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
the lauer of the Church by whose blood we are washed from the guilt and power of sinne II. There was the inner court which was called the Sanctum or the Sanctuarie or the court of the Priests whence the Iewes were barred There was here 1. the altar of incense for sweete perfume wherein the Priests were euening and morning to burne the holy incense before the Lord as a sweet smelling sauour vnto God and no strange incense might be offered thereon Exod. 30.9 While Zacharie stood at the right side of this altar offering incense to God the Angel Gabriel stood and foretold the birth of Iohn Baptist. This was an holy type of Christ who offered himselfe on the altar of the crosse a sacrifice of sweet smell to God his Father and through whom God sauoureth a sweet smell from all our duties 2. In this court was the golden candlesticke with seuen lamps and seuen lights which were fed with most pure holy oile night and day to lighten the whole inner court And this was an holy type of Christ the light of the world enlightening all his elect with spirituall and heauenly light 3. In this court was that golden table on which the holy shewbread was euer to stand euen twelue loaues which were to be made of the purest flower of wheat and were to be renewed euery Sabbath the old loaues conuerted to the Priests vse a holy type of Christ in whom alone the Church and euerie member setting themselues continually before God are nourished and preserued vnto eternall life 4. In this court was that costly and precious vaile of blew silke and purple and scarlet and fine twined linnen made of broydered worke with Cherubims the vse of which was to separate the Sanctum from the Holy of Holies this vaile at the death of Christ was rent from the toppe to the bottome A notable representation of the flesh of Christ which hid his Diuinitie but beeing rent asunder by his passion on the crosse the way to heauen was laid open vnto vs. III. There in the temple was the Sanctum Sanctorum and in it the Oracle called the inner house of God into which onely the High Priest went alone once a yeare and that in the feast of expiation wherein all the Iewes must fast and afflict themselues A most notable type of Christ for as it was called an Oracle because God thence gaue answer in doubtfull cases so who is the Fathers Oracle but his Sonne who is the word of his Father by whom he speakes to vs by whom we speake to him and through whom the Father heareth vs In this Holy of Holies was the Arke of the Couenant and in this holy place stayed the Arke almost 430. yeares signifying Christ the author of the couenant betweene God and vs. In which Arke or chest were kept 3. things 1. the tables of the couenant written with the finger of God signifying Christ who is the fulfilling of the law 2. the rod of Aaron which had budded a type of the Priesthood of Christ who in the world seemed a dead branch and drie but after his death resurrection beganne againe to flourish and bring fruits of life to Iewes and Gentiles 3. the pot hauing Manna a holy type of Christ the bread of life and that Manna that came downe from heauen Ioh. 6.35 In this Holy of Holies ouer the Arke was the holy couer called the Propitiatory prefiguring the Lord Iesus whom the Father hath made our Propitiatory by faith in his bloud Rom. 3.25 Here also were the two glorious Cherubims set like Angels on either side the Arke looking vpon the Arke figuring the holy Angels ministring to Christ and earnestly desiring to looke into the mysterie of our saluation 1. Pet. 1.12 These were the cheife holy things established in the temple at Ierusalem but not all for there were beside these the obseruation of all holy rites appointed by God the chaire of Moses and in it the law read and expounded there were the holy persons the High Priest with all his holy garments with Vrim and Thummim and on his forhead HOLINES TO THE LORD there were other the holy Ministers of the Lord who had the Lords holy oyle vpon them of Gods owne composition with strait charge that no other should make or vse it out of this vse Yea here had liued the auncient Kings and Prophets Dauid Salomon Iosiah Hezekiah who were speciall types of Christ. In which regard Ierusalem the seat of God and Gods worship is called the citie of perfect beautie the ioy of the whole earth 3. It is called an holy citie by comparison vnto other great cities of the neighbour countryes wherein idols and deuills were worshipped in stead of God as Babylon or whose worship was the deuise of mans braine and no institution of God as Samaria Cesarea and others 2. Kin. 17.33 4. It is called holy in type two wayes 1. As it was a type of the Church militant of which the members are holy in part at least in profession For the whole Church of God was gathered together 3. times euery yeare before the Lord at the feasts of Passeouer Pentecost and Tabernacles Psal. 122.4 Thither the tribes of the Lord goe vp and appeare before the Lord. 2. As it was a type of the Church triumphant euen that celestiall Ierusalem which is aboue that new Ierusalem into which no vnholy thing can enter but is the eternall habitation of the holy God the holy Angels and Saints 5. It was called holy or the holy citie because it was the fountaine of Gods holy religion which beeing first seated there by God must be deriued thence and sent out to all other nations Mic. 4.2 The law shall goe out of Sion and the word of the Lord from Ierusalem therefore was it the Metropolis and mother citie the heart of the earth placed in the midst of nations by Gods owne confession Ezek. 5.5 Nay there must the pretious blood of the holy Sonne of God bee shed which must streame and runne out to the saluation of all nations and himselfe preached the King of the Iewes vpon the crosse as vpon the theater in Hebrewe Greeke and Latine and that in the time of the Passeouer when there was a concourse of all the people of Iewes and other nations There the Apostles must giue their first witnesse of Christ and thence must carrie it into Iudea Samaria and all nations to the vtmost parts of the earth Act. 1.8 And 8.1 the Church of the New Testament was first gathered at Ierusalem and thence by persecution scattered into all nations In this regard it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy citie for all the holinesse of all other cities was deriued thence We learne out of this title what it is that makes places and persons holy euen the presence of God of his word and worship Thus the ground was called holy Exod. 3.5 and the place where Ioshua stood when the
