deare vnto mee so I may finish my course with ioy 3. Our Lord Iesus hath more affected our cause then his owne what an infinite loue shewed he in descending from his glory to worke the great and painefull worke of our redemption what infinite miserie did he sustaine to help vs out of it what an happines forsook he to recouer vs to that which we had forsaken what a deare price did he pay for our ransom when we were lost Is it not fit now that we should be earnest in the cause of such a friend May not he well disdaine that any thing in the world neuer so much concerning vs should be preferred before him yea or equalled with or loued without him 4. Doe we know that God himselfe is the cheife good and should not we cast our eyes beyond our selues sinnefull lumps and heapes of dust that all the springs of our affections might run into this maine Shall we bestow the pitch of our affections vpon lower things as earthly-minded men doe when we may satiate them with God himselfe and the things of his glory 5. There is no losse in neglecting our selues for God but great aduantage for his eye is vpon vs to be a speedie faithfull and royall rewarder of vs. The preferring of our Lords cause aboue our selues is the preferment of our selues in the end He that looseth his life for my sake saith Christ shall finde it And therefore as Cesars eye made his souldiers prodigall of their blood so Gods eye vpon vs should make our selues small in our owne eyes that his glory may be maintained and reserued wholly to himselfe Moses preferred Gods honour before his owne for he looked for the recompence of reward The vse hereof belongs to such as are specially set forth to set vp Gods causes The magistrate is not now a priuate man to seeke himselfe or to set forward his owne designes or to shew his heat in his owne priuate causes but to preferre Gods causes before â—ll mens his owne or others Dauid a King how calme was he in his own case when Shimei trayterously railed vpon him and Abishai would haue fetched his head Oh no saith hee God hath bid him raile c. But when Gods cause was in hand Oh then away from mee yee wicked and I will haue no wicked person in my house 〈◊〉 will timely destroy the wicked from the house of God Good Nehemiah neglecteth his owne allowance and departed from his owne right for the peoples sake c. 5. but c. 13. how zealous is hee for God hee will not let God loose his right not one whit of the Sabbath must be allowed to any vse but Sabbath-duties Such a courage for God and the truth ought the Magistrate to haue as neither for feare of men nor any mans fauour or affection he neglect any thing which God would haue him doe especially for the house of God and the offices of it Alasse how many Magistrats are of Gallios minde to thinke religion but a matter of words as if God made them gouernours of men onely but not of Christians keepers of the second table to preserue peace and iustice and not of the first to preserue piety and religion and if they be so why are not blasphemies and horrible oaths and innumerable profanations of the Sabbath seuerely punished why are not Popish and profane persons compelled to come into the house of God Shall a pilferer of a trifle of a mans goods know that the Magistrate beares not the sword in vaine and shall not he that robs God of his glory by cursing swearing contemptuous breaking of the Sabbath know the contrary The calling of a Minister is more specially to promote the causes of God which therefore must affect him aboue all his owne respects How earnest was Christ in his Fathers worke when his parents came to seeke him at twelue yeares old he rebuked them for interrupting him whereas in all priuate conuerse he gaue them reuerence Luk. 2. When his disciples brought him meat he neglected that also saying It is my meat and drinke to doe the will of my Father And if preferring Gods causes will not suffer vs to respect our selues much lesse will we be hindred by others we cannot tune our songs to mens eares but must deale faithfully and plainely though we displease men How zealous was Christ against the hypocrisie of the Scribes and Pharises Matth. 23. though it created him much enuie and malice When he saw the inuincible hardnes of heart in his hearers how did he mourne in his spirit and looked angerly about him Mar. 3.5 Surely if we goe about to please men or set vp our selues in the world Gods causes will affect vs slenderly Therefore it shall be our happie portion to set the top of our ambition the glory of God and in our iudgements and practise preferre the winning of soules before the winning of the world Let euery man learne to consider what businesse God hath put in his hand to doe and not be hindred in that for that is Gods worke Gods cause vpon which depends some part of Gods glory And whatsoeuer he may glorifie God in for which he can warrant his calling let him set that forward and let no respect hinder him let him not suffer God to be dishonoured in his familie nor where hee can hinder it let the spirit of patience swallow a number of priuate and personall wrongs but when God comes to be wronged let him stirre vp the spirit of zeale and courage Here many are reprooued who faile against this doctrine as 1. Men that follow nature abandoning religion hote and fiery in their owne quarrells not a word can be sooner vttered against them but they are ready to draw and to stabbe Their owne names may not be mentioned without all due respect But for Gods causes and quarrells let others looke to that How hote was Cain in his owne cause but so much the cooler in Gods causes and seruice Haman how busie in his owne priuate quarrell to bring Modecai to death yea to destroy the whole Church had not his gallowes caught himselfe Oh beware by these examples of more zeale in thine owne cause then in Gods in thy owne name then in Gods 2. Such Ostriches as can digest any high contempt of God without indignation or reproofe and can suffer men to sweare and curse by God and Christ his blood wounds and teare him to small peices It would be thought disloyaltie to heare the Kings Maiesties name or title contumeliously spoken of and not bring the partie to condigne punishment It was an olde law among the Romanes that if any man did sweare by their God Ianus it should be death vnles the Senate approoued it or it were made before a Priest why that it might be either punished or reprooued It were well if we had such a law amongst vs. 3. When care of our owne houses eate vp the care of Gods house
