then a merry word may we not recreate our selues now by recreation they meane gaming vnthriftinesse cousenage and the like may we not now and then be angry and impatient seeing flesh and blood is so weake and it is but an infirmitie what neede a man be so precise and scrupulous as to stand vpon such small triflles all which is but to plead for Sathan against our owne safetie He was afterwards an hungrie In these words is set downe the effect of Christs fast After he had fasted fourtie dayes and fourtie nights he began to be hungry all the while before he was not hungry neither did he want power to haue fasted longer and by his diuine power vpheld his humane nature if he pleased but now the miraculous fast beeing finished he begun to hunger Quest. How could Christ be hungry seeing he was able to feed so many thousands with seauen loaues and two fishes Besides Ioh. 4.34 he saith My meat is to doe the will of him that sent me and to finish his worke Or if he could be hungry why would hee Ans. Some haue thought that Christ needed not to eate sleep c. as we need when our bodily strength is exhaust by labour by fasting and watching And some of the Fathers as Ambrose and Theophylact vpon Mar. 11.12 hold that Christ onely by dispensation gaue his body leaue to be hungry when he pleased as though hee neither was wont nor could nor ought to be ordinarily hungry as other men nor necessarily forced to eate But we must knowe that Christ tooke vpon him a true humane body and the forme of a seruant in which he was obnoxious to all our infirmities onely sinne excepted And the infirmities which hee vndertooke not are these 1. He was not to take any which might hinder the perfection of his soule or body Of his soule as vices sinnes pronenesse to euill heauines to goodnesse Christ tooke miserable infirmities in his soule as Augustine saith such as are naturall negatiue ignorance as of the day of iudgement and the time of figges fructifying but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Damascene saith damnable and detestable Of his body because it was extraordinarily conceiued and created of the Holy Ghost who being of infinite wisedome and power could not erre or not bring his body to perfection Therefore he was not to be blind lame deafe c. which are infirmities in many other men 2. Christ was not to take all infirmities in generall for 1. Some arise of particular causes which could not be in Christ as namely some hereditary infirmities and diseases as the leprosie falling-sickenes sâ—one c. some from redundance of matter in generation haue some monstrous or superfluous part some from defect want some part or haue some part withered or scanted None of this can agree to Christs most perfect conception of the Holy Ghost 2. Some infirmities are acquisite as by surfets feauers and gowts by fulnes These could not befall Christ who neuer exceeded the meane his whole life beeing a continuall exercise of sobrietie neither had he euer any acquisite infirmity but voluntarily vndertaken 3. Some defects and infirmities are the fruit of some speciall iudgement of God as Vzziah his leprosie was a speciall stroke of Gods hand for a speciall sinne so some are borne fooles and simple Neither could these belong to Christ who had no sinne nor cause of iudgement in him 3. Christ was to take vpon him all naturall and indetractable infirmities as the Schoolemen call them and onely them Naturall that is such as follow common nature infirmities common to all men And indetractable or inculpable which detract not from the perfection of his person nor of his grace nor of the worke of our redemption Of this kinde are hunger thirst labour wearines sleep sorrow sweat and death it selfe all these are common to all men Now hunger beeing a common infirmitie incident to all men yea to Adam in innocency who was hungrie and did eate as Gen. 1.39 euery tree bearing fruit shall be to you for meat and slept c. 2. v. 21. a heauie sleep fell on the man yet without molestation therefore Christ did necessarily hunger as other men doe not by an absolute necessity for 1. hee needed not haue taken our nature or beene incarnate 2. as he was God he could haue exempted himselfe from all the abasement and miseries that he suffered neither by a coacted necessity for he willingly submitted himselfe to this necessity But by a necessity ex hypothesi or conditionate hauing taken our nature to redeeme it he was necessarily to take on him all our weaknesses sinne onely excepted for these reasons 1. He was not onely to be like a man and in the shape of a man but also a very true man like vnto his brethren in all things except sinne therefore it is said Hebr. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assure the truth of his incarnation against all Anthropomorphites and such like heretikes 2. This was a part of his obedience and consequently of our redemption that he suffered the same thnigs as we doe both in body and in mind verè pertulit languores nostrâ—s he hath truly borne our infirmities Isa. 53.4 3. That he might sanctifie vnto vs these infirmities and take away the sting of them least we should be wearied and faint in our mindes Heb. 12.3 and that we might haue an example in suffring 1. Pet. 2.21 4. That he might be a compassionate High Priest Heb. 2.17.18 touched with infirmity yea cloathed with our fraile nature that we should not doubt of his grace who vouchsafed to be so abased for vs. 5. Himselfe confirmeth the same in that he tooke not on him such a body of ours as Adam had before sinne but such a one as hee retained after his fall so farre as it was obnoxious to all incriminall paines of sinne namely such as was subiect to wearines Ioh. 4.6 to sorrow teares and weeping as ouer Ierusalem Luk. 19.41 and at the raising of Lazarus Ioh. 11.35.38 and in his agonie when he shed teares and vsed strong cries Heb. 5.7 to sweating water and blood in the garden yea to death it selfe from all which Adams body was free before the fall And by these his body was by a true necessity ouercome as ours are and this not for a short time or space at his pleasure but all the time of his life till he breathed out his holy spirit yea thirsting vpon the crosse it selfe Ioh. 19.28 Neither was this onely to confirme the truth of his humane nature but to fulfill all righteousnesse and carrie away all the punishment of our sinnes and so worke a perfect saluation for vs. Therefore Christ truely and necessarily was hungrie as we vse to bee As for that place in Ioh. 4.34 I answer 1. It must be meant comparatiuely in that the execution of his calling and doing of his fathers will was preferred before his meate
be the issue 1. Beeing led by the spirit thou wilt follow willingly thou wilt lay aside all reasonings excuses and delayes as Christ did he murmures not delayes not doth not first returne to Nazareth bids not his parents and friends farwell consults not with flesh and blood but was driuen out with a strong motion of the spirit This is the same free spirit which dwelleth in the hearts of Christians he leads them to and they obey and follow Abraham followes him from his owne countrey and Moses into Egypt 2. If thou see the spirit leading thee thou shalt not faynt vnder the crosse no not when thou lookest vpon the greatest danger that can be threatned because the other eye is vpon the spirit which helpeth thy infirmities and according to the measure of affliction ministreth a sound measure of comfort 1. Pet. 4.14 therefore the Saints reioyce in affliction because the spirit of glory and of God resteth vpon them A valiant captaine leading the way encourageth the most timerous souldier to follow with courage and resolution So this spirit which leadeth is a spirit of strength and of power not in himselfe alone but supplying with new strength those that giue vp themselues to be led by him 3. If thou see the spirit leading thee into triall it will keepe thee from seeking to winde thy selfe out by any vnlawfull or vnwarrantable meanes thou wilt follow him to be led out by him aswell as thou wast led in by him thou wilt waite his leisure for the remoouall of thy triall in whose good pleasure it lyeth most seasonably to deliuer thee This is often the reason why God giueth his children to be led by the spirit to try whether they will abide with him in temptation or no. And those who will shift themselues out of trouble by lying swearing and the like or auoid crosses and losses by wicked meanes as pouerty by breaking the Sabbaoth sicknesse by sorcerie and witchcraft what spirit soeuer led them in certeinly the euill spirit hath led them out the remedie is worse then their disease and their escape is made onely by breaking the prison As Christ was led by the spirit in all his course of life so should Christians for as many as are the sons of God are led by the spirit of God Rom. 8.14 So the Apostles in their ministerie went hither and thither stayed or departed preached and prophecied by the spirit they were forbidden by the Holy Ghost to preach the word in Asia and Bythinia Act. 16.6.7 and 21.4 certaine Disciples told Paul by the Spirit that he should not goe vp to Ierusalem And it is the dutie of all true beleeuers to resigne themselues in subiection to Gods spirit How shall I know when I am led by the holy Ghost By these rules 1. Gods spirit workes in and by the word therefore if thou enquirest in euery thing what is the good and acceptable will of God Rom. 12.2 thou art led by the spirit 2. Discerne his guidance by the mortification of the deedes of the flesh for the life of the spirit is opposed to the life of the flesh Rom. 8.13 Therefore in any strong motion examine thy selfe whether it tend to thy owne profit credite or lusts if it doe suspect it and cast it off the Apostles in all the motions of the Spirit respected the publike good of the Church not their owne ease and reputation The guidance of the Holy Ghost requires deniall of our owne wills strife against the spirit that beareth rule in the world and against the spirit of a man that lusteth after enuie 3. Know it by the excitation of the spirit which still stirres and mooues the will and minde and raiseth it from vnder the oppression of the flesh and thus preserues and maintaines the gift of regeneration and effectually bends a man to obedience And this duty is necessary 1. in regard of the vnregenerate who are blind and in darkenes and without a guide know not what way to goe the naturall man perceiues not the things of God 2. in regard of the regenerate who are but as little children weake and feeble and cannot goe without a leader And therefore all of vs need the leading of the spirit Into the wildernes This is the fourth circumstantiall point A wildernes is taken in the Scripture two wayes 1. For a place inhabited although not fully peopled as Iosh. 15.61 six cities of the Priests in the wildernes and Iohn Baptist came preaching in the wildernes of Iudea because Zacharie his fathers house was there and 1. King 2. Ioab was buried in his owne house in the wildernesse 2. For a place vtterly desolate not inhabited or frequented of men but possessed onely of wilde beasts and thus it is here to be taken as Mar. 1.13 he was with wilde beasts vtterly separate from the society of men This place Christ makes choice of by the motion of the spirit for these reasons 1. In opposition to the first Adam who was tempted in paradise a place in all the world strongest and fittest to resist temptation in and beeing ouercome was cast out thence into the wildernes as all the world was in comparison But the second Adam to recouer this losse encountreth with Satan in a wildernesse the fittest place in the world to be ouercome in and ouercomming restoreth vs to the heauenly paradise againe 2. That Christ might manifest both his willingnes to be tempted and his courage against his enemie the former in that hee appointeth a place wherein Satan might take al aduantage against him the latter in that like a champion hee challengeth the field where they two alone might try it out A coward will be ready to draw in the streets that dares not looke a man in the face in the field But Christ appoints a field where Satan may haue all his power against him and he no helpe at all and by both these hee shewes himselfe the promised seed appointed to bruise the serpents head 3. That Christ beeing knowne to be the onely combatant and maintainer of the fight all the praise of the conquest ouer Satan might be ascribed to him alone and to bring in no compartners with him as the Papists doe the Virgin Mary and other Saints whereas Christ was therefore the onely conquerour because he was of infinite power as they are not 4. In imitation of Moses at the giuing of the law and Elias at the restoring of it the one beeing 40. dayes in the mountaine the other 40. dayes in the caue of Horeb Christ at the bringing in of the glorious Gospell would be answerable to those figures of him who as they commeth now out of a sequestred place wherein he was fitting himselfe to vndertake so weighty a busines as this is 1. Note hence that no place in the world is free from Satans temptations but he layes his snares in euery place Lot is caught in the caue his wife in the
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
were neuer troubled with him hee hath nothing to doe with them Alas poore soules the more grace the more trouble if strength of faith and grace had giuen priuiledge from temptation our Lord Iesus had not been tempted hast thou more then he or hast thou more then Adam in innocencie yet Adam in innocencie was tempted Oh take heede least the strong man haue carried all away and so thou hast peace thinkest thou that he durst assault Christ and dares not come neere thee dares he encounter with a lyon and will he stand in feare of a fearefull hare Temptation is no signe of Gods hatred but of the deuils It is the weakenesse of flesh to thinke that a mans owne or other mens temptations proceed from an angrie God and thence to giue false witnesse against himselfe or others beeing assailed by Satan See we not here Christ proclaimed and Sonne of God and in whom his Father is well pleased yet subiect to temptations by the deuill wilt thou now conclude that Christ is suddenly cast out of fauour Nay our dutie is if we see any buffeted by Sathan rather to pray for them and pity them then passe sentence as iudges vpon them considering that our selues also may be tempted And if our selues be not molested and troubled let vs take heed we haue not giuen Sathan peaceable possession which makes him now fawne vpon vs. Many will spit at the mention of the deuill who are linked to him sure enough and lulled asleepe with the pleasures and profits of this world and are neuer diseased or disquieted because they go on pleasantly with full saile and gale to destruction This doctrine confutes that Romish delusion of driuing away the deuill and exorcising him with holy water of baptisme For the holiest water that euer was was that which washed the holy Sonne of God and yet the deuill was neuer a whit afraid of that but immediately Christ must goe forth to be tempted Papists vse the name of Iesus vttered in so many letters and syllables to be powerfull to hinder the entrance of deuills and to driue them out beeing entred For say they when it is vttered the authoritie of Christ is present which they cannot resist But I answer 1. Neuer did the Apostles acknowledge any great miracle or worke to be done by the name Iesus but as Peter saith Act. 3.6.13 by faith in his name which goes beyond the bare repeating of it 2. Satan delights to see sillie people being deluded to abuse both this name and all the names of God to sorcerie which is the cause that when he is raised by the sorcerer he is content to be adiured by all the holy names of God in the Scripture as though they bound him whereas he deludes them the more and exerciseth his malice against God in an high measure and his holy titles 3. If Satan feare not the person of Iesus but dares set vpon him certainely he feares not the name and word Christ might easily according to Papists haue shaken off the deuill and said What knowest thou not that my name giuen me in my circumcision is Iesus how darest thou be so bold with me And surely if that name in the mouth of a wretched man would by any vertue in it make him flie then much more in the mouth of Christ himselfe But all this is but diabolicall and Antichristian delusion Obiect But must not euery knee bowe at the name of Iesus euen of things vnder the earth by which are meant the deuills Answ. They wickedly abuse that place for the name Iesus is not onely a title of Christ but of his power maiestie and authoritie sitting now at the right hand of his Father which if they had to commaund they might commaund all creatures in heauen earth or hell Whence we see that the literall vnderstanding of that place is the ground of Magicke The like they speake of the reliques of Saints bones apparell c. which the deuill cannot abide I answer 1. they haue few or no true reliques of Saints but false collusions 2. if they had what warrant word or calling haue they for the vse of them what is the vse of dead bodies or bones in Scripture but to be buried yea if it be Christs himselfe so long as he is dead 3. what vertue had any body bone apparell or any relique of any Saint aboue Christs blessed body and yet the deuill feared not that If he feared not the vertue of Christs liuing body certenly hee feares not the rottennes of a dead bone of whatsoeuer sinnefull man But this is also another tricke of the mysterie of Antichrist plainely discouered by our present doctrine The Iesuites teach at this day that the Apostles appointed the manner of hallowing water and that beeing hallowed it hath power to pardon sinnes to driue away deuills and diseases and by it they haue wrought many miracles But I prooue the contrary 1. Their owne Polidore Virgill affirmes that Alexander the first a Pope instituted it and therefore not the Apostles 2. If the blood of Iesus Christ his Sonne cleanseth from all sinne 1. Ioh. 1.7 then hallowed water cleanseth not veniall sinne as they tearme it 3. If the weapons of our warfare be not carnall but spirituall 2. Cor. 10.4 then hallowed water cannot driue away deuills Faith is our sheild prayer is our buckler and the word of God our sword where is their holy water 4. Their miracles are either false relations or collusions or magicall of no other vse but whereby we may know and discerne as by sure notes the false prophets and champions of Antichrist of whom the spirit hath prophecied Matth. 