haue him to rule ouer them but his Vicar neither loue they the truth in the Canonicall Scripture further then it will stand with their Popish Canon law Or if a man come to read out of custome and coldly without feruencie and loue experience will tell him though thus he read much his profite shall be but small 3. With repentance and faith and a good heart 2. Cor. 3.14 when the heart of Israel shall be conuerted to the Lord the vaile shall be taken away this vaile is naturall ignorance and infidelity Where the former is no maruell if the word read and knowne be not vnderstood as a blinde man cannot see the sunne shining in his strength Where faith is absent and is not mingled with the word it must needs become vnprofitable Impossible it is that the wisedome of God can dwell in a wicked heart no man puts precious licour into a fustie caske This is the cause that men of great learning want sound vnderstanding because they want sound conscience Hos. 14.10 The wayes of God are right but the wicked fall in them 4. With a purpose not onely to know but to practise Ioh. 7.17 If any man will doe my will he shall know whether my doctrine bee from heauen The scope of the Scripture is not onely to beleeue in the Sonne of God but to walke in the obedience of faith Now if men read ouer all the Bible an hundred times either for knowledge onely or for vaineglory or to aduance themselues into preferments or to oppose the truth as heretikes and Papists doe no maruell if they neuer attaine the true sense of them 5. With prayer for the Spirit to lead vs into all truth because the Scriptures were inspired by Gods Spirit at first and the same Spirit is onely able to acquaint vs with his owne meaning If any man want wisedome he must aske it of God Iam. 1.5 so did Dauid Psal. 119.18 Open mine eyes that I may see the wonderfull things of thy law Is it any maruell that they who flie the iudgement of Gods Spirit and stand to the Church Pope Councells and only swallow that sense which they giue and neuer looke after Gods Spirit should misse of the true meaning of the holy Ghost and fall into and tumble in a number of errours and heresies To these might be added meditation diligence keeping of order and time speciall application and the like These things let them be brought to the reading of Gods word and no man shall loose his labour he shall be taught of God who hath promised to reueale his secret to them that feare him So much of the qualification of the person Now follow some rules which a person thus qualified must learne and keepe by him to trie when a Scripture is wrested or no. The first is that in our text conference of Scripture there the Spirit of God by plaine places expoundeth those which are more difficult Thus Nehem. 8.8 Ezra opened the Scripture by comparing it with it selfe and so made the people to vnderstand as Iunius noteth out of the originall So the Bereans hauing heard the doctrine of the Apostles searched the Scriptures that is compared their doctrine with the doctrine of the old Testament Thus the Apostles themselues teaching Christs resurrection Act. 2.16 prooue it out of the old Testament viz. Psal. 16.10 Thou wilt not suffer thy holy one to see corruption And to prooue that those words cannot be meant of Dauid himselfe he appeales to another testimony in 1. King 2. where it is said that Dauid slept with his fathers and lay buried in his sepulchre and so saw corruption This is a speciall way whereby the Scripture giueth wisedome to the simple Psal. 19.7 And for this purpose the Lord hath in great wisedome tempered the Scripture with some hard places to exercise mens senses and trie their diligence in comparing of Scripture whereof there were no need if there were no hard places How comes it that many peruert the Scripture to their owne destruction but because they conferre not one part with another which would lead them into the right sense How come the Arrians when they heare Christ say The Father is greater then I and other such sayings to hold to the death that Christ is not true God coessentiall and coequall with his Father but that they doe not compare this with other places as Ioh. 1.1 That word was God Philip. 2.6 He thought it no robbery to be equall with God Rom. 9. which is God blessed for euer And consequently that the former place speakes of his humane nature the latter of his diuine nature How could the Papists suffer shipwracke of faith and heretically erre in the foundation of religion teaching iustification by the workes of the law out of Iam. 2.21 Was not Abraham our father iustified by workes but that they conferre not other places to help them into the right sense as Rom. 4.2 and 3.20 Wee are iustified by faith without the workes of the law and Tit. 3.5 Not by the workes of righteousnes which we had done but according to his grace he saued vs. Which places beeing compared shewe that one speakes of iustification before God as Paul the other of iustification before men as Iames the former of iustifying the person the latter of iustifying the faith of the person When they read such places as these Awake thou that sleepest and Turne you turne you O house of Israel hence they conclude man hath free-will in his owne conuersion Whereas would they compare these with other places as Gen. 6.5 The whole imagination of mans heart is onely euill continually and it is God that workes both the will and the deed c. the reconciling of such places would force them to see that till God worke vs we are meere patients and after that acti agimus beeing mooued we mooue for his grace must not be idle in vs. The lewd and disordered Libertine when he reads that we are iustified by faith without workes casts off all care of his conuersation What can his workes doe what need they But he could not thus peruert the Scripture to his
he was easily ouercome with it While Dauid was in his flight before Saul in caues and wildernesses it was bootlesse to tempt him to follie he had no leasure his thoughts were taken vp in holy prayers and consultations with God but when hee was on his pinacle on the top of his turret the place was fit to spie Bathsheba and haue her fetcht to him and so the sinne was finished 2. Satan knowes that sinnes are of diuers sorts and though all bee workes of darknes and so should flie the light and walke in solitary and priuate places as extremities on the left hand thefts murders adulteries c. yet some other are best brooded in the light and places of publike resort as pride prodigality and a number of riots and open disorders for example Herod swore an oath to giue Herodias whatsoeuer she asked to halfe his kingdome when she asked Iohns Baptists head which was an heinous murder of them both vpon an innocent man the very fitnes of the place brought it forth Great men often sweare hundreds of oaths in a day and forget them presently if they were made priuately But because Herod had sworne amongst the people for his credit sake and for them that stood by Iohn must presently loose his head 3. The largenes of Satans commission giues him leaue to make choise of what place he list and thence to make his best aduantage no place is priuiledged for he compasseth the earth and is the Prince of the aire and stands sometimes in the presence of God to get leaue to afflict the children of God so as there is no desert so solitary no pinacle so high no citie so holy no Temple so sacred but Satan dares and can euen there watch Gods people a mischeife nay in Paradise hee tempted Adam and Iudas at Christs owne table This may aduise vs to keep our selues so farre as we can from places of probable danger which Satan hath after a sort fitted for temptation Some places are drie and barren no goodnes is there exercised or to be had nor to be done in these places the euill spirit walketh there he haunts as we see in the parable and therefore our rule must be this Where we can neither doe good nor take good those bee no places for vs. Many ciuill mens houses how is the time eaten vp in vaine and idle speach and the most tolerable talke is worldlines and the talke thereof is endles Obiect What hurt is in that Sol. Yes it is a dry place and it cannot be answered when euen this shall shoulder out better speach Other places are not onely emptie of good but filled with euill that as hardly shall a man come safe out of them without some poison or corruption as out of a plaguy or leprous house For how can a man be safe where Satans throne is as 1. Places of idolatry where a man must either shew his dislike or else giue a secret consent Men can goe into places where the horrible idol of the Masse stands and keep their hearts to God but commonly God giues such vnwarrantable boldnes a checke and experience shewes what a tang it leaues after it 2. King 16.10 Ahaz went vpon another occasion to meet Tiglah Peleser King of Ashur at Damascus and onely seeing an altar there he was so in loue with it as he sent to Vriah the Priest the patterne of it and the fashion and whole workemanship of it to haue another like it in all points against Gods commandement And how hath a secret infection poisoned a number of our trauellers who falling in loue with Romish idolatry haue brought the fashion and patterne and workemanship of it ouer with them and that because they runne vnwarrantably into places of danger So how dangerously doe men runne into great Papists houses where there are a thousand allurements and entisements pure religion scorned belied and all to besmeared with shamefull lies and opprobrie and the contrary magnified and extolled as the onely truth yea the Scriptures themselues not lesse abhorred then the theefe hates the gallowes and thrust downe vnder mens deuises and Popes Decrees yea the word of saluation condemned and burnt as they were of old by Antiochus and Maximinus as the books of heretikes and the godly professors scoffed vnder the style of Scripturers and Bible-bearers Men think it no danger to be familiar in such places to be seruants to such Masters which is to lead themselues into temptation Alasse what Communion is there betweene light and darkenesse betweene Christ and Antichrist 2. Not onely places of spirituall whoredome but also corporall If Satan get a man into such a place he hath his snares and bands her lippes are snares her hands as bands her words are cordes to draw a man in as an oxe to the slaughter How can a man auoid the vncleane spirit in such foule sinkes as such places be Pro. 5.8 My Sonne keep thy way farre from her and come not neare the doore of her house and 6.32 hee that goes in to her besides that he destroyes his owne soule he findes a wound and dishonour and a reproach that shall neuer be put away And the same commandement that hath forbidden any euill hath forbidden also all the occasions of euill 3. We must auoid drinking houses gaming houses and places of such rude and hellish resort How suddenly are minds corrupted in bad company what quarrells and causlesse blowes what vaine and ribaldry speach which corrupteth good manners what expense of precious time what riot of goods what wa st of wit and losse of reason it selfe is commonly in such places so that a good minde sees himselfe in a little hell while he is there and where lodgeth Satan if not in such houses which are seruants to euery mans sinne and where are baits and snares which are enemies not onely to Christianity but euen to ciuility and humanity it selfe There Satan hath one roome filled with swearers an other with scoffers a third with drunkards a fourth with gamesters and all his roomes are full of idle and disordered persons who for the time haue cast vp their callings and are at leasure for any worke of the flesh which their master the deuill will now employ them in 4. Adde hereunto the places of stage-plaies and enterludes places of as great danger as any of the former Satans schoole-houses There you shall heare oaths and lies and scoffes of base varlets against not onely their betters among men but of God himselfe and his holy religion There you may see sinne acted and represented which ought not to be named among Saints There you shall see men wearing womens apparell and perhaps women mens There you shall see men trauelling of child as one said of Nero beeing an actor in a Tragedie to which his part called him and all kind of adulterous behauiours and such shameful gestures and actions as the light of nature hath descried and condemned What shall
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
ancient Fathers is that plenaria Concilia vniuersall and Oecumenicall councells may erre and be mended by latter Councells 3. There was a true sense and interpretation of Scripture in the Church before any of these generall Councells The first generall Councell was the Nicene wherein were 318. Bishops gathered by Constantine the Great against Arrius but this was not till the 328. yeare after Christ and was there not all that while the gift of interpreting and iudging of Scripture that now we must seeke a new meanes erected so many hundreth yeares after the Apostles 4. The Councells themselues determined by the Scriptures of the Scriptures as the first Nicene generall Councell where Constantine enioyned and accordingly they determined all according to Scripture It seemes in those daies the Scriptures were aboue Councells and since Councells and decrees of men got wings to flie aboue the Scriptures it was neuer well as one of them selues speaketh Well may we now say with Nazianzene who therefore auoided all meetings of Bishops quòd nunquam vllius Concilij bonum foelicem exitum vidisset yet he had seene some which the Papists stand vnto And we also seeing the grosse errours of Councells as that ancient Councell of Carthage vnder Cyprian appointing rebaptization to such as were baptized by heretikes the 2. Ephesin Councell in which were more then 300. Bishops is called by Leo himselfe liuing in Theodosius his time conciliabulum latronum a den of theeues the 2. Nicene Councell appointed images made by mans hand to be worshipped a most grosse error and idolatry The Romane Councell vnder Pope Stephanus condemned Pope Formosus and all his decrees and the Councell of Rauenna condemned Stephanus and restored Formosus One of them must needs erre The Councell of Constance appointed a number of grosse errors as that the cup should be taken from Laikes that faith giuen to Protestants vnder the Emperours promise and seale is not to be kept c. and it condemned a number of Iohn Hus his articles which were orthodoxe and consonant to Scripture The Councell of Trent was a sincke of all Antichristian errours now we I say seeing such grosse errours of Councells may not or ought not we with the auncient Fathers appeale from Councells to the holy Scripture Ierome on Galat. 2. saith The doctrine of the holy Ghost is that which is deliuered in Scripture contra quam si quid statuant concilia nefas duco If Councells determine any thing contrary thereunto I account it abhominable And Augustine beeing pressed by the authority of the African Councell at which Cyprian was present appealed from it to the Scripture with this reason We may not saith he doubt of the Scripture of all other wee may doubt Nay Panormitan the great Popish Canonist and Lawyer saith plainely Plus credendum est simplici laico scripturam proferenti quà m toti simul Concilio We must more beleeue one poore simple lay-man that bringeth Scripture then a whole Councell I will adde nothing of the Romish tricke of falsifying the bookes of Councells and corrupting changing adding and detracting from the Canons which makes them yet more vncertaine and insufficient to rule the Scriptures by this might be instanced in the Nicene and Mileuitan Councell and others but the further dispute hereof belongs to the schooles The fourth iudge to decide all controuersies is the POPE himselfe for they haue but fumbled all this while and now they deale plainely for when they pretend the Catholike Church Doctors Councells they meane all Romish for with the Rhemists the Catholike and Romane faith is all one Gregory de Valentia saith By the Church we meane her head the Romane Bishop Bellarmine hath these words The Pope himselfe without any Councell may decree matters of faith And the Canon Law saith that all his rescripts and decrees are Canonicall Scripture and that he may dispense 1. against Gods Law 2. against the law of nature 3. against an Apostle 4. against the New Testament Now that the Pope cannot haue authoritie at his pleasure to iudge the Scripture is plaine 1. Because a Councell is aboue the Pope as the most and auncientest of Papists beleeue and two generall Councells of Constance and Basil decree and that the Councell hath power to restrain yea and depose him and so hath done And yet a Councell as we haue seene wanteth this authoritie ouer the Scriptures Bellarmine would not beleeue or approoue it but for the obseruation of the Church and common opinion Now the Sorbonists of Paris denie it 2. Because we know the Pope can erre in his chaire in matters of faith and interpretation of Scripture As for example Rom. 8.8 They that are in the flesh cannot please God Pope Syricius thus interpreted it To be in the flesh is to be married therefore the Priests must not marrie Ioh. 6.53 Except yee eate the flesh of the Sonne of man and drinke his blood yee haue no life in you Pope Innocent 1. thence determined the absolute necessitie of the Eucharist to saluation and therefore it must be giuen to infants Luk. 22.38 Behold two swords here Pope Boniface 8. interprets it of the temporall and spirituall sword deliuered to the Pope Nay they haue not onely erred many of them but been grosse and wicked heretikes Liberius Pope about the yeare 350. was an Arrian and subscribed to the vniust condemnation of Athanasius and afterwards as an obstinate heretike was deposed Honorius the 1. ann 626. was a Monothelite held that Christ had but one will and so but one nature and for this heresie was condemned in three generall Councells In the yeare 1408. at a Councell held at Pisa consisting of a thousand Diuines and Lawyers two Popes were deposed as once to wit Gregory 12. and Benet 13. the tenor of whose depriuation calls them notorious scismatikes heretikes departed from the faith scandalizing the whole Church vnworthy the Papacie cut off from the Church What must we obey in error scandall and heresie or can the Pope alter the nature of that which is false and make it true 3. When there were two or three Popes at once and none knewe which was the right Pope or the cheife Pastor whither should men go for their determination of controuersies in religion or when themselues disagree in interpreting Scripture how can we know which of them to leane vnto See an example Mat. 16.18 Thou art Peter and vpon this rocke I will build my Church some Popes vnderstand it of Peters person some of Peters chaire which they say is at Rome some of Peters confession We haue all vnerring Popes maintaining these seueral interpretations how shall we chuse the best what vpon a Popes word euery one of them hath that Therefore there must be a superiour interpreter and more infallible namely the Spirit of God in the Scriptures 4. How know we he hath any authoritie ouer any other Bishop seeing the Scripture giues him none How may we knowe he is