Lord as well as they Obiect Then it is no good argument that we must reiect such and such things because the Papists haue abused them Answ. If they be good and necessarie it is not as are the Word Prayer Sacraments Churches and whatsoeuer stands by Gods ordinance in diuine or ciuill vse But in things vnnecessarie that we might be as well or better without their vse it is a good consequence Idolaters haue abused them therefore we must forbeare them as Bishop Iewell speaketh The infallible Iudge and speaking-decider of all controuersies in the Church are the holy Scriptures in the true sense of them Our Lord here giues the true meaning of one Scripture by another in this his controuersie with the deuill Deut. 17.9.10 In any matter of difference the people must come to the Priest or Leuite and they must iudge and determine all differences according to the Law and all the people vpon paine of death must stand to that iudgement Now this Priest was a type not of the Pope but of Christ on whose mouth all must depend for the decision of all controuersies Iosh. 1.7 the booke of the Law was giuen to Ioshua to decide all matters among the Iewes from which he must not depart to the right hand or left hand He was an eminent type of our Iesus or Ioshua whose voice speaking in the Scripture the booke of the law we must attend vnto in all things Ioh. 5.39 Search the Scriptures and our Sauiour said to the Sadduces Ye erre not knowing the Scriptures plainely affirming that the Scriptures rightly knowne were a sufficient fence from all error Luk. 16.29 They haue Moses and the Prophets let them heare them Matth. 19.4 Christ by Scripture refuted the Pharisies abuse of that Scripture of Moses for putting away their wiues Isa. 8.20 To the Lawe and to the Testimonie 1. This is true by reason of the perfection of the Scripture Psal. 19.7 The law of God is perfect so perfect as man and Angell are accursed that shall adde vnto it Prou. 30.5.6 Euery word of God is pure a sheild to those that trust in him put nothing vnto his words least he reprooue thee and thou bee found a lyar It is a perfect Canon or rule which as a straite line shewes the crookednesse of that which is not straite It is a touch-stone and triall of all truths It is a perfect law which is an vniuersall iudgement to direct all and for all to be led by which liue vnder it It is perfect in the effect 2. Tim. 3.16 It is profitable to teach to improoue to correct and instruct in righteousnesse and to make the man of God perfect Obiect The Apostle saith it is profitable but not that it is sufficient alone Ans. We say not it is therefore sufficient because he saith it is profitable but because it is profitable for all purposes of teaching improouing and making the man of God perfect therefore it is sufficient and perfect 2. In the Scripture we haue the voice of God speaking from heauen then which voice no voice of man or Angell can be more cleare or manifest Prou. 2.6 Out of his mouth commeth knowledge and vnderstanding His wisedome in the Scripture is aboue Salomons in answering all darke and deep questions and no case can be propounded which hath not there his satisfaction and determination Obiect But the Scriptures are a dumbe iudge and cannot determine controuersies Ans. 1. We giue earthly Kings leaue to giue definitiue sentence and iudgement in cases by their writing by which numbers who neuer heard their voice but read the writing vnderstand their meaning and shall we now call them dumb iudges or shall we deny this priuiledge to the King of glorie to determine by writing but we must blasphemously account him a dumbe iudge 2. The Scriptures are not a dumbe iudge but a speaking iudge Rom. 3.19 That which the Law speaketh it speaketh to them that are vnder the law Heb. 12.5 Ye haue forgotten the consolation which speaketh to you as children Ioh. 7.42 Doth not the Scripture say and what saith the Scripture so as it is a speaking iudge and giues to it selfe a mouth and a voice and that a loud one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.27 the Apostle quoting the Prophet Esay saith Esay cryes out concerning Israel c. 3. How doth their speaking iudge determine all causes in Christendom delated vnto him at Rome but by writing and bulls and breues and yet he scornes to be counted a dumbe iudge 3. That is the noble and infallible iudge of all controuersies to which all flesh must stand which hath his authority of himselfe no way delegate but the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it selfe to bee beleeued because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by God from whom lies no appeale whose iudgement can by no meanes within or without it selfe be corrupted whose voice alone cannot erre or be led by passion affection or respect of persons but is an vnchangeable truth as God himselfe is the author of it In euery common-wealth the fittest decider of a controuersie in the Law is the Lawe-maker the King himselfe the same is also true in the Church 4. Christ himselfe decided all controuersies by Scripture so did the Apostles so the auncient beleeuers brought all their doubts to the Scriptures after their example This serues to discouer the wickednes of the Church of Rome who 1. that they may be iudges in their causes and 2. to auoide the light of Scripture which they see so direct against them flie the Scriptures as an incompetent iudge of the controuersies of religion between vs and in stead of the Scriptures they appoint vs fowre Iudges the authoritie of all which is superiour by their doctrine to the authoritie of Scripture The first iudge is the Church for that say they is to iudge of the meaning of Scripture but for the authoritie of the Church we could not know which were Scripture Answ. 1. We aske what they meane by the Church They say the Catholike Church But that is impossible to be iudge vpon earth because it is a companie of all the elect in heauen and earth which neuer was on earth at one time Then they say the visible Church But what if the Church be not visible sometimes as in Elias his time or be in the wildernesse Then they say the Romane Church which hath euer been visible these 1500. yeares Now we know our iudge and how our cause is like to goe in which it is a party But 1. It is not the Catholike Church vnlesse a finger can be an hand or an hand the whole body or a part become the whole and falsly and ridiculously call themselues Catholikes 2. That is no true Church which disagreeth from Christ the Head as Augustine saith and is fallen off Christ by many fundamentall errors as idolatrie iustification by workes and the like which
mettall consume away the drosse and refine his chosen ones to become vessells of honour 2. Because the fewell of the consuming fire of Gods wrath are slaues not sonnes those wicked brambles which if they escape one fire saith the Prophet they fall into another which shall consume them but not this bush which is onely made brighter and better by the flame but not blacker not worser The chaffe and stubble must feede the fire of wrath neuer to come foorth more but the pure mettall is cast into the furnace to come foorth so much the purer as it hath beene the longer tryed 3. Because the Angell of God is in the bush This Angell was Iesus Christ the Lord of the holy Angells and the great Angell of the Couenant For Moses saith expressely of this vision The Lord appeared vnto Moses and God called vnto him out of the middest of the bush and S. Luke recording the same vision after that he had called him an Angell bringeth him in saying I am the Lord of Abraham c. This same presence of the Sonne of God was noted the cause why cast vpon one kinde of serpent they kill him so much more 〈◊〉 it is that the leaâ—es of Gods word which properly belong to the bush of the church and opposed to Satans poysoned temptations ouercome and master them And thus as Moses requested that the blessing of him that dwelt in the bush might come upon the head of Ioseph euen so the good will of him that dwelt in the bush come vpon your head vpon the head of your vertuous Lady vpon the heads of your children to the sweetning and crowning of your age And blessed of the Lord be your portion for the sweetnes of heauen and for the sweetnes of the earth till you be satisfied with fauour and filled with the blessing of the Lord. Amen Reeding Octob. 