24. and 2. Thess. 2. 5. The vse of water is 1. naturall and externall 2. by institution sacramentall and significatiue the Scripture acknowledgeth no other If their holy water be hallowed then it is hallowed by the word and prayer let them shew this for their practise if they can 6. In this vse of it it is one of the strange gods of spirituall Egypt or mysticall Babylon and there is a vaine confidence in the creature which is due to the creator Obiect Elisha tooke salt and healed the waters 2. King 2.21 Answ. 1. That was common salt not hallowed 2. that effect was extraordinary for that occasion onely neuer since that time produced by any When we haue a pleasant city infested with naughty and deadly water and a Papist will come and heale it with his hallowed salt we wil beleeue their doctrine and hearken to their exorcismes not before Lastly this doctrine yeeldeth vs comfort in our temptations in that our Lord Iesus hath begun to vs. He was the best beloued yet he must not lead his life in delicacie and softnesse but was in continuall molestation so as his whole life was a continuall monument of the crosse that we should not thinke much of the same condition which our Head vnderwent and
besides that we should in all our temptations cast our eyes vpon him who was tempted that he might haue compassion on them that are tempted Heb. 2.18 The third particular in the preparation is the guide which Christ had in this combate with Satan he was led by the Spirit Here consider 1. the name of the guide the Spirit 2. the manner of his guidance he was led by him I. By the Spirit indefinitely set downe what is meant Answ. A spirit is either created or vncreated Of the former we read of three sorts in this history 1. Diabolicall tempting vs to sinne for the deuill is a spirit that beeing vnchangeably turned from God is called a spirit that ruleth in the children of disobedience Eph. 2.2 a lying spirit 1. King 22. an vncleane spirit Luk. 11.24 such spirits are all the wicked Angels 2. Angelicall comforting Christ and these are the good Angels which now vnchangeably cleaue vnto God called ministring spirits Heb. 1.14 3. Humane hungring the soule of Christ which as other soules of men are was a spirit as Father into thy hands I commend my spirit and the humane and reasonable spirit of man returneth to God that gaue it Eccles 12.7 None of these are here meant but the diuine and vncreated spirit euen the third person in Trinity euen that spirit which had now descended vpon Christ like a doue and that holy spirit whereof Luke saith he was full 4.1 And this 1. the opposition of the leader and of the tempter prooueth for it were harsh to say that Iesus was led of the deuill to be tempted of the deuill but he was led of the good spirit to be tempted of the euill 2. The same phrase is vsed Luk. 2.27 Simeon came in the spirit into the temple ◠in that holy spirit of which mention was made in the former verse 3. the Chalde and Syriak expresseth it led by the holy Spirit II. The manner he was led not by any locall transportation from Iordan to the wildernes as Elias from earth to heauen or carried through the aire as the spirit carried Philip from the Eunuch Act. 8.39 but as one led by the hand so he was by a strong instinct of the spirit forced to goe thither And for the strength of the motion S. Marke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit driueth him out and S. Luke vseth another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was led out not that any thing befell Christ beeing forced to it or vnwilling for all his obedience was a free-will offering but he is driuen or drawn as the faithfull are drawne by the Father Ioh. 6.44 none can come to me vnlesse my Father draw him namely by the effectuall and forcible working of his spirit in their hearts not as stocks and stones without wills nor as enforcing them against their wills but sweetly inclining their wills and working effectually in them both the will and the deede according to his good pleasure But Christ sends the third person how then doth the third person lead him Christ as God and as the second person in Diuine Vnity sendeth the Holy Ghost into the hearts of his elect but consider him in the forme of a seruant and so hee is subiect vnto prouidence and led by the spirit this way and that And this is because the humanity of Christ is the organe or instrument of his diuinity and in all the actions and offices of it is mooued and guided by the holy Ghost All Satans temptations are appointed and limited by God It is the spirit of God that here leadeth the Son of God into temptation and consequently God is the author of all the trialls of his Saints Paul went bound in the spirit to Ierusalem Act. 20.22 Gen. 45.5 what a number of trialls was Ioseph cast into beeing sold to a hard Master a tempting Mistresse to bands and imprisonment yet he tells his brethren it was not they but the Lord that sent him thither 1. Gods prouidence so watcheth ouer his creatures that not an haire shall fall to the ground and much lesse shall the head of Gods child fall into Satans hand this prouidence is wakefull and suffereth nothing to come by chance or lucke but from a good hand and for a good end 2. Satan although he be neuer so malicious yet is restrained and cannot tempt vs vntill we be committed into his hands for the iust are in the hands of God and not of Satan hee cannot touch their goods no not the swine of the faithlesse Gadarens though he was a Legion till he had begged leaue and Christ said Goe and much lesse their bodies no more then he could Iobs till the Lord say Lo all that he hath is in thine hands onely saue his life He is a lyon in cheines and as he could attempt nothing against Christ vntill the spirit led him to be tempted and so committed him vnto him so neither against his members But how can the spirit lead Christ to be tempted and not be the author of euill There is a twofold temptation one of proofe or triall the other of delusion by the first God tempted Abraham Gen. 22. and the Israelites Deut. 13.3 But of the second S. Iames saith 1.13 Let no man say when he is tempted I am tempted of God for God tempteth no man But this temptation of Christ was to delude and deceiue him therefore euill If we consider a temptation to euill we must conceiue God to be an actor in that which is euill sundry wayes though no way the author of euill For in the worst of them all God doth most righteously vse the malice of Satan either in the punishing and blinding of the wicked or in exercising and trying his owne both which are iust and good As for all the sinne of this action 1. it can be no worke of God because it is formally no worke at all but a vice and corruption inherent in it and 2. it is all left to Satan who instilleth malice and suggesteth wicked counsells and that to the destruction of men As for example 1. Sam. 16.14 an euill spirit of the Lord vexed Saul that is so farre as it was a iust punishment it was of God and Satan was Gods instrument in executing his iudgements so farre as it was a punishment but God left the malice of it to the wicked instrument working after his owne manner But to come to the very point In the deceiuing of Ahab and the false Prophets 1. King 22.22 God not onely nakedly and idly permitted but expresly commanded the wicked and lying spirit saying Goe and deceiue and preuaile Where we must distinguish betweene the righteous action of God as a iust iudgment and reuenge of God and most properly ascribed vnto him and the malice of it which was the deuills infusing corruption instigating to wickednesse which very wickednes the wisedome of God directed and
be filled namely aboue the ordinary measure But neuer was any Saint so filled but that he had great emptines and much roome for Satan to frame and forge his temptations in When God doth bring his children into the wildernesse that is into temptation he armeth them with sufficient power to withstand it 2. Cor. 12.8 when Paul was vexed with an extraordinarie temptation he prayed thrice or often and answer was giuen My grace is sufficient for thee where by grace is not meant the free fauour of God as in many places but the power and strength of the Holy Spirit which was a gift of grace enabling him to stand vnder it And this is that which Gods children may expect not to be exempted from temptation nor from much molestation nor from many knocks and foiles which bring them much sorrow but yet at length God whose hand is vnder them brings them through all For so it is in 1. Cor. 10.13 God is faithfull and will not suffer you to be tempted aboue that ye are able but with euery temptation will giue an issue In which place the Apostle distinguisheth of temptations Some are so deadly and diabolicall as a man is drowned and neuer swimmes out of them these we must pray against Lead vs not into temptation Others rise of humane imbecillity and are such as men can beare by which God tryeth the graces of his and manifesteth their infirmity and out of which his grace giueth euasion and deliuerance seeme they neuer so dangerous as for example what a great temptation was that of Israel in the red sea yet God brought them out of it So for euill of sinne What strong temptations were they that seased on Peter Dauid Salomon wherein they seemed vtterly lost Yet the Lord held vnder his hand and left them sufficient grace to raise them againe Gods faithfulnes was such to Dauid and Salomon and Christs prayer that Peters faith did not vtterly faile 1. We are the Lords souldiers and seruants and therefore he will helpe vs Dauid thought this a good argument Psal. 86.2 O thou my God saue thy seruant that trusteth in thee And this is Gods manner of dealing When he hath a great worke or triall for his children he armes them with boldnes constancie and courage as Sampson when he was to encounter many Philistims what a measure of strength was he endued withal When the Prophets were to be sent to rebellious and stubborne people the Lord made their faces as brasen walls Ierem. 1.18 and as adamants Ezek. 3.9 The Apostles beeing called to the great function of calling in the whole world the Holy Ghost fell first vpon them furnished them with singular gifts fit for that calling How boldly Peter preached and professed Christ at Ierusalem to the beards of those that had put him to death euen the Rulers and Elders appeares in Act. 4.8 but the cause of this was that hee was full of the Holy Ghost The like we may obserue in Elias his reforming of Gods worship and in the restoring of religion by Luther who was wonderfully gifted 1. with vndaunted courage as appeares in his burning the Popes decrees and his disputation at Wormes 2. with feruent prayer 3. with admirable and heauenly preaching So the faithfull witnesses and Martyrs that are called to a hote brunt are first armed with a singular spirit as that Protomartyr Steuen Act. 6.8.10 who was full of the Holy Ghost full of faith and power full of wisedome and grace that they were not able to resist the wisedome and spirit by which he spake And was it not so in Q Maries daies that poore creatures were lifted vp with such excellent spirits as that all the learning and wisedome of the Doctors or all the power of authoritie could not daunt them but onely those vnmercifull arguments of fire and faggot could put them to silence 2. The battell and cause is Gods the question between Satan and vs is Gods glory and our saluation This was Moses his argument why the Lord should spare his murmuring people see Num. 14.15.16 Now if the deuill preuaile against vs God shall loose his honour which is deare vnto him But he will not suffer himselfe to be so disgraced as to let vs be ouercome by his enemie neither shall the saluation of his be preiudiced for this were against the truth of God whom Satan accuseth to be a lyar 3. He hath armed vs with his owne armour and furnished vs with his owne strength and will not haue his weapons bee thought so weake and insufficient as to be foiled in it the sword of the Spirit is not so blunt the sheild of faith is not so dull the breast-plate of righteousnesse is not so thinne as to receiue euery bullet that comes to hurt vs. 4. Christ hath made vs members of his owne body and when the head can with patience suffer the members which it is able to defend to be pulled off from the body then shall the sound members of Christ be pulled away by temptation from him which they must needes be if they were not continually supported by his strength Obiect 2. Cor. 1.8 We were pressed out of measure passing strength insomuch that we despaired euen of life Answ. 1. The Apostle speakes of humane strength which could neuer haue passed through those trialls but the power and strength of God shewed them an issue 2. The Apostle speakes according to the sence of his flesh and what they were in their owne feeling as it is plaine in the reason of his deliuerance in the next words That we should not trust in our selues but in God that raiseth the dead 3. The very scope of the place is to shew not the vnmeasurablenesse of affliction but a great measure of them thereby to amplifie Gods mercy Vse We should not be discouraged though our trialls be very great for we shall not want sufficient strength to carrie vs through them Yea let vs checke our weaknes while we torment our selues with needles feares that God takes little or no knowledge of our trialls or will withdraw his grace and absent himselfe for euer No he tenders the weakenes of his chosen on whom although the Spirit fall not so visibly as vpon Christ yet by vertue hereof they haue the secret distilling and sensible yea forcible working of the Spirit in their hearts such graces of faith hope patience and boldnes in case they keepe their watch as whereby they may as surely perswade themselues of victory as if they had receiued the Holy Ghost visibly as Christ did Adde hereunto these considerations 1. That it is impossible to be exalted to Christs kingdome if thou be not assalted first with temptation thou canst not be victorious vnlesse thou fight nor obteine the crowne vnlesse thou be victorious Reu. 3.21 2. That if thou beest in great perplexity yet thinke not the Lord hath forsaken thee For 1. not to be chastised of God