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
of Iotham the son of Vzziah Answ. The former text speakes of the yeares that Iotham raigned for himselfe but he had raigned 20. yeares in his fathers time beeing strucke with leprosie for medling with the Priests office and all the yeares he raigned in his fathers life time are counted to his fathers raigne for he was not Rex for that time but prorex The like rule also we must obserue in diuersities of names and places if we would not sticke in the sand As in this example Matth. 27.9 It was fulfilled which was spoken by the Prophet Ieremy whereas it was spoken by Zacharie c. 11.13 and not by Ieremie Many learned men trouble themselues more then needs in reconciling this place 1. Some say that S. Matthew ioynes together both one place in Ieremie c. 18.1.2.3 of the potter and this of Zacharie 11.13 But there is little or no agreement betweene them 2. Some say that it is not in Ieremies writings that are Canonicall but in some Apocryphall writings of Ieremy which the Iewes had and which Chrysostome confesseth he saw wherein these words were But it is not likely that the holy Euangelist would leaue a Cononicall text and cite an Apocryphall or giue such credit to that or seeke to build our faith vpon it And by our rule that booke should be Canonicall 3. Some say that Matthew forgat and for Zacharie put downe Ieremie but with more forgetfulnesse that holy men writ as they were mooued by Gods Spirit This errour Erasmus takes hold of from Augustine who in his third booke concerning the consent of the Euangelists chap. 7. defendeth and excuseth this errour 4. Some thinke it the errour of heedlesse writers who might easily so erre but all the oldest copies and the most ancient Fathers haue the name of Ieremie 5. Some say that Zachariah beeing instructed and trained vp with Ieremy did deliuer it by tradition from Ieremy and so Ieremy spoke it by Zachariah which might be true because it is said in the text As was spoken by Ieremie not written But 6. the most compendious and likely way of reconciling is this that Zachary and Ieremy was the same man hauing two names which was very vsuall among the Iewes as Gedeon was called Ierubaal and Ierubesheth Salomon was called Iedidiah Iethro was called Hobab and Reuel Iehoiacim Ieconias and Coniah Hester was called Edissa Simon Peter Cephas and Bar-iona Matthew was called Leui Ierusalem Iebus and Salem c. These are such rules as not only the learned who besides these haue the benefit of arts and tongues the knowledge of phrases the benefit of disputation and the like but euen the simplest may make good vse of 1. To vnderstand the Scripture aright and so discouer the subtilty of Satan and seducers 2. To conuince errour and let others see their errours and so gently lead them backe into their way againe 3. They be great meanes to iustifie the truth and glorifie God 4. Practisers of them haue comfort in themselues that they are louers of the truth and desire to find it euen with much labour and industry 5. The want of this diligence and study of Scripture is the very cause that so many stagger and doubt of our religion are so indifferent that they cannot tell whether to leane to Papists or Protestants and so hold doubtfull to their death Yea and many goe away and fall off from vs and depart to Antichristâ— which is a iust iudgement of God vpon them because they were so farre from receiuing the truth in the loue of it as they would neuer take paines to search into the Scripture which witnesse of the truth WE are now come to speake of the allegation it selfe and the force of the reason taken out of Deuter. 6.16 where the Israelites are forbidden to tempt the Lord as in Massah How they tempted him in Massah is set downe in Exod. 17.7 beeing in want of water and distresse they contended with Moses and said Is the Lord amongst vs 1. They doubted of his power and so would trie whether he could giue them water in this their want for the word nasah properly signifies to make triall as Dauid is said not to haue tried and prooued before to goe in armour 1. Sam. 17.39 where the same word is vsed 2. They doubted of the truth of his promise not beleeuing him to be amongst them as he had promised vnles he would shew them in all hast some signe of his presence in present supply of their necessitie and therefore they say Is God amongst vs Now marke how aptly and wisely our Lord and Sauiour applieth this place I. In his choise he is now on the pinacle and in a dangerous place and well knowes that this prohibition was a fitter place to study and meditate on then those large promises in that most comfortable Psalme For howsoeuer all Scripture is profitable and diuine yet some Scriptures fit some persons and some occasions better then other It is a true and comfortable promise Isa. 1.18 Come let vs reason together though your sinnes were as redde as scarlet c. But for a man not truely humbled the threats of the law are fitter to meditate on neither doth the Lord so inuite the Iewes till they be humbled It is true God heares not sinners but such a place is not so fit to be meditated on and applyed by such as are seriously beaten downe alreadie in the sight and sense of sinne Hee that prouideth not for his family is worse then an infidell a true and holy speach but if a couetous man apply it it hurteth him he hath other places to study on as Beware of couetousnesse and couetousnesse which is idolatrie is one of the sinnes which shuts out of heauen The holy heart of Christ could equally meditate and apply all Scripture but by this his choise he would teach vs to make choise according to occasions II. In direct meeting the deuils drift which was to mooue Christ to vaine confidence and make tryall whether he was the Sonne of God or God his Father by throwing himselfe downe Comparing this place with the former hee shewes him that it giues him no leaue to cast downe himselfe for this were not to trust God but to tempt God as the Iewes did in Massah but I doubt not of my Fathers power and therfore I need not trie it I distrust not the truth of his promise and presence with me what need I make triall of it I haue a commandement which I must not separate from the promise as thou doest Thou pretendest a promise but no promise extends to the breach of any commaundement but hath his ground and dependance vpon some commaundement or other Thou wouldst haue me cast my selfe downe and promisest helpe but no promise can secure him that attempteth that wherein hee tempteth God as this action would In the words are 1. the person that must not tempt Thou 2. the person that must not be tempted The Lord
spirits to reuenge such as withdrawe men from Gods house and good exercises such as disswade from religion and strict courses such as commend onely loose and disordered mates for boone companions In all these the speech is true Homo homini daemon one man playes the deuill with another All of them are plaine deuils incarnate tempters and as the deuils company is to be auoided so is theirs That we may be most vnlike vnto Satan we must be continually prouoking and moouing one another to loue and good workes Heb. 10.24 and exhort and edifie one another 1. Thes. 5.11 Euery Christian must by holy example and holy admonition bring one another forward in goodnes if they be weake to confirme them if slow to prouoke and quicken them if astray to reuoke and recall them Hereunto consider these motiues 1. Shall Satans vassalls exhort and perswade one another to euill and be more diligent to helpe one another to hell then we to set forward Gods worke and help one another to heauen 2. Consider the bonds betweene vs and our brethren 1. the bond of nature all are one mold and one flesh and the law of nature binds vs to pitie and releiue their bodily wants and much more their soules if we can If their beast lay vnder a burden thou wert bound to help it vp but thy brothers soule is vnder the burden of sinne A good Samaritan will not passe by the wounded man like the Priest and Leuite but will step neare him and haue compassion on him 2. the bond of the spirit which yet ties vs nearer for if we must doe good to all much more to the houshold of faith this bond makes Christians to be of one body and therefore as members of one body to procure the good and saluation one of another they are children of one father brethren in Christ who haue one faith one hope one food one garment and one inheritance will one member refuse to impart his help his life his motion and gifts to another 3. Consider the excellent fruit that ensueth this godly care of prouoking one another to good he that conuerteth a sinner from going astray shall saue a soule Iam. 5.20 and the fruit of the righteous is as a tree of life and he that winneth soules is wise Pro. 11.30 4. Consider these dull and backesliding times full of deadnes and coldnes wherein we see a generall decay of zeale loue delight in the word sinne bold and impudent and piety almost ashamed of her selfe and name Ah we haue great cause to quicken one another as trauellers will call forward the weary and faint and encourage them both to speed and perseuerance as souldiers will animate and encourage one another against the common enemy so must we in our spirituall fight against sinne and Satan The tempter is so much the more busie because his time is short and we must be the more diligent because the time is so dead Came to him Here may a question be mooued How Satan came to Christ beeing a spirit I answer Satan commeth two wayes 1. Inwardly and more spiritually and that either by suggestion troubling the heart and vnderstanding and thus he put into Iudas his heart to betray his Lord Ioh. 13.2 or else by vision worketh vpon the phantasie 2. Outwardly and corporally either by some instrument as to Christ by the Scribes Sadduces Herodians and Peter or else by himselfe in some assumed bodily shape Now after what manner was Christ tempted I answer Howsoeuer some good men thinke Christs temptation was onely in motion inwardly and not externally and visibly yet I thinke it was cheifely externally and in a bodily shape assumed Their reasons for their opinion are two 1. Because in the words following the deuill shewed Christ all the Kingdomes of the world in a moment which to doe in a corporall manner were impossible and therefore it was but in motion and cogitation But that is but to insist in the question and when God shall bring vs to that place we shal see that euen this was done really not only in imagination 2. Reason out of Heb. 4.19 where it is said that Christ was tempted in all things like vs now say they our temptations be inward by cogitations and suggestions and therefore so was his But this is much weaker then the former for if he were in all things tempted like vnto vs it is plaine he was externally tempted as we bee Adam by Sathan in the externall shape of a serpent Saul by Satan in Samuels shape and it is the generall confession of witches that their spirits appeare in an externall shape of cats mice c. Our reasons which probably conclude the contrary for it is no fundamentall point necessarily and stiffely to be held because the Scripture is not plaine in it are these 1. As Satan in his combate ouercame the first Adam in a bodily shape and externall temptation so it is likely he came against the second Adam in some bodily shape And that he thus exterternally assaulted him by outward obiects is probable by these things in the text 1. he spake often to Christ and Christ truely spake and answered 2. he said Command these stones not stones in generall but either offering holding or pointing at them beeing reall stones as M. Calvin saith 3. he wills Christ to fall downe before him and worship him euen by bodily outward gesture and citeth scripture for his second temptation 4. he tooke him and lead him to the pinacle of the Temple by locall motion neither was the second temptation in the wildernesse as the former was but in the holy city Ierusalem and on the pinacle of the Temple as after we shall see 5. Christ bids him depart 6. how could he hurt himselfe by his fall if it were onely in vision 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imploy a corporall accesse by which these temptations differed from the former wherewith he was exercised in the 40. dayes of his fast for they were lighter skirmishes and leser on sets by suggestion sent out like scouts but now he comes in person with all his strength and thus he now came and not before 3. Some good Diuines make difference between Christs temptations and his members which giueth good light in this question that whereas our temptations are chiefly inward because they finde good entertainment in vs our disposition beeing like a mutinous city that is not onely besieged with strong enemies without but with false traytors within ready to betray it contrarily Christs temptations if not onely yet chiefely are externall presented by outward voices and obiects to his outward senses but presently by the perfect light of his minde and vnchangeable holines of his will discerned and repelled that they could not get within him and much lesse to be mooued and affected with them 4. This is an historie wherin the lettet is so far to be kept as it
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
shrines of their forefathers that often they can spend their goods and liues for it as though it were the onely truth Let vs labour to auoid these common darts these falsly concluded conclusions which Satan seeks to haue vs assent vnto It is a great subtilty of the deuill by which he ouerthrowes many and must the more circumspectly be watched against See some instances of this his stratageme in matters of faith and of practise I. In matters of faith 1. In the Scripture it is a frequent ground that God is mercifull true therefore saith Satan be bold in sinne and deferre thy repentance thou mayest repent when thou list Here is a wicked inference indeede for there is mercie with God that he may be feared and Knowest thou not that the long suffering of the Lord should lead thee to repentance 2. It is a true ground that Christ died and that for all .i. elect and beleeuers But Satan saith Therefore what needest thou care why shouldest thou be so precise is not Christ a sufficient pay-master Yes but hee paied for none but for those that walke not after the flesh but after the Spirit Rom. 8. v. 1. 3. It is a true ground that a man must prouide for himselfe and his family or else he is worse then an infidell Hence Satan collects Thou maiest be couetous thou maiest scrape and scratch together any thing an infidell is the worst in the world and so he perswades a man that all is fish which comes to net and any winde good that brings gaine with it II. In matters of practise many wayes 1. Thou art the Son of God then make these stones bread thou mayest be a little bolder then other God will not be so angry with thee Here see a plaine Satanicall inference For the child of God must honour his Father Mal. 1.6 and feare to offend him If I by profession draw neere vnto God I must the more sanctifie my selfe and grace my profession 2. If thou beest a man a gentleman a man of valour do not put vp this wrong but reuenge this quarrell els euery one will point at thee for a dastard Here is another deuillish conclusion for a man must not step into the place of God who saith Vengeance is mine and I will repay and a Gentleman must be of gentle behauiour not sauage fierce and cruell a man of valour must passe by offences It is the glory of a man to passe by an offence Pro. 16.32 3. If thou beest an honest fellow drink sit bare vpon the ground and pledge so much to such and such a freind drinke a health to that and the other boone companion But the inference is like the former it warres with honestie and ciuilitie to drinke and swill till health bee drowned and reason banished and the partie sorted with the bruit beasts 4. If thou beest a good Catholike a true Romanist defie these heretikes die for the Romish religion but before thou diest kill thy Prince cut the throat of thy countrey blow vp the Parliament-house so shalt thou be a Martyr presently But a true Catholike cannot be a limbe of Antichrist cannot be a traytor cannot be the deuils martyr though a false Catholike a false-hearted Romanist may be a foxe a Faux an incendiarie a Clement a Rauilliac a Catholike villaine or vniuersall mischeife 5. But thou art now in danger therefore now deny thy profession forsweare thy religion abiure Christ at least cast one graine into the fire at the Emperours commandement Here is an other deuillish conclusion vpon a true premise for God bids mee in danger drawe neare vnto him and not renounce him or go further from him Christ did not by any euill meanes auoid danger for me and he hath said he will denie him before men and angels that shall denie him in this world And the further from God the nearer to danger 6. Thou art a man of learning and in a populous place why shew thy learning sometimes and preach aboue the peoples capacitie thou canst speake tongues do so and studie to be more eloquent Here is Sathans Sophistrie and learning vpon the learned the ground is often true the inference false and dangerous the Apostle Paul was a man of learning and in a populous place at Corinth but he thought nothing worthy to be known but Christ and him crucified neither stood his preaching in the enticing speach of mans wisedome but in plaine euidence of the spirit and in power and that for good reason 1. Cor. 2.2 â—6 And can I thinke that Satan hath any care of edifying my people 7. Thou art a man of knowledge and vnderstanding why doest thou heare sermons so diligently seeing thou knowest enough yea as much as the Preacher can tell thee A wicked inference of the Prince of darkenesse for true knowledge empties the heart of pride and presumption and the more I knowe the more I had need be stirred vp to practise that my stripes be not the more 8. Thou art an ignorant man thou vnderstandest not sermons why then doest thou follow them or read the Scriptures A wretched conclusion the more ignorant I am the more I need vse the meanes of knowledge the lesse I vnderstand the more I had need be taught But this ignorance is one of the cheife pillars of Satans kingdome Obiect These Preachers agree not among themselues and therefore I will beleeue neuer a one of them Ans. Thou must search for wisedome as for siluer and for vnderstanding as for gold 9. Thou art a man of good conscience of much integrity aboue other Christians and if thou beest so then separate thy selfe from these mixed companies of godly and profane Come out from among them my people least yee partake of their plagues separate from their preaching and prayers from their fellowship and companie from ciuilitie and salutation thou maiest eat their meate but say not grace with them pray for them not with them Ah but if my conscience be good I must not forsake the fellowship as the manner of some is Hebr. 10.25 as knowing that such pure assemblies cannot be found vnder the whole cope of heauen And if we would fence our selues against these wicked inferences of Satan we must carefully obserue these rules 1. Beleeue not euery spirit but prooue the spirits whether they be of God 1. Ioh. 4.1 as goldsmiths separate gold and drosse and examine euery peice of gold by the touchstone 1. Thess. 5.18 Trie all things 2. Compare doctrines and the reasons of them with the Scripture if a doctrine disagree from any part of the word it is erronious and dangerous as namely that of the reall presence which impugnes the article of Christs ascension 3. Hold fast that which is good 1. Thess. 5.18 When we haue considered and knowne truths we must with Mary lay them vp in our hearts to be readie to serue our vse Commaund these stones to be made bread We haue considered the