be iustified by himselfe but in the other he desires to be iustified his cause was good there was no such thing as they laid to his charge If Iob would dispute with God his owne cloathes would make him vncleane but when he dealeth with his calumnious friends he saith I will neuer let goe mine innocencie till I die Luk. 1.33 of his Kingdome there shall be no ende 1. Cor. 15.24 He shall deliuer vp the Kingdome to his Father Ans. Luke speaketh of Christs Kingdome in respect of it selfe the Apostle in respect of the administration of it In the former respect it shall neuer be abolished Christ shall alwaies haue a people to rule alwaies a Lordship and Headship but he shall giue vp his Kingdome in respect of the manner and meanes of administring it he shall not rule as now he doth by Magistrates Ministers the Word Sacraments and other ordinances Isa. 64.6 All our righteousnesse is as filthy ragges Ephes. 5.27 The Church is called glorious not hauing spot or wrinkle or any such thing but holy and without blemish Both are true the Prophet speakes of the Church militant the Apostle of the Church triumphant Act. 15.10 Circumcision and such like rites are called heauy yoakes which neither the Apostles nor their Fathers were able to beare 1. Ioh. 5.3 To them that loue God his commaundements are not greiuous and his yoake is an easie yoake Matth. 11.30 Answ. They were intolerable in respect of the rigor wherein Moses propounded them to be fulfilled but not in respect of imputation of Christs righteousnesse inchoation of inherent righteousnes and acceptation God accepting the will and faith for the deed Christ stood between those heauy burdens and vs and carried away the curse of the law Act. 15.27 Circumcision is abrogated yet Paul circumcised Timothie chap. 16. v. 3. Answ. True it was taken away as a Sacrament but it was not yet honourably buried and therefore it remained onely as a ceremoni e. Matth. 9.6 The Sonne of man hath power to forgiue sinnes Luk. 23.34 Father forgiue them they know not what they doe why prayes he thus to his Father if himselfe might forgiue them Answ. Though all the Persons in Trinitie forgiue sinnes yet not in the same manner the Father bestowes the Sonne merits the holy Ghost sealeth vp and applyeth remission of sinnes Ioh. 10.29 None of my sheep no elect shall perish none shall plucke them out of my hands Iudas was elected Matth. 10.4 and yet perished was the Sonne of perdition Ioh. 17.12 Ans. Election is twofold either to life eternall whereof Iohn speaketh chap. 10.29 and so Iudas was not elected or to the office of Apostleship and from this he fell Ioh. 1.8 He was not that light Ioh. 5.35 He was a burning and a shining light Answ. It speakes not of the same light Iohn Baptist was not the Sunne of righteousnesse the Messias that light that brought light in the world but he was a light and gaue a notable testimonie to that light Mic. 5.2 Bethlehem was little among the thousands of Iudah Math. 2.6 Thou art not the least Answ. The Prophet speakes of it as it was in his time in it selfe as it was of a little circuit and compasse but the Euangelist as it brought forth Christ the Sonne of God the Messiah in this respect it was great which in it selfe was but of small estimate Gen. 2.18 God said It is not good for man to be alone Paul saith It is good for a man not to touch a woman 1. Cor. 7.1 Answ. God speaketh so 1. ratione medij because of propagation 2. remedij to auoid fornication and wandring lusts 3. mysterij because marriage should be a type of the vnion between Christ and the Church 4. adiutorij because man wanted a fit helper But the Apostle speakes not simply but comparatiuely it is not so good as not to touch a woman or it is good that is commodious in these times of persecution when all the world raged against Christians not to touch a woman it is not fit to haue the burthen of a family in such times Againe he speakes of such as himselfe is such as haue the gift of continencie Ioh. 10.27 Reach hither thy finger and thy hand and thrust it into my side yet ver 17. he saith to Marie Touch me not Why so Answ. Because Thomas must beleeue and haue his faith helped who professed he would not beleeue vnlesse he might touch him but Marie beleeued and did not neede this indulgence shee would hold him with her and haue the comfort of his bodily presence Rom. 14.9 that hee might bee the Lord of the dead and liuing Matth. 22.32 God is not the God of the dead but of the liuing Can God bee the God of the dead and not the God of the dead Ans. Christ speakes not simply as the Apostle doth but in the sense of the Sadduces and by an hypothesis of their surmise as if he should say God is not the God of such dead as you surmise shall neuer rise againe but because they are indeede to rise againe God is their God Another rule to be obserued in reading to get the true sense of Scripture is this If any place seeme to vphold sinne directly it must be expounded by a figure as 1. King 18.27 Cry aloud for hee is a God either asleepe or in a iourney or pursuing his enemies Here is a manifest Ironie Matth. 