is to be hated of him 2. he hides his face but for a season from his children as the mother doth till the child get knocks and falls onely to let them see their weaknes and more to depend vpon him 3. that there is a time when God makes intimation to all his children of their election and saluation and commonly before this that they may be fitted with hungring desire after grace and make much of it when they haue it there goeth a trouble of minde and feare and disquiet so as a man thinkes God is quite gone when he is drawing gratiously vnto him and that he shall neuer â—eare more of him when he is knocking by the Holy Spirit to haue entrance into his heart Therefore wee may trust perfectly on this grace and waite Gods time for his full manifestation of it the iust liueth by faith and maketh not hast Iob if the Lord killed him would still trust Remember M. Robert Glouâ—r that blessed Martyr at Couentry crying to his friend Austen He is come he 〈◊〉 come â—e looked for the Holy Ghost two or three dayes before and made great moane that he came not yet he continued waiting and he came at length but not before he came to the sight of the stake Secondly of the company of Christ and how he was attended Marke addeth that circumstance chap. 1. v. 13. He was also with the wilde beasts Which is not to be passed without vse because the Spirit of God pleased to record it The Popish writers say that the cause hereof was that the wilde beasts should come and doe homage to him their Lord as they did to Adam But this is a deuise of mans braine for although Christ deserued honour and homagâ— from all creatures men and Angels yet this is not the time and place to receiue it yea they forget that Christ went into the wildernesse to be humbled in a speciall manner Besides the text mentioneth other businesse wherein Christ was for those 40. dayes employed as in the next branch we are to heare But the true and proper causes were these 1. To shewe what kind of wildernesse this was namely not such as that in which Iohn preached of which there were many in Palestina which were distinguished by their speciall names as the desert of Iudea of Ziph of Maon c. and such as were not altogether desert and without people or incommodious for men to dwell in but were here and there inhabited But this desert wherein Christ was tempted not noted by any addition but the desert was remote from all company of men and full of wilde beasts by which it is plaine it was vnpeopled and had no inhabitants but the wilde beasts If any aske which wildernes it was I answer it is not determined in the Scripture but it is not vnlikely but it was that great wildernesse in which the Israelites wandred 40. yeares called by eminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wildernesse And we know that there were some figures which might shadow the temptation in this place as Exod. 17.7 it is called the place of temptation Massah and Meribah because of contending and tempting the Lord here the Lord was contended with and tempted Againe Exod. 16.4 this was the place wherein the Lord shewed them that man liueth not by bread alone but by euery word that proceedeth out of the mouth of God compare it with Deut. 8.3 This also was the wildernesse in which Moses and Elias fasted 40. dayes and if it were not the same it must needs be figured by it But it is no article of faith to be stood vpon or contended about 2. This circumstance of history is added to shew how helpelesse Christ was without all helpe and comfort of man where he could looke for no succour from any earthly creature or worldly means nay all the meanes against him 3. To shew that his power was so much the more manifest in that when Satan had him at the greatest aduantage and all the meanes set against him yet he goes away victor and that none could share with him in the praise of the victory but it belonged to him of all the seed of women 4. To shew the power of the Son of God who could liue peaceably among the wilde beasts who if he had been a common and weake man had beene certainly eaten vp of them Quest. How could Chist liue peaceably and safely among the wilde beasts Answ. When Daniel was cast into the den the Lyons spared him but not through the disposition of their nature for presently they deuoured his enemies but the text ascribeth it to two causes 1. to the Angel of God that stopped their mouths 2. because he beleeued in his God which besides the faith whereby he was iustified was euen a faith in the miracle by which he was strengthned at this time But I take it another reason may be giuen of Christs peaceable conuerse among the sauage creatures namely because he was endued with the perfect image of God and they did acknowledge him as their Lord euen as they did Adam before the fall which is a speciall priuiledge of the state of innocencie Hence obserue 1. That wicked men are worse then bruit beasts they will not acknowledge Christ when the wilde beasts will Christ shall haue no peace among them If he come in Iudas his hands he will betray him the Iewes will accuse him Pilate will condemne him the common sort will beate and buffet him the souldiers will crucifie him A great deale more security shall he finde in the wildernesse among wilde beasts then in places inhabited by wicked men And the reason seemes to be that the higher the fall the greater the wound the deuill falling from such a height of glory is most desperately wicked against Gods image especially in his sonne wicked men falling from a blessed estate of holines and renewed reason are desperately malicious too so as the poore creatures in their proportion retaine more goodnes in their nature then man doth in his they still serue God in their kindes man still rebelleth they fell from subiection to man but man from subiection to God Vse This should both humble vs to see the little good that is left in our nature and also vrge vs to seeke the renewing of it And it should terrifie wicked men who resisting Christ in his word members graces yea persecuting him in his Saints shew themselues more sauage then the creatures the wilde beasts will acknowledg him that doth him good but the wicked man spurns against him Daniel was more safe among the lyons then his enemies and Dauid was compassed with ramping lyons Note 2. This affoardeth vs a ground of comfort that when the state of the Church is afflicted led into the wildernesse enuironed with men for their dispositions as wilde and fierce as Tygres Lyons Leopards Cockatrices for so naturall men are described Isa. 11. yet it is in no worse state then
was not for our imitation Ans. True it was not in the extent but in the end it was in the former Christ is to be admired in the latter to be imitated 3. To set out his miracles and diuine power for the honour and authority of his person and doctrine to shew himselfe the Sonne of God Obiect Moses and Elias fasted this fast and yet were meere men Answ. They did it by his power he by his owne they were vpheld by the power of God but hee by his diuine power their fasting was but a type and shadow of this But to make euery man able to imitate this fast obscures Christs glory and this miracle and the Gospell it selfe 4. That hereby he might bid battell offer opportunity and prouoke his aduersary to the combate for this was the end both of his fasting and going into the wildernesse and of his hunger Wherein also this fast of Christ may not be imitated for we are not to offer any opportunities or aduantages to Satan who is ready enough to seeke and take enough as we may not tempt God so we may not tempt the tempter but pray that we may not be lead into temptation by him and watch least we fall into temptation Mark 14.38 yea we must cut off and preuent his aduantages and shunne all occasions wherein he might assault vs as knowing our owne weakenes The third thing in Christs fast is the continuance of time forty dayes and fortie nights Quest. Why did he fast so long why no more nor no lesse Answ. For these reasons 1. To be answerable to the types As Moses fasted 40. dayes at the institution of the law and Elias at the restitution of it so would Christ here at the manifestation of the Gospel 2. Hee exceeded not this number least he should seeme too inhumane and cruell against himselfe for he did no more then Moses and Elias had done men subiect to infirmity In our time he is no man that cannot straine one tricke aboue others but Christ being in the shape of a seruant takes not vpon him aboue his fellow-seruants 3. He would not fast lesse because he would not seeme lesse then the Prophets nor vnlike them 4. He would not fast more because he would not haue his Deitie now acknowledged by the deuill 5. He would not giue occasion to heretikes to doubt of the truth of his body and humane nature If he had fasted longer then Moses and Elias he might haue beene thought no true man but onely in show incarnate Quest. Why is it added that he fasted fourty nights Answ. For these reasons 1. To shew that it was not such a fast as the Iewes vsed to keepe who fasted many dayes together but ate at nights as Daniel fasted for 3. weekes of dayes chap. 3. v. 10. Nor like the Turkish fasts who so soone as they see a starre eat any thing on their fasting dayes but that which is strangled or hogges flesh Nor yet like the Papists fast who though they say they fast 40. dayes both to imitate Christ to giue God the tithe of the yeare yet can feed wel fare deliciously euery night 2. To shew that Christ had a care to spend his nights wel aswell as his dayes not spending them out in sleep but in watching and prayer as well as in fasting for by the same power his bodie was preserued without sleep as it was without meate Far vnlike the Papists who in their fasting-dayes spend the night in gluttony luxurie and all vncleannesse This example of Christ teacheth vs of what great necessitie this exercise fasting is both for the entrance comfortable continuance of the duties of our calling both generall and speciall This Nehemiah knew well when hearing of the calamitie of Ierusalem and his brethren the Iewes he fasted certaine dayes and prayed before the God of heauen c. 1. v. 4. And Ezra proclaimed a fast to seeke the right way homeward and safe from their enemies c. 8. v. 21. see also Act. 13.3 1. Fasting in an holy and religious manner helpeth forward graces that are necessarie for our calling as 1. the grace of conuersion and therefore is made an adiunct of it Ioel. 2.12 Turne you with all your heart with fasting and weeping 2. the grace of prayer for as prayer sanctifieth fasting so fasting strengtheneth praier Otherwise to place Gods worship in fasting is to make the belly the God 3. it helpes forward the knowledge of the mysteries of God and godlinesse Dan. 9.3 conferred with 20.21 as Daniel was praying and fasting Gabriel was sent to instruct him and reuealed to him the mysterie of the 70. weekes 4. it addes strength and courage in the Christian combate betweene the flesh and the spirit it is as a third that comes in to take the spirits part and so helpeth to the victorie by subduing the flesh 2. The necessitie and profit of this exercise appeareth in respect of our selues for 1. If we want publike or priuate benefits fasting ioyned with prayer is the meanes wherein God will haue them sought and obtained The Beniamites after two sore ouerthrowes by this meanes got the victory Iud. 20.28 Annah by the same obtained her Samuel and Dauid fasted for his childs life 2. If we be in danger of publike or personall iudgments by the same means they are to be diuerted religious fasting is a cheife part of the defensiue armour of the Church as we may see in the examples of Hester sauing her people from Hamans deuise and of the Niniuites turning away the destruction threatned by Ionah by fasting and humbling themselues 3. If wee be to attempt publike or priuate duties hereby we must fit our selues and obtaine successe and blessing So did Nehemiah and Ezra as we saw before and when Paul and Barnabas were separated to the worke of the ministerie they fasted and prayed Act. 13.3 Yea Christ himselfe spent a whole night in fasting and prayer before he chose his Disciples Luk. 6.12 13. 3. Daily experience shewes the necessity of religious fasting for 1. How may men obserue in themselues that for want of this duty they grow dull in their profession and heauy in holy practises yea empty of grace so as they may thinke the spirit is departed from them yet when they haue renewed this exercise they finde themselues more ripe and ready more quicke and able to good duties as if they had new soules giuen them 2. Doe woe not see that the more conscionably a man carrieth himselfe the more busily Satan doth bestirre himselfe against him and had he not need so much the more fence himselfe with coat-armour and flie to God for strength and protection If a good Magistrate or Minister be to be brought into any place how doth Satan storme and bend his forces against him because he thinkes that then his kingdome must downe Therefore if a man meane to be seruiceable to God in any place it is meet
is not repugnant to the analogie of faith or true interpretation of other Scriptures But that Satan should come bodily or assume a shape is not against the scripture but confirmed in the example of Eue and Samuel If it be further asked in what bodily shape he came here I am with the scripture silent Onely he came not in a Monkish habit as the grosse Papists say because there was no such in vse in the world then nor many hundred yeares after And yet it is obseruable that themselues thinke this habit the fittest for the deuill as indeed it hath beene since prooued for neuer did the deuill in any habit so preuaile against Christ in his members as in this Antichristian weed 1. Note hence what mooued Satan thus to come namely his owne voluntary motion and will he came vnsent for Christ comes not but led of the spirit Satan comes of himselfe And the same difference is to be obserued betweene them that are led by the spirit of God and by this vnclean spirit Those that are led by Gods spirit whatsoeuer they be about they will looke to the motion what warrant they haue for it whence it is and whether it tends whether they be led or vndertake things of their owne head they looke whether the thing be good in it selfe whether good in them whether conuenient in circumstances whether it belong vnto them and hence they do it chearfully and with a blessing on it Whereas whom Satan caries they looke for no warrant they set themselues on worke and execute their owne lusts humours and desires yea in the things they doe best they looke for no warrant and therefore if it be in any thing that is good euery thing is begun as with a left hand they are without blessing and protection See this difference betweene Ahab and Iehoshaphat 1. King 22. Ahab saith Let vs goe vp to Ramoth Gilead but Iehoshaphat said I pray thee let vs aske counsell of the Lord and was there not as much difference in the issue yes Ahab was strangely slaine a mighty man by chance drawing a bow hit into a ioynt of his armour and slew him but Iehoshaphat was marueilously deliuered And therefore look to your warrant in your actions aske your hearts whether you be led by the spirit or come of your selues and then you come of your selues when either you haue no word or attempt any thing against the word seeing Gods spirit and word crosse not one another and one neuer directs but by the other So if you be crossed in your actions or attempts cast an eye backe to that which mooued you to it or whether you went by warrant or vpon your owne head If you haue gone and the spirit not leading you what could you expect but to be crossed Looke on the 7. sonnes of Sceua who would take in hand to cast out deuills in the name of Iesus but beeing not led by the spirit the euill spirit tooke aduantage on the want of their commission and ranne vpon them and ouercame them preuailed against them so that they fled out naked and wounded 2. Note Obserue the impudencie and boldnes of the deuill that thus visibly comes against Christ. Had he not heard the voice from heauen or had he forgot it whilest it yet sounded no he begun all his temptations thus If thou be the Sonne of God Or did he doubt that he was the Sonne of God no the deuills confesse him so to be Matth. 