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
Kingdomes together Answ. Here we can hold no longer but in such a temptation as is to so direct a worshippe of the deuill with our Lord say Auoid Satan be packing foule deuill for it is written Rom. 13.1 Let euery soule be subiect to the higher powers and 1. Pet. 2.14 Submit your selues to all manner ordinance of man and the fearefull iudgement of Corah Dathan and Abiram with their complices betide such Catholike rebels as dare lift vp their hands against the Lords annointed not to cut off his lap but his life which is the life and breath of all his people The like vse hath the Scripture in the right vse of it against all errors heresies as we may see in these instances 1. If the Papists would teach vs iustification by workes Answ. It is written Rom. 3.20 by the workes of the law shall no flesh be iustified and the like in Gal. 3.3.4.5 And Paul had as many merits as any yet he would not be found in his owne righteousnes Phil. 3.9 and our righteousnes is but as filthinesse or filthie clouts and after our best endeauours we are but vnprofitable seruants 2. If they vrge vs with transubstantiation and reall presence Answ. It is written that after Christ had giuen the Sacrament he went into the garden and suffered which he could not if he had beene eaten before and not beeing glorified and 2. remembrance is of things absent 3. he continues in heauen till his comming to iudgement Act. 3.21 4. the Fathers ate the same Sacramentall bread 1. Cor. 10.3 and yet Christ was not then in the flesh 5. there is no alteration in the signe of Baptisme and there is the same vse of the signe of the Lords Supper 3. If they obiect vnto vs 7. Sacraments we reply against their 5. bastard ones as in that of Matrimonie for the rest thus 1. it hath no signe instituted by God when he brought Eue to Adam here is matrimony but no signe the ring which they make a signe is not 2. it is not proper to the Church as Sacraments are but common to Iewes Turkes and Infidels 3. euery Sacrament belongs to euery member of the Church but matrimony belongs not to their Priests and Votaries 4. all Sacraments serue to confirme faith so doth not Matrimony Adam in innocencie had no need of faith but he had need of Matrimony 4. If they tell vs that by Baptisme originall sinne is quite washed away we answer No true Baptisme takes away the guilt but not the beeing of sinne and it is written of Dauid Psal. 51.5 that he confessed he was still in originall sinne see also Rom. 7.7 and Iam. 1.13 5. If they would thrust vpon vs the absolute necessitie of Baptisme Answ. It is written that circumcision being the same in signification and vse with Baptisme was omitted in the wildernes 40. yeares and that Dauid doubted not of his vncircumcised childs saluation and that children are holy through their beleeuing parents 1. Cor. 7.14 6. If they will administer the Communion but in one kinde against this their sacrilegious practise we haue Christs institution and the example of the Apostles besides the Primitiue Church This mighty effect of the word in the right vse of it shewes the Scriptures to be of God and the authoritie of God and not of man as the Papists teach vs not of the Church of Fathers Councells Popes in Peters fictitious chaire or the company of Cardinals What writing of man can haue authority ouer mens consciences as Gods word hath Or who will beleeue the Church that will not beleeue the Scripture Is not the word truth and all men liars and subiect to error Now shall that which is not subiect to error be subiect to that which is subiect to error Whatsoeuer writing doth indeed confirme error is not Canonicall Scripture for this confutes all error in practise and in iudgement therefore Apocryphall bookes are not Canonicall and diuine Scripture 1. because in euery of them there is some repugnance to the Scripture 2. because they were not wriâ—ten by any Prophet nor in Hebrew nor 3. giuen to the Iewes as Gods Oracles as all the old Testament was Rom. 3.1.2 4. because Christ and the Apostles cited not any of them This I speake not against the bookes which containe in them many good moralls and in my iudgement may of all humane histories be best vsed but against the Papists who would thrust vpon vs inuocation of Saints and prayer for the dead c. from their authority See hence the reason why Satan and all his instruments were euer enemies to the true preaching and professing of the word namely because in the right vse it is the only hammer of the Kingdome of darknes He storms not at frothy and foolish deliuery or at Professors that are loose and vngirt can take liberty for any thing they list Onely faithfull Preachers and Professors that rightly preach and professe beare the burden of Satans and the worlds malice Christs innocencie and the Apostles power could not fence them from it Lastly acknowledge it a singular priuiledge of the Church so beset with enemies to haue so sufficient and perfect a word 1. written that all men might haue the benefit of it 2. preached and rightly diuided according to euery mans particular necessity It is a great comfort that poore as well as rich base as well as noble haue a share in it in an equall large manner The cheife priuiledge of the Church of the Iewes was to keepe Gods word in the letter Psal. 147.19.20 and Rom. 3.2 but it will be our preheminence aboue them if we locke vp the true sence of it in our hearts Iob. 22.22 and Pro. 22. It is a sure stay and a sheild to them that walke vprightly No theefe nor robber can steale it no it cannot be taken away with our liues it is Maries good part which was neuer taken from her neither can be from vs beeing a perpetuall freehold Now followeth the fourth thing in this allegation of Christ to wit the parts of the diuine testimony 1. Negatiue Man liues not by bread onely 2. Affirmatiue But by euery word that proceedeth out of the mouth of God First of the sence of the negatiue part Man that is a meere common and ordinary man and much lesse I that am the Sonne of God Liueth not that is preserueth not the naturall life of his body By bread is meant all necessarie and ordinary meanes of meat drinke rest sleepe physicke recreation for so it is also vsed in the fourth petition of the Lords prayer Onely here bread is not opposed to other meanes of sustenance as flesh fish c. but to Gods blessing without which it cannot sustaine our bodies But by euery word that is euery thing a common Hebraisme verbum for res and more specially for the decree and ordinance of God appointed to sustaine man so the
may know that man liueth not by bread onely nor yet with the mind of our Sauiour Christ nor with his present condition nor with the drift of Satans temptation nor with the sound repelling of his dart which was that Christ for the appeasing of his bodily hunger after his forty dayes fast would turne stones into bread And now we knowing what is meant by the word of God euen the powerfull word of Gods prouidence in creating and gouerning all things we are further to consider that our Sauiour addeth an vniuersall particle euery word the reason is because this word is twofold ordinary and extraordinary Ordinary when God changeth not his ordinary course but by meanes proportioned vnto the ends which are a part of his ordinary word preserueth and maintaineth the life he hath giuen as daily bread sleepe and the like Extraordinary when by his word and decree he pleaseth to preserue man either aboue or without or against all meanes I. Aboue the meanes sundry wayes 1. aboue all that man can expect thus God gaue the Israelites Mannah in the wildernesse and water out of a rocke thus he tied a ramme to to be sacrificed in stead of Isaac thus he brake the cheeke-tooth that was in the iaw and water came thereout for Sampson Iudg. 15.19 and by his word prouided a gourd to come ouer Ionas his head to shadow him and deliuer him from his greife c. 4.6 thus he fed Elias by rauens 2. when he makes a little meanes goe beyond themselues as Christ made 7. loaues and 2. fishes to serue 7000. persons and much left thus he made a few clothes serue Israel forty yeares so as their shooes did not weare out thus the word of God made a little meale and oile serue the Prophet and a widow a long time 1. King 17.14 Thus saith the Lord God of Israel the meale in the barrell shall not be wasted nor the oile in the cruse diminished till the time that the Lord send raine and so it was though they ate nothing else all the while 2. King 4.42 Elisha had 20. loaues sent him and some eares of corne he commaunded his seruant to set them before the people Oh saith he what are these to an hundred men but the Prophet said The Lord hath said they shall eat and yet there shall remaine and it came to passe according to the word of the Lord. 3. when the meanes are not so small in quantity as base in quality and yet haue by this word an extraordinary blessing as the course fare of Daniel II. Without meanes Gods word causeth man to liue as Moses Elias and Christ himselfe who had immediately before seene the word of God preseruing him already 40. dayes and nights and could further if he pleased III. Against meanes as the Disciples sent out were promised if they dranke any deadly poison it should not hurt them so fire burnt not the three children though cast into it when it burnt their enemies and their owne bands All this is meant by that our Sauiour saith euery word and thus most aptly he returneth the temptation Man liues not onely by bread that is the ordinary meanes but by extraordinary also euen aboue and beyond meanes yea without and against meanes And therefore where thou sayest I must haue meanes Gods word saith there is no absolute necessity of them my Fathers word can still sustaine mee without bread as he hath done these fortie dayes already 1. The word of God is it which gaue beeing and beginning to all things when they were not and much more doth it continue the beeing of them now when they are Psal. 104.30 If thou send forth thy spirit they are created By Spirit here is not meant the essence of God but a power and secret vertue proceeding from God all one with this word of God by which things were not onely created at the first but are still renewed and that daily and yearely as it were againe created Ioh. 1.3 In that word was life that is not onely inherent in the Sonne of God himselfe but as an efficient to communicate life to all liuing things 2. The word of God is as it were the prop and stay of the world without which all things would fall into confusion Euery man knowes by nature that God maintaines and preserues all things that it is he that stretcheth out the heauens like a curtaine that he sends forth the windes out of his treasure and raiseth the waues of the sea like mountaines which are great things but nature teacheth not how God doth these things by what meanes onely the Scriptures teach that he doth all this by his word that as in the creation God said Let there be light and there was light and so of all other things Gods word was his worke so in vpholding and preseruing it he doth it by his word as Heb. 1.2 who vpholdeth all things by his mighty word which word when God calls in the creature falls to nothing Act. 17.28 In him we liue and mooue and haue our beeing 3. The same word of God which giues vertue force to the creatures in themselues doth also sanctifie them vnto vs euery creature is sanctified by the word and prayer 1. Tim. 4.6 the word shewes how to get them how to vse them and prayer obtaines of God a right tenure and a pure vse which indeed is the blessing or sanctification of them 4. The same word carries them beyond the strength of their nature to doe vs good bread and wine in their owne nature can but nourish and feede the body but Gods word in the institution of the Sacrament makes them feede the soule to eternall life Quest. But how may we conceiue of this word whereby God doth gouerne and preserue the creatures Answ. By Gods word we must not onely conceiue his decree and will but a powerfull commaundement and effectuall to which all his creatures yeeld free and willing obedience This commanding word was put forth in the creation Psal. 148.5 hee commaunded and they were all created Men when they attempt and performe any great matter because their power is small must vse great labour and many instruments and helps But by the word of the Lord the heauens were made Psal. 33.9 He said the word and all things were done This commanding word is put forth in the daily gouernment of God Psal. 147.15 He sends out his commandement vpon the earth his word runneth very swiftly that is nothing can withstand and hinder the power of his word here the word and commaundement are all one The senslessenesse and deadnes of the creatures their vastnes and fiercenesse hinder not his word but without delay yea with maruellous celeritie and swiftnesse they execute his word Psalm 148.8 If God speake to the heauens they shall heare and couer themselues with darkenesse at noone day as in Christs passion If he command the Sunne it shall heare his word
out of the mouth of God who is goodnes it selfe the latter sometimes he permitteth to proceed out of the mouth of the deuill giuing him power to worke lying wonders that the seekers of him might beleeue in him to their finall destruction Thus the deuill who can doe nothing against Gods word doth what he doth by Gods word spoken in iudgement and iustice Whence I conclude 1. It were better for a man to want cure then haue the deuill his Physitian better for a man to want health of his body then procure it with the death of his soule Better had it beene for the Israelites to haue wanted Quailes then procuring them by murmuring to be choaked with them Bettter for a man to want the world then winne it with the losse of his soule Better had it beene for Ahab to haue wanted Naboths vineyard then to loose the whole kingdome for it Better for Iudas to haue wanted the thirtie pence then to hang himselfe for them for Ananias and Saphira to haue wanted the third part of their possession then to die for it 2. Rule Better it were to want the meanes of health and maintenance then not to vse them according to the word which proceedeth out of the mouth of God as food apparell physicke health and life it selfe Had it not been better that Asa had wanted Physicke then bee strucke with death because hee trusted in Physitians Better it had beene for Gehazi to haue gone in ragge◠then to apparell himselfe by lying and deceit which apparelled himselfe and all his posterity with leprosie Whether was the state of Lazarus that died for want of meanes or of Diues better that fared deliciously euery day Lesse haue men to answer for who haue no meat to strengthen nature then those that haue abundance which they peruert to strengthen themselues in sinne sacrificing their strength to the seruice of the deuill and to their lusts We our selues know numbers in all corners who were better continually to be bedridde and sicke or maimed then to abuse their health and liues in such riotous vngracious courses to the destruction of themselues and others Nay as our Sauiour said of Iudas it had been good for him he had neuer been borne so may we say of numbers of gracelesse persons better they had neuer seene the sunne or enioyed life then so to haue consumed their liues in the seruice of sinne and Satans temptations Lastly If we liue by euery word of God then let vs be thankefull to God for our liues and for his word of blessing vpon the meanes and seeing our liues hang vpon his word to prolong them or cut off the thread of them we must labour to liue to him and his glory It becommeth the iust to be thankefull A great vnthankefulnes were it to rebell against him by whom we hold our liues and all the comfort of them See wee not how those that hold land in coppy are willingly bound to suit and seruice to the Lord who is often but a meane man The Sidonians would not warre against Herod because they were nourished by his land and shall we be in warre against our Lord by whose hand and word we liue mooue and haue our beeing And euen this thankesgiuing is his gift also for as the matter for which so the grace by which we are thankefull is all from him so as wee must depend on him both for blessings and for grace to be thankfull VERS 5. Then the deuill tooke him vp into the holy citie and set him on a pinacle of the temple 6. And said vnto him If thou be the Sonne of God cast thy selfe downe for it is written c. WE come now to set downe and expound by the assistance of God the second onset of the deuill vpon the Sonne of God by a violent and hellish temptation nothing inferiour to the former in the furious malicious and cunning contriuing of it In the entrance whereof we must remooue one rubbe by the way concerning the order of this temptation wherein the Euangelists seeme not to agree among themselues for whereas S. Matthew makes this the second S. Luke makes it the last and puts the last in S. Matthew into the second place And herein some learned men haue stumbled and haue deuised simple shifts to reconcile the two Euangelists Some thinke that they write not the same history nor of the same temptations but of temptatiōs vrged at sundry times These are confuted by the very matter phrases and words which are in both the same and need no other conuiction Others thinke and they of the learned Papists that in some auncient bookes S. Luke obserues the same order in the temptations with S. Matthew and that the difference crept in by the heedlesnesse of some writer Which is a needlesse deuise of them who striue to prooue the Canonicall Scripture to be corrupted in their fountaines that so their corrupt Latin Translation may preuaile but both impeaching the watchfulnes and care of God ouer the Scriptures as also the diligence and faithfulnesse of the Church which is pretended to suffer her selfe wholly to be abused by the carelesnesse or vnfaithfulnesse of some one Scribe But the truth is that it doth no whit preiudice the truth of the Euangelicall story that the Euangelists doe not stand so much vpon order where it is not so necessary as vpon the matter and the things themselues done which they faithfully report and in which they ioyntly accord and agree as oftentimes they stand not vpon words nor sometimes vpon sentences but one deliuer the same fact in one style of speach another in another forme but so as one is so far from crossing another as he giueth thereby more light and certeinty vnto the other Quest. But whether of these obserued the right order as the temptations were passed Answ. I am out of doubt that Matthew sets downe the right order as they were done 1. Because he passeth his story by such particles as imply an orderly consequent as Then the deuill tooke him then he tooke him againe then the deuill left him c. whereas Luke vsed the particle and in his passages which noteth no certaine order as the former doth his care was to relate the whole matter but was not so accurate for order 2. The coherence and dependance of this second temptation with the former shewes that Matthew obserueth the right method for Christ hauing by a testimony of Scripture confirmed himselfe in the confidence and trust in his Father Satan immediately seeks to make his aduantage of Christs words and seeing he will needs trust his Father he would haue him trust him too much If he need no bread beeing hungrie he needs no staires to goe downe from the pinacle of the Temple the last temptation doth not so fitly cohere with the former as this second doth 3. After Christ had bidden Satan auoide Matthew adds Then the deuill left him as being obedient to