26.45 when Christ tooke his Disciples asleepe the second time after he had commaunded them to watch he saith Sleepe on which was a sharpe reprehension of their dulnesse The like may be said of these places Iudg. 10.14 1. King 22.15 Eccles. 11.9 Mark 7.9 In all doubtfull places let vs euer receiue that exposition which is according to the analogie of faith Rom. 12.6 If any man prophesie that is haue a gift of interpreting let him interpret according to the analogie of faith so that if the letter of a Scripture crosse the analogie of faith that is agree not with the summe of the doctrine of faith contained in the Decalogue Creed and Lords prayer it must be vnderstood by a figure As for example Where the text saith This is my body seeing the literall sense fighteth with the Article of faith by which we beleeue that Christ is ascended into heauen and sitteth at the right hand of God till he returne to iudge the quicke and the dead it must be vnderstood in the figure vsuall to Sacraments by which the thing signified is put for the signe and contrariwise So Luke 7.47 Many sinnes were forgiuen her for shee loued much to gather hence merit of remission for our workes of charity with the Papists is against the ground of faith by which we beleeue remission of sinnes which is directly opposite to merit Great diligence must be vsed to discerne the right scope of the place doubted of which beeing neglected makes way to manifold errours See an instance The
CHRISTS COMBATE AND Conquest OR The LYON of the tribe of IVDAH vanquishing the Roaring Lyon assaulting him in three most fierce and hellish Temptations EXPOVNDED AND now at the request of sundry persons published for the common good by THO. TAYLOR Preacher of the Word of God at Reeding in Barkeshire HEBR. 2.18 ¶ For in that he suffered and was tempted hee is able to succour them that are tempted Tentatus est Christus ne vincatur à Tentatore Christianus August PRINTED BY CANTRELL LEGGE PRINTER to the Vniuersitie of Cambridge 1618. ⧠TO THE RIGHT Worthy and noble Knight Sir FRAVNCIS KNOLLIS and the vertuous Ladie LETTICE his Wife all blessings of this life and a better SIR WHEN that great Prophet Moses was to bee confirmed in the certainty of his vocation for the deliuerie of Gods people out of Egypt There appeared vnto him in the wildernesse of mount Sinai an Angel of the Lord in a flame of fire in the bush and he looked and behold the bush burnt with fire and the bush was not consumed A sight at which Moses wondred and so may we But if you please with Moses to turne aside to see this great sight that is drawe a little nearer to consider it This it is I. The bush which at that time betokened the people of Israel vnder the oppressions of Egypt signifieth the Church of God for 1. As a bryar-bush is a base and despicable thing made for nothing but the fire or to stoppe a gappe or some other base vse so seemes the Church and members to bee in the eies of men in so much as not the most eminent members the blessed Apostles themselues are despised and accounted the filth of the world and the off-scouring or out-sweepings of all things but the Head of it our Lord himselfe was in the eyes of men without forme or beauty despised and reiected of men who hid their eies from him and esteemed him not 2. As a bush pricketh vexeth him that deales roughly with it so shall the Church of God bee as a stiffe and prickly bramble to vex and wound at length all the proud enemies of it so as all that lift at it shall be torne though all the people of the earth should be gathered against it 3. As the creatures for their owne safetie make their neasts and muses in a bush so the mightie Creator not for his but the bushes safetie vouchsafeth to dwell in this bush of the Church This bush was in mount Horeb and God was in the bush euen so the Church is in the mountaine of the Lord lifted vp as a mountaine aboue the vallies in holinesse and priuiledges aboue all the earth besides for of this mountaine the Lord hath said there will I dwell for euer II. The bush burnes with fire In this resemblance is shadowed the oppressed estate of the Israelites in the Egyptian furnace and by fire here is meant the most painfull and pitifull afflictions and miseries which seaze vpon the Church and members as a raging and deuouring fire vpon a drie bush for 1. Fire is a diffusiue and spreading element catching whatsoeuer combustible matter is neere it euen so not a sprigge of this bush of the Church shall escape the flame of affliction but whosoeuer will liue godly in Christ Iesus shall suffer persecution for either the fierie darts of Satan shall scorch them within or they shall bee â—inged with the fierie trialls of the worlds hatred or at least they must looke to bee be-smeared and blacked in their names with the colliâ— and smoake of odious false and scandalous imputations and what are Gods people saith one but the feâ—el of the wicked worlds fierie indignation 2. Fire shineth and enlighteneth so the afflictions of the Church as fire enlighten the minde teach the statutes The rodde and correction saith Salomon giue wisedome and the Lord openeth by correction saith Elihu the eares of man which he had sealed in which vse this fire of affliction becomes as an other pillar of fire to enlighten and guide the Israel of God in the night of their wandring through the wildernes of this world towards their land of promise that heauenly Canaan 3. Fire giueth heate and warm'th so the heat of this fire of affliction melteth and thaweth our frozen hearts condensed and congealed by the pinching aire