8. and he knew by all the prophesies and accomplishments that Christ was he the scepter was gone from Iudah he was borne of a Virgin at Bethlehem whom Iohn went before in the spirit of Elias he knew the shepheards testimony yea the Angels at his birth he knew well he was the Son of God Quest. What could it stand with his policie so visibly to assaile the Sonne of God Answ. 1. God in iustice besotted him that against his knowledge he should encounter Christ for his owne ouerthrow 2. Though â—e knew that Christ was he that should breake his head and that he could not preuaile against him yet his malice made him fearelesse he would set vpon Christ whatsoeuer should be the issue himselfe could be but condemned 3. He would against his knowledge shew his malice to God in molesting and troubling his blessed Sonne for here and daily he sinneth the sinne against the Holy Ghost 4. God hauing him in chaines so ouerruled his malice as it should be turned against himselfe and be a meanes to proclaime Christ in all ages the promised seed who had broken his head He which thus emboldned himselfe to come against Christ wil not feare to come to thee be thou as iust as Iob yea wert thou as innocent as the Lamb of God It is Gods great mercy that hee comes not so bodily and visibly to vs as to Christ we know if God giue him leaue he can possesse euen any of our bodies as appeares in all those demoniaks he can assume a body also to terrifie or delude vs withall if God suffer him as we see in Sauls example So in Gods iust iudgement when men giue vp Gods seruice and vndertake to bee agents for Satan he giues power to the deuill to come to them in a bodily shape for his better familiarity with them as to witches and the like It is Gods mercy that he comes not thus as he did to Christ so ordinarily as he hath done in ignorant and Popish times and we must pray that euen in visible shapes he may neither terrifie nor delude nor grow familiar with vs. But the light of the Gospell hath forced him to come to vs more secretly and spiritually by wicked motions and suggestions partly from himselfe immediately and partly mediately from others And seeing we cannot hinder his comming to vs we must be so much the more watchfull that when he comes he may find vs prepared against him For as we cannot hinder birds from flying in the aire but we may hinder them from making nests on our heads so we cannot hinder the flying motions of Satan but we neede not suffer them to settle in vs. Quest. How shall I know when the tempter comes Answ. By obseruing these two rules 1. Whensoeuer thou art perswaded to any thing that is euill then thou mayest know the tempter comes Sometimes he perswades to sinne by extenuating it why it is but a little one a grain as light as a feather now comes the tempter Gods spirit neuer perswades that any sinne is little Sometimes by the vtility commodity of it Oh it is profitable by one oath or lie thou maiest be a great gainer and why shouldest thou be so nice but now the tempter is come for the holy Spirit commaunds thee not to sweare at all nor to lie for Gods greatest aduantage much lesse thine owne and what profit is it to winne the world with the losse of ones soule Sometimes from
the pleasure of it Wilt thou defraud thyselfe of thy pleasure is it not as sweete as hony why thou art but young thou mayest game and sweare and drinke and be wanton now thou hast an occasion of lust take thy time thou canst not haue it euery day But here the tempter is plainely come for the Spirit of God would wish thee to remember that for all these things thou must come to iudgement that neither adulterers nor whoremongers shall enter into the Kingdome of God Sometimes by remoouing the punishment and terror Why who sees God is mercifull and easily intreated you are a Christian and no condemnation is to them that are in Christ Iesus and repentance wipes off all scores Here the tempter is come for Gods Spirit saith There is mercie with thee that thou maiest be feared and there is no condemnation to them that are in Christ Iesus but withall which walke not after the flesh but after the spirit 2. Rule When thou art disswaded from any good belonging to thee the tempter commeth who as he can make vice seeme beautifull so vertue to seeme vgly He can disswade men from religion in great friendlines 1. From a supposed impossibility How canst thou poore weakling beare such a yoke certeinly thou wilt neuer endure such strictnes thou mayest set thy hand to the plough but thou wilt soone looke backe and prooue an Apostate But here is a tempter come for Gods spirit teacheth otherwise that howsoeuer without Christ we can doe nothing yet it is God that beginneth and perfecteth his good work in vs whose yoke is easie and his burden light 2. From the great trouble and small necessity of it from the disgrace it carries among men and the contempt of such as preach and professe it Here is the tempter come for the Spirit of God teacheth that he that denies Christ before men shall be denied of him before men and Angels Further he can disswade from diligent hearing the word and from reading the Scriptures because they be exceeding long and hard to be vnderstood Why thine owne busines is such as cannot giue thee leaue euer to atteine any thing to the purpose especially because deep knowledge of points belongs not but to Diuines for an vnlettered and priuate man a little knowledge is best Here is a tempter come though he should speake in the voice of an Angel for Gods Spirit bids priuate men search the scriptures because they testifie of Christ and commends priuate Christians because they were full of knowledge Further he can discourage the practise of piety by suggesting that to be strict in life is to sauour of too much purity at least it will be counted but scrupulousnes too much curiosity and If thou wilt be singular and contemne and condemne all men but thy selfe so will men deale with thee Why thou liuest as though men were to be saued by good workes and not by Gods mercy Here the tempter is come for the Spirit of Christ neuer quenched smoking flaxe but encouraged the care of walking in Gods wayes though it be to walke in the straite way and narrow path that leadeth vnto life Lastly in all outward or inward temptations let vs looke to Christ who hath sense of both that he might be compassionate to vs in both If thou be the Sonne of God command these stones to be made bread In this first and fierce assault consider two things 1. the ground of it If thou be the sonne of God 2. the inference Commaund these stones to be made bread which is on a good ground to entice him to euill In which temptation Satan aimes at fowre things directly 1. To impugne Gods truth and word and that notable oracle from heauen testifying that Christ was the Sonne of God 2. To shake the faith of Christ Satan knew well enough he was the Son of God and he makes not this a question as though he would be instructed in it but that he would make Christ doubt whether he was the Sonne of God And note how cunningly he ties his policies together as he did against the first Adam he calls Gods word into question which is the ground of faith which if hee can bring out of credit faith failes of it selfe 3. Because of his present estate to doubt of his fathers prouidence and because of his great hunger and want of meanes to supply it to call his own Diuinitie into question 4. To vse vnlawfull meanes to releeue and sustaine himselfe In these particulars standeth the drift of the temptation As for that which the Papists generally say that it was to bring Christ to the sinne of gluttonie by which they say the first Adam fell there is no sense so to thinke For 1. Christs answer which was directly fitted to the suggestion tended nothing to the sinne of gluttonie 2. Gluttonie is an excessiue eating of more then needs whereas Sathan desires no more then that Christ would at his desire eate to the necessarie sustaining of nature it is no great gluttonie to eate a peice of drie bread in extreame hunger belly-gods and gluttons satiate themselues with other more pleasant and delicate dishes Let vs therefore know that the proper end of this temptation is distrust in God in his word and sufficient and due meanes to releiue his present estate If thou be the Sonne of God that is the naturall Sonne of God equall in power the delight of the Father as the voice pretends then doe this that I may beleeue thee els deceiue not thy selfe because of the voice from heauen thou art but a pure man Note how Sathan doth directly oppose himselfe against the word of God God had said Christ was his Sonne Satan knewe it and after confessed it yet against his owne knowledge he calls it into question although hee had seene it confirmed by two strange signes from heauen of which we haue spoken The like was his practise when he set vpon Eue saying What hath God said thus and thus why he knewe God had said it and that in the day they should eate they should die and yet he labours to make them doubt of that trueth which both he and they knewe too well This was euer his practise 1. Because of his great malice to God who hath euery way set himselfe to confirme his word that his owne truth might shine in his word to all the world Therfore he hath outwardly confirmed it by many powerfull and glorious miracles such as the deuil could neuer make shew of as raising the dead the standing and going backe of the sunne the diuision and standing of the sea and riuers and the bearing of a Virgin and inwardly his holy Spirit perswades testifies confirmes and sealeth vp the word in the hearts of Gods children 1. Ioh. 2.20 2. Cor. 2. Now to make God a lyer and to shew himselfe most contrary to the Holy Spirit he contradicts and opposeth stormeth and rageth 2.
of friends of food the world had no malice in it which was not cast vpon him and he was not onely forsaken of men but in such distresse on the crosse as he complained he was forsaken of God And yet all creatures were not capable of that loue wherewith his Father loued him when he loued him least 2. Neither the testimony of Gods loue nor the dignity of his children stands in outwards things nor in the abundance of worldly comforts for then the rich glutton should haue been far better then Lazarus Abraham Isaac Iaacob who for famine were glad to flie their countrey should bee in lesse grace with God then the wicked Kings to whom they went The Apostles who were the lights of the world who were in hunger thirst nakednes buffeted without any certeine dwelling place reuiled persecuted accounted as the filth of the world and the offscouring of all things should haue beene in no better account with God then with men The Saints in Heb. 11.36 to 39. who were tried by mockings and scourgings by bonds and imprisonment were stoned hewne asunder tempted slaine with the sword wandred in sheep-skins c. beeing destitute afflicted and tormented should haue lost both their dignity in themselues and their fauour of God But they lost neither of these For the same text saith that the world was not worthy of them beeing men of such worth and that by faith they receiued a good report namely from God and all good men 3. The beauty of Gods children is inward that which argueth Gods loue is the gift of his Sonne faith hope a ioyfull expectation of the future inheritance 1. Ioh. 3.1 Behold what loue the Father hath bestowed vpon vs that we should bee called the sonnes of God In which words the Apostle calleth our eyes backe from beholding earthly dignities and prerogatiues which we are euer poaâ—ing into and haue hawkes eies to see into the glory of the world But hee would haue vs behold Gods loue in other things then these namely in the inward notes and markes of Gods children And here is a maine difference betweene that loue which comes from God as God and that which commeth from him as a Father between that which he bestoweth on his enemies and that which he bestoweth on his sonnes that which bond-children receiue which are mooueables and that which the sonnes of the free-woman receiue for this is the inheritance let Isaac carrie that away and no scoffing Ismael haue a foot in it 4. Whereas Satan from crosses losses afflictions anguish and durable sorrowes perswades that men are not Gods children the Apostle Heb. 12.6.8 makes a cleane contrarie argument that afflictions and crosses are signes of Gods loue rather then of hatred and markes of election rather then of reiection Whomsoeuer the Lord loueth he chasteneth and scourgeth euery sonne hee receiueth If ye be without correction whereof all are partakers then are ye bastards and not sonnes And 2. Tim. 3.12 All that will liue godly in Christ must suffer persecution the world must reioyce while they must be sorrowfull and cannot but hate them because they are not of the world It is the condition of Christian hope that those who will be conformable to Christ in glory must be conformable to him in his sufferings Rules to withstand this dangerous temptation 1. Rule Labour to confirme thy selfe in the assurance of thy adoption which Satan would haue thee stagger in as Christ here and if thou beest assured thou art Gods child it will drawe on an other assurance namely that God will be carefull of thee to releeue thy want and deliuer thee in thy distresse whose loue surpasseth the loue of most naturall Parents to their children as appeareth Isa. 49.15 Can they that are euill giue their children good things how much more shall God our heauenly Father giue good things to his children which he seeth good for them Quest. How shall I confirme my selfe in my adoption Answ. By thy resemblance of God as the natural child is like his naturall father In Adam we lost the excellent image of God let vs labour now to finde it restored in the second Adam 1. Examine the life of God in thee who art naturally dead in sinne the breath of this life is heauenly thoughts meditations affections the actions of this life are spirituall growth and increase in grace and vertue Christians duties in generall and speciall the maintenance of this life is the hungring and thirsting after the heauenly Mannah and water of life the word of God the verie beeing of it is our vnion and communion with God by his Spirit which is as the soule to the body 2. Examine the light of God in thee for he is light and in him is no darkenesse and if thou beest his child thou art one of the children of light As thou growest in vnderstanding what the will of the Lord is so thou growest in this image and art like vnto Christ thy elder brother vpon whome the Spirit of wisedome and vnderstanding the Spirit of counsell strength the Spirit of knowledge and the feare of the Lord doth rest Isa. 11.2 whereas on the contrary these two things goe together as in the heathens darkenes of vnderstanding and estranging from the life of God Eph. 4.18 Wouldst thou be confirmed in assurance that thou art Gods child then labour for this part of his image which is renewed in knowledge wait at the gates of wisedome shut not thy heart and eyes from the beames of this blessed light 3. Grow vp in holinesse and righteousnesse as God himselfe is not onely free from all euill but infinite in goodnes most iust most holy and as he letteth his light shine before men so must thou let thy light shine before men that they may see thy good workes Matth. 5.16 2. Cor. 7.1 cleanse you selues from all filthines of flesh and spirit that ye may growe vp to full holinesse This holinesse must not onely fence the heart from vncleannesse but the eye the eare the mouth the hands and feete and all the members when they be ordered according to the word prescribing rules for them all 2. Rule When thou feelest grudgings of diffidence arise and Satan will vrge thee how thou canst thinke thy selfe respected of God beeing beset with such a world of trouble and almost drowned in a sea of vexations without bottome or banke Now call to minde and set before thee Christs blessed example in whom as in a glasse thou maiest see the sharpest of thy sorrows in any kind not onely sanctified and sweetned but mingled with admirable loue of his father What euill befalls thy body and soule or thy estate inward or outward which hee hath not borne and broken and yet neuer the lesse loued of his Father Thou wantest comforts of body house land meat money he had not a foot of land not a house to hide his head in not any money till he borrowed of a