his word plainely shewing that that was the last temptation Luke hath it not in such dependance but thus And when the deuill had ended all the tentation he departed In the combate note two generalls 1. The preparation to it 2. The temptation it selfe The preparation containeth such necessarie circumstances as by which the temptation might more easily preuaile as 1. the time Then 2. the place first generall the holy Citie secondly speciall a pinacle of the Temple 3. the manner how Christ was conueyed thither The deuill tooke him vp and set him on the pinacle The temptation consists 1. of the assault 2. of the repulse The assault hath three things 1. the ground of it If thou bee the Sonne of God 2. the scope or aime namely the sinne or sinnes to which he was tempted Cast thy selfe downe 3. the argument or perswasion to enforce it For it is written he shall giue his Angels charge ouer thee c. The repulse of our Sauiour is by an other testimony of Scripture not contrarie to that which Satan alleadged but expounding it that he might in the right sense of it fence and secure himselfe from the temptation as after we shall see First of the preparation Then This particle shewes not onely the time of this temptation but also the order as I noted Satan hauing no successe in the former renewes his assault and would assay another way He had been kindly and gently vsed of Christ who had answered him courteously nay he had conuinced him by Scripture that he had nothing to say against it and yet he goes on in his malice as though hee had had both great prouocation and aduantage Whence Note the propertie of wicked men ruled by Satan who by no meanes can be brought to lay off their malice towards Gods children Deale gently with them they are like nettles the softlyer toucht the sharper they sting Deale plainly with them and conuince their consciences by the word that they haue nothing to say for themselues yet beeing conuinced they giue not ouer no more then Satan here but proceed in mischeife And what are the reasōs 1. Because the godly in their courses doe oppose themselues to the darkenes of this world now there is no fellowship between light and darknes no way to reconcile them as we may see in the example of the wicked Sodomites against Lot first he resisted their wickednes when they came about his house to abuse the two men he giues them faire words I pray you my brethren he conuinceth their consciences Doe not so wickedly and out of his weaknes he offers them his two daughters but beeing a righteous person whose soule was daily vexed with their vncleannes neither his piety nor humanity nor intreaty no nor his weaknes and sin could please them but Away with him hence he is a stranger shall he iudge and rule now we will deale worse with him then with them Gen. 19.9 2. Christ giues another reason Ioh. 8.44 You are of your father the deuill for his workes ye doe In that Chapter Christ plainely teacheth the Iewes that he is the light vers 12. they tell him he beares record of himselfe and therefore his record is false v. 13. he tells them he shall go from them and carie the light with him and they shall seeke him and not finde him what say they will he kill himselfe v. 22. he tells them that he that keepeth his word shall neuer see death then said they Now we know thou hast a deuill v. 25. He tells them Before Abraham was I am and they take vp stones to stone him Here were the children of the deuill who was a man-slayer from the beginning And of these Christ said Ye go about to kill me a man that hath told you the truth v. 40. and Ye do that which you haue seen with your father and not only seen but felt him moouing stirring in their hearts for he worketh mightily in the sonnes of disobedience Eph. 2.2 3. The more light and grace the Lord manifesteth in any of his children the more must the darknes of wicked ones fight against it It is not their innocency their holines their wisedome their peaceable course of life that can fence them nay these bring all the malice of the wicked on them and lay them open to their rage Steuen a man full of faith and power whose enemies were not able to resist the wisedome and Spirit by which he spake Act. 6.8 yet drew they him to the Councell and suborned false witnes against him where what should he doe They might and did see his face shine as the face of an Angell v. 15. In his Apologie he beginnes as a person at the barre with a louing and moouing speach Men brethren and fathers hearken afterward in the course of his speach as a faithfull seruant of God and true teacher he freely reprooues them c. 7. v. 51.52 calls them resisters of the holy Ghost betrayers and murtherers of the Iust he could conuince them out of all the Scriptures as Christ did Satan here But the more full of the holy Ghost he was the more were they filled with deuillish furie like so many deuills or furies their hearts brast for anger they gnashed with their teeth more like fell and sauage beasts then men they showted with a loud voice stopped their eares ranne vpon him cast him out of the citie and stoned him 4. The incessant malice of the wicked against the children of God is a running streame from this of the wicked one against the naturall Sonne of God the deuill would still if he could tempt and molest Christ himselfe in his owne person but that he cannot he will therefore be sure to molest him in his seruants he would obscure the glory of Christ in himselfe but seeing he cannot doe that he will doe what he can by himselfe and all his members to extinguish that glory of Christ in those beames wherewith his seruants are graced and honoured And this makes this warre so irreconciliable Therefore let vs not maruell when we see good things and good men resisted nor condemne that presently which we may see opposed but 1. Turne our eyes vpon that naturall enmitie which is between the seed of the woman and of the serpent 2. Vpon mens stubbornnes against the truth and malice by which the sinner giuen vp by God to Satan is obfirmed and hardned 3. Vpon the powerfull worke of Satan in men of great gifts that beeing conuinced in conscience euen against that light can resist godly and innocent men 4. Vpon the loue of mens sinnes profits and pleasures which sets on forward this hatred against their conscience What could Christ himselfe doe to conciliate Iudas his fauour did not he know that Christ was the Messiah did he not preach him did he not worke miracles in his Name did not Christ make him one of his family and preferre him to be the steward
of his house did he not warne him of his sinne and beare him most patiently Yet his heart beeing vpon couetousnesse for a small commodity he will betray Christ and that against his conscience 5. Other personall and priuate occasions may force men of great gifts to maligne and hate against their consciences most innocent persons The Iewes knewe that Christ was the Messiah that hee was most powerfull in doctrine and most holy in his life yet they loued their owne praise and therefore thrust downe Christ If wee let him alone all will beleeue in him They thought themselues so much dishonoured as Christ was honoured Sometimes feare of great men or some losse or checke may cause this obstinate opposition Pilate knew Christ was an innocent man he washed his hands and would haue no hand against him he pronounced him innocent saying I finde no fault in him his wife beeing troubled in a dreame sent him word he should haue nothing to doe against that iust man Yet against his conscience and his owne words he proceeded to condemne him Why how could hee be so blind and wicked surely it was feare of Caesar and of some checke for hee had heard them say If thou let this man goe thou art not Caesars friend It should teach vs to goe on vndaunted in our godly course making no accoūt of al the malice that the deuil or his instrumēts can create vs and neuer offer to shake hands with them we shall neuer haue done if we goe about to please them we can not doe it vnlesse we wil be as bad as they if we retaine our sauour of goodnesse it doth but prouoke them Many men may hence see what spirit rules them who when they heare Scripture against their sinnes and vnwarrantable courses they goe on still as a chafed colt that cares neither for pale nor hedge but flings ouer These men would be loath to be compared to the deuill but we shall see them farre worse and the deuill not so bad as many of them When he heares Christ alledge Scripture he saith nothing against it but was silent he replyes not and much lesse railes on him as a phantasticall or precise person But reprooue the swearer the drunkard the gamester the vniust courses of men in their trades Sabbath-breaking in Masters or seruants and doe it out of the Scriptures as Christ did wee shall haue the same measure that he had returned from the Scribes and Pharisies who rayled out-right on him He is too precise and seuere we can doe nothing for him or What hath he to doe with our gouernement or trades or He might finde other things to speake of Thus if Paul speake against Diana or whatsoeuer the crafts-masters liue by all the citie is in an vproare against him It seemes men are loath in their callings to meddle with the word of God or the directions of it else we should haue to deale with them It were too much to sit downe silent and goe on in sinne against the word but to resist the word in termes or to raile vpon the Preachers thereof goes one step beyond the deuill Take knowledge of the secret working of the deuil against the light and truth in such as spurne against it They cannot abide that truth and innocencie should acquit it selfe but though they see nothing but meekenesse patience and innocencie yet will side against it as though they had the greatest aduantage and occasion What is the cause that men will take part with most abiect and base persons and bring the curse on themselues in condemning the innocent and iustifying the wicked in their horrible riots and misbehauiour but the hatred they carie against goodnes Why did the Iewes band themselues for Barrabas and seek to acquit him was it because there was any cause of loue in him knew they him not to be a murtherer and a rebell Yes It was hatred of Christ that made them sticke to him why hated they Christ but because he was the light Some there be of that Iewish generation left to whom if Christ be weighed with Barrabas he will seeme too light Barrabas shall carrie the credit and defence from him Not him but Barrabas Into the holy Citie We come to the second circumstance in the preparation to this second assault which is the place that Satan chooseth set downe 1. in generall the holy citie 2. in speciall a pinacle of the Temple What holy Citie this was Luke expresseth c. 4.9 He brought him to Ierusalem here called the holy Citie Ierusalem is called the holy citie not because of any holinesse in the place for no place as a place is more holy then other It is true that we read in Scripture of holy ground as Exod. 3.5 mount Horeb where Moses stood is called holy ground and Moses must put off his shooes But this was no inherent holinesse in the place onely for the present the presence of God appearing after a speciall manner makes a speciall holinesse to bee ascribed vnto it Neither is it called holy in respect of the people and inhabitants for the faithfull citie was long before this become an harlot Isa. 1.21 and Christ not long after this combate cryeth out against Ierusalem That she had killed the Prophets and slaine such as were sent vnto her and proclaimeth a speedie desolation against her But it was so called 1. Because God had made choice of this city to put his name there 2. Chron. 7.12 I haue chosen this place for my selfe Hence was it called the Citie of God and Gods holy mountaine Dan. 9.16 and the holy hill of Sion because God had chosen it and sanctified it for himselfe wherein himselfe kept residence and made it eminent aboue all the places of the earth 2. Because of the holy things which were there established euen all the holy worshippe of God it was not lawfull for the Iewes to sacrifice or eate the Passeouer any where but in Ierusalem There was the Temple built on mount Moriah wherein I. There was the Sanctum seculare the vtter court of the Iewes and Salomons porch which did rise vp by 14. staires wherein Christ preached often and Peter healed the lame man Act. 3.3 and probably where Peter conuerted 3000. soules at one sermon In this porch was the great brasen altar for whole burnt offrings on which altar the fire which at Aarons first offring in the wildernes fell from heauen Leuit. 9.22.24 was to be kept perpetually before the Lord the which when Aarons sonnes neglected and offred with strange fire they were burnt with fire before the Lord. In this court was the great brasen sea wherein the Priests washed themselues and the beasts to be offered on that altar especially their feet because they were to minister barefoot before the Lord. Both of them holy representations of Christ the former of his sacrifice who gaue himselfe for a whole burnt offering the latter of the fruit of it he beeing
haue in Exod. 32.31 when Israel had made a calfe Oh saith Moses this people haue sinned a great sinne It was great 1. in the kinde idolatry 2. in the manner beeing against such meanes it was not many dayes before that that Moses had receiued the ten commaundementâ— which themselues heard deliuered in such thunder lightning and terrible voice as made them professe what euer the Lord should commaund them by Moses they would doe and besides the ten commaundements thus vttred and deliuered Exod. 20. in the 22. verse a speciall addition was annexed Ye shall make you no Gods of siluer or gold c. They had immediately before receiued an extraordinary food by Manna which then they enioyed Moses was in the mount with God to receiue more laws for their good Aaron was with them to aduise them But against all these and many more meanes they worshippe a calfe and so highly prouoke God as after a great slaughter of men 3000. in number Moses hardly obtained pardon for the residue Dauids sinne was so much the more heinous in that he had many wiues of his owne as Nathan in the parable sheweth and maketh himselfe to confesse A rich man had many sheep and oxen and the poore man had but one lambe which ate his morsells with him and slept in his bosome which was Bathsheba in Vriahs bosome and the rich man refused to dresse any of his owne sheep and slew and dressed the poore mans sheepe Dauid himselfe hearing it before he knew it to be his owne case could say As sure as the Lord liues he shall die that hath done this and Nathan said Thou art the man c. And this sinne so prouoked the Lord that the sword neuer departed from his house and his repentance could not cut off that part of the sentence but his owne sonne Absalom must defile his fathers wiues in the sight of all Israel Hence it was also that our Lord answering Pilate aggrauated the sinne of Iudas Ioh. 19.11 Hee that deliuered me vnto thee hath the greater sinne he knewe he deliuered an innocent to death hee was warned he was a friend and familiar his sinne was a great sinne and so great as God tooke him in hand and laid the burden of it presently vpon his soule and he found no ease but in hanging himselfe 2. Sathan knowes these sinnes more trouble and wound the conscience then other because this circumstance layes the sinne directly vpon our selues and takes away excuses God was not wanting to preuent such a man cannot say he could not remedie it no good meanes was wanting to him onely he was wanting to himselfe and the meanes And thus the Lord reasoneth with his people to bring them to the sight of their owne corruption Isa. 5.4 What could I doe more to my vineyard which I haue not done 3. Sathan knowes that to sinne against meanes is a compound sinne and like to a complicated disease hardly cured for besides the sinne to which a man is drawne there is 1. a neglect of a mans owne good 2. there is a base estimation of Gods great kindnesse