of cold securitie this fire kindleth deuotion enflameth our zeale warmeth our praiers and makes vs hote sâ—tors for releefe 4. Fire softneth and smodreth mettalls Pharohs steely heart will melt and soften while it is in this hote furnace yea in the same man it separateth drosse from pure mettall and like that fire which burnt only the bands of them that were cast in but not their bodies so it only consumeth the corruptions but preserueth aliue the children of God who onely walke at more libertie and further enlargement in the fire then they did out of it and as gold come forth more purified more glorious 5. Fire is a climbing and ascending element so the fire of affliction marketh the heart to ascend and raiseth the thoughts to heauen-ward Miserie maketh the prodigall bethink himselfe of his Fathers house when he is a great way from it and this is the fire which Moses saw seazing vpon the bush III. The bush burning is not consumed signifying the preseruation of the Church and members as Israel in Egypt in the hottest furnace of their afflictions Well may we wonder that so flaming and terrible a fire falling vpon so contemptible a bush and so dry and despicable a shrub should not presently turne it into ashes for why is the fire too weake or is the bush so strong as to defend it selfe or is it not disposed or apt to bee burnt and consumed by so fierce a fire Certainly it is not from the impotencie of the fire nor from the strength or constitution of the bush which is in the matter of it as combustible as any chaffe and as easily destroyed as any stubble that it is not consumed But 1. This fire is not kindled against the bush out of the sparks of Gods wrath and indignation which is indeed a consuming fire but of his fatherly affection and loue not for the hurt of the bush but for the profit of it not to destroy the persons but the sinne for the persons sake We haue indeed kindled and blowne vp our selues a violent and deuouring fire which God might send into our bones to burne vs vp as fire burneth the forrest and as the flames set the mountaines on fire But the mercie of God is as water to quench this fire for else would it burn to the bottome of hell and in stead of a furnace of furie which melteth away his enemies he setteth vp in Zion a furnace of fauour onely to melt the
these stones to be made bread Here is an inference vpon the former words If thou be the Sonne of God vpon a true ground Satan raiseth a dangerous consequence Christ was the Sonne of God true Must he therefore needs make stones bread It is an ordinary temptation of the deuill to inferre mischeiuous conclusions vpon true premisses God had no respect to Cains sacrifice as to Abels Whereas now Cain should haue offered of the best as Abel did and haue brought faith with his offering by which Abel offered a better sacrifice Heb. 11.4 Satan infeâ—res vpon it Therefore kill thy brother Saul receiued no answer of God that was true but that therefore he should goe to the wiâ—ch of Endor was Satans inference both against the law of God and Sauls owne law God is a 〈◊〉 God a true premisse and the scope of all the Scripture but that Ionah should therefore â—â—ie to Tâ—rsâ—ish and not goe to preach the destruction of Niniâ—e was a Satanicall inference A man must pittie himselfe and doe what he can to repell euill from him and auoid danger but that Christ should therefore not goe vp to Ierusalem to suffer was a dangerous consequence of Satan in Peters mouth whom therefore Christ calleth Satan 1. Satan is cunning and seeketh by mingling good and euill truth and falshood to iustifie that which is false and to draw it on with the truth If he should neuer speake truth hee could neuer deceiue halfe so much therefore he speakes many truthes to giue credit to his lies and the same he hath taught all his agents Doe we thinke that a false teacher or heretike could do any great hurt if he should not lay his leauen in a lump of truth would not euery man at first reiect him if he should bring neuer a true doctrine but therefore that his heresie may spread like a gangrene he comes with a faire pretence of many truths which cannot be denied Doe we thinke that the Church of Rome should haue so preuailed in the world or that Antichristian state should haue beene endured or could any Papist be suffered in ours or any wel-ordered countrey if they did not colour all their abhominations and false religion with some generall truths if they should not in word and shew hold and recite the articles of faith and principles of our religion concerning God in vnity of essence and trinity of person concerning Christ the Church c. were it possible that any Christian state could beare them while indeed and in truth they reuerse the whole foundation of religion and are limmes of Antichrist No their deceit is a mysterie and walks in darknes and the maske and vizards of truth with pretence of holines hath held the swords of Princes from them which else had long since beene sanctified in their ouerthrow 2. Satan can doe no other who cannot speake truth for truths sake for beeing a lyar from the beginning he loues not truth and therefore if he speake truth it is to corrupt the truth or to stablish some lie Lying is the deuills mothers tongue Ioh. 8.1 Sam. 28.17 18. Satan in the habite of Samuel spake many truths as that the Lord had rent the Kingdome from him and giuen it to Dauid because he had so spoken he would doe it and because Saul obeyed not the voice of the Lord nor executed his fierce wrath against the Amalâ—kites and that the Lord would deliuer him and the Israelites into the hand of the Philistims the next day c. But all this was to feed Saul in his delusion and hold him in his sinne as though he were Samuel as vers 17. the Lord