28. 1618. Your Worshipâ— in the Lord to 〈…〉 THO. TAYLOR In CHRISTS Temptation consider 1. The preparation parts 3. 1 Christs entring the lists Here 1 Time Then 1 When he had been baptized 2 When he vndertooke his high office 3 When the Spirit had descended vpon him 4 When he had receiued testimonie from heauen that he was The Sonne of God The Teacher of the Church 2 Person Iesus 3 Guide of his way was lead of the Spirit Here 1 The Guide the Spirit 2 The manner was lead 4 Place into the wildernesse 5 Ende to be tempted of the Deuill Here 1 Author the deuill 2 End it selfe to be tempted 2 His expectance of the enemie Here three things 1 How he was furnished He was filled with the holy Ghost Luk. 4.1 2 His companie He was with the wilde beasts Mark 1.13 3 His employment 1 He was tempted within that time Luk. 4.2 with lighter onsets 2 He fasted in his fast 1 Time forty daies and forty nights 2 Effect he was afterward hungry 3 Entrance of the aduersaaie where 1 The time then when Christ had fasted and was hungry 2 The name of the aduersarie the Tempter 3 The manner of his entrance he came in an assumed shape externally 2 The combate it self in 3 fierce onsets First consists of an 1 Assault in it 1 The ground If thou be the Sonne of God 2 The inference Command these stones to be made bread Here 1 Facilitie Commaund 2 Readinesse of obiect these stones 3 Vtilitie to be made bread 2 Repulse in it 1 The manner it was 1. reasonable 2. meeke 3. modest 2 The affection negatiue But coniunction discretiue 3 The matter a testimonie of Scripture It is written 4 Parts of the testimonie 1 Negatiue Man liueth not by bread onely 2 Affirmatiue but by euery word which proceedeth c. Second consists of 1 Preparation here 1 The time then 2 The place set downe 1 in generall the holy Citie Luke expresseth it to be Ierusalem 2 in speciall a pinacle of the Temple 3 The manner how Christ was conueied thither in 2. things 1 Hee tooke him vp 2 Hee set him on the pinacle 2 Temptation in it 1 Assault in it 1 The ground If thou be the Sonne of God 2 The matter Cast thy selfe downe Here 1 the action Cast downe 2 the agent thy selfe 3 the place whence from hence saith Luke where mean 3 The argument to perswade him a testimonie of Scripture in which 1 Generall consideration It is written 2 Speciall matter 1 As abused by Satan 2 In his right vse Here 1 Angels ministerie keep thee 2 Who seales their commission He 〈◊〉 3 The limitation in all thy wayes 4 The manner they shall beare thee in 〈◊〉 2 Repulse in it 1 Resistance Iesus said vnto him 2 Reason 1 Scripture alledged for it is written to the contrarie 2 In the allegation 1 who must not tempt thou 2 who must not be tempted The Lord. Thy God 3 action of tempting Third in it 1 Assault in it 1 Preparation in it 1 Choise of a fit place Here 1 What place it was the toppe of an exceeding high mountaine 2 How Christ came thither the deuill tooke him unto c. 3 Why he chose that place 2 A vision represented Here 1 What it was All the kingdomes of the world and the glory of them 2 How he represented them Hee shewed him 3 How long the fight lasted in a moment saith Luke 2 Dart it selfe in it 1 A profer All these will I giue thee 2 A reason for they are mine and to whom I will I giue them in Luke 3 The condition in it 1 the matter worship me 2 the manner fall downe if it be but externally 2 Repulse in it 1 The deniall But Iesus answered 2 The manner Auoid Satan sharpe in the Title Satan Commaundement Auoide 3 The reason from a testimonie of Scripture in it 1 Allegation It is written 2 Precept in it 1 Person to whom thou euery man the whole man in soule bodie 2 Matter shalt worship and serue .i. diuine worshippe 3 Obiect the Lord thy God and him onely 3 The issue 1 Christs victorie 1 The time when the deuill left him Then 1 When Christ had stoutly resisted 2 When all the temptations were ended in Luke 3 When Christ had said Auoid Satan 2 The manner he departed from him 3 How long for a season saith Luke 2 His triumph 1 A note of attention set as a starre before it And behold 2 What we must behold 1 The comming of the Angels vnto Christ here 1 When they come 2 To whom they come 3 Manner of their comming 2 Their ministerie vnto him where 1 How they ministred vnto him by Adoring him as Conquerour Comforting his Soule 〈◊〉 Bodie 〈◊〉 2 Why they did so Not for necessitie on Christs part But their owne duty as to Their Lord. The Head of 〈◊〉 MATTH 4. VERS 1. THen was Iesus led aside of the spirit into the wildernesse to be tempted of the deuill 2. And when he had fasted fourtie daies and fourtie nights he
This is not here meant 2. Religious which is an abstinence from meates drinkes and all delights to testifie our true humiliation before God to fit vs vnto prayer and to further and witnesse the truth of our repentance And this is either publike or priuate of one or of moe for one day or longer time But neither is this meant here for 1. Christ had no corrupt wanton or rebellious flesh to mortifie or chastise 2. Christ had nothing to repent of no amendement of life no hardnes of heart no want of faith to bewaile no guiltines to confesse by it 3. He had no need of fasting to helpe him in praier for neither needed he any grace which he had not by the liting of the spirit vpon him neither had he any sluggishnesse or dulnesse in his nature to hinder his prayer neither did he euer make a prayer which did not merit of it selfe to be heard or wherein he was not heard 3. Miraculous which is aboue the strength of man and is sometime giuen to the Saints to commend their doctrine as vnto Moses Exod. 24.18 and to Eliah 1. King 19.8 And of this kind was our Sauiours fast because no man can fast so long or halfe so long and remaine aliue and much lesse can a man fast so long and not be hungry all the while as it is said of Christ. Secondly the reasons of this fast are 1. Negatiue 2. Affirmatiue I. Negatiue 1. It was not to commend fasting as the Papists teach for it is no commendation to fast when one hath no stomacke or is not hungrie as Christ was not Besides it is in it selfe no worship of God but a thing indifferent and onely commanded and commendable so farre as it is an help to religious exercises 2. Much lesse that we should imitate him as the Papists doe in their Lent-fast For 1. it is none of the morall imitable actions of Christ but effected as other miracles by a power transcending the strength of men and Angels yea by the same power whereby he gaue sight to the blind and legges to the lame he is as imitable in one as in the other 2. If they wil imitate Christ they must abstaine from all food not onely from flesh and that for 40. dayes and 40. nights for Christ all this while ate nothing yea and they must not be hungry all the while as he was not Luk. 4.2 3. Christ did not fast once a yeare as they doe but once in all his life 4. There is no proportion no agreement betweene Christs fast and their Lenten fast for 1. Christs was a total fast an vtter abstinence theirs is a mock-fast they glut themselues in the time of their fast with most dainty meates and drinkes in fulnes and delicacy 2. Christs was voluntary theirs is forced against the vse of the Primitiue Church among whom it was left free to euery