in offering the meanes of our good and consequently God himselfe is despised in the meanes yea there is an vnthankefull reiecting of grace offered And what is further to be done but to leaue such a one as remedilesse 4. Well knowes Satan that God hath denounced and executed greater plagues vpon these sinnes then other where meanes were not present He punished adulterie in the lawe with death not simple fornication because one had meanes to auoid the sinne the other wanted it So for theft Prou. 6.30 If a theefe steale to satisfie his soule because he is hungry men despise him not a restitution may be made he must not die comparing the sinne with adulterie in which no restitution must be made they must die the death Capernaum which was lifted vp to heauen in respect of the meanes of saluation neglecting those staires cast her selfe lower into hell then Tyrus and Sidon which neuer had the like things done in them Nay God whose nature is to be mercifull in this case takes pleasure and delights himselfe in seueritie Prou. 1.22 Yee haue despised all my counsell and set my correction at nought therefore will I laugh in your destruction This doctrine is of great vse through the whole life 1. If where more meanes be to hinder sinne there sinne is aggrauated how heauie be the sinnes of our age who in the meanes are lifted vp aboue all the ages of 1500. yeares before vs Howe may the Lord complaine of vs as Hos. 8.10 I haue written to them the great things of my lawe but they haue counted it a vaine thing The meanes that we haue doe set our sinnes in a farre higher degree then were the sinnes of our fathers Theirs were in the night ours in the day theirs were ignorances in comparison ours are presumptions of knowledge and set purpose theirs were errors and sinnes ours are rebellions and obstinacie they could scarce doe any other we will not their ignorance inuincible ous affected And as our means be greater so our iudgement and account shall be straighter for to whom God giues more of them he requires more Luk. 12.48 2. Content we not our selues that we haue staires or meanes as many who say they come to Church heare the word receiue the Sacrament haue some measure of knowledge and be able to speake of religion seeing the presence of the meanes brings Satan more fiercely vpon thee and threatneth thy greater danger if thou growest not in soundnesse of Christianity by them Consider whether the Scripture be not true saying 1. Not the hearers of the word but the doers thereof shall be iustified 2. Knowers of their Masters wil and not doers of it shall be beaten with more stripes 3. Many seeme to be partakers of grace who are peruerters of it and turne it into wantonnesse who are of old rolled or billed vnto condemnation 4. Many in the day of iudgement shall say and alleadge for themselues We haue eate and drunke in thy presence and thou hast taught in our streetes to whom the iudge shall say I tell you I knowe not whence you are depart from me ye workers of iniquity The Iewes had the ministery of Iohn of Christ and his disciples the Gospel of the kingdome preached which was as Iaacobs ladder to rise vp by the staires and sâ—aues of it vnto heauen but for all this because they walked not worthy of these meanes Christ tels them plainely to their faces that Publicans and harlots should goe into heauen before them And the same shall be said of euery formall Christian contenting himselfe with an outward shew of goodnes and not answerable to the meanes he hath without any inward or constant change by them 3. Let vs beware of Satans wyle neither to neglect means nor yet to sinne against them I. In spirituall things the meanes of
saluation are staires to heauen 1. If thou beest not a member of the Church and abidest in the ship thou canst not be saued Act. 27.31 2. If beeing ouerrunne with the disease of sinne thou waitest not at the poole wherin and when the Spirit mooueth and stirreth the waters thou canst not be cured Ioh. 5.4 Refuse the word and Sacraments thou perishest 3. If God haue shewed thee oh man what is good and what he requireth of thee surely to do iustly to loue mercie to humble thy selfe and walk with thy God if thou cast thy selfe off these staires into iniustice vnmercifulnes pride and profanenesse by this fall thou doest breake the neck of thy soule So when the Lord affoards many gracious means within a man and without without the exhortations and precepts of his word and the warnings of his correcting hand then 1. suffer the word of exhortation gladly let the word rule thee sinne not against the word by which thou art to be iudged 2. let the rod open the eare that was sealed and correction be thy instruction it is a note of blessednesse to be chastened and taught in Gods law The Lord is glad to adde this meanes to let in the former and if men still fall backe more and more the Lord casts such persons off So when he inwardly vseth either checks of conscience or else the motions of his Spirit sinne not against them for 1. the voice of thy conscience must thou heare one day therefore suffer it not to goe on in accusing thee but still it by casting out the core of sinne that makes it so restlesse and painfull 2. quench not the motions of Gods spirit for this grieues him and makes him goe away in displeasure and then all thy sound comfort is gone with him II. In temporall things sinne not against the meanes He must eate that must liue he must worke that will eate sow to reape he that would auoid a strange woman must loue his owne wife all the souldiers and people in the shippe must come safe to land but then must they not cast them into the sea but abide in the shippe Isa. 37.33 the Prophet in the Lords name tells Hezekiah that Senacherib shall not enter into the city but if hereupon Hezekiah should haue bid them set the gates open would not the Prophet haue told him he had betrayed the city For a rich man to bee an vsurer or an oppressor is a greater sinne then it is taken for because it is against the meanes yet who are vsurers else who oppressors else who grinde the faces of the poore who detaine the wages of poore seruants but they For a man to breake the Sabbath for gaine is a great sinne as appeareth in the poore man that went out to gather stickes but how great then is it in rich men who need not hauing much meanes beyond the present necessitie and yet they or their seruants and workemen must bee gathering stickes to burne themselues withall in hell Who sees not the malice of the deuill here who will haue the Lords day worldly and wickedly spent wherein God hath set vp the speciall meanes to draw men from it For it is written HAuing spoken both of the ground of this assault and also of the scope and matter of it we come to the third consideration in it namely The enforcing or vrging of it by a testimony of Scripture Satan had perswaded the Sonne of God to a most foolish practise would any mad man or foole cast himselfe downe from an high place and pash himselfe all to peeces at any mans perswasions and cannot now the Sonne of God the wisedome of his Father discerne danger in this motion Satan is too blacke here and laies his snare in vaine before the eye of that which hath wing But to hide his blacknes he drawes a faire gloue ouer a foule hand and assayes to make the case without all danger or absurdity he hath that to say which the Sonne of God cannot refuse he hath Scripture to perswade him for no reason is comparable to this to assure the Sonne of God who must heare the word of his Father that there is neither danger nor vnreasonablenesse in this motion nay there is much good in it 1. he shall shew himselfe to be the Sonne of God 2. he shall shew his affiance in his Fathers word which hath fully assured him of his Fathers protection as if he should say Thou beeing the Sonne of God mayest without danger cast thy selfe downe hence but doe not take it on my word which perhaps thou mayest suspect but take it on thy Fathers word If that hath any truth in it there is no danger in my motion And because thou shalt not thinke that I speake without booke it is written in thy Fathers booke If I had a Psalter here I could shew it thee that he hath giuen his Angells charge ouer thee to keep thee that thou dash not thy foot against a stone and though thou cast thy selfe downe they shall beare thee vp and saue the harmelesse And if they should faile of their duty thou beeing the Sonne of God canst sustaine thy selfe by thine owne proper power and vertue Here consider two things 1. the generall consideration of the allegation It is written 2. the speciall matter of it He will giue his Angells charge ouer thee c. The deuill can and doth alleadge Scripture to further his wicked purposes as here In his tempting of Eue he made the ground of his temptation Gods word Hath God indeed said ye shall not die In the deluding of Saul he tooke the help of Samuels prophesie 1. Sam. 28.17 The Lord hath done euen as he spake by mine hand So his instruments the false Prophets pretend the word of the Lord as Hanani Ier. 28.2 The reasons why Satan alleadgeth Scripture are these 1. To hide his person and to transforme himselfe into an Angel of light here he counterfeits Dauids voice nay the voice of the Spirit of God speaking in the written word He would faine perswade Christ that he is a louer of the truth and vnder a testimony of Scripture would hide his hornes 2. As hereby himselfe dissembles holines so he would colour the matter to which he tempts vs to be iust and lawfull for is not that lawfull which the word allowes seeing it is the rule of faith and manners 3. He frames himselfe according to the disposition of parties with whom he is to deale Christ stood much vpon Scripture and would doe nothing without Scripture and if he cannot draw him by Scripture he shall preuaile nothing and thus he deales daily with tender consciences he can bring them to any thing by a Scripture of his owne misshaping 4. This comes to passe by reason of his malice 1. against the Scripture which he seekes to abuse to a contrary end seeing the Scriptures are written that we might not sinne 1. Ioh. 2.1 2. against
without excuse but not without witnesse Is not thy owne mouth thy iudge who professest so much knowledge and so little grace loue practise To sinne wilfully and presumptuously against the light is an extraordinarie conformity with Satan Rules of reading and hearing the word religiously 1. Consider the excellencie of the word aboue all precious things and how dangerous it is to take Gods name in vaine which is then when the word is frustrate of his right end 2. They are called holy Scriptures not onely in regard of that holy truth contained in them but because they are instruments by which the elect are sanctified and made holy Ioh. 17.17 and therefore are neuer to be vsed without holy affection nor without endeauour to grow vp in holines 3. They are the word of faith therefore we must mingle the word with faith and lay vp the precepts and promises thereof to beleeue it 4. The Scriptures being the rule of life we must submit our whole man to the obedience practise of it with all sinceritie and constancie Hereby we shall goe beyond the knowledge of the word in deuills and vngodly men NOW for the place it selfe we must consider it two wayes 1. As abused by Satan in his allegation 2. As we find it holily set downe by the Spirit of God In Satans abuse of this Scripture we may see many particulars 1. He wrongs the words of God when he vrgeth them spoyled of the right sense of the holy Ghost 2. He peruerteth the right order of Gods spirit in his allegation for whereas Gods spirit first suggests the word and then frames the heart to obedience of it for the propertie of the sheepe of Christ is first to heare the voice and then to follow Ioh. 10.27 Satan first will haue men to conceiue opinions or attempt practises pleasing to him and themselues and then afterwards seeke out some Scripture to iustifie them Thus Iohanan and the captaines were resolued to goe into Egypt but sent for Ieremy to see if they might haue the word of God to goe with them Ier. 42.3 compared with verse 20.3 He wrests the right end for whereas all Scripture is written that wee might not sinne 1. Ioh. 2.1 he abuseth this part of it to draw Christ to sinne â—nd whereas all the precious promises of God should hold vs in the awe and feare of God this promise must occasion Christ to prâ—sume vpon an vnlawfull action 4. He willingly mistakes the persons for whereas that Psalme and the great promises of it hold true in Christ our Head yet notwithstanding it wâ—s principally written for the godly members of Christ and the adopted sonnes of God neither can euery thing in that Psalme be so fitly referred to Christ in himselfe as in his afflicted members Besides that the Angels minister otherwise to Christ himselfe then to his members Christ by his owne power beaâ—es vp himselfe and Angels and all things Hebr. 1.3 5. He falsifies the text by adding partly to the words partly to the sense To the words he addes least at any time which addes no small strength to the temptation including euen that time wherein he should bee iumping betweene the pinacle and the pauement To the sense thrusting his dart into the sense of the place as if that place said so much in effect to him Cast thy selfe downe which Chrysostome hath well obserued saying Cast thy selfe dâ—wne was not written but was the poyson of the serpent cunningly mingled with the sweet comfort of the Scripture 6. He puts out and conceales that which most makes for Christ and against himselfe namely those words in all thy waies which most warreth against this headlong casting downe of himselfe for it is not the way of a man to cast himselfe from such an height but to seeke the staires oâ— the ordinarie way And these words were not vnawares omitted but maliciously and purposely for if Christ shall heare him speake of his wayes and consider that this casting downe of himselfe pertained not to his way one peice of his owne argument had ouerthrowne the whole 7. In thâ— allegation he commits the fallacie of diuision intending Christs ouerthrow by disioyning the things which God hath coupled together for whereas the words of that text in the right sense consists of two parts namely 1. a promise of protection and preseruation 2. the condition of keeping a mans selfe in his wayes without which condition no promise of God belongs vnto vs for godlinesse hath the promise of this life and the life to come Satan reiects the condition wholly and diuorceth it from the promise This is Mr. Iunius his obseruation 8. From euery part and word of a most excellent text he can vrge his most hellish temptation and make all faire weather when he intends nothing lesse as if he should say If thou be the Sonne of God cast downe thy selfe I do assure thee nay the written word assures thee of protection and safety for in such a Psalme namely the 91. verse 11. thou hast the word of thy Fathers promise yea in one promise a number of promises for 1. If thou wilt knowe the parties that shall support thee they bee Angels creatures swift mighty and powerfull 2. If thou doubtest of their will they must doe it they can neither will nor chuse it is their charge they are commaunded so to doe 3. If thou aske the manner how they must beare thee vp that if thou wouldst thou canst not fall 4. If thou doubtest of their chearefulnesse or willingnes or diligence there is no feare for they must doe it as mothers or nourses as the word signifies who out of their tender loue beare and carie or lead the infant with great watch and circumspection that it fall not and so come to hurt 5. If thou thinkest there is any limitation of their commission there is none for they must beare thee vp at all times 6. To take away all suspition of feare from thee they must saue thee not onely from great danger as breaking thy bones or necke but from the least danger thy foote the lowest and basest part shall not stumble or be hurt much lesse thy head thy selfe Thus subtilly intending to hold with the hound and run with the hare Satan hath prickt out a place which seemeth forcible enough to perswade any reasonable man to his purpose Hence note that A principall wile of Satan is to assay if he can by no meanes else to ouerthrow men by the ouerthrow of Scriptures Gen. 3.1 Hath God indeed said ye shall not eate of euery tree of the garden It were strange and maruellous he should say so seeing he knows it would better your estate In this his first temptation of all other he chuseth to make Gods word a meanes of their and our ouerthrow thinking it not an easie thing to destroy Gods image in the soule vnlesse he could first destroy the word of God out of their