hath done it euen as he spake by mine hand and v. 19. to morrow shalt thou bee with mee c. So in the new Testament we haue the deuills confessing Christ to be the Sonne of God the Holy One the summe of the Gospel and Paul and Silas to be the seruants of the high God Act. 16. but both Christ and his seruants put them to silence and would not haue them to speake the truth because it was to depraue and slander the whole truth as though Christ and his seruants had beene in league and agreement with the deuills and so their doctrine had beene not diuine but diabolicall Thus Satan like a barge-man lookes one way but rowes another 3. Satan sees how our nature is easily carried through a generall shew of good or truth to take in with it error and falshood hand ouer head without triall or discerning For though our blessed Sauiour would not confound stones and bread yet we easily take stones with bread and serpents with fishes The whole Masse-booke is but an heape of idolatrous prayers and ceremonies but yet because there is some shew of good in it many Scriptures and some tolerable and good prayers with many deuotions it is wholly receiued without triall of millions giuen ouer to delusion 4. Satan the prince of darknes can transforme himselfe into an Angell of light 2. Cor. 11.14 and the false Prophets will be confident that the truth is with them Zedechiah will oppose Micaiah and Hanani will smite Ieremie and make yokes against the King of Babels yoke Ier. 28.11 The Donatists in Africa cryed out that the sound Christians were traytors to the holy bookes and themselues the defendors of them The Papists at this day crie out with Dioscorus the heretike I defend the opinions of the fathers and their whole doctrine is condemned with mine Let vs learne to be wise and trie before we trust not taking all things in grosse but first examining and proouing them Falshood carries often a shew of truth and truth often couers falshood no vice appeareth in his proper colour but vnder the likenes of some vertue The Romish whore of Babylon offereth not her wine of fornications in the barke of some poisoned plant or shell of some poisonfull or venemous creature but hath conueyed them all into a cup of glistering gold Reu. 17.4 and this hath entised the great ones of the earth who gazed at the glister of the golden boule but neuer looked what was in it the glorious stile of Catholike Church Vicar of Christ Peters successor hath deceiued such as liked not to trie before they did trust and so hath vniuersality antiquity fathers consent and the like Eue should haue examined the words of the serpent and Adam the gift of his wife and then neither of them had beene deceiued The builders of Babel had they examined the motion before they had made onset had auoided that confusioÌ„ Abraham should haue tried the counsell of Sarah before he had taken her maid into his bosome This examination and triall by the touchstone of the word will shew the inconsequence of such dangerous conclusions How lamentably are many great wits and gifts giuen ouer in Popish countries for want of this sound triall taking their religion by tradition offering to the
and not to the word of God at least not to euery word of God If God crosse them one way they thinke he hath no other way to doe them good If man liue by euery word of God then take heed of making that a meanes of liuing which God hath neuer warranted but see that what thou liuest by proceed out of the mouth of God How doth he liue by euery word of God that gets his liuing either in whole or in part contrary to Gods word Obiect But we see such as vse no good meanes but mantaine themselues in good estate by robbing stealing oppressing vsurie gaming false wares or weights it seemes that euen these creatures haue a word of God to sanctifie them and put vertue in them to such persons or els they could not liue by them Answ. Wee must distinguish betweene the things themselues that are gotten and the vniust manner of getting them The creatures themselues are by a generall word of God sanctified and set apart by God to feed and maintaine good and bad aswell the wicked as honest getters of them euen as the sunne and raine shines and falls vpon the iust and vniust And the vnrighteousnes of particular persons cannot alter Gods generall decree But if we consider the speciall manner of getting such goods that is not sanctified but condemned by the word of God 1. Because the person is not in Christ who restores our right vnto vs and then he is but an vsurper and a bankrupt who buildes his houses goes fine in apparell decks vp himselfe and his and spends most liberally but it is all with other mens money He that knowes not this thinks him a rich man but he that doth knoweth that he is not neither thrifty nor wealthy the creditor comes and casts him into prison and makes his bones and bodie pay the debt 2. As his person so his course is accursed for the onely way to get a blessing from God on the meanes is to vse his owne meanes who hath commaunded first to seeke the Kingdome of God and then other things and hath accursed all that wealth and maintenance of the body for which a man doth hazzard or loose his soule 3. When a man doth liue by bread against the word that proceedeth out of the mouth of God it is rather a death then a life his bread becomes poyson and as rats-bane in his bowells because he hath it without a promise and without blessing Obiect I see no such thing Answ. Many poysons are long a working but the end of such is death and the more slowly they worke the more slily and certainely they kill And if the Lord doe not inuert the order he hath set in nature by cursing the particular creature be sure he hath in his iustice reserued a curse for the vniust person and