or doe you crush him Answ. It is written God resists the proud 1. Pet. 5.5 and in giuing honour goe one before another and pride goes before the fall and that the haughtie eie is one of the sixe things which the Lord abhorres Prou. 6.17 Obiect 2. But you are a man of knowledge wise and learned what need you be so diligent in hearing sermons especially of such as are farre your inferiours you can teach them not they you Answ. It is written Isa. 5.21 Woe be to them that are wise in their own conceits and Christ hath said Hee that despiseth you despiseth mee Luk. 10.16 and that Iob despised not the counsell of his maide much lesse must I of the least Minister and that we knowe but in part and are to consider not who but what is spoken and that the same Spirit is mightie in one and in another Obiect 3. But you are a man of gifts and authoritie and these will carrie you through all and you may rise and treade such and such vnder your feete who dare say any thing to you Answ. It is written Matth. 18.6 Whosoeuer offendeth any of these little ones that beleeue in mee it were better for him a milstone were tied about his neck and he cast into the midst of the sea and Hee that doth wrong shall receiue according to the wrong that he hath done and there is no respect of persons Coloss. 3.25 Obiect 4. But you may followe the fashions of the world in strange apparell ruffian behauiour monstrous tyres who may els how else should you bee knowne to be a gentleman or a gentlewoman Answ. It is written 1. Pet. 3.3 that euen womens apparelling must not be outward as with broydered haire and gold c. but the hid man of the heart must be vncorrupt for Sarah and other holy women trusting in God did so attire themselues and againe Fashion not your selues according to this world but be renewed in the spirit of your mind Bee euer of the newest fashion there Obiect 5. But it is a small matter and of great credit to sweare and curse and speake bigge words it is a way to get reputation and be respected as a man of spirit Ans. It is written Leuit. 24.16 He that blasphemeth the name of the Lord shall be put to death all the Congregation shall stone him and Iam. 5.12 Aboue all things my brethren sweare not neither by heauen nor earth nor any other oath but let your Yea be Yea and your Nay Nay The fourth instance is in motions to wrong and iniustice Obiect 1. Thou art a great man thou hast tenants thou mayest and must liue by them they are thy seruants and thou must enrich thy selfe by them racke their rents bind them to suit and seruice they cannot resist thee Or thou art a Master keepe thy seruants wages from him make thy vse of it wearie him poore snake what can he doe pay him at thy pleasure he will endure any thing rather then loose thy worke Answ. It is written Iam. 2.13 Iudgement merciles belongs to them that shew no mercie and those that grinde the faces of the poore shall one day be ground vnder the milstone of Gods heauie displeasure and Leu. 19.13 Thou shalt not robbe thy neighbour the workemans hire shall not abide with thee till the morning The reason is in Deu. 24.15 Least thy seruant cry against thee to the Lord surely it shall be sinne vnto thee Obiect 2. But thou maiest make the best of thine owne commodities by hoising the prices and diminishing or corrupting the quantitie or qualitie No man can force thee to sell thy owne in deare times vnlesse thou wilt and much lesse to giue it away to the poore and needy then shut vp thy heart liue to thy selfe let others shift for themselues as thou doest for one Answ. It is written that couetousnesse is the root of all euill and that it is idolatrie and the Lord hath sworne by a great oath euen by his owne excellencie Amos 8.4 that he will neuer forget any of their workes that swallow vp thee poore and make the needie of the land to faile that were wearie of the Sabbath because it hindred their setting of wheate to sale that made the Epha small and the shekel great and falsified their weights and sold corrupt corne that is tooke all courses for gaine Besides the fearefull fruits of couetousnesse in Achan Gehazi Ahah Iudas Obiect 3. But thou lendest thy money too freely ten in the hundred thou maiest take by law but if by cunning trickes and deuises thou canst get twentie in the hundred thou shalt growe rich the sooner Answ. It is written Luk. 6.35 Lend freely looking for nothing againe and Deut. 23.19 Thou shalt not giue to vsury to thy brother and Exod. 22.25 If thou lend money to my people thou shalt not be an vsurer and Leu. 25.36 Thou shalt take no vsurie nor aduantage neither lend him money nor victualls to encrease and what shall it profit a man to winne the whole world and loose his owne soule Obiect 4. But thou art a poore man and defraudest thy selfe of profit thou mayest by an oath or a lie or a little cunning and sleight get good gaines and why needest thou be so nice Answ. It is written Prou. 22.2 The rich and the poore meete together and the Lord is the maker of them both that is in their persons and in their estates and Leu. 19.11.12 Yee shall not sweare by my name falsly neither defile the name of the Lord thy God and that the curse entreth into the house of the swearer and theife and yee shall not steale nor deale falsly nor lie one to another and that all that loue abhomination and lyes shall be kept without the gates of the holy Citie with dogges Reu. 22.15 and that I must not lie for Gods glory much lesse for my owne profit Obiect 5. But thou maiest reuenge thy selfe vpon thy enemie and make him know whom he hath in hand broach some vntruth or other vpon him and thou shalt at least disgrace him and if thou leâ—st him goe with this euery one will scorne thee Answ. It is written Vengeance is mine and I will repay saith the Lord and Thou shalt not beare false witnesse and Matth. 7.12 Whatsoeuer you would that men should doe to you the same doe you to them and It is the glory of a man to passe by offences Obiect 6. But the cause is good the Catholike cause it is but a title of rebellion or treason indeed it is a meritorious worke and thou shalt be canonized a Romish Martyr if thou shalt kill a King or Queene or Prince that is an heretike but aboue all if thou canst by one terrible blow not onely kill the King Queene and Prince but also the whole Counsell all the Lords all the Iudges all the lawes all the law-makers yea and blow vp the whole Parliament house and with that three hereticall
captaine of the Lords host appeared vnto him chap. 5.15 1. Whatsoeuer was in the law separated to God and his seruice was called holy the Sabbath was holy the Priests garments holy Exod. 28. Thou shalt make holy garments for Aaron thy brother Holy both because they were peculiar to the holy Priesthood for none else might put them on and because they were to be vsed in the holy place for when they came forth of the Tabernacle they must put them off and thirdly consecrate to holy vses and to be an holy type of Christs righteousnes a precious robe wherein all our sacrifices are offered The flesh was holy which was offered to the Lord in sacrifice Hagg. 2.13 For places Bethel was an holy place when Iacob saw the vision of the ladder there and the Temple was holy For people the Iewes were called an holy nation and Christians an holy Priesthood and Saints by calling 1. Pet. 2.9 For persons some are sanctified in the wombe to some speciall seruice as Ieremie cap. 1.5 and Iohn Baptist. Yea euery faithfull mans heart is as it were an Arke of God in which are kept the Tables of the Law yea the Tabernacle of God and the Temple of the holy Ghost where he pleaseth to dwell And thus was Ierusalem an holy citie so long as it continued in the true worship of God 2. This appeares by the contrarie seeing this holinesse was no further annexed to this place then God tyed his presence to it for when as the Iewes had crucified the Lord of glorie both the Temple and City as profane were destroyed and deliuered into the hand of the Romans and are now in the hands of the Turke a nest of vncleane and idolatrous beasts most sauage enemies of Christ and Christian profession 3. That place must needs be holy where the Lord dwelleth as a Master in his house teaching ordering and supplying all necessaries where Christ the holy Sonne of God walketh in the midst of the seauen golden Candlesticks beeing conuersant among the flockes of shepheards where the holy Spirit of God is present to powre out his treasures of wisedome and grace by meanes of the word and Sacraments which are his chariot and which not accompanied with the Spirit are but dead and ineffectuall to regeneration where the holy Angels are present to assist the ministery to repell hinderances to behold our order but especially desirous to looke into the mysteries of our saluation where the holy Saints vpon earth are met together to seek and see the face of the Lord ioyning together in all the parts of his pure and holy worship in hearing his holy word receiuing his holy Sacraments preferring publikely their holy prayers greatly by this meanes glorifying God and enriching their owne selues Surely this is Bethel the house of God and the gate of heauen This teacheth vs not to despise our assemblies nor to think our Churches vnholy for some corruptions Looke vpon Ierusalem Matth. 23.37 you shall see the eleuen tribes were Apostates there were in it dumbe dogges Isa. 56.10 there were Scribes and Pharisies hypocrites nay at this time the doctrine of the law was corrupted by the false glosses of the Pharisies and the Temple almost a denne of theeues full of buyers and sellers Yet for all this the Euangelist calls it the holy Citie euen when it had more corruptions in it then the Church of England hath at this day Why 1. Because there was the seruice of the true God set vp in the Temple the word preached and sacrifices offered and the meetings of the Church of God 2. Because as yet they had not receiued a bill of diuorcement Haue not we the word truely preached and the Sacraments for substance truely administred And for discipline I will say I wish we had the execution of so much as the Church alloweth Or when did the Lord giue vs a bill of diuorce or what Church hath conuinced vs that we cannot be acknowledged for a true Church If they say they of the Separation haue I answer 1. They haue laboured to discouer some errors but none fundamentall in vs nor without as many in themselues 2. Wee may well doubt whether they be a Church or no seeing by the profession of some of their teachers they will not ioyne themselues to any Church at this day vpon the face of the earth and so renounce all Communion with all the parts of the Catholike Church in the world But we must not thinke much if some vnstable persons forsake our communion seeing in the golden and flourishing age of the Apostles themselues some such there were Heb. 10.25 As for our selues we may strengthen our selues against them by these conclusions 1. We know that the word of truth is truly preached amongst vs which appeareth by the daily conuersion of thousands whereas neuer was man conuerted by a word of error Iam. 1.18 2. We know that our Ministers are of God because by them so many are begottē to God Our Sauiour thought this a good reason when he said Beleeue me that I came out from the Father for the workes sake The blind man had good insight into this matter Ioh. 9.30 saying If this man were not of God he could doe nothing and a wonderfull thing it is that ye know not whence he is and yet he hath opened mine eyes So may I say to the Separatist Doest thou not know whence that Minister is who hath opened thine eyes 3. We know that our meetings are holy meetings 1. our people is outwardly called by an holy calling and to an holy ende 2. they professe faith in Christ which is an holy profession and in charity if we see no open raigning sinne are to be iudged Saints 3. congregations are called holy in Scripture from the better part not from the greater as an heap of wheat mingled and couered with chaffe yet is called wheat 1. Cor. 6.11 Now ye are sanctified washed and iustified but in epist. 2. cap. 12. I feare that when I come among you my God will humble mee and I shall bewaile many of them that haue sinned and haue not repented of their vncleannesse and fornication and wantonnesse which they haue committed Diuerse other abuses there were yet among Saints and beloued ones 4. mixt congregations are holy in Gods acceptation esteeming them not as they are in themselues but as members of Christ. When Israel was at the best it was a rebellious and stiffenecked people yet Balaam said He saw no iniquity in Iaacob nor transgression in Israel not that there was none but that none was imputed 4. We know that we haue no warrant to separate from holy things neither for some defects cleauing to them nor for ill men either handling them or communicating in them The Prophets neuer made any separation in times of greatest corruption euen when they cried out of their wickednes 1. Sam. 2.24 Doe so no more my sonnes said Eli ye make the people trespasse
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
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
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
against vs and for their power they are called the Angells of God power farre stronger then the wicked Angells and powers that are against vs. And when we shall consider that God hath giuen a charge and that not to one or two Angels but to the whole blessed company of them ouer euery godly man how can we but assure our selues that we shall be defended and protected If a man were to passe by shippe ouer a dangerous sea full of gulfes sands rocks and robbers if the King should giue him â—etters of safe conduct it would much comfort him and helpe him through his voyage but if this King should send a great nauie to conduct him ouer yea and should not onely goe in his owne person but call out all his men of warre to see him safely arriued this were so comfortable as he could not wish more But thus doth the Lord with his children not onely himselfe going with them through the world but guarding them with his holy Angells who willingly affoard their ministery because of their loue to man but in respect of Gods word and charge much more willingly that of Gods Angells they become our Angells Matth. â—8 10 What an vnspeakeable comfort is it that when we loose the watch ouer our selues many wayes through sleep of soule or body the Angells watch ouer our safety Matth. 