beware of wronging the children of God euen because they haue the protection of the Angels To rise vp against any of them is to rise vp against the Angels their keepers Offend none of these little ones for their Angels behold the face of their heauenly Father and thou prouokest the Angels against thee If the Sodomites rise vp against Lot the Angels will saue him and destroy them If Balaam will goe to curse Gods people he shall haue an Angell against him with a sword drawne readie to kill him 4. Learne wee to giue God the honour of our saluation and safety when we haue auoided any danger publike or priuate It is not by chance nor by our prouidence and policie but Gods charging his Angels to saue and keepe vs. Daniel did rightly ascribe his deliuerance to God by the ministery of the Angell chap. 6.22 My God saith hee sent his Angell and shut the lyons mouth 5. To be partaker of all this comfort these meanes are to be vsed 1. Become a godly man Psal. 34.9 The Angell of the Lord pitcheth his tent round about them that feare the Lord Hebr. 1.14 They are ministring Spirits to the heyres of saluation 2. Hold on in a godly course keepe thee in thy wayes in the duties of thy calling generall and speciall for thus long the charge of the Angels stands in force 3. Pray not to Angels but to the God of heauen to send his Angell before thee to direct and assist thee in thy duties and waies For what God hath promised we must pray for Gen. 24.7 Abraham tells his seruant that God will send his Angell before him to take a wife for his sonne and this Angell prospered his iourney v. 40. And that this was the practise of the Church of Egypt appeares by Moses his message to the King of Edom Numb 20.16 Beeing ill intreated in Egypt we prayed to the Lord and he sent an Angell and brought vs out of Egypt I doubt not but this dutie were it more faithfully practised would bring home much more successe and comfort then many men finde in their labour who scarce knowe whence or how their prosperitie commeth vnto them Obiect If God should send his Angels in humane forme and as familiarly to conuerse with vs as aunciently they did with the Patriarkes we should beleeue this doctrine but now there is certainly no such thing Ans. 1. Christ is now in heauen where our conuersation ought to be by faith rather then by the visible apparition of Angels 2. The beginnings of the Church needed such heauenly confirmation but now the word is sufficiently confirmed by the Sonne himselfe from heauen 3. The Scriptures are perfect and fully and plainly reueale vnto vs Gods will in euerie particular as if the Angels should come and teach vs daily 4. The blessed Spirit is more abundantly giuen in our hearts and supplyeth their absence in bodily shape and apparition 5. We must labour to get the eyes of our soules open and then we shall with Elishaes seruant see their comfortable presence notwithstanding they take no bodies to appeare in VERS 7. Iesus said vnto him It is written againe Thou shalt not tempt the Lord thy God NOW followeth the repulse of our Sauiour to this second temptation wherein are two things 1. his resistance 2. his reason drawne from a testimony of Scripture I. Christ resisteth and yeeldeth not albeit he heareth Scripture alleadged Why If yee were of God saith Christ yee would heare his word neither doth Scripture speake any thing in vaine But the reason is 1. because our Lord perceiued that the word was wrested and abused by Sathanâ— and 2. that Scripture abused binds not to obedience 3. that Scripture turned out of his right sense is not Gods word but carries something in it besides Scripture and then if an Angel from heauen should bring it we must be so farre from receiuing it as to hold him accursed 4. for our example that wee should not take all allegations hand ouer head but as Christ here trie whither they tend if to cast vs downe refuse them II. Christ resisteth but not without reason but by Scripture and opposeth Scripture to Scripture not as repugnant one to another but by way of collation and conferring one with another that the right vse of one may ouerthrowe the abuse of the other not in way of contrarietie but of commentarie Quest. But why did not our Sauiour shut his mouth by telling him how wickedly he had abused the text he had alleadged by adding detracting and wresting it to a contrarie ende and meaning Answ. This might indeed haue confounded him sufficiently but our Sauiour his combate is not only victorious for vs but exemplarie and therefore we are herein trained in our fight and encounter 1. To hold close to the Scripture in answering the deuill It is written againe which word of our Sauiour noteth how he buckled the Scripture to him both as a buckler to defend him and as a sword to foyle and wound his enemie and so must we who are not so able to dispute with Satan about the true meaning of a place as our Lord was 2. To informe vs that the best and onely way to discouer the abuse of Scripture is Scripture it being the onely rule and iudge of it selfe and all the controuersies rising out of it And therefore the deuill no sooner heard this testimony but his mouth was shut as well knowing how the wisdom of his Father had discouered his subtiltie The best commentarie of Scripture is Scripture euery man is the best interpreter of himselfe and so the Author of the Scriptures is the best interpreter of them 3. To let vs see that although Satan had abused the Scripture yet he nor we must ouercome by no other weapon and that the abuse of a thing takes not away the right vse of it nor good things to be reiected because they are abused by them that can vse them aright If Christ had been of the Papists minde he would haue condemned and shut vp the Scriptures from common men because the deuill had abused them for so doe they because heretiques his instruments doe abuse them the Laitie may not meddle with them But it is plaine that in things necessarie no abuse in one takes away the right vse in another As for example A murderer vseth a sword to kill a man may not another vse a sword or that sword in his owne defence And are not the Scriptures the sword of the Spirit more necessarie A drunkard a glutton a proud person abuse meat and drinke and apparell to surfeting drunkennesse riot and excesse shall we therefore cast away meat drinke apparell and refuse the necessarie vse of it And is not the word a more necessary food Because a wolfe comes in sheeps cloathing must the sheepe cast away their fleece No the Prophets did not refuse the word of the Lord because the false Prophets did say The word of the
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
be iustified by himselfe but in the other he desires to be iustified his cause was good there was no such thing as they laid to his charge If Iob would dispute with God his owne cloathes would make him vncleane but when he dealeth with his calumnious friends he saith I will neuer let goe mine innocencie till I die Luk. 1.33 of his Kingdome there shall be no ende 1. Cor. 15.24 He shall deliuer vp the Kingdome to his Father Ans. Luke speaketh of Christs Kingdome in respect of it selfe the Apostle in respect of the administration of it In the former respect it shall neuer be abolished Christ shall alwaies haue a people to rule alwaies a Lordship and Headship but he shall giue vp his Kingdome in respect of the manner and meanes of administring it he shall not rule as now he doth by Magistrates Ministers the Word Sacraments and other ordinances Isa. 64.6 All our righteousnesse is as filthy ragges Ephes. 5.27 The Church is called glorious not hauing spot or wrinkle or any such thing but holy and without blemish Both are true the Prophet speakes of the Church militant the Apostle of the Church triumphant Act. 15.10 Circumcision and such like rites are called heauy yoakes which neither the Apostles nor their Fathers were able to beare 1. Ioh. 5.3 To them that loue God his commaundements are not greiuous and his yoake is an easie yoake Matth. 11.30 Answ. They were intolerable in respect of the rigor wherein Moses propounded them to be fulfilled but not in respect of imputation of Christs righteousnesse inchoation of inherent righteousnes and acceptation God accepting the will and faith for the deed Christ stood between those heauy burdens and vs and carried away the curse of the law Act. 15.27 Circumcision is abrogated yet Paul circumcised Timothie chap. 16. v. 3. Answ. True it was taken away as a Sacrament but it was not yet honourably buried and therefore it remained onely as a ceremoni e. Matth. 9.6 The Sonne of man hath power to forgiue sinnes Luk. 23.34 Father forgiue them they know not what they doe why prayes he thus to his Father if himselfe might forgiue them Answ. Though all the Persons in Trinitie forgiue sinnes yet not in the same manner the Father bestowes the Sonne merits the holy Ghost sealeth vp and applyeth remission of sinnes Ioh. 10.29 None of my sheep no elect shall perish none shall plucke them out of my hands Iudas was elected Matth. 10.4 and yet perished was the Sonne of perdition Ioh. 17.12 Ans. Election is twofold either to life eternall whereof Iohn speaketh chap. 10.29 and so Iudas was not elected or to the office of Apostleship and from this he fell Ioh. 1.8 He was not that light Ioh. 5.35 He was a burning and a shining light Answ. It speakes not of the same light Iohn Baptist was not the Sunne of righteousnesse the Messias that light that brought light in the world but he was a light and gaue a notable testimonie to that light Mic. 5.2 Bethlehem was little among the thousands of Iudah Math. 2.6 Thou art not the least Answ. The Prophet speakes of it as it was in his time in it selfe as it was of a little circuit and compasse but the Euangelist as it brought forth Christ the Sonne of God the Messiah in this respect it was great which in it selfe was but of small estimate Gen. 2.18 God said It is not good for man to be alone Paul saith It is good for a man not to touch a woman 1. Cor. 7.1 Answ. God speaketh so 1. ratione medij because of propagation 2. remedij to auoid fornication and wandring lusts 3. mysterij because marriage should be a type of the vnion between Christ and the Church 4. adiutorij because man wanted a fit helper But the Apostle speakes not simply but comparatiuely it is not so good as not to touch a woman or it is good that is commodious in these times of persecution when all the world raged against Christians not to touch a woman it is not fit to haue the burthen of a family in such times Againe he speakes of such as himselfe is such as haue the gift of continencie Ioh. 10.27 Reach hither thy finger and thy hand and thrust it into my side yet ver 17. he saith to Marie Touch me not Why so Answ. Because Thomas must beleeue and haue his faith helped who professed he would not beleeue vnlesse he might touch him but Marie beleeued and did not neede this indulgence shee would hold him with her and haue the comfort of his bodily presence Rom. 14.9 that hee might bee the Lord of the dead and liuing Matth. 22.32 God is not the God of the dead but of the liuing Can God bee the God of the dead and not the God of the dead Ans. Christ speakes not simply as the Apostle doth but in the sense of the Sadduces and by an hypothesis of their surmise as if he should say God is not the God of such dead as you surmise shall neuer rise againe but because they are indeede to rise againe God is their God Another rule to be obserued in reading to get the true sense of Scripture is this If any place seeme to vphold sinne directly it must be expounded by a figure as 1. King 18.27 Cry aloud for hee is a God either asleepe or in a iourney or pursuing his enemies Here is a manifest Ironie Matth. 26.45 when Christ tooke his Disciples asleepe the second time after he had commaunded them to watch he saith Sleepe on which was a sharpe reprehension of their dulnesse The like may be said of these places Iudg. 10.14 1. King 22.15 Eccles. 11.9 Mark 7.9 In all doubtfull places let vs euer receiue that exposition which is according to the analogie of faith Rom. 12.6 If any man prophesie that is haue a gift of interpreting let him interpret according to the analogie of faith so that if the letter of a Scripture crosse the analogie of faith that is agree not with the summe of the doctrine of faith contained in the Decalogue Creed and Lords prayer it must be vnderstood by a figure As for example Where the text saith This is my body seeing the literall sense fighteth with the Article of faith by which we beleeue that Christ is ascended into heauen and sitteth at the right hand of God till he returne to iudge the quicke and the dead it must be vnderstood in the figure vsuall to Sacraments by which the thing signified is put for the signe and contrariwise So Luke 7.47 Many sinnes were forgiuen her for shee loued much to gather hence merit of remission for our workes of charity with the Papists is against the ground of faith by which we beleeue remission of sinnes which is directly opposite to merit Great diligence must be vsed to discerne the right scope of the place doubted of which beeing neglected makes way to manifold errours See an instance The
compact And this is euident by the confession of all witches at this day and by the Scripture Of this kind was this in our text Satan offers to compact with our Sauiour Christ and there wanted nothing but the free consent of our Sauiour to the condition But the more secret compact is the more generall and no lesse dangerous though Satan be lesse seene in it And of this kind the deuill makes many couenants in the world and innumerable persons contract with him vnderhand perhaps not thinking they do so And this two wayes 1. By a secret faith in the deuill 2. By a secret consent vnto the deuill Secret faith in the deuill is when a man vseth any superstitious or diabolicall meanes for the effecting of his desire which he knows neither in themselues nor from Gods institution haue any such power to effect things but from the power of the deuill as the vse of charmes or spells figures characters amulets scratching of a Witch or the like which hauing no power in themselues nor by Gods ordinance can doe no good but by a secret faith in the deuill who by Gods permission puts power in them to heale men for their delusion Secret consent vnto the deuill is yet more common then the former though the former be the common cure of common people namely when Satan secretly suggesteth and offereth to make a couenant and bargaine with a man without any expresse forme of contract but by inward temptation putteth the motion into the heart as of Iudas that if he will vse such an vnlawfull meanes or vpon such a condition he will effect his purpose which he earnestly desireth to attaine now the party blinding his owne iudgement by the eagernesse of his affection giues his consent to Satan and accepts the condition which mutuall and silent consent of partie with partie is a reall bargaine and couenant Satan solicites the heart and the heart consents to Satan here is a secret compact by which numbers of men are in league with the deuil that would be loath to be thought so to be Yea numbers there are that receiue the greatest part of their earthly portion at the hands of the deuill by vertue of this compact secretly beleeuing or consenting vnto him This serues to let vs see the difference between Gods gifts and the deuills in fowre things 1. Gods gifts come all from grace and loue he freely bestowes his blessings for his loue is euerlasting before our owne beeing and our inheritance is eternall aboue our merit and in the heauens aboue our reach But Satans gifts proceed out of his endles hatred and are wages of vnrighteousnesse 2. Gods gifts are deriued to vs by good and warrantable meanes diligence labour prayers Satans for the most part by wicked meanes Gods conditions are profitable and safe Satans hurtfull and dangerous by the breach of some commandement by impietie or iniustice 3. Gods gifts are first bestowed vpon vs and then obedience is required as a testification of thankefulnesse not as merit Satans are after our worke as a merit and wages of sin first fall downe and worship me and then I will giue thee all these things 4. Gods gifts are in mercie for our saluation and comfort and encouragement in his seruice Satans to draw vs from his seruice and to dragge vs to destruction Let this doctrine make vs afraid to receiue any thing from the hand of the deuill and accept of nothing but God offers For 1. God is more able and willing to doe vs good then the deuill is vnlesse we thinke with those wicked ones that it is in vaine to serue the Lord. 2. An enemy is neuer so dangerous as when he flattereth and fawneth he neuer kisseth but killeth with Ioab or betrayeth with Iudas his gifts are deare bought his conditions are intollerable he will haue a better thing for it euen our precious soules 3. A little from Gods hands is far better then if we could receiue all the world and the glory of it at the deuills for this comes with blessing with promise with contentment with good conscience so doth not the other Therefore be the iust mans portion small or great it is euer precious it hath no sorrow added to it as Salomon speaketh Quest. How may I know I receiue any thing from the deuill Answ. When any thing is gotten by the breach of any commandement of God as by swearing lying deceit oppression and the like this is a gift of the deuill and the wages of vnrighteousnes Note here how like the vsurer is to the deuill the deuill saith he will giue so the vsurer faith he will lend which should be free as gift but then comes a condition of ten in the hundreth which is more then the lending is worth Satan is an enemy to all charity and so is hee The like may be said of couetous men who will doe no good but where they looke for returne of the like or more as like the deuill as may be and altogether vnlike to God who doth good where he can receiue none sowes where he reaps not See the misery of men who accept of Satans profers 1. Such as are in open league with him as wizzards who binde themselues to renounce God and their baptisme and redemption by Christ and to beleeue in the deuill to expect aide from him and giue him body and soule for that help which is the substance of the solemne leagues made by such limmes of Satan he is of the sure side with them they can gaine nothing by him vnlesse he gaine themselues first And such by Gods law ought not to liue 2. Worldly-minded men with whom he deales as with Esau hee giues them a messe of pottage but on condition to sell their birthright a silly match is made presently an exchange of earth for heauen 3. Men impatient in losses or sicknesse who runne to the witch as not knowing what to doe with themselues But Satan neuer easeth the body of temporall paines but to cast the soule into eternall 4. Ambitious and discontented persons that take preferments of Satan vpon base conditions Absolom shall haue a kingdome on condition he will rebell against his owne father Zimri a captaine vnder Baasha 1. Kin. 16.10 shall haue the kingdome of Israel if he will rebell and slay his Master Discontented Papists shall diuide the land among themselues if they will blow vp the Parliament house Now if we would auoid the dangerous compacts with Satan let vs obserue these rules 1. Beware of profanenesse which is a sinne where men carelesly loose heauen and the ioyes thereof for these lower and earthly things as Esau to satisfie his lusts despised the blessing Heb. 12.16 Let there be none such amongst vs. 2. Beleeue the truth of Gods profers and promises to relie on them and thou shalt be fenced from Satans lies 2. Thess. 2.10 3. Consider how easily men powre out themselues for Balaams wages couetousnes