he shall not auoide it This doctrine specially applied laies hold vpon sundry sorts of men who liue contrary to the word They are these I. Such as liue out of lawfull callings which are one part of the word of God that we should get our liuing in the sweat of our browes and so long as we are in our way we haue his word we shall be prouided for And the word proceeding out of the mouth of God is that he that will not labour must not eate because he eates not his owne and such as will not liue after this word by Gods word they ought not to liue because they are idle and vnprofitable burdens of the earth who 1. abuse Gods prouidence who ties the ends and meanes together 2. infringe that good order which God hath established for the auoiding of confusion in Church or common-wealth namely that euery man should serue God in the seruice of man in some warrantable and profitable ciuill calling 3. as he is no better then an Infidell that depends onely on meanes seeing man liues by euery word of God so he that in a lawfull course of life prouides not for his family is worse then an Infidell Of this sort are our knots of companions of drinking and gaming companie and wandring rogues and beggers I knit them together because they are all of a straine and either are beggers or shall be These commonly come not to Church to heare their duties and therefore they must be taught by correction and discipline of those that are the executioners of iustice II. Such as thinke they liue well enough and yet it is by deceiuing others by stealing oppression extortion lying swearing and falshood in buying and selling and why say they may not a man help and shift for himselfe But consider 1. What a poore help it is when a man will vse vnlawfull meanes and to shift out of one euill by another He doth as the Prophet speakes auoid a lyon and a beare meets him Pilate would keep his place by vnlawfull meanes the deliuering of Christ to be crucified but besides that he brought innocent blood vpon himselfe he lost his place and slew himselfe 2. Consider that if Gods word of blessing goe not with the meanes his word of curse doth and so the Prophet Zacharie saith that the curse enters into the house of the swearer and of the theefe c. 5. v. 4. and this curse shall remaine in the midst of his house and consume the very timber and stones This curse often scatters ill-gotten goods as fast as they were euer hastily gathered if not in his owne dayes yet in some vnthrifty heire after him 3. Consider how God crosseth the vaine conceit of vniust persons they thinke all that is any way gotten to be gaine and profit but the word is Pro. 10.2 that treasures of wickednes profit nothing they cannot help a man from the hand of God nay when the euill day comes they are gone and leaue a man alone to graple with death and iudgement and turne a man naked to the sentence of condemnation for his wicked getting and holding of them III. Another sort of men who liue not by the word of God but against it are vsurers who pull themselues out of all lawfull callings and set vp a trade for the publike euill and their own priuate good which were there nothing else against it prooues it not to be of Gods deuising for euery calling of Gods deuising is helpfull to men in generall but the Spirit of God hath giuen this a name from biting and hurting But we haue the Scripture most expresly against it whether it be manifest as is a contract for gaine as for ten pound to pay eleuen at the yeares end or couert wherby men find deuises which they call mysteries to defeat the lawes and seeme to contract and either not to lend or not for gaine The word that proceedeth out of the mouth of God saith Exod. 22. vers 25. If thou lend money to my people with thee thou shalt not bee an vsurer thou shalt not oppresse him Marke how vsurie and oppression is all one And
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
consciences were cast downe into horrible practises against the Church and after into wofull outward misery as Cardinall Poole Gardiner Bonner and the like Compare their liues with their deaths Others raising themselues by multiplying chopping and engrossing of liuings haue been cast downe from their gifts their reputation their profiting of the Church from their sobriety and ciuility and some from the outward wealth they so lay about them for so eagerly and died beggers Other ordinary men are raised by Satan to a great state of wealth as vsurers oppressors and vniust persons that thinke all sauour of gaine sweet though it be neuer so filthy on Gods Sabbaths out of labourers liues and bellies But Satan hath cast them downe already into the curse of God and onely the execution of the sentence awayteth them Others stand vpon the pinacle of pride and Satan sets euery man vpon this pinacle if he can as knowing that pride goeth before a fall Did not he suggest to our first Parents that they should be as Gods if they ate the forbidden fruit that by lifting them vp in their own conceit he might cast them downe from their happinesse It was the same suggestion which he would here fasten vpon the Sonne of God If thou wilt here cast thy selfe downe all Ierusalem must needes confesse thee to bee the true and vndoubted Sonne of God and honour thee accordingly Vse the meanes to be stablished in grace seeing all Satans labour is to cast vs downe from the grace of God 2. Tim 2.1 My sonne be strong in the grace that is in Christ Iesus Traine thy selfe to humility for God giues grace to the humble and euer humbles his children that he may exalt them Waters stand in vallies not in mountaines Ioseph was raised out of prison to be the second man in the kingdom Dauid was by little and little raised from a shepheard to a warriour from thence to a Kings