mans conscience when and how long it pleased him to vse it neither were any lawes set downe for the Lent-fast yearly to be kept in imitation of Christ till Gregory the great or as other write Telesphorus Bishop of Rome about 400. yeares after Christ but it was free for the time and kinds of meates 3. Christs fast was for a necessary cause their 's in times of ioy when no iust cause vrgeth for the times sake for custome and superstitious imitation when no publike danger is to be preuented nor any speciall grace to be obtained whereas by Christs fast the greatest euil in the world was diuerted and the greatest good procured 4. Christs was without ostentation in secret in the wildernesse when none saw him where as in cities and societies of men he ate and dranke but these will be knowne to fast and with the Pharisie professe I fast twice a weeke c. 5. Christ fasted not as counting some meates vncleane which are all good and ought not to be refused as vncleane but receiued with thanksgiuing as sanctified by the word and prayer 1. Tim. 4.3.4.5 They fast with condemning of flesh and whatsoeuer commeth of it as vncleane for that time which is more Iewish then Iudaisme it selfe for euen in the ceremoniall law those things that were pronounced vncleane were neuer to be refused as vncleane in themselues but onely in regard of the commandement But much more now all difference of meates beeing taken away according to Peters vision Act. 10.11 may all be lawfully vsed at all times for the nourishment of man and the contrary is a doctrine of deuills 6. Christ fasted not without instant prayer for euen the Saints of God alwaies when they did fast ioyned prayer which otherwise were but a bodily exercise 1. Tim. 4.8 And hence fasting is often put for fasting and prayer Hester 4.3.16 But they fast in want of extraordinary prayer and when no neede or occasion is aboue ordinary 7. Christ did not fast as placing the Kingdome of God in meates and drinkes whereas they account the obseruation of their fasts a thing meritorious to satisfie for sinne and purchase the Kingdome of heauen which is their common doctrine Wherein what else doe they then attribute the Kingdome of God to meate and drinke 8. Let them shew where the people of God euer presumed to imitate the fasts of Moses or Elias if they cannot how dare they embolden themselues to imitate Christ and inioyne the meanest of their Disciples so to doe vnder paine of damnation for this is the boldnesse of Bernard saying As Christ forty dayes after his resurrection ascended to heauen so none can ascend thither that fasteth not these fourty dayes And yet here I condemne not the Lent-fast among vs so it be obserued onely as a ciuill and politike ordinance and not as any religious fast or obseruation for I esteeme it as lawfull for a King for a time to forbid his subiects some sorts of meat and inioyne others as he seeth most fit for his Common-wealth as for a Physitian to prescribe a diet to his patient forbidding some meates and appointing others for the health of his body Much lesse doe I condemne all fasting in generall but wish it were more obserued then it is so it be rightly But this fast of the Papists in the institution obseruation causes manner and end of it is wicked and sacrilegious II. The affirmatiue endes of this fast of Christ were these 1. To prepare himselfe by fasting and praier to his most weighty calling for although Christ was full of the holy Ghost and seemed not to need the benefit of fasting and prayer to fit him yet he tooke on him our infirmities with our nature and as man needed such help as our selues doe 2. To teach vs not rashly and headily to enter vpon or vndertake any calling but by fasting and prayer to prepare our selues who haue more need of preparation then Christ had and to get Gods blessing on the same but especially this concernes the Magistrate and Minister Ob. You said this fast
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
beleeue the Sonne of God who tells the Sadduces that they erred because they knew not the Scriptures Chrysostome hath these words Audite quotquot estis mundani vxoribus praeestis ac liberis quemadmodum vobis Apostolus Paulus praecipiat lâ—gerâ— Scripturas idque non simpliciter neque obiter sed magnâ cum diligentiâ and againe Audite omnes seculares comparate vobis biblia animae pharmaca And Hieroms glosse is good Hic ostenditur saith he verbuÌ„ Christi non sufficienter sed abundanter Laicos habere debere se inuicem docere vel monere Lastly Origen shewes his iudgement in this affectionate speach Vtinam omnes faceromus illud quod scriptum est Scrutamini Scripturas Oh that wee would all doe as it is written Search the Scriptures 5. It is against the Popish writers themselues Caiâ—tan a very ingenuous man and a great scholler saith Hinc discamus arma nostra esse sacras Scripturas Let vs take this for a good lesson that the holy Scriptures are our onely weapons Diâ—z a Portugall Fryer saith That as Laban in the night deceiued Iacob by giuing him in stead of faire Rahel bleare-eyed Leah so Satan deceiues vs in the night of ignorance with vaine traditions for diuine Scripture Yea and Bernard himselfe whom Harding brings in as a fauourer of his cause herein saith That at Bethlehem the common people sang Psalmes and Halleluiahs yea in the fields as they were plowing and mowing c. By all this we conclude with our Sauiour Ioh. 3.20 They doe euill and therefore they hate the light they haue a long time deceiued the world by holding it in ignorance a principall pillar of their religion and labour still to hold it in blindnesse dealing no otherwise then the Philistims dealt with the Israelites 1. Sam. 13.19 who to hold them in base bondage and seruitude tooke all their weapons from them and left them not a smith in Israel least they should get weapons and so get from vnder their power If the word of God be a principall part of our spiritual armour then ought we alwaies to haue the Scriptures in a readinesse not onely the Bibles in our houses which many haue not who haue their corslets hanging by the walls but put on vpon vs Eph. 6.17 and that is when by diligent reading hearing meditating and studie of it but especially by earnest prayer that God would open our vnderstandings to see his good pleasure in it we haue attained such skill as we can wisely shape an answer to the nature and qualitie of any temptation Alas how lamentable is their estate that regard not the sound knowledg of the word but content themselues in their ignorance whereby Satan holds them vnder the power of darkenes for impossible it is till men come to knowe the truth that euer they should come out of the snare of the deuill and to amendement see 2. Tim. 2.25.26 Many spend their dayes in reading fables or profane histories or cannot tell how to passe their time but by taking in hand the deuills bookes and bones as one calleth them cards and dice or some other vnwarrantable exercise all which giue Satan more power ouer them But the armour of proofe against Sathan and their owne corruption which is the word of God lies in the booke vntouched vntossed as if men were at league not to disturbe Satan at all but let him blind them binde them and leade them at his pleasure Others will defie and spit at Satans name but they haue no word against him but doe as a foolish and inconsiderate person that