the doctrine of inuocation of Saints be found neither in the old nor new Testament with what conscience doe they vrge it on the simple vnder pretence of Scripture If it be said This perhaps is but one Doctors opinion to him consents Asotus a great and learned Iesuite who tells vs plainly Non doceri in scripturis sed insinuari Sanctorum inuocationem that the inuocation of Saints is onely insinuated in the Scripture Marke the force of truth in these two great points of iustification granted by Bellarmine and of inuocation of Saints granted by all these great Papists Our doctrine condemnes the presenting of ones body at the externall diuine worship of any thing which is not God and consequently a man may not be present at false worship to giue it the least allowance no not in gesture Whence they are conuicted of dealing false with God who present their body at the Masse with a conceit that they can keep their hearts to God well enough For 1. Might not our Lord for a whole world haue found by all his wisedom such a present help for him and by such a pollicie haue ouerreached the deuill himselfe who required onely externall bowing keeping his heart still vnto God No our Lord knew well 1. that body and soule make but one man who must haue but one God one Lord one faith one worship 2. that our bodies are the Lords as well as our soules 1. Cor. 6.20 created for his seruice as wel as they redeemed by Christs blood as well as they 3. that he that requireth the whole heart requireth also the whole strength which is of the body 4. that the soule cannot be in heauen if the body be in hell neither can he bow the knee of his heart to God that bowes the knee of his body to Satan 5. that there can be no agreement betweene light and darknes God and Belial the Arke and Dagon cannot stand in the same Temple and the heart cannot at the same time be the Temple of God and of idolls 2. This is the difference betweene the Church of God and the Synagogue of Satan that the one is a chaste wife and spouse of Christ and keeps her to her husband alone and doth not admit others to the vse of her faith the other playes the harlot with many louers and keeps not her faith and confidence to God alone but permits others to be fellowes with him at the same time Now no man can take her for a chaste and vndefiled spouse that will giue the vse of her body to a stranger though she plead neuer so confidently that she keeps her heart to her husband The case here is the very same 3. Here is a number of sinnes infolded in this one action 1. here is a manifest appearance of euill which we should flie 1. Thess. 5.22 2. an occasion of offence to others to draw them in by our example and so farre as we may a destroying of him for whom Christ hath died Rom. 14.15 3. a fight against faith and an allowance of that which a man condemneth Rom. 14.22 Blessed is he that condemneth not himselfe in that he alloweth His body allowes that which his heart condemnes 4. here is a denyall of Christ whose faith hee ought to confesse and professe with his mouth which he would doe if it were in soundnes hid in the heart 5. here is a dastardly ioyning with his Lords enemie for he that is not with him is against him 6. here is not onely an approbation but a communication in idolatry a touching of pitch a defiling of a mans selfe a most present danger of infection and defection from God 7. here is an hypocriticall show of that which the heart abhorres a diuided man and diuided manner of worship which God hateth who requireth the whole man 8. experience shewes that such as giue vp their bodies to idols God in iustice for the most part giues vp the heart to horrible delusions 4. If we must auoid an heretike then much more an idolater We must not onely hate the doctrine of the Nicolaitans but auoid it Many say they hate the Masse but I say then they would auoid it for we separate our bodies not onely our hearts from the things wee hate And the commaundement is to get out of Babylon We read in the Ecclesiasticall historie how S. Iohn fled from Corinthus the heretike and Polycarpe from Marcion And those whom we may not bid God-speed or whom we may not inuite to our owne tables may we ioyne with them in polluting the Lords table 5. Such persons keep not their hearts to God that present their bodies at idolatrie neither present they their bodies onely for the soule gouernes the bodie the will leads the action the vnderstanding the will and the affections attend the vnderstanding Now where there is vnderstanding iudgement will and affections giuen to the idoll-worship is not more then the bodie giuen euen the cheife and highest faculties of the soule Of which we can reckon no better then plowing with an oxe and an asse or sowing the same field with diuerse seeds which the Lord in the law forbiddeth and therein refuseth the mixture of warrantable and vnwarrantable rites in his worship God is a spirit and truth and will not be worshipped in spirit and falsehood A dissembled worship is a marke of a true neutrall of a plaine Laodicean neither hot nor cold a cake halfe baked on the hearth Quest. But is it not lawfull on some occasion to bee present at Masse Answ. In some cases a man may be present and not sinne as 1. When he is there by violent compulsion beeing bound and cast in as into a prison so as he cannot resist this is not his sinne but theirs and it may be said as of Lucretia Two in the sinne but one adulterer she resisted and was forced so was he 2. If in trauell a man be in a fit place to see and obserue their folly so as he shewe no reuerence at all or approbation by bending his knee vncouering his head or otherwise Thus the Apostle Paul went into the idol-temple at Athens as he passed by not to approoue but to take occasion to confute their idolatrie Act. 17.23 3. A man may be amongst idolaters to reprooue and reprehend them as 1 King 13.1 a Prophet came to the altar where Ieroboam was to cry out against it And Elias stood by Baals Priests mocking them while they daunced and launced themselues 1. King 18. And the three fellowes of Daniel stood by Nebuchadnezzars image to protest that they would neuer worship it Dan. 3.1 4. Some hold that in politike imployment a mans calling necessarily requiring it he may present his bodie at idoll-worship as a Protestant may carry a sword before a Prince into the temple of an idoll with two caueats 1. that neither by word nor gesture he giue any approbation of the idolatrie 2. that publike protestation be made
by word or writing that he presents not himselfe for religions sake but ciuill obedience I will say nothing against this last case for my part I like a great deale better that practise of the Protestant Princes at Augusta who brought Charles the fifth their Emperour along as he was going to the Masse but left him at the Church-doore and euery man by his departure shewed what he thought of that seruice Also when Valentinian brought Iulian to the temple of his idolls he that kept the doore sprinkled his gowne with the idols water as the heathens vsed whereat Valentinian gaue him a boxe on the eare If we should thus present our selues what tumults and stratagems should we make Obiect That was heathenish seruice but the Masse is more Christian and hath good things in it Answ. 1. That was the Masse from which the Protestant Princes departed 2. The Masse is as grosse idolatry as euer any was among the Gentiles being made vp of Iudaisme Gentilisme and shreds of Christianity 3. Let them tell vs a difference betweene the bodily adulterie of heathens and Christians and we will obserue the same in the spirituall whoredome which is idolatrie Obiect 1. But what say you of Namaan the Syrian who requested leaue to goe into the house of Rimmon with the King his Master and the Prophet bade him goe in peace 2. King 5.18 Answ. 1. Some thinke he spake only of ciuill and politike presence that his Master the King might leane vpon him before his idoll hee in the meane time protesting that he would neuer worship other god but the true God to which the Prophet condescendeth Which is the answer of M. Perkins vpon the second commaundement and M. Zanchius on Eph. 5. But howsoeuer the gesture it selfe is indifferent to stand when the King stands and bowe when the King boweth c. yet this gesture beeing cloathed with such circumstances seemeth to me not approoued by the Prophet to doe this 1. in the Church 2. before an idoll 3. in the time of publike seruice 4. by one professing the true God this seemes not so warrantable And indeed both those famous Diuines departed from this answer and gaue a sounder in their latter works as appeares both in M. Perkins his Cases of Conscience and M. Zanchius his booke De redemptione 2. Some thinke he speakes in the time past as if he should say Herein that I haue bowed c. the Lord be mercifull to me to which the Prophet said Goe in peace But there is no need thus to wrest either the tongue or the text 3. The best answer is that Namaan professeth it a sinne to goe in to bow with his Master in the house of Rimmon and therefore prayeth twice for mercie for it professing he will neuer now worship any but the true God neither doth he onely pray against sinn past nor for leaue for sinne to come but in sense of his own weaknes and infirmity desireth mercie that he may not be drawne from his purpose and withall stirreth vp the Prophet to pray for him for grace strength and for pardon if at any time he should against his purpose be drawne into his former sinne and in this sence the Prophet bids him goe in peace as if he should say I will pray that God would keep thee in thy godly resolution and for strength and mercy if thou shouldest be drawne aside and so farwell Now out of this example how can they defend that not to be a sinne which himselfe confesseth a sinne and desireth grace and mercie for and strength against Besides Naaman might seeme to plead his calling for his warrantize if it were not but what calling can they plead but onely newfanglednes and rash running out of their way and calling Obiect 2. But Daniel worshipped the image which Nebuchadnezzar set vp else he should haue been punished as his three fellowes were Ans. A silly argument of desperate men blaspheming the holy Prophet who before had been cast into the denne of lyons for sticking vnto God But if they fall to coniectures we may easily refell them in their owne kind thus 1. Perhaps the image was not neare Daniel 2. If it were he might not be obserued 3. If he were it may be the Chaldes durst not accuse him for his great grace and place with the King 4. Or if they did it may be the King would not heare them nor draw him to death for the great loue he bare him or the great seruice he did in his kingdom Oh therefore let not vs that are Iewes that is the Israel of God meddle with these Romish Samaritans let vs not enter into their cities nor turne into the way of the Gentiles let them be vnto vs as Publicans and heathens Oh that our young Gentlemen would not goe into this way to performe euen the basest seruices of the Masse but heare the voice of Christ Matth. 10.5 In all our seruice of God this precept requireth that we giue him religious reuerence and expresse it in reuerent and seemely gestures especially in prayer and praise to bow our bodies and compose the parts thereof to seemely behauiours True it is that religion stands not in gestures neither doth the Scripture expresly tie vs to this or that in particular but onely in generall to such as beseeme holinesse and humilitie See it in the example of the Saints 1. King 8.54 when Salomon had made an end of all his prayer be arose from kneeling on his knees and stretching his hands towards heauen Good Iaacob beeing not able to bend and turne his bodie for age yet in worshipping God he would leane on the ende of his staffe beeing in his bed and bow as well as he could Heb. 11.21 He might haue thought the age of his body and weakenesse might exempt him from outward adoration yet he makes a supply of his weakenesse by the helpe of a staffe 1. Chron. 29.20 the whole Congregation of Israel in blessing the Lord bowed downe their heads and worshipped the Lord. And our Lord Iesus himselfe before his passion fell on his face and prayed Matth. 26.39 All to teach vs how reuerently to demeane our selues in our Lords seruice yea if we can conueniently with Ezra chap. 9. v. 5. to fall on our knees and spread our hands to the Lord. 1. To testifie our humilitie and that our soules are cast downe with our bodies 2. This is a profession of the high Maiestie of God before whom we are the greater the person is among men the more reuerence is to be vsed in speaking to him or in being spoken vnto by him but God is the greatest of all the Lord our maker therefore let vs kneele before him Psal. 95.6 7. 3. Our reuerent and humble gestures greatly helpe vs against our owne weaknesses the lifting vp of our eyes and hands helpe vs to get our hearts lifted vp to God 4. It manifesteth our care to glorifie God in our soules and
shapes Quest. Haue Angels bodily shapes to appeare in Answ. No not proper to their nature beeing meere spirituall substances without corporall matter or physicall composition But yet they haue bodily shapes 1. ascribed to them by way of description for our capacity 2. assumed by way of dispensation for our consolation I. For our comprehension the Angells with two wings couer their face and feet this signifieth that their nature is hid and remooued from the knowledge of man And with twain◠their bodies are couered Ezek. 1.11 to signifie the same And their hands are vnder their wings by which is meant that their powerfull and secret operation also cannot be discerned with bodily eyes Therefore hath the Scripture expressed their nature vnder diuerse shapes and ascribed vnto them many parts both of men and other creatures in which we may see and vnderstand their worke and office as Ezek. 1. Angells are described by foure beasts not because they are no more in number for thousand thousands sit at his right hand but because they doe the commandements of God in all the foure quarters of the world These beasts haue foure seuerall faces 1. the face of a man to note that all of them are reasonable and vnderstanding creatures as man is 2. The face of lyon to signifie that euery Angell is strong and powerfull and couragious as the lyon among the beasts Psal. 103.20 Praise the Lord ye Angells strong in power One of them is stronger then a number of men yea then a number of deuills 3. The face of an oxe to note their patience assiduity and vnweariablenesse in their seruice and ministery as the oxe is a beast most patient and constant and profitable in his paines 4. The face of an Eagle to note their swiftnes and alacrity seeing a farre off many hidden things as the eagle flying strongly and swiftly that is vnresistably as the eagle holding out not fainting but renewing their strength as the Eagle By the same Prophet they are described chap. 10.22 by the shape of Cherubs which were the faces of little faire boyes with wings noting vnto vs vnder that resemblance their nature to be void of deceit as a child simple innocent not proud or arrogant not enuious or malicious Hauing wings to note their readines and expedition in their ministery and these wings in their foure sides to shew that their ministery extended to all the foure sides of the world II. By way of dispensation they haue often assumed bodies that were true immediately created of God not imaginary or phantasticall as Marcion thought whom Tertullian refuted neither generated nor borne as mans body is nor hypostatically vnited to the Angells as constitutiue parts as our body is a constituting part of vs but taken vpon them for the time of some speciall seruice and laid downe againe euen as we doe our apparell to the end they might familiarly conferre and conuerse with men till that speciall seruice were performed Thus did they visibly appeare vnto Abraham and Lot thus was the Angell of God seene like a fourth man in the furnace which the three children were cast into and in this humane shape I doubt not but they came and appeared to the Sonne of God in this place My reasons are these 1. If the Angells came often in bodily shape to the seruants and adopted children of God why should they not much more to the naturall sonne of God beeing cloathed with the same flesh 2. We haue formerly prooued that the deuill came in assumed bodily shape the more to molest and terrifie the Sonne of God and therefore the Angells came to him also in bodily shape the more to comfort him 3. The present estate of Christ required it who was man subiect to many infirmities and therefore the Angells came corporally to comfort him 4. The phrase of the text implies a more sensible and peculiar manifestation of them then before as in his agonie an Angell appeared to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22. vers 43. In this comming of the Angells note an happie change in the estate of our Lord and Sauiour for in stead of the deuill his deadly enemie come the Angels his friends and houshold seruants in stead of one deuill many Angels for all are his to attend him in stead of sharpe hunger for forty dayes together now he hath bodily food and comfort in a moment God may hide his comforts for a time but at length they shall shine out vpon his seruants as the Sunne from vnder a cloud All the time of the temptation Christ was without food without angels nay he endured sharpenesse of hunger in his bodie and of Satanicall vexation in his soule now the Lord comforts him not onely in remoouing euill from him but restoring to him his whole former peace besides the glorie of a most victorious conquest And the fame is his dealing with his seruants Psalm 73.1 Dauid beeing plunged exceedingly with a greiuous temptation of Atheisme not whether there was a God or no but whether this God were iust and mercifull seeing things fell out so crosse to good men and so prosperously to the wicked at last breakes out into a setled resolution Yet God is good to Israel Hee was in the temptation as a man cast into the sea souzed in one billow after another at length he descries a shore and with extreame toyle and perill he gets thither and crawles vp and saith Yet I haue escaped drowning Or as a man in a pitcht field that in the thicke of his enemies had escaped many blowes and deadly thrusts being set beyond the danger saith Yet I am aliue So the Lord though in temptation he seeme to stand farre off yet at last appeares with strength and comfort The same Dauid beeing in great distresse a long time hunted as a partrich by Saul but strangely deliuered from him and Achish concludes Psalm 34.19 that how great soeuer the troubles of the righteous bee yet the Lord will at length deliuer them out of all To this purpose Salomon saith that though the iust man fall seauen times a day namely into affliction yet hee riseth againe Abraham in his great triall saw nothing but sorrow and vexation for the losse of his Isaac yet in the third day when the case seemed desperate God was seene in the mountaine as if he had not seene God till he came into the mountaine Whence his posterity vsed it as a prouerbiall speach In the mount God will be seene at the farthest he will be seen there if not before Iob assured himselfe that after darkenesse hee should see light and according to his faith we see howsoeuer Satan set vpon him with all his might to blaspheme God and his friends would needs prooue him an hypocrite and which was worst of all God not onely stood a farre off from him but came vpon him and against him a◠one that stroue against the Almightie and one that reprooued his Maker chap. 39.