sonne from thence to a Kingdome Mordecai was first in danger of his life and in great distresse and afterward his head was lifted vp This humility 1. will not suffer a man to affect pinnacles as seeing their danger but content himselfe in a meane estate which is safest 2. it will make a man reioyce rather in Gods humiliation then in Satans aduancing the former tending to exaltation the latter to ruine and downefall As Satan is euer plotting to cast thee downe so be thou euer raising thy selfe vp 1. By meanes of the word which is the staffe of a Christian raising him in his falls and strengthening him in his standing 2. By prayer which gets Gods hand with thee to vphold thee so as the hand that must cast thee downe must be stronger then Gods 3. By heauenly conuersation lift vp thy soule and affections daily seeke the things that are aboue minde heauenly things Satan would not haue a man mount aboue the pinacle nor will suffer him if he can hinder to get vp to heauen therefore in regard of his malice we must put more labour to this businesse Our affections are like the leaden plummets of a clock by their owne weight euer tending downeward and Satan often hangs his weight vpon them and therefore we must euery day be winding them vp 4. By fostering not quenching the motions of the Spirit Thy selfe Quest. Why doth not the deuill cast Christ downe Did hee want power who had now carried and set him on that dangerous pinacle or did he want will to throw him downe Answ. There wanted no will in Satan any way to mischeife our Lord to which purpose he strained all his wits in these temptations but 1. Hee wanted power and strength being bound in chaines and bridled by God so as it is as farre as he can now goe to tempt Christ to cast downe himselfe His commission went no further then to carie his holy body to the pinacle and there set it 2. For him to haue cast downe Christ and Christ to be a meere patient had not furthered him a whit in his drift and scope he intended to bring Christ to sinne and if Christ cannot be gained to be an agent or a voluntarie patient he cannot sinne Besides he specially intendeth to bring Christ to the sinne of presumption in throwing himselfe downe which he could not effect by his casting him downe vnlesse himselfe bearing himselfe vpon his Fathers protection can be brought to cast himselfe downe 3. Although afterward Satan had power by his instruments to put our Sauiour Christ to death yet now he could not by casting him downe the pinacles doe it no more then the people could when they attempted to cast him downe the hill for his houre was not yet come he had not yet done that great worke which he came into the world to doe and the houre for the power of darkenesse was not yet Hence he is a suiter to Christ to cast downe himselfe Satan can tempt and perswade vs but he cannot force vs to sin or He cannot cast thee downe vnlesse thou cast downe thy selfe He setteth Christ on the pinacle he cannot throw him downe but perswades him to throw downe himselfe He crammed not Eue with the apple nor gaue it into her hand but perswaded her to reach and eate it He did not kill Saul himselfe but perswaded him to cast downe himselfe vpon â—is owne sword He did not put the halter about Iudas his necke nor was his hangman but was of his counsell and made his owne hands his owne executioners therefore it is said Act. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factus praeceps he threwe downe himselfe from an high place not onely of his office but from off the tree whereon he hanged himselfe 1. This comes to passe by Gods restraining power which suffers not Satan to doe what he list for then he would suffer no good thing or person vpon earth but destroy all the order and gouernment of God both in Church and Commonwealth then should euery man not be a wolfe onely but a deuill to a man Hence he is faine to take out a new commission and power from God for his seuerall designes and cannot goe beyond the limitations of it though the greedinesse of his pray be neuer so great 2. No man is hurt but from himselfe and out of the voluntarie inclination of his owne minde vnto euill which Satan knowes well enough and therefore he euer worketh on our corruptions and cannot poyson vs vnlesse either he get vs to drinke of his cup or intoxicate vs by our owne 3. God hath made the will of man as a fountaine of all humane actions whether naturall ciuill morall or diuine and herein hath giuen a man a kind of power vnder God ouer himselfe by inuesting euery mans will with this naturall propertie that his will is free from coaction and force for a man to say the will can be forced is to speake a contradiction and as much as to
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
all the land of Canaan and was commaunded to die This is generally held to be the mount to which Christ was carried and so could I thinke were it not that it was quite without Palestina and not in the land of Canaan for Moses onely there did see the good land but must not enter into it 8. There were within Palestina besides these mount Basan and mount Hermon very high hills in comparison of which Sion is said to be a little hill Psal. 42.6 and 68.16 Now it is very probable that this temptation was vpon one of these hills but we must not be curious to determine where the Scripture doth not Which soeuer it was the text saith it was an exceeding high one II. How came Christ thither Answ. After the same manner that he was formerly transported vnto the top of the pinacle as we haue shewed in the former temptation 1. The more to humble and abase Christ. 