2.13 Ioseph was asleepe and thought not of that danger which was euen vpon him by meanes of Herods cruelty but euen in that sleep the Angell watched and admonished him by a dreame both of the danger and the meanes to escape How great a comfort is it that when we see such difficulties betweene vs and our desires as we can neuer ouercome then we haue Gods Angells present to doe it to our hands Mark 16.3 when the good women that came to embaulme Christs body were very much troubled how to come to his body and asked who shall roule away the stone for it was a very great one when they looked they saw the stone rolled away it was done by the Angel as Matth. hath it Gods Angels roll away all stones and impediments and make our way smooth to all good duties No lesse comfort is it that when Satan beginnes to insult and makes as if hee would trample vpon vs we haue a stronger guard about vs any one of the Angells beeing as able to shut the mouth of this roaring lyon as they were to shut the mouths of those hungrie lyons into whose den Daniel was cast And for the further strength of our faith and comfort in this doctrine the Scripture notes three things further concerning Angells worth obseruing 1. Their wisedome and prouidence in pitching about vs so as we lie open no where Ex. 14.19 when Israel was gone out of Egypt the Angell of the Lord who went before them to lead them out now remooued and went behinde them because now Pharaoh and his people pursued them The power of the Angell was no lesse if he had staied before them as he was beeing Christ himselfe but for the comfort of Israel and our instruction the Angell changeth his place and stoppeth betweene them and the danger 2. Their vniting of themselues and strength for our safety one of them readily will help another in helping vs Dan. 10.13 one Angell beeing resisted by the Prince of the kingdome of Persia Michael one of the cheife Princes came to help him who whether he were an Angell or as it is more likely the Prince and Lord of the Angells euen the Angell of the great couenant Christ himselfe it is euery way full of comfoâ—t 3. Their patience towards vs who if they should be gone from vs aâ— often as we by sinne prouoke them we should perish euery moment But as God is long-suffering so hath he charged his Angells to be and therefore they wait still for our returne and reioyce in the repentance of sinners Luk. 15.10 and abide in their charge and ministery still Againe this doctrine is a ground of manifold instruction 1. Hath God affoarded vs the ministery of Angells then note the priuiledge and preheminence of Gods children whose nature beeing assumed by the Sonne of God giues it dignity aboue the Angells who are the ministers of our humane nature in the head and members Angells are indeed called the sonnes of God but thaâ— is by creation Christ neuer gaue them this honour to call them brethren Nay there is a nearer coniunction between Christ and vs then betweene Christ and the Angells which coniunction doth priuiledge vs with their attendance 1. By reason of his conception and incarnation taking on him the seed of Abraham and not of the Angells by which he becomes flesh of our flesh 2. By reason of his spirituall contract taking vs to be one with himselfe by which we become flesh of his flesh and so nearely set into him as the Angells cannot be who are not members of this Head as the elect be Christ indeed may be called their head but as a Lord and commander not by such spirituall vnion as is between Christ and the Christian. Herein we may see the loue of God in setting his Angells to be our keepers The more noble potent numerous and diligent the custody is the more is the care and loue of the thing kept How great thanks therefore owe we vnto our God who notwithstanding he is daily offended with our sins yet affoards vs the ministry of hiâ— Angells Who and what am I that God is so mindfull of me that he should giue so many glorious creatures charge ouer mee that he should giue me such a priuiledge that euen the holy Angels whose dwelling is in heauen and see the face of God who are all spirit and no flesh who are free from all sinne and misery should so narrowly attend mee a lump of earth a peece of flesh compassed with so many sinnes and miseries as I can looke no way either before or behinde them Dauid in the 8. Psalme burst out into the praise of God when he considered that God had affoarded man the vse of birds beasts and fishes O Lord faith he what is man that thou arâ— so mindefull of him and hast preferâ—ed him ouer the workes of thy hands How much more should we when we see our happines by the ministery of the glorious Angells 2. Let vs learne hence to looke to our conuersation because of the Angels 2. Cor. 11.10 for they are our keepers and obseruers they see all the good and bad we doe and we doe nor speake any thing without many witnesses Sinne makes God take away our hedge Isa. 5.5 it greiues the Angels of God and layes a man naked to all his iudgements Shall we willingly offend them from whom vnder God we receiue so great and daily comforts If we did beleeue or weigh this doctrine we would not but because we see not God nor his Angels we loue neither nor feare to offend either 3. Let vs
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
destruction if he compared it with such Scriptures as say that faith without workes is dead and that faith workes by loue The reconciling whereof would teach them that although works be excluded from iustification yet not from faith they must be in the person iustified though not in the iustification of his person This conference of Scripture is either in places parallel and like or in such as seeme to be opposed and vnlike The conferring of like places bringeth great light to the reader As for example 1. Cor. 7.19 Circumcision is nothing and vncircumcision is nothing If we would vnderstand what is meant by this nothing compare we it with Gal. 5.6 In Christ Iesus neither vncircumcision auaileth any thing nor circumcision where nothing is to auaile nothing and is not referred to circumcision or vncircumcision it selfe but to the person it is nothing to his saluation So Psal. 110.1 Sit at my right hand till I make thy enemies thy footstoole If we would know whom this is meant of compare it with 1. Cor. 15.25 For Christ must raigne till he haue put all his enemies vnder his feet Psal. 2.7 Thou art my Sonne this day haue I begotten thee this place is explained by the like Heb. 1.5 For to which of the Angells said he at any time Thou art my Sonne c. Psal. 97.7 Worship him all yee Gods what is meant by Gods and whom must the Gods worshippe see Hebr. 1.6 When hee brought his first borne into the world he said Let all the Angells of God adore him Concerning vnlike places we haue this rule That they speake not either of the same thing or manner or time and by wary obseruation of the circumstances this will easily appeare in examples Ioh. 16.13 the Apostles after the gift of the Spirit were led into all truth and freed from errour Yet Peter greatly erred after that Gal. 2.11 Answ. The Apostles were led into all truth of doctrine and erred not but were not free from all error in life and conuersation now Peters error was not directly in doctrine but in conuersation with the Gentiles So as the opposition is not in the same thing Isa. 59.21 My word shall not depart from thee nor from thy seedes seed for euer saith the Lord yet Matth. 21.43 the kingdome shall bee taken from you Answ. The Prophet speaketh of the whole true Church of God which shall be perpetuall vpon earth our Sauiour of the nation of the Iewes So as the seeming opposition is not in the same Luk. 17.19 Thy faith hath made the whole here faith is greater then charitie but in 1. Cor. 13.13 charitie is greater then faith Ans. They speake not of the same faith the former place speakes of iustifying faith considered with his obiect Christ which not absolutely as a qualitie but relatiuely as apprehending Christ is greater then charitie the latter of miraculous faith which is lesse Rom. 7.22 Paul delights in the Lawe of God yet v. 23. Paul resisteth the Law of God Answ. This is indeed an opposition in the same person but not in the same part Paul stands of spirit and flesh according to the former part he delights in the law according to the latter he rebelleth against it Luk. 10.28 Life is promised to the worker This doe and liue Rom. 4.3 not to him that worketh but to him that beleeueth is faith imputed to righteousnesse Answ. Both speake of the word but not of the same part of the word which standeth of two parts the law and this promiseth life to the worker and the Gospel which promises life to the beleeuer Ioh. 5.31 If I giue testimonie to my selfe my testimony is not true Ioh. 8.14 If I testifie of my selfe my testimonie is true Answ. Consider Christs testimonie two wayes 1. As the testimonie of a singular man and thus considering himselfe as a meere man he yeilds to the Iewes that his testimony were vnfit and not sufficient in his owne cause because by the law out of the mouth of two or three witnesses euery word must stand but 2. Consider him as a diuine person comming from heauen and hauing his Father giuing witnesse with him thus his testimonie is infallible not subiect to passion or delusion And of this the latter place speaketh Matth. 10.8 Freely yee haue receiued freely giue Luk. 10.7 The workeman is worthy of his wages Answ. The places speake of the same persons but not of the same workes the former of miraculous workes which are not to be bought and sold for money the vse of them being onely to forward their ministerie the latter of the function of preaching and labour in building the Church equity requires that he that laboureth in the ministry should receiue recompence for his labour Gal. 6.6 Hos. 13.9 God is not the author of euill Amos 3.6 There is no euill in the citie which the Lord hath not done Answ. It is not the same euill but that the euill of fault this the euill of punishment Prou. 20.9 Who can say my heart is cleane Matth. 5.8 Blessed are the pure in heart Answ. 1. A man absolutely considered in himselfe is all impure so the former place speaketh but relatiuely considered in Christ he is pure so the latter 2. No man is pure in respect of the presence of corruption but the godly are in respect of the efficacie and rule of it Mark 16.15 The Apostles must goe out into all the world Matth. 10.5 They must not goe into the way of the Gentiles Answ. Distinguish times and the Scripture will be consonant enough the former place is meant of preaching after Christs time the latter while he was liuing on earth Both are true because the times are diuerse Ioh. 3.17 God sent not the Sonne to iudge the world Ioh. 5.27 The Father hath giuen all iudgement to the Sonne Answ. The time of his abasement at his first comming when he came not to iudge but to be iudged must be distinguished from his second comming in glory and maiestie to iudge the quicke and the dead of this the latter Exod. 20.15 Thou shalt not steale chap. 11.2 Robbe or spoyle Egypt Answ. A speciall commandement of God neuer opposeth a generall but is onely an exception from it So of Abrahams mentall slaying of his sonne If a man of himselfe should steale or kill it is sinne but if God bid it is not Malac. 3.6 I am the Lord I change not yet it seemes he is changeable Ier. 18.7 Answ. The Scripture speakes not in the same respect God changeth not in himselfe but in respect of vs hee is changed as the schooles speake non affectiuè sed effectiuè in respect of his work not of his affection for so there is no variablenes or shadow of change in him Psal. 18.20 Iudge mee according to my righteousnesse Psal. 143.2 Enter not into iudgement with thy seruant Answ. There is a twofold righteousnes one of the cause another of the person by this latter he will not
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
lesse she loues her husband whence S. Iames is bold to call worldlings adulterers and adulteresses c. 4.4 whom the Lord will not endure to dally and sport and go a whoring after the world Ye cannot serue God and Mammon 2. Consider that a course lead in lusts is fitter for the Gentiles then those that professe the teaching of grace Tit. 2.11 for the grace which hath appeared teacheth vs to denie worldly lusts Our relation to Christ of whom we are called Christians must draw our affections out of the world for 1. He hath chosen vs out of the world so that now he professeth of vs They are not of the world Ioh. 15.19 2. He gaue himselfe to deliuer vs out of this present euill world Galat. 1.4 3. No man hath benefit by Christs death but he that with the Apostle is crucified to the world and the world to him Gal. 6.14 4. The world as it hath no part of his death for he dies not for the world so no part in his intercession Ioh. 17. I pray not for the world 5. In the entrance of our profession we haue not onely renounced the world but proclaimed and vowed warre against it and therefore shall prooue no better then runagate souldiers yea Apostates if we fight not against it The loue of the world is a leauing of Christs colours 3. Consider what cause there is in the world to loue it 1. In respect of God it is contrary to his nature he is holy pure righteous the world lieth in vnrighteousnesse It is contrarie to all his commandements He commands holines and sanctification it incites to all vncleannes in soule and body he commands truth sobrietie c. it teacheth to lie sweare curse slander and circumuent He commaunds all fruits of the spirit it inioynes all the workes of the flesh He commaunds to giue our goods to the needy it wills vs to get our neighbours 2. In respect of it selfe it is changeable variable inconstant and wilt thou affect that which thou canst not hold or enioy 3. In respect of thy selfe is it not madnesse excessiuely to loue that which doth thee so much harm pricks as thornes and peirceth with so many sorrowes crosses losses persecutions which if thou beest good will fight against thee and pursue thee with mortall hatred and only slayeth those which resist it not 4. Consider we what strangers and pilgrimes we are in the world and so be mooued to lay bridles vpon our affections which is the Apostles argument 1. Pet. 2.11 Dearely beloued aâ— pilgrims and strangers abstaine from earthly lusts Let vs estrange our affections from this world and deale as wise trauellers that make the greatest Cities but through-fares to their owne home Let this doctrine moderate our affections in seeking and hauing yea and not hauing the things of this life This is the common error that men looke altogether vpon the beautie glorie and faire side of the world and wealth of it but neuer looke vpon the inconueniences of them and how strong they are to pull vs away from God or how apt to make vs a spoyle to Sathan which one consideration would somewhat abate our heat and affection towards them How ambitiously doe many affect promotion and great places not considering in what flipperie places their feete are set How eagerly doe they desire wealtâ— as though it had no power to drawe the heart from God and the wealth of heauen How vnsatiably do they pursue pleasure not considering how the deuill insnares them and makes them louers of pleasure more then louers of God Surely were men acquainted with their owne hearts they would not suffer them so to roaue in these desires Oh saith one if I were a rich man how liberall would I be to the poore But alas he knowes not what spirit he is of the deuill would make no doubt to change his minde if his state were changed and make of this liberall man either a prodigall or an vsurer or an oppressor and doe much more mischeife then he can in his low estate Oh saith another were I in high place I would right wrongs and set things in order But so said Absalom and yet who did more wrong then he deflowring his fathers concubines and deposing if he could his father himselfe And such right would many doe if they were in higher place All which is an argument how open we lie to Satan in such estates To conclude this point obserue these few rules 1. Put on the Lord Iesus Christ and care not to fulfill the flesh 2. Vse the world as not vsing it 1. Cor. 7.31 3. Count all things dung for Christ as Paul did Phil. 3.8 whose blood is set against and aboue all corrupt things 4. Pray that thy heart may be set vpon Gods statutes and not enclined to couetousnesse Psal. 119.36 First seeke the kingdome of God and his righteousnesse c. 5. Whether thou hast the world or no shew not thy selfe a louer of it by encreasing thy wealth or bettering thy estate by swearing lying deceiuing reioyce in no part of it which God reacheth not to thee by good meanes desire none but that on which thou mayest craue a blessing and for which thou maiest returne praise hold none but with moderate affection and mind to forgoe when God calls for the whole or any part to good vses vse none but with sobrietie as not vsing it and that euer to Gods glory and the good of men VERS 9. All these will I giue thee if thou wilt fall downe and worship mee NOW after the preparation standing in the choise of a fit place and presenting a glorious vision we come to the dart or temptation it selfe in which there is 1. a profer All these will I giue thee 2. a reason For they are mine and to whomsoeuer I will I giue them 3. the condition If thou wilt fall downe and worshippe mee And first of the profer Before he had shewed his wares now he tells the price All these here is no pinching nor parting of the matter but 1. Christ shall be an absolute Monarch none shall share with him There is the extent of the profer he will part with all 2. The quality of it All these the glory bewtie wealth and all that can be desired in the world all that he saw and nothing else he would giue him vnmixed and vnblended glory and honour without sorrow trouble shame or vexation for he saw none of them 3. I will giue thee but he will not barter or sell these so deare to Christ as he would to another but he will deale kindly with him he will as good as giue them to him if he will but make a legge and thanke him for them Note here the nature of all the deuills promises they seeme to be liberall and very faire whereas indeed they are miserably foule and deceitfull Who could expect more franke and plaine dealing then is here pretended but looke a