will quarrell with a man of might and defie him as though hee could make his partie good but beeing without any weapon carries away the blowes the smart of which makes him feele his folly which formerly he could not see Others are enemies to such as would teach them the vse of this weapon men of valour and strength will pay liberally such as take paines with them to teach them the skill of their weapon and willingly take their directions but such cowards a number are in this field that as they dare not looke an enemie in the face so haue they resolued neuer shall weapon come in their hands they are enemies to such as would furnish them Others would fight with Satan and with the word but in the wicked abuse of it making charmes and exorcismes of sundry words of Scripture highly taking Gods name in vaine some write the Lords Prayer in Hebrew Greeke and Latin some the words of some of the Gospels some the names of God and Christ But all this is sorcerie and magicke and a fighting for the deuill yea a shooting in his owne bow Others will haue the Scriptures to resist with but they bee not readie nor at hand they beare many blowes before they can recouer their weapons when they get a Scripture against him for want of exercise and experience it is but as a sword in a childs hand who can neither well help himselfe nor yet much hurt another more then he is like to hurt himselfe Then the word of God is vsed aright when a man hath skill thereby to cut off temptations and containe himselfe in his duty Psal. 119.11 I haue hid thy promise in mine heart that I might not sin against thee Prou. 2.10.11.12 When wisedome that is Gods word entreth into thy heart and knowledge delighteth thy soule then shall counsell preserue thee and vnderstanding shall keepe thee and deliuer thee from the euill way and from the man that speaketh froward things 1. The word of God is the law of God now what is the vse of a law but to keepe a man within the bounds of godly life then he liues according to the law when he saith I must or must not doe such a thing because the Law willeth me so so he is a good Christian that can say I must doe this because Gods word commandeth it or not doe it because it forbiddeth me 2. It is called a light to our feet and a lanthorne to our pathes now what is the vse of light but to shew a man the right way and direct him to auoide the wrong and keepe him from falling 3. It is called the oracle or testimonie of God wherein he testifyeth what he alloweth and what not and then we vse it aright when we straiten all our paths according to this rule Therefore let vs keep vs to Scriptures in all Sathans temptations whereof we may say as Dauid said of Goliahs sword 1. Sam. 21.9 Oh giue me that there is none to that put off all Satanicall suggestions with It is written Now it will not be amisse to shew in some instances how a Christian may by the word furnish himselfe and cut asunder by this sword euery temptation though Satan be neuer so instant in tempting him These instances are foure 1. temptations to despaire 2. to presumption or
of his house did he not warne him of his sinne and beare him most patiently Yet his heart beeing vpon couetousnesse for a small commodity he will betray Christ and that against his conscience 5. Other personall and priuate occasions may force men of great gifts to maligne and hate against their consciences most innocent persons The Iewes knewe that Christ was the Messiah that hee was most powerfull in doctrine and most holy in his life yet they loued their owne praise and therefore thrust downe Christ If wee let him alone all will beleeue in him They thought themselues so much dishonoured as Christ was honoured Sometimes feare of great men or some losse or checke may cause this obstinate opposition Pilate knew Christ was an innocent man he washed his hands and would haue no hand against him he pronounced him innocent saying I finde no fault in him his wife beeing troubled in a dreame sent him word he should haue nothing to doe against that iust man Yet against his conscience and his owne words he proceeded to condemne him Why how could hee be so blind and wicked surely it was feare of Caesar and of some checke for hee had heard them say If thou let this man goe thou art not Caesars friend It should teach vs to goe on vndaunted in our godly course making no accoūt of al the malice that the deuil or his instrumēts can create vs and neuer offer to shake hands with them we shall neuer haue done if we goe about to please them we can not doe it vnlesse we wil be as bad as they if we retaine our sauour of goodnesse it doth but prouoke them Many men may hence see what spirit rules them who when they heare Scripture against their sinnes and vnwarrantable courses they goe on still as a chafed colt that cares neither for pale nor hedge but flings ouer These men would be loath to be compared to the deuill but we shall see them farre worse and the deuill not so bad as many of them When he heares Christ alledge Scripture he saith nothing against it but was silent he replyes not and much lesse railes on him as a phantasticall or precise person But reprooue the swearer the drunkard the gamester the vniust courses of men in their trades Sabbath-breaking in Masters or seruants and doe it out of the Scriptures as Christ did wee shall haue the same measure that he had returned from the Scribes and Pharisies who rayled out-right on him He is too precise and seuere we can doe nothing for him or What hath he to doe with our gouernement or trades or He might finde other things to speake of Thus if Paul speake against Diana or whatsoeuer the crafts-masters liue by all the citie is in an vproare against him It seemes men are loath in their callings to meddle with the word of God or the directions of it else we should haue to deale with them It were too much to sit downe silent and goe on in sinne against the word but to resist the word in termes or to raile vpon the Preachers thereof goes one step beyond the deuill Take knowledge of the secret working of the deuil against the light and truth in such as spurne against it They cannot abide that truth and innocencie should acquit it selfe but though they see nothing but meekenesse patience and innocencie yet will side against it as though they had the greatest aduantage and occasion What is the cause that men will take part with most abiect and base persons and bring the curse on themselues in condemning the innocent and iustifying the wicked in their horrible riots and misbehauiour but the hatred they carie against goodnes Why did the Iewes band themselues for Barrabas and seek to acquit him was it because there was any cause of loue in him knew they him not to be a murtherer and a rebell Yes It was hatred of Christ that made them sticke to him why hated they Christ but because he was the light Some there be of that Iewish generation left to whom if Christ be weighed with Barrabas he will seeme too light Barrabas shall carrie the credit and defence from him Not him but Barrabas Into the holy Citie We come to the second circumstance in the preparation to this second assault which is the place that Satan chooseth set downe 1. in generall the holy citie 2. in speciall a pinacle of the Temple What holy Citie this was Luke expresseth c. 4.9 He brought him to Ierusalem here called the holy Citie Ierusalem is called the holy citie not because of any holinesse in the place for no place as a place is more holy then other It is true that we read in Scripture of holy ground as Exod. 3.5 mount Horeb where Moses stood is called holy ground and Moses must put off his shooes But this was no inherent holinesse in the place onely for the present the presence of God appearing after a speciall manner makes a speciall holinesse to bee ascribed vnto it Neither is it called holy in respect of the people and inhabitants for the faithfull citie was long before this become an harlot Isa. 1.21 and Christ not long after this combate cryeth out against Ierusalem That she had killed the Prophets and slaine such as were sent vnto her and proclaimeth a speedie desolation against her But it was so called 1. Because God had made choice of this city to put his name there 2. Chron. 