2. To terrifie him if it might be to see himselfe so carried and tossed by Satan III. Why did Satan make choise of this place Answ. 1. Because it best fitted his temptation and furthers his purpose for if he had stood in a valley and made a show of the world and the glory of it it might more easily be discouered to be a delusion and deceit But here is a braue prospect 2. He is to promise mountaines and great matters and therefore brings him to a mountaine there to view his commodities which he would barter 3. Some say he chose a mountaine in way of imitation of God or rather we may say in exprobration of him who in the mount Nebo let Moses see all Canaan but Satan doth more 1. Moses must goe vp that mount God carries him not but the deuill carries Christ. 2. God lets Moses see onely the land of Canaan the deuill lets Christ see all the Kingdoms and glorie of all countries 3. God will giue a small country to a country of people to possesse so long as they giue him his worship and seruice but the deuill will giue all the world to Christ alone if he will but once fall downe and worship him Hence note Satan had Christ in the wildernes a low and solitary place he could doe no good vpon him he raiseth him extraordinarily to the pinacle of the Temple and Christ is to good for him there now he thinkes him not yet high enough but if he can get hiâ— to the top of an exceeding high mountaine he despaires not but to obtaine his purpose against him This pollicie of Satan teacheth vs that Those that are in highest places are in greatest danger of falling And when he vseth one temptation against a man in the wildernesse in a low and meane estate he doubles his forces and secondeth his assaults against a man set aloft and in the mountaine as his practise against our Sauiour teacheth Saul while he was in a low and priuate estate was dutifull and humble but beeing raised into the throne of the kingdome how did Satan preuaile against him till God vttely reiected him Nay Dauid himselfe while he was in the vallie was holy full of vowes prayers watchfulnesse he was meeke and mercifull but beeing set in the chiefe seat of the kingdome as it were in the mountaine how soule bloody proud became he by Satans malice as in adulterie murther and numbring the people was manifest 1. Satan as he thought to haue great aduantage against our Sauiour euen by the place so he knows that the mountaine that is the high places will affoard him aduantage against vs For whereas low estate keeps vs carefull and respectiue of our selues the mountaine makes vs forgetfull proud insolent voluptuous as good Hezekiah in his sicknesse could pray weepe and be humble enough but no sooner recouered he his mountaine but he prides himselfe in his wealth and treasures Dauid confesseth of himselfe that in his prosperity he said he should neuer be mooued because God had made his mountaine strong Psal. 30.7 Thus easily doth vaine confidence creep on him that sees himselfe stand on a mountaine though otherwise his heart be according to God No maruell then if ease slay the fooles and the prosperitie of the foolish destroy them Prou. 1.32 if Satan haue them in the mountaine he needs no more their owne state will ouerthrow them 2. Satan as he desires men in the mountaine that is in high place to sinne so he desires that euery sinner were in a mountaine or high place because as the place it selfe will drawe forth that corruption which is within so it will hold them in their sinne For great men commonly are not more licentious then incorrigible hardly are they reclaimed and who dares call them to account And besides their sinnes are more infectious and scandalous for all the eies of inferiours are vpon them A man that stands vpon an high mountaine is a faire marke and may be seene of millions at once So as if in the common-wealth Rehoboam commiâ— idolatry all Iudah will doe the like vnder euery green tree a 〈◊〉 vnder euery green hill 1. Kin. 14.22 In the Church if the high Priests contemne Christ the people will buffet him and spit in his face Matth. 26.67 In the familie if the Fathers eate sowre grapes the childrens teeth are set on edge Commonly the prouerbs are verified like Prince like subiects like Priest like people like mother like daughter Nothing can lie on the mountaines but it easily slideth downe into the vallies 3. Satan herein directly opposeth God in his course and proceedings for the Lord aduancing men and carrying them into these mountaines of the Church Commonwealth or Familie he therefore raiseth them that they should be greater instruments of his glory and mans good Now Satan mightily striues to haue these the greatest instruments of Gods dishonour and hurt of humane society Well he knowes that the punishment of such mens sinnes ceaseth not in their owne persons but descendeth on the vallies round about them If Ahab make all Israel to sinne all Israel shall be scattered as sheep without a shepheard Dauid numbers the people all his people are plagued he sins with the sword and the sword shall neuer depart from his house good Iosiah met with that threatning fowre hundred yeares after The deuil cannot bring a greater mischeife into the earth then by throwing downe such as stand in high places of the Church and Common-wealth Therefore let prayer be made especially for all in authoritie and emâ—nencie 1. Tim. 2.2 Not onely in respect of the burthen of their calling and the hazzard and perill of their persons but especially because of Satans speciall malice against them and the multitude of their temptations the place is slippery and dangerous to fall How doe we puffe vp our selues when our small things goe well with vs How could we be easily carried away with the tickling of vaine glory and pleasure who scarse tast of them
sonne and more righteous then himselfe and when Saul is dead and ceaseth his persecution his owne sonne Absalom shall rise against him to