any creature of God Can he willingly affoard a good man a good moment And did not he more maligne Christs good and comfort then all other because he exceeded all other in grace and Gods image Or 3. wherein he hath power and purpose to be an honest deuill of his word it is with a farre more mischeiuous purpose as here if he could haue giuen the whole world hee would for Christs ouerthrowe for what cares he for the world or what vse can he make of it but to make it a baite and traine to catch men by it into his owne destruction The ground hereof is this As euery promise of God is a testimony of his loue so euery promise of Satan is a token of his malice An example of the deuills faithfulnesse we haue in our owne Chronicles In the raigne of Edward the first when the Welchmen rebelled their captaine resorted to a coniurer for counsell whether he should goe on in the intended warre against the King or no yes said the deuill goe 〈◊〉 in thy purpose for thou shalt ride through cheap-side with a crowne on thy head and so hee did indeed but it was off and he was carried in triumph as a prey to the King This may iustly reprooue and shame many professed Christians that will scarce giue Gods promises of grace and life the hearing though they are founded in Christ in whom they are all yea and amen flowing from his loue and tending to our eternall happines with himselfe Many will not be brought to heare them many hardly when they haue nothing else to doe and many heare them as things not concerning themselues for then would they take more delight in them But if Satan promise any earthly kingdom or profit he hath our eares our hearts at command all our speach runnes vpon the world our desires and hopes are for earth and earthly things and beeing thus earthly-minded how expose wee our selues to Satans assaults and offer our selues to be wonne by his most treacherous promises This teacheth vs what to thinke of that doctrine and religion that teacheth men to be promise breakers what may we think of it but to be a treacherous vnfaithfull diabolicall religion But such is the Romish religion as we may easily see in two or three instances 1. In that article of the Councell of Constance that Faith is not to be kept with heretikes that is Protestants and so brake promise with Iohn Hus who had not the Emperours onely but the Popes safe-conduct Against the examples of good Ioshua who kept promise though rashly made with the Gibeonites and with the harlot of Iericho and of Dauid who kept truth and promise with Shimei a seditious and cursing wretched traytor 2. The Church of Rome teacheth by the doctrine of equiuocation to breake the promise of a lawfull oath before a lawfull Magistrate and teacheth the lawfulnesse thereof But the Scripture condemneth a double heart and the deceitfull tongue and proclaimeth woe against them that trust in lying words Ier. 7.8 and that make falshood their refuge Yea Molanus a great and learned Papist concludes syncerè faedera iuramenta sunt intelligenda all leagues and especially oaths are sincerely to be vnderstood and condemnes plainly such mockeries and dalliance with promises and compacts by one or two instances as of him that made truce with his enemy for thirty dayes and wasted his enemies countrey and camps onely in the night and of Aurelianus the Emperour who comming afore a towne Tijana and finding the gates shut to animate his souldiers with great anger said I will not leaue a dog in the towne they hoping for the spoyle bestirred themselues to ransacke the towne but beeing wonne he would not giue them leaue to spoyle it but bad them leaue neuer a dogge in it and let the goods alone This was but a dalliance condemned by the Papist himselfe and yet had more colour of truth then Popish equiuocation can haue 3. The Romish Church teacheth men to breake promises and oaths with lawfull Christian Princes exempting subiects from obedience and putting swords dags daggers powder and all deadly plots into their heads and hands against the Lords anointed A treacherous and deuillish doctrine We see also what house treacherous and deceitfull persons descend of such as care not how much they promise and how little they performe men most vnlike vnto God and resembling their father the deuil who is most lauish and prodigall in his promises when he knowes he hath neither power nor purpose to performe men of great tongues which swell as mountaines but of little hands not performing mole-hills Of these Salomon speakes Pro. 25.14 Hee that glorieth of a false gift that is speaketh of great things that he will doe for his neighbour but failes in the accomplishment is like a cloud and winde without raine A cloud seems to offer and promise raine but the winde takes it away and frustrates a mans expectations And the same is true of all windie promises Which we must carefully avoide and vse these rules against slipperines in promise 1. If a man would be like God who cannot lie in his promises he must striue against it But Satan is a liar from the beginning and the father of lies and liars 2. Faithfulnesse in contracts is the sinew of humane societie which Satan would haue crackt that he may bring all to confusion 3. The heathens that were giuen vp by God to a reprobate sense are branded with this marke they are truce-breakers Rom. 1.31 4. It is a marke of a man in the state of grace who hath obtained remission of sinnes that in his spirit is no guile Psal. 32.2 5. A note of a man that shall dwel in Gods holy and heauenly mount is this he speakes the truth from his heart Psal. 15.2 and Reuel 14.5 They onely shall stand on mount Sion and sing before the throne who haue no guile in their mouthes Especially we must be carefull of two promises whereof God and the Congregation haue beene witnesses as 1. That of baptisme which we must haue a speciall care to looke vnto for if we faile in keeping touch with God no maruell if we faile with men 2. That of marriage which the Prophet calls the couenant of God Mal. 2.14 THE second thing in this profer is the reason annexed Luk. 4.6 For it is deliuered vnto mee and to whomsoeuer I will I giue it The deuill like a desperate man that is sure in this bowt to kill or be killed layes about him with all the skil and strength he hath yea he is put to his shifts so as no base or mischeiuous deuise comes amisse by which he may either in faire combat or cowardly attempts oppresse his aduersary and that which he cannot doe by strength and power he will attempt by falshood and lyes which he heaps vp here together most like himselfe the father of lies that stood not in the truth And here
meanes as 1. When men runne out of Gods ordinances and will not liue by some honest calling and meanes of life but by cards dice bowles bets cousnage and such instruments and meanes of iniurie and wrong they are conuinced to liue a lewd and wicked life for a good and honest life is blessed by God and carried by good and lawfull and honest meanes such as these be not 2. All such goods as are gotten by lying swearing deceiuing Sabboth-breaking ouer-reaching or helping forward sinne in any man are here not onely to be suspected but condemned and sentence passeth against them as such which the deuil hath taught to bring them in by euill means both of them accursed by God and the gainer for them 3. All actions which are brought to passe by vnwarrantable meanes are likewise to be suspected not to be of God who ordereth due and lawfull meanes to good and lawfull ends and hath as many pipes to conuey good vnto vs as eyes to prouide for it Saul must needs know his condition was vnhappie and his businesse vnprosperous when he must runne to the witch to helpe himselfe So their cause is worse then naught that runne to the wisard for help in diseases and losses God is gone from them and the remedie is farre worse then the disease Yet how common is it not to seeke to them by night as Saul did but euen by day as not ashamed of of it Herod he would not breake his oath no that was not for his credite but he might well know it to be a wicked one which could not be kept but by murther of Iohn Baptist. Obiect Why what would ye haue him forsworne Answ. He had brought himselfe into such a snare as either he must be forsworne or a murtherer Now of these to haue broken a cruell and wicked oath should haue hindred murther which is a sinne in an higher degree against God and man and to keep a wicked oath is worse then to make it This is rather to be thought of because euen godly men themselues are too ready to effect good things by bad meanes as Iaacob will get the blessing by lying Rahab will saue the spies by a lie Lot will saue his guests by prostituting his daughters In which how euer the Lord sometime commends the fact and faith of the parties yet he neuer commends the manner which blemished both the doers and the actions The rule that we must walke by is in Rom. 3.8 We must not doe the least euill for the greatest good Therefore let vs take heed of these base trickes of the deuill to effect our desires by wicked meanes Many condemne good men because they stand nicely vpon some small things which if they would yeeld vnto they might doe themselues and others great good but they haue learned another lesson not to doe the least thing against their conscience to procure themselues the greatest good God need not their error to glorifie himselfe and doe his people good by 4. That religion which is set forward by bad and wicked meanes is to he suspected and condemned true religion was euer maintained by truth simplicity humility patience mercie loue meekenesse c. But the Church of Rome must needs defend a bad cause the meanes are so extreamly wicked as violence and power trechery and subtilty fire and sword murthers and massacres King-killing and powder-plots lies and equiuocations and what not It was once said Omnia venalia Romae at Rome all things are salâ—able and now it may be said Romae omnia venialia at Rome all things are pardonable One demonstration for memory sake That religion which vpholds it selfe 1. by ignorance as the mother of deuotion 2. by disgracing and reproaching the holy Scriptures abhorring them no lesse then a theefe doth a paire of gallowes and warning men to take heed of them 3. by vpholding images and image-worship 4. periurie by freeing subiects from the oath of allegiance 5. disobedience yea rebellion to Princes and Parents 6. murther and massacres of all Princes and people Kings and kingdomes by sword fire poyson powder poynyard openly or trecherously 7. adulteries and fornication by their stews and sheet-punishments yea with large reuennewes by them 8. by lies legends lying and straw-miracles notable trickes and collusions as once in the images of the heathens the deuill often spake but the Priests in stead of the deuill speake thorough images and make them mooue sweat nod c. to deceiue simple people I say such a religion cannot be of God because the meanes of aduancing it are from the deuill But the Romish is such a religion therefore c. Here is a glasse for liars and boasters to see their faces in and their resemblance to their father the deuill He promiseth an whole world when all prooues but a shadow and image He takes vpon him to dispose all things in the world as though they were his whereas we must goe to our heauenly father the father of lights for euery morsell of bread Wherefore whosoeuer would any way aduantage himselfe by lying or deceiuing it is manifest the spirit of the deuill ruleth in him And therefore cast off lying as a ragge and relike of naturall corruption and speake euery man the truth to his neighbour Eph. 4.25 It is a receiued opinion in these dayes that Qui nescit dissimulare nescit viuere No dissembler no man and plaine dealing is a iewell but he that vseth it shall die a beggar and some men are too honest to thriue in the world such common speaches argue the common breach of this commaundement But know 1. How farre are we degenerate from our forefathers they liued simply by their hands according to Gods ordinance but now many liue by their wits whence it is that trades are called craftes and mysteries because more liue by craft and the sinne of their trade then the trade it selfe 2. The Lord is the auenger of all such wrong by secret cousnage and lying for he sees that thou deceiuest him that trusteth thee and because it is hidden from men his owne hand must reuenge it 3. What a shame is it and slander to Christian profession that men professing saluation by Christ should so carry their trades as a man that comes to deale with them must come so suspitiously as if he were to fall into the hands of so many theeues and hauing dealt with them hath iust cause to say that he might find more iust dealing with Turkes and infidells Whereas if this vice were put off a child might traffique in the darke without delusion The same of boasters who brag of things they haue not As Iob speakes of the Leuiathan of the sea so may we of the hellish Leuiathan He is the King of all the sonnes of pride As 1. Many beare themselues out in fine apparrell and brauery when indeede nothing is their owne if their debts were paid And if euery bird had his owne feather they might well
common estimation of the thing worshipped as if it be generally esteemed or reputed diuine and deity ascribed to that which in it selfe hath it not The host as they call it is generally held to be Christs very selfe now for a man suppose a Protestant that knowes it to remaine very bread and that no such deity or change is in it to bow downe before it to vncouer his head or vse gestures of adoration to it is an externall religious gesture and is vnlawfull although his intention be not to worship it but because in common estimation he ascribes a kind of Godhead to the creature as others doe And whereas adoration is a signe of subiection to the thing adored and a note of inferiority in deed or in will by this gesture this person makes himselfe inferiour to a creature and giueth worship and preheminence to that which in his knowledge hath neither life nor sense which is senslesse and against common reason 5. A plaine difference betweene ciuill worship and diuine is that all diuine worship is absolute and immediate which is plaine in this instance God in all his commaundements must be absolutely and simply obeyed with full obedience neuer calling any of them into question neuer expostulating or reasoning the matter with God seeme they to vs neuer so vnreasonable As Abraham against the law morall and euen against the law of nature without all reasoning riseth vp early to kill his owne sonne when God bids him who will bee simply obeyed for himselfe But all obedience to men is respectiue to God in God and for God and as farre as God hath appointed them to be obeyed and no further God must be obeyed against the Magistrate the Magistrate not against God but so farre as his commaundements are agreeable to Gods Man as man is not to be obeyed but because God hath set him ouer vs in the Church Common-wealth or familie Whence we see that ciuill worship hath his rise and ground in the worship of God and what is the cause that so little reuerence is giuen to superiours whether Magistrats or Ministers Masters or Parents in these dissolute and vnmannerly dayes but because Gods worship decayes and is not laid in the hearts of inferiours the force of whose commaundement would force reuerence to superiours What other cause is there that inferior impudent persons of both sexes take such liberty without all respect of conscience truth or manners to chatter against Gods Ministers and the Kings towards both whom God hath commaunded more then ordinary respect yea with all bitternes to scoffe raile curse threaten with horrible damnable and incessant oathes more like furies then men euen to their faces but that Gods feare is vtterly shaken out of their hearts and where Gods feare is absent how can we expect any feare of men The heathen Priests were honoured because heathen gods were feared which shall condemne Christians among whome neither Gods Priests and Ministers nor the Ministers of the King Gods vicegerent and consequently not God himselfe is feared and honoured All religious worship whether outward or inward is due to God onely For inward worship it is most expresse Ioh. 4.24 God beeing a Spirit hee must be worshipped in spirit and truth And it might be prooued in all the parts of inward worship as 1. Loue Thou shalt loue the Lord thy God with all thy heart and all thy soule 2. Feare Isa. 8.13 Let him be thy feare and dread Feare him that is able to