7.12 I haue chosen this place for my selfe Hence was it called the Citie of God and Gods holy mountaine Dan. 9.16 and the holy hill of Sion because God had chosen it and sanctified it for himselfe wherein himselfe kept residence and made it eminent aboue all the places of the earth 2. Because of the holy things which were there established euen all the holy worshippe of God it was not lawfull for the Iewes to sacrifice or eate the Passeouer any where but in Ierusalem There was the Temple built on mount Moriah wherein I. There was the Sanctum seculare the vtter court of the Iewes and Salomons porch which did rise vp by 14. staires wherein Christ preached often and Peter healed the lame man Act. 3.3 and probably where Peter conuerted 3000. soules at one sermon In this porch was the great brasen altar for whole burnt offrings on which altar the fire which at Aarons first offring in the wildernes fell from heauen Leuit. 9.22.24 was to be kept perpetually before the Lord the which when Aarons sonnes neglected and offred with strange fire they were burnt with fire before the Lord. In this court was the great brasen sea wherein the Priests washed themselues and the beasts to be offered on that altar especially their feet because they were to minister barefoot before the Lord. Both of them holy representations of Christ the former of his sacrifice who gaue himselfe for a whole burnt offering the latter of the fruit of it he beeing
haue to exempt vs from danger True it is we haue the word with peace liberty and protection but the feare is that our security and deadnes of heart with dissolutenes and profanenesse in behauiour will forfeit all God sendeth Ierusalem to Shilo saying Trust not in lying words saying The Temple of the Lord but amend your waies and I will let you dwell in this place but if you will not goe to Shilo and see what I did to it and looke for the like So now God sends vs to Ierusalem that we may consider what he did to it beeing once the praise of the earth and if the same sinnes be found in vs as were in Ierusalem the Lord will doe no other with vs then he did with it euen as he threatned 2. Kin. 21.13 he will stretch ouer vs the line of Samaria that is bring the enemy in our neckes and the plummet of the house of Ahab an idolater take away his holy things and exchange them with filthy idolatry and wipe vs as a man wipeth a dish euen turne vs vpside downe What were the sinnes of Ierusalem but pride idlenesse fulnesse of bread and contempt of the poore in all which England doth equall if not goe beyond Ierusalem and yet we charge our selues as little with our sinnes as Ierusalem did And if we looke to the immediate causes and forerunners of Ierusalems ouerthrow and compare them with our land we shall see it high time to looke about vs for I. In generall Ierusalem had grieuously sinned and therefore was had in derision Lam. 1.8 Her sinnes were great many of long continuance with treasured wrath and all this in a place of such meanes and light Now no place in the world hath more meanes then we we are farre beyond Ierusalem in meanes and therefore farre beyond her in sinnes II. More specially 1. They did not heare the words of Gods seruants the Prophets nor obey them therefore the Lord made that house like to Shilo Ier. 26.6 and hence Ierusalem afterward had time enough but too late to charge her selfe with rebellion Lam. 1.18 and to acknowledge the righteous iudgement of God against it Neuer were the Oracles of heathens despised so amongst them as Gods holy word is generally of our people no man almost lets it come neare his heart a manifest argument that God will one day speake so as he will bee heard 2. Ierusalem would not take knowledge of the day of her visitation as appears in Luk. 19.43 and Matth. 23.37 therefore her habitation was made desolate As little know we the worth of our blessed means but perhaps we may know it better in the want of them 3. Ierusalem remembred not her latter end therefore she came downe wonderfully Lam. 1.9 she was carelesse and neuer considered the account she was to make of her liberties and so hardned her selfe in sinne and grew to contemne the good meanes shee had through the daily custome of them This also was the immediate forerunner of Niniuehs destruction Zeph. 2.13 This is the reioycing city that dwelt carelesse and said in her heart I am and there is none besides me How is she made wast and the lodging of beasts Euery one that passeth by her shall hisse and wagge his head And the reason is She bore her selfe vpon her priuiledges her holy things her strength wealth populous and flourishing estate specially vpon the promises of God which they peruerted beeing all made with condition of obedience which they had long before forfeited yea so likely and constant an estate she had as none in the world would haue beleeued that the enemy should haue entred the gates of Ierusalem Lam. 4.12 so as he came vnlookt for The same is our conceit we thinke our staffe so strong that it can neuer bee broken we remember not what is the end of security when men cry Peace Peace comes sudden warre 4. Ierusalem had two sorts of Prophets in her First false Prophets which flattered them and sought out vaine things false prophesies and causes of banishment Lam. 2.14 Such was Hanani who opposed Ieremie and said the Lord would within two yeares breake the yoke of the King of Bâ—bel Ier. 28.2 and Ahabs false Prophets would bid the King goe vp to battell against Gods commaundement and prosper This was one cause of her ruine Lam. 4.13 for the sinnes of her Prophets and Priests not that the people had not sinned but when leaders and such as should preserue purity of religion and manners are so corrupt it argues a generall corruption running downe from the head to all the members which must needs bring the whole to a consumption A second sort were faithfull and sincere and the entertainment of these was such in Ierusalem as God most seuerely reuenged Ieremie was cast into the dungeon Micaiah into prison nay our Sauiour challengeth Ierusalem of such cruelty against the Prophets as did bring all the righteous blood vpon them from Abel vnto Zachariah Matth. 23.37 But of all crueltie they filled their measure in crucifying the Lord of the holy Prophets Matth. 