Angell of the Lord that descended from heauen and had roled away the stone from the doore and sate vpon it so as they were afraid and as dead men Mat. 28.4 The women also saw the Angell and talked with him that had attended him in his resurrection ver 5. And in his ascension all his Disciples saw the heauens opened vnto him and two Angells standing by them who attended him Act. 1. 1. The more honourable the attendants and ministers the greater is the personage so attended But our Lord hath not a guard of men about him as the great Princes of the earth but a guard of Princes and not of Princes onely but of principalities and powers rules thrones and dominations and therefore hee must needes be a mighty God aduanced aboue all creatures 2. The Angels are in Scripture euery where spoken of as the excellencie of the creatures so as when the highest praise of any thing is to be giuen it is taken from the excellencie of Angels Manna is called Angels food Psal. 78.25 that is if Angels should neede foode they could not wish more excellent 1. Cor. 13.1 If I should speake with the tongues of Angels c. that is excellently Yea the most happie and glorious estate that our selues looke for after the resurrection is hence extolled that we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Angels Now all this aduancement of them is not so much in respect of themselues with whom we haue no commerce but for the aduancement of Christ the Lord of the holy Angels and that in their glorie we may behold the glorie of Christ to whom they are seruants 3. The truth hereof was shadowed in the ceremoniall law Exod. 25.20 The Cherubims signifying the Angels must lift their wings on high as attending vpon God and their faces must be to the mercie-seate which liuely resembled Christ on whom their eies must be still cast as the eie of the hand-maid to the hand of her Mistresse And chap. 26.31 the vaile of the Tabernacle which couered the most holy expressely signifying the flesh of Christ which hiding his diuinity made way for vs to heauen must be made of broydered worke with Cherubims not without Cherubims for these noted the multitude of Angels seruing Christ euen as man for beeing in his lowest estate and apprehended to the death he giues this as a reason to Peter to put vp his sword because if he would he might pray to his Father and haue twelue legions of Angells to rescue him Obiect But this seemes not Christs priuiledge to haue the Angells his ministers seeing all the godly haue them ministring spirits for their good Heb. 1.14 as Abraham Lot Elias Daniel Ans. True they had but this impeacheth not Christs honour because they serue not vs after the same manner they serue him for 1. Their seruice is due to Christ as their creator and Lord of dutie to vs as creatures of charge 2. Their seruice to him is immediate as the Head of the Church to vs mediate onely as members of the Head 3. Their seruice is proper to him and inuested in him as his owne right to vs giuen by vertue of our communion with him 4. To him as the author and preseruer of all the gifts and graces they haue and equall it is that whatsoeuer is excellent in any kinde be wholly ascribed to the author and giuer of it to vs onely so farre as the owner hath put them in trust to employ those gifts for our good Faith in Christ interests vs in this ministery of the Angells who loue the members because of the head They are his Angells and so called by speciall propriety Matth. 16.27 when the Sonne of man shall come in the clouds and all his holy Angells with him because by speciall prerogatiue they doe him homage and seruice And our Angells by speciall commission and direction from him 5. They neuer ministred to man but for the honour of Christ. Reu. 22.9 Worship God Let vs imitate the Angells Doe they honour Christ by their ministery and shall we refuse his seruice especially seeing â—ee tooke our nature and bound vs straiter to him then the Angellâ— They are most expedite and ready hauing wings to flie withall Let their wings speed vs in his seruice They are vnweariable in performing obedience and shall wee be so heauy and shrinking as to account euery thing too much â—hat wee doe for him They are in all things ruled and mooued by his Spirit Ezek. 1.20 whither the Spirit led them they went Let vs also giue vp our selues to the leading of his Spirit not running of our owne heads in any busines vnsent without our warrant They reioyce in all good things and in Christs victory the benefit of which redounds to vs more then to them and that men by the same are set out of the deuils power And why do noâ— we more reioyce in this victory of Christ why do we reioyce in euil which is the deuils sin in sinful courses and company why doe we hate and scorne those who most partake in this victory How vnlike is this to the Angells If the Angells be seruants vnto Christ then we see herein both his loue to vs and our owne honour who hath vouchsafed vs his owne speciall seruants to attend vs For he hath not onely charged them with the safety of Abraham Iaacob Lot Elias Daniel and other extraordinary holy men but their commission is generall Psal. 91.11 they shall keepe thee in all thy wayes that is not onely Christ himselfe but euery member of Christ for this honour haue all the Saints And what a comfort is it that we so weake creatures and so beset with spirituall and inuisible enemies haue appointed to vs by the Lord so many spirituall inuisible and more powerfull aiders and assisters What a comfort is it that no temporall enemie can so soone wrong vs in our persons estates or names but the Angells of God are ready to turne it off and keep off the perill and then returne to God to complain of the wrong-doers What a care should we haue not to forfeit our priuiledge to keep vs in our wayes and walke warily because of the Angells not greeuing them by sinne nor driuing them from about vs whose protection vnder Gods is more safe then if we lay vnder shield and speare Psal. 91.4 with 11. And if our Lord himselfe receiued comfort from them how great may be our comfort from them Hence we are to ascribe the glory of power Maiesty and kingdome vnto our Lord Iesus who if he be able to command all the Angells in heauen much more all the deuills in hell who are farre weaker then they All power is his in heauen and earth And now we are no longer to esteeme of him according to his base estate in the wildernes in the world but according to his surpassing power manifested through all this history in vanquishing the deuill and in
receiuing the diuine honour from the most grorious Angells To this great Michael who euen without his Angells hath in pitcht battell ouercome the great red dragon and all his Angells be ascribed all power might victory and triumph of all men Saints and Angells in earth and in the highest heauens for all eternity Amen Amen FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE ALPHABETICALL Index or Table pointing to the principall points in this Exposition A IN Christs lowest Abasement sparkles of Diuinity flie out sundry instances pag. 363 Actions brought forward by bad meanes to be supected sundry instances 312 Accusers mouthes how to be stopped foure rules 30 Against false accusation 7. rules 26 Aduersaries must bee ouercome rather with patience then power 112 Adoption called into question by Sathan for present aduersitie 5. reasons 89 Allegories must not bee stucke too fast vnto 264 Christs Allegation of Scripture with some addition and change of words 5. reasons 338 Angels called Gods Angels 3. reas 235 Angells tender keepers of the godly three reasons 237 Concerning Angels 3. obseruations 239 Angels come not in vnto Christ before the deuill is gone from him 4. reas 401 Angels cannot be in two places at once why 402 Angels haue bodily shapes by way of 1. description 2. dispensation 403 Angels minister vnto Christ how 409 Christ was more Angry in the last temptation then in the two former 4. reasons 333 Apochryphall bookes not authenticall 4. reasons 133 In the Arke were three things kept 162 Assemblies in the Church of England holy meetings 4. reas 166 Auoid signifieth three things 332 B BAd causes are thrust on by bad means 4. reas 311 Behold signifieth 5. things in Scripture 4â—0 Blame thy selfe sinning more then the deuill 216 Blessing more desirable then meanes 138 Blind and bloody battels for the holy land more for the Popes profit then Gods glorie 177 Boasters resemble the deuill 315 To get Bread out of stones 3. waies 10â— Gods way to get Bread contrarie to the deuills in three things 109 C TO liue out of a lawful calling wickeâ— 3. reasons 14â— Calling to be well carried two rules 150 Speciall Calling requires the practise of 4. vertues 151 Christ was locally carried to the pinnacle 4. reasons 190 In Christ Satan would haue cast downe all mankind 206 Satan would haue vs cast down our selues why 215 Causes of God must affect vs aboue our owne 5. reasons 333 Changes here good for vs 5. reasons 395 To be chearefull in trialls 4 motiues 15 Chaire of Rome a friuolous pretence 177 Christ subiect to temptations notwithstanding his perfection of 1. nature 2. grace 3. power 7 Christ chose to be tempted in the wildernes 4. reasons 19 Christs going into the wildernes no ground for Popish Eremites 4. reas 22 Christ would be tempted 4. reas 35 Christ by beeing tempted succoureth vs 4. waies 36 Christ safer among wilde beasts then wicked men 44 Christ not so rough with Sathan as with some wicked men no or with his owne disciples 4. reas 113 Christ reuealeth himselfe onely to such as will make right vse of his knowledge 4. reas 116 Christ as able to defend vs as himselfe from wilde beasts and deuills 45 Christs priuiledge aboue all creatures in the ministerie of Angels 3. reas 410 Christs combate exemplary as victorious 243 Christians must be reasonable euen to most vnreasonable aduersaries 3. reas 110 Church no competent Iudge of controuersies 246 Church hath no authoritie ouer Scripture 4. reas 247 Church of England not to bee separated from for some corruptions 4. conclusions 166 Comforts for weake Christians in temptation 4. grounds 7 Circuit of Sathan is the compasse of the earth 20 Comforts from Christs being tempted 4. grounds 37 Comfort of the creatures a greater blessing then the creatures themselues 139 Comfort in that Sathan cannot ouercome him who is not willing to be ouercome 216 Comforts from the custodie of Angels 238 Comforts of God hid for a time but aâ— length shine out vpon his children 4. reasons 404 Bad companie worse then solitarinesse 23 Comforts when temptations come thicke on vs three 280 Compacts with Satan 1. open 2. sâ—cret 317. c. Meanes to auoid Satans compacts 5. 320 Conference of Scriptures beateth out the true sense of them see instances as large 256 Counsells no competent iudges of controuersies 4. reas 249 In the inner court of the Temple were 4. things of note 161 D DAy of sickenesse and death most 〈◊〉 to resist Satans temptations three reas 66 Death enters the soule by the windowes of the senses 4. reas 291 Deuill is not driuen away by holy water reliques nor the naming of Iesus 10 11 DiffereÌ„ce between the loue of God as God and of God as a Father 92 Directions for the fortifying of faith three 86 Distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 silly 2 ignorant 3. nouell 347 Doctors and Fathers no competent Iudges of Scripture 5. reas 248 Doing of what God commandeth not alwaies a signe of true grace 3. reas 385 God draweth neere his Saints in trouble 3. wayes 94 E EFfects of the spirits assured gouernance in troubles three 17 Eminent persons must be so much the more watchfull 288 Ends and means must be tied together 277 Equiuocation a Iesuiticall tricke discouered 233 Three estates Sathan especially would cast men from 1. of innocencie 2. regeneration 3. office in Church or common-wealth 206 Euill men cleane one to another because all of them hate Christ. 160 Excellency cannot exempt a man from Satans temptations 3. reas 8 How to auoide Satans extremities three rules 200 F FAmily-worshippe of God stands in fiue things 172 Fasting the kinds 1. ciuill 2. religious 3. miraculous 47 Fasting of Christ differeth from Popish in 8. things 49 Christ fasted his fast for 4. causes 50 Fast of Christ no longer or shorter then forty daies 5 reasons 51 Fortie nights of Christs fast expressed two reasons 51 Fasting a necessarie Christian duty 3. reasons 52 Motiues to fasting 11. 53 Faith his actions about the meanes of safetie if present 3.46 if absent 3. ibid. Ouerthrowe of faith the aime of all Satans temptations 5. reas 83 Faith must be so much the stronglyer fortified as Satan more furiously assayleth it 86. Faith his excellency in 4. things 86 The least faith can pray for more 88 Properties of faith in want of means 3. 98 Faith how it demeaneth it selfe towards the word of Gods prouidence 3. rules 145 Faithfulnesse in promises enforced by fiue reasons 309 G COmmon Gamesters liue by no word of God 150 Generallitie of obedience in 4. things 389 Gifts of Gâ—â— differ from the deuill in fowre things 319 Glorie of God must be preferred aboue all the world 6. reas 327 Motiues to promote the glorie of God 5. 350. To glorifie God in good measure meanes 4. 331 God glorifieth himselfe in our trialls fowre waies 396 Glory of the world falsly claimed
105 In the second temptation Satan aimeth at 5. things 195 Satan tempting seeketh to bring men to extreames 5. reas 197 Sathan can tempt and perswade but not force vs to sinne 5. reas 213 Temptations armed with Scripture most dangerous 231 Men tempt God in 1. iudgement 2. affection 3. actions 269 God actually tempted 4. waies 272 To tempt God dangerous 4. reas 273 Fiue sorts of tempters of God 274 How men tempt God in matters 1. of soule 275. 2. of body three waies 276 Tempters of themselues as if there were no Tempter 70 Christ abideth the whole temptation to the end 4. reas 364 God suffereth his children to be vexed with long and strong temptations 3. reas 368 Gods children shall out stand all temptations 4. reas 366 A sober vse of humane testimonies in Sermons not vnlawfull 252 Men thrust from God by Satan 325 God hath sundry waies threatned this land of late yeares 397 Greatest trialls of the godly cannot make them vnhappy 4. reas 407 To try spirits alledging Scripture 4. rules 225 Holy times as the Sabbath not to bee profaned 176 V VNiust getting of earthly things accursed 3. waies 145 All the voice of Satan is Cast thy selfe downe 217 Vsurers liue not by Gods word but against it 147 W TO watch ouer our weakenesse fiue notable rules 66 Fiue sorts of persons faile in the watch ouer their senses 238 Many warnings of God to Ierusalem and England 180 c. Wilde beasts why Christ was with them 4. reas 43 Wealth becomes ours and rightly vsed 4. wayes 152 God neuer brings his children into the wildernes of temptation but first fits them with sufficient grace 4. reas 39 Will of man mooued two waies 214 A principall wile of Sathan to ouerthrowe men by Scripture 4. reas 250 Witches and seekers to them condemned 3. reas 97 Wicked men by no meanes lay aside their malice to Gods children 4. reas 156 Wicked men are loath to be compared to the deuill but are sometimes worse 159 Word written a principall weapon of the Christian souldier 5. reas 120 Word is then vsed aright when temptations are cut off by it 3. reasons 126 The Word cutteth off temptations to despaire in 6. instances 127. to presumption in 8. instances 128. to pride in 5. instances 129. to iniustice 6. instances 130 Onely Gods word but euery word of God preserueth the life of man 4. reas 139 Word of God sustaineth vs 1. aboue all meanes 3. wayes 140. 2. without all meanes 141. 3. against all means 141 Word of God made the aire light without the Sunne and the earth fruitfull without raine 143 Word of God from an euill man may bee heard with blessing to a good man foure reas 170 To heare or reade the word religiously foure rules 227 Satan sieldome so good as his word 3. reas 306 Worshippe is twofold 1. Ciuill 2. Diuine both of them two-fold 340 Worship ciuill and religious differ in fiue things 342 Worship Ciuill is grounded in Diuine 343 Worship religious due to God onely 5. reas 344 Sixe meanes by which Satan preuaileth to set vp the worship of himselfe 324 FINIS a Act. 7.30 b Christ himselfâ— so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust. Maâ—t c Exod. 3. â— d Act 7.31 e Exod. 3 4. f Act. 7.31 g Exod. 3.7.9 h 1. Cor. 4.10 â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Iâ—a â—â— 2.3 k Zach. 12.3 l Deut. 33.16 m Exod. 3 1. Famous for sixe memorable things in Moses done there 1. This vision 2. Fasting there forty daies and nights 3. Receiuing the law there 4. Striking the rocke for water 5 Lifting hiâ— handâ— against Amalec 6. Breaking the tables of stone n Psal. 68.16 o 2. Tim. 3.12 p 1. Pet. 4.12 q Quid aliud sumus quam flammâ— pabulum r Psal. 119.71 s Prou. 29.15 t Iob. 33.16 36.9 u Exod. 13.21 x Isa. 26.16 Hos. 5.15 y Exod. 9.27 z Dan 3. â—7 Ignis non perdit sâ—d purgat a Luk. 1â— 17 b StabilitateÌ„ populi ex veritate promissionum dei adumbrauiâ— Iunius in analys c Heb 12 29. d Heb. 12.10 e Heb. 10.27 f Lament 1.13 g Psal. 83.14 h Lam. 3.22 i Ezec. 22.22 k Isa. 27.9 l Ezek. 15 7. m Exod. 3.2 ver 4. n Act. 7.31 agreing with Exod. 3.6 g Deut. 33.16 vers 23. vers 23. Doctr The more God graceth his children the more Satan setteth himselfe to disgrace and molest them Reasons 1. 2 3 Vse 1. Whom Satan cannot hinder in the ende which is saluation he will trouble them in the way A wise Christian may stop the mouth of satan but neuer his malice Vse 2. Satans cheife aime is against Cheiftaines in Church and CommoÌ„wealth Magistrates Ministers must watch against two things especially Three meanes for their comfort and safetie Vse 3. Meane estate the safest and best â—or 3. reas Vse 4. Foure grounds of comfort for weake Christians in temptation Doctr. Not any excellencie can exempt any man from Satans temptations Reasons 1. 2 Satan reuengeth himselfe vpon God in his seruants Matth. 10. â—â— 3 Greater strength greater exercise Vse 1. More grace more trouble Vse 2. Temptation a signe of the deuills hatred not of Gods Vse 3. The holiest water that euer was did not driue away the deuill If Satan feare not the person of Iesus he lesse feares the name of Iesus Phil. 2.10 No vse of dead bodâ—es or bones in scripture but to be buried Satan flâ—es not the liuing body of the Sonne of God and much lesse the dead bones of a sinnfull man De inuent rer lib. 5. cap. 8. Sixe reasons against Popish hallowing of water So said the blessed martyr Tho Haukes Vse 4. Thâ—â—e sorts of created spirits in this text The holy spirit of God here meant for three reasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Obiect Answ. Doctr. All Satans temptatâ—ons are appointed and limited by God Reasons 1. 2 Obiect Answ. Tentatio probationis deceptionis Obiect Answ. God someway an actor in that which is euill no way an author Vse 1. Vse 2. 4. Reasons to be contented and cheerefull in trialls Pâ—ior est bello tiâ—or ipse bellâ— Senec. Obiect Answ. Vse 3. We must not thrust our selues into trialls but expect the leading of the spirit Three notable effects from assurance of the spirits guidance in trialls Vse 4. Quest. Answ. Three rules to knowe a mans selfe led in euery thing by the holy ghost 4. Reasons why Chrâ—st made choise of the wildernesse to be tempted in No place in the world free from temptations Satans circuit is the earths compasse Neither Popish crosses nor coÌ„iurers circles barre the deuill further then he listeth Some places are more fit for temptation then others The deuill hath monkes and heremites where he would haue them Lib. 2. de monach cap. 39. * As their S. Francis did to shew his great humility and charity Christs going into the wildernes no ground to