cast body and soule into hell 3. Trust and confidence Prou. 3.5 Trust in God with all thy heart 4. Faithfull prayer Psal. 50.15 Call vpon mee in the time of trouble and How can they call on him in whome they haue not beleeued But of this there is little question As for outward worship if religious all of it is his due onely Psal. 95.6 Come let vs kneele before him and bow downe to God our maker Whence it is manifest that all the gestures and signes of religious worshippe as bowing of the body of knees lifting vp of eyes or hands and vncouering the head with religious intention is not to be yeelded to any but the true God 1. A reason hereof is in the text because he onely is the Lord our God our Lord of absolute commaund and we his seruants whos 's our soules are and our bodies also to be at his becke in religious vse and none else and our God by the law of creation and daily preseruation as also by the couenant of grace and redemption he hath not onely created but preserueth yea redeemeth our soules and bodies also and no creature hath any right vnto vs as Dauid saith Christ refuseth here to bow to the deuill not onely because he is a deuill but because he is a creature 2. In our text we see that Satan will yeeld God is to be serued but not onely he would haue a little seruice too Nebuchadnezzar would be contented God should be serued but he would be serued too if they would but fall downe and bow to his image he desires no more Let Christ be as deuout towards his Father as he can inwardly Satan desires no more but a little outward reuerence But the three fellowes of Daniel tell the King they will worship their God onely and Christ tells Satan the cheife idolater of all that he must serue God onely euen with externall and bodily seruice 3. If outward religious worship were due to any creature then to the Angells the most glorious of all but they haue refused it and deuolued it onely to God as his prerogatiue Iudg. 13.16 Manoah beeing about to worship the Angell that appeared to him the Angell hindred him saying If thou wilt offer any sacrifice offer it to God And Paul condemneth an outward humility in worshipping of Angells Col. 2.18 Reu. 19.10 the Angell refused Iohns worship and chap. 22.8 when he fell downe at his feete to worshippe him beeing amased and perhaps not knowing whether he might not be the lambe himselfe of whose marriage hee was speaking and the reason in both places why he refused euen that outward reuerence was 1. taken from the Angells condition hee was but a fellow-seruant 2. because it was proper to God Worshippe God who is there opposed to all Angells good and bad 4. Idolatry may be committed onely in the gesture neither can we set our bodies which ought to bee presented as liuing and reasonable sacrifices to God before idoll-worship without the crime of idolatrie no externall dissembled honour can be giuen to an image with safe conscience for which cause Origen was excommunicated by the Church for offering a little incense to an idoll though he were forced thereunto by a suddaine feare 5. Some things must be had alone and admit not of a second No man can serue two Masters One woman cannot haue two husbands at once her husband is iealous of any partner or corriuall Now God
drawne from the expectation of reward or wages which if their Masters should faile God would not faile to repend vnto theÌ„ knowing that whatsoeuer good thing any man doth that same hee shall receiue of the Lord. Now if the Lord so liberally reward faithfull seruice done to meane and euen wicked men how rich and royall a reward giues he to the faithfull seruice of himselfe If gifts then may mooue vs to serue God the Lord truly saith All these doe I giue thee and more also my Christ my Spirit my selfe and life eternall No man giues such wages no seruant euer had such a pay-master To these might be added sundry other motiues as 1. To serue God is to raigne and to be a king ouer the world fleshly lusts c. and to suite with Saints and Angels 2. God hereby becomes our protector maintainer and reuenger as Dauid often prayeth Lord saue thy seruant teach thy seruant reuenge the cause of thy seruant c. 3. Seruants of vnrighteousnesse meet with the wages of vnrighteousnesse 4. All our comfort in crosses and afflictions stands in our seruice of God and a good conscience or else wee haue none 5. To feare and keepe his commaundements is the whole dutie of a man and that which makes him fully happy Notes of a good seruant of God 1. Labour to know the will of the Lord which he hath reuealed in his word as Dauid prayed Psal. 119.125 For in the Scripture he hath laid out our worke for vs and let vs expect our calling to euery businesse there let vs be ready to heare not lightly absent nor present for custome but conscience 2. Let vs serue him in affection and be glad to doe any thing to please him and grieue when we faile either in doing that we should not or in not doing that we ought or not in that manner that may please the Lord. 3. Be euer imployed in his worke How know I a mans seruant but by his labouring in his masters businesse Yee are his seruants to whom ye obey Rom. 6.16 and Ioh. 15. Yee are my disciples if yee doe whatsoeuer I command you If I see a man spend his time in the seruice of sinne of lusts of games pleasure the world c. I know whose seruant he is certenly he is not in the seruice of God he is not in Gods worke 4. Intend thy Lords profit and glorie A good seruant knowes his time and strength is his Masters and he must be profitable to him and seeke his credit It will be with euery seruant of Christ as with Onesimus Philem. 11. beeing conuerted howsoeuer before grace he were so vnprofitable and pilfering as he was vnfit for any honest mans house and much more the house of God yet now he profits the Lord and credites him and takes not his meat and drinke and wages for nothing 5. A good seruant sets forward his masters work in others he will prouoke his fellow-seruants and not smite and hinder them as the euill seruant did he will defend his Lord hee will venture his life for him he will stand also for his fellow-seruants while they are in their Masters busines he will be a law to himselfe if there were no law no discipline he will not idle out his time his eye is vpon the eye of his Master his minde vpon his account his endeauour to please him in all things VERS 11. Then the deuill left him and behold the Angells came and ministred vnto him HAuing by the assistance of God now finished the two former generall parts of this whole historie which stood in the 1. preparation and 2. the combate it selfe we proceede to the third and last which is the issue and euent of all which affordeth vs the sweete fruite and comfort of all our Sauiours former sufferings from Sathan and of our labours and endeauours in opening the same In this issue two parts are to be considered 1. Christs victorie 2. His triumph His victorie and conquest in that the deuill left him His triumph in that the Angels came and ministred vnto him In both which shine out notably the markes of his diuine power which euen in all his lowest abasements did discouer it selfe to such eies as could see it and gaue shew of a person farre aboue all that his outward presence seemed to promise as for example His conception was by the holy Ghost His birth as meane and base as might be but graced with a starre and the testimony of Angells and his circumcision with Simeons His baptisme performed by Iohn in Iordan but graced by his Fathers testimony and the Spirits descent in a visible shape of a doue Hâ—s ciuill obedience causeth him to pay tribute but he sends for it to a fish His person was called Beelzebub but Beelzebub confesseth him to be the Son of God At his passion what greater infamie then to be hanged betweene two theeues what greater glorie then to conuert and saue one of them At his apprehension they that tooke him fell backward to the ground Ioh. 18.6 In death he trode vpon deaths necke and being shut vp in the graue he opened it So here he is carried and recarried in the hands of the deuil but as one weary of his burden he is forced to leaue him on the plaine field and to giue vp the bucklers because a stronger then he is come This is the great mysterie of God manifest in the flesh 1. Tim. 3.16 In the victory of Christ consider three things 1. The time when the diuell left him then 2. The manner hee departed from him 3. How long he left him and that is in Luke for a season Then this particle may haue reference to three things 1. When the temptations were ended saith Luke namely all those which his Father had appointed him to endure at this time in the wildernes For as the Son of God knew how much to suffer so Satan would not giue ouer till he had spent all his powder and had exercised all his malice in these most hellish temptations wherein he vsed all his skill strength and malice if he might possibly in this seed of the woman ouerthrow all the sonnes of men and in the head kill all the members Whence we may Obserue the obedience of the Sonne of God who stood out resolutely and departed not the field at all nor expected any rest till all the temptations for this time were ended Christ could haue confounded Satan in the beginning of the temptations and so haue freed himselfe from further molestation but he continues and abides all the triall to the end And why 1. His loue to his Father made him submit himselfe to the lowest abasement euen to the death of the crosse and refuse no difficult seruice for which his Father sent him into the world of which this was a principall The speech of Dauid was most proper to this sonne of Dauid Behold here am I let the Lord doe with mee euen
his owne gouernment It neuer cost all the Monarchs in the world so much strength and power to settle their kingdomes and people in peace vnder them Doest thou then finde thy selfe brought into the number of Gods people Doest thou loue them entirely for Gods image and goodnes Art thou seruiceable to euery member and that in the head Here is a power put forth that hath reconciled the woolfe and the lambe the child and the cockatrice But if thou carest not for Christs ordinances and discipline his lawes are too strict thou must haue more liberty then he affoards if thy affections be rough and stirring against Gods children thou hast not yet subiected thy selfe to Christ. 4. A mighty worke of power in Christ was that he was able to foile temptations and stand out against all hellish powers so that the deuill found nothing in him Now findest thou the power and strength of Christ in the spirituall combate Doest thou chase Satan afore thee and the whole band of his temptations Wouldest thou refuse a whole world rather then sinne against God or gratifie Satan and thy selfe with the least displeasure of him All the power of Christ was set against sinne and Satans kingdome And if thou hast part in this power of Christ it abolisheth sinne in thee and strengthneth thee with full resolution against all sinne 5. A mighty worke of Christs power is to enrich his children with all necessarie graces tending to saluation and to lead them into the fruition of their eternall inheritance It cost Ioshua some labour before he could bring Israel into the good land that abounded with good things it cost our IOSHVA more Findest thou this fruite of Christs power that thy face is set towards heauen and is it with thee as with those that entred into that good land who tasted of the fruits aforehand hast thou receiued the first fruits of the Spirit doest thou grow in grace doest thou with patience expect the promises and beginne the heauenly life already hast thou hope ioy loue of God zeale for God constancie in the truth for these are purchased by this power of Christ. Then here is a creating vertue put forth a fruit of Christs mighty power magnifie this grace of God and hope for the accomplishment and finishing of the same worke by the same power the which shall preserue thee to saluation 6. A mighty worke of Christs power was the perfect fulfilling of the law Whether doest thou partake in this power art thou perfect in the way sincerely obeying God in all his commaundements doest thou subiect thy selfe to the law as the rule of thy law doest thou aime at the perfection thereof Christ loued his Father with all his heart and his neighbour as himselfe yea aboue himselfe and if this power of Christ preuaile with thee this will bee the scope and aime of all thy actions For though the obedience of the law be not necessary to iustification yet it is requisite to sanctification 7. Another worke of Christs power was that it set him free from all corruption and infirmities which he vndertooke for vs without sinne Labour to finde this power of Christ in thy soule daily freeing thee from the corruption of thy sinne and daily infirmities If the Sonne set you free ye are free indeed not onely the raigne of sinne is thrust downe but the corruption of sinne is lessned Dauid desired the Lord to giue him againe his free Spirit Psal. 51.10 11. he well knew that where the Spirit of the Lord is there is libertie that is not onely a redemption from damnation by our iustification but from corruption and vaine conuersation by our sanctification 8. Christs power was mighty in ruling and ordering his owne powers and faculties his vnderstanding was able to see God perfectly his will onely iust right and wise neuer bowing from the will of his Father Not my will but thy will be done His memory could neuer forget any good thing but he retained his whole duty euer before him His affections were ordered according to right iudgement His appetite neuer exceeded the bounds of sobriety and moderation His speach was gracious his actions all exemplary no spot in him from top to toe And this same power of Christ is in some measure manifest in all his members this power enlightneth the mindes of beleeuers formerly blinde to see God in part and perswadeth the will and boweth it to obey Gods will which before was captiuated to the will of the deuill it inspireth godly desires and gracious resolutions and strengthens the memory to retaine good things beeing before as rimy as a siue it guideth and altreth the affections making the beleeuer to loue good things and good men and whatsoeuer sets forward Gods glory and to hate zealously the contrary Christs power in the soule orders the appetite to sobriety in the seasonable and thankefull vse of outward mercies makes a man speake the language of Canaan and his whole course sauour of Christ. Whence it is plainely concluded that ignorant persons malicious persons libertines intemperate drunkards gluttons filthy talkers swearers loose in their behauiour open enemies to this power of Iesus Christ not submitting themselues to the rod of his mouth shall be laid vnder his rod of iron This teacheth vs to goe on fearelesly in good duties seeing this power of Christ is with vs and for vs. He is of power to protect vs against enemies and dangers Of power to strengthen vs in our duties when we are weake and feeble he will perfect his power in our weaknesse 2. Cor. 12.8 Of power to make vs inuincible in our suffrings Phil. 4.13 I can doe all things through him that inableth mee Of power to reward our least labour of loue vndertaken for him Of power to answer our prayers and to doe aboundantly aboue all we aske or think Of power to performe all his gracious promises which shal be made good to vs in due time Of power to supply vs with all good meanes in his seruice he can giue wealth and make the latter ende better as he did to Iob the diuine power giueth all things pertaining to life godlines 2. Pet. 1.3 Of power in death it selfe to keep that which wee commit vnto him till the last day Of power to rebuke diseases and command death and after death to raise our bodies to eternall life beeing cloathed with corruption and wrapped with deaths garments 1. Cor. 6.14 God hath raised vp the Lord Iesus and shall raise vs also by his power Lastly this doctrine assureth vs of our perseuerance in grace begun Christ by his power layes such fast hold on vs no seducer is able to deceiue the elect nor plucke them out of his hands for the weaknesse of God is stronger then men 1. Cor. 1.25 and when we cannot comprehend him so fast as we would he comprehends vs and preserues vs by his power to saluation 1. Pet. 1.5 Neither doth this doctrine
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