21.38 the Housholder sent his seruants to receiue fruits but they euill intreated them and beate some and slew others at last he sent his Sonne saying They will surely reuerence my Sonne but they said This is the heire Come let vs kill him and the inheritance shall be ours Now what will the Housholder doe Hee will certainly destroy those wicked men and let out his vineyard to others Expressing plainely in this parable Gods dealing with Ierusalem and theirs with him and what was the immediate cause of their destruction A dangerous thing it is to wrong the faithfull Ministers of God Doe my Prophets no harme saith the Lord and to persecute Christ in his members shall not bee vnreuenged 5. Ierusalem had many warnings before their vtter ouerthrow It was besieged by Pharaoh Necho by Senacherib in Hezekias time in Rehoboams time by Shishac King of Egypt it was sacked and ouerthrowne 1. King 14.26 It was subdued thrice by Nebuchadnezzar king of Babel twice vnder Ioakim and the third time vnder Zedekiah the citie was wasted the Temple burnt and the people captiuated into Babylon 2. King 24. and 25. After seauentie yeares when by the permission of Cyrus King of Persia the Temple was builded by Zerubbabel the Citie by Nehemiah and the law restored by Ezra and the Lord came againe to his Temple yet being againe prouoked some yeares after it was taken by Antiochus Epiphanes King of Syria the law burned the Temple profaned the daily sacrifice remooued the sanctuarie of strength polluted and the abhomination of desolation set vp as Daniel had foretold chap. 11. v. 31. and made a wonderfull effusion of blood After this the Citie and Temple was reedified by Iudas Affomanaeus and began to flourish but it was not long before it was again taken by Cu. Pompeius a Romane Captaine whom Aristobulus called to help him against his brother Hircanus
Scripture but vnderstand not but because they giue not vp their reason and humane wisedome which is enmity to God and scorne to be children deliuered to be taught and formed by our heauenly Master 2. With desire and loue of Christ and his truth the scope of all the Scripture is Christ and thou must desire to know and aduance nothing but Christ crucified Pro. 4.13 Loue wisedome and shee shall keep thee When men come prepossessed with opinions to set vp mens deuises and traditions and wicked opinions according to which they must interprete Scripture and not examine them by the Scripture or if they bring a purpose to magnifie the Pope and aduance his religion in stead of Christs no maruell if like the images they haue eyes and see not read and vnderstand not They loue not Christ nor will haue him to rule ouer them but his Vicar neither loue they the truth in the Canonicall Scripture further then it will stand with their Popish Canon law Or if a man come to read out of custome and coldly without feruencie and loue experience will tell him though thus he read much his profite shall be but small 3. With repentance and faith and a good heart 2. Cor. 3.14 when the heart of Israel shall be conuerted to the Lord the vaile shall be taken away this vaile is naturall ignorance and infidelity Where the former is no maruell if the word read and knowne be not vnderstood as a blinde man cannot see the sunne shining in his strength Where faith is absent and is not mingled with the word it must needs become vnprofitable Impossible it is that the wisedome of God can dwell in a wicked heart no man puts precious licour into a fustie caske This is the cause that men of great learning want sound vnderstanding because they want sound conscience Hos. 14.10 The wayes of God are right but the wicked fall in them 4. With a purpose not onely to know but to practise Ioh. 7.17 If any man will doe my will he shall know whether my doctrine bee from heauen The scope of the Scripture is not onely to beleeue in the Sonne of God but to walke in the obedience of faith Now if men read ouer all the Bible an hundred times either for knowledge onely or for vaineglory or to aduance themselues into preferments or to oppose the truth as heretikes and Papists doe no maruell if they neuer attaine the true sense of them 5. With prayer for the Spirit to lead vs into all truth because the Scriptures were inspired by Gods Spirit at first and the same Spirit is onely able to acquaint vs with his owne meaning If any man want wisedome he must aske it of God Iam. 1.5 so did Dauid Psal. 119.18 Open mine eyes that I may see the wonderfull things of thy law Is it any maruell that they who flie the iudgement of Gods Spirit and stand to the Church Pope Councells and only swallow that sense which they giue and neuer looke after Gods Spirit should misse of the true meaning of the holy Ghost and fall into and tumble in a number of errours and heresies To these might be added meditation diligence keeping of order and time speciall application and the like These things let them be brought to the reading of Gods word and no man shall loose his labour he shall be taught of God who hath promised to reueale his secret to them that feare him So much of the qualification of the person Now follow some rules which a person thus qualified must learne and keepe by him to trie when a Scripture is wrested or no. The first is that in our text conference of Scripture there the Spirit of God by plaine places expoundeth those which are more difficult Thus Nehem. 8.8 Ezra opened the Scripture by comparing it with it selfe and so made the people to vnderstand as Iunius noteth out of the originall So the Bereans hauing heard the doctrine of the Apostles searched the Scriptures that is compared their doctrine with the doctrine of the old Testament Thus the Apostles themselues teaching Christs resurrection Act. 2.16 prooue it out of the old Testament viz. Psal. 16.10 Thou wilt not suffer thy holy one to see corruption And to prooue that those words cannot be meant of Dauid himselfe he appeales to another testimony in 1. King 2. where it is said that Dauid slept with his fathers and lay buried in his sepulchre and so saw corruption This is a speciall way whereby the Scripture giueth wisedome to the simple Psal. 19.7 And for this purpose the Lord hath in great wisedome tempered the Scripture with some hard places to exercise mens senses and trie their diligence in comparing of Scripture whereof there were no need if there were no hard places How comes it that many peruert the Scripture to their owne destruction but because they conferre not one part with another which would lead them into the right sense How come the Arrians when they heare Christ say The Father is greater then I and other such sayings to hold to the death that Christ is not true God coessentiall and coequall with his Father but that they doe not compare this with other places as Ioh. 1.1 That word was God Philip. 2.6 He thought it no robbery to be equall with God Rom. 9. which is God blessed for euer And consequently that the former place speakes of his humane nature the latter of his diuine nature How could the Papists suffer shipwracke of faith and heretically erre in the foundation of religion teaching iustification by the workes of the law out of Iam. 2.21 Was not Abraham our father iustified by workes but that they conferre not other places to help them into the right sense as Rom. 4.2 and 3.20 Wee are iustified by faith without the workes of the law and Tit. 3.5 Not by the workes of righteousnes which we had done but according to his grace he saued vs. Which places beeing compared shewe that one speakes of iustification before God as Paul the other of iustification before men as Iames the former of iustifying the person the latter of iustifying the faith of the person When they read such places as these Awake thou that sleepest and Turne you turne you O house of Israel hence they conclude man hath free-will in his owne conuersion Whereas would they compare these with other places as Gen. 6.5 The whole imagination of mans heart is onely euill continually and it is God that workes both the will and the deed c. the reconciling of such places would force them to see that till God worke vs we are meere patients and after that acti agimus beeing mooued we mooue for his grace must not be idle in vs. The lewd and disordered Libertine when he reads that we are iustified by faith without workes casts off all care of his conuersation What can his workes doe what need they But he could not thus peruert the Scripture to his
he challengeth the power and glorie of the world to be his 1. In possession 2. In disposition First hee affirmeth it to bee his but not directly but indirectly by gift it is deliuered vnto mee But this is a most notorious lie for the earth is the Lords and all that therein is the world and all that dwell therein Psal. 24.1 and Deuter. 10.14 Behold the heauen of heauens is the Lords thy God and the earth with all that therein is And where read we that euer he committed these into the hand of the deuill Obiect 1. Ioh. 14.30 he is called the Prince of the world therefore he speakes true Answ. 1. He is called the Prince of the world not simply but as it is corrupted the prince of this world saith the text which world this which lyeth in malice and hostilitie against the Sonne of God and the meanes of saluation 2. He is not so a Prince as hauing any right vnto any creature for he cannot possesse a pigge without leaue but by tyrannie he forceth and commandeth as a Prince the wicked world vnto his obedience for the world departing from God to his aduersarie God in iustice giueth Satan leaue to preuaile and rule in the sonnes of disobedience But will it follow that because he ruleth in the world by sinne and death beeing the Prince of darkenesse and hauing the power of death therefore the parts of the world must needes be his Obiect 2. He is called the God of the world 2. Cor. 4.4 Ans. True not in respect of dominion ouer things created but 1. in respect of corruption for hee is the god of the euill in the world the author ring-leader and nourisher of all euill 2. in respect of seduction for he is bold to vse all earthly things which are made to Gods glorie to serue to set forward his temptations and wicked mens lusts and so to set vp his owne kingdome 3. in respect of opinion or estimation because the people of the world make the deuill their god But this no more prooues him to be indeede the God of the world then an idol is prooued to be a true God onely because idolaters so esteeme and make it Secondly the deuill affirmes it to be his in disposition that hee may giue it to whom he will which must needs be another lie because it is not his in possession for nothing can giue that which it hath not 2. the Scriptures ascribe this to God as a prerogatiue and peculiar to him By him Kings raigne Prou. 18.15 All Powers that are are ordained of God Rom. 13.1 Hee maketh low and he maketh high It is the most high that beareth rule ouer the kingdomes of men Dan. 4.22 The Lord giueth and the Lord taketh away Iob 1.21 3. another notorious lie is that hauing them to dispose of he will dispose them to Christ which is impossible seeing Christ had them alreadie disposed vnto him and had receiued them of his Father so as he onely could say Matth. 11.23 All things are giuen to me of the Father and Ioh. 3.35 The Father loueth the Son and hath giuen all things into his hands Therefore the deuill offering him the kingdomes of the world must needs lie Psal. 2.8 Aske of me and I will giue thee the heathen for thine inheritance and the vttermost parts of the earth for thy possession If then Satan say All this power will I giue thee it is a lie for all power was giuen him in heauen and in earth of his Father Matth. 28.18 So as in this profer he belies the Fathers gift and the Sonnes right and derogates from the glorie both of the Father and of the Sonne 4. another lie is his false boasting making himself Lord and Caesar of all when he hath not one foote of all he speakes of like Salomons Bragadocio There is one that makes himselfe rich when he hath nothing and when he pretends his vniust vsurpation in the world to be a iust possession and title to the world And thus we haue examined the substance and truth of this reason and haue found neither substance truth nor reason in it Here note that Bad causes must euer be thrust forward by bad meanes Satan had a naughty matter in hand as no better can beseeme him namely the ouerthrow of the Sonne of God and all the saluation of mankinde and the meanes by which he would effect his purpose is sutable lying and falsehood and boasting and he is no changeling neuer a true word comes out of his mouth 1. King 21. Iezabel had a wicked end to bring to passe namely the disinheriting of Naboth and setting Ahab into his possession and what meanes doth she vse but bribery periurie and murther of Naboth and his children and all this vnder a colour of religion and reuenge of Gods cause a fast beeing proclaimed before it Matth. 26. the Iewes had as wicked a cause as euer was vndertaken viz. the oppressing and murther of the Sonne of God and what means must they vse for what had the iust man done They must accuse falsly and suborne false witnesses and depraue his words and make him speake what they list And what other meanes vsed they to falsifie and suppresse the truth and glory of his resurrection In this place Satan aimes to bring Christ to idolatry and the means is couetousnesse Peter had an ill cause in hand to hinder Christ from beeing apprehended and his meanes was bad vnwarrantable striking And this must needes be 1. In respect of God when a bad action is vndertaken he leaues it and as he permits the action only so he permitteth bad meanes but neuer appoints or approoues any meanes to bad and wicked purposes which therefore must be wicked and vnhappy 2. In respect of Satan who seekes to make euery action as sinnefull as possibly may bee he knowes that all instruments of falshood are hatefull to God and therefore the more wicked meanes are vsed the more detestable and damnable the action is 3. In respect of men themselues for those that make no conscience of bad ends make none of the meanes as we may see in Dauid himselfe whose conscience beeing so sleepie as to take another mans wife he will make no bones to hide it by murther of his faithfull captaine 4. In respect of the meanes themselues which are neare enough at hand bad meanes are easily found and attempted What might be more difficult then to picke matter against the Sonne of God to bring him not onely vnder disgrace but vnto death Yet the Iewes could easily find a law by which law he was to die or if they had had none they could easily make one If they wanted true witnesse they could suborne false If they wanted witnesse from others they could make vse of his owne We our selues haue heard him what need we any other witnesse This teacheth vs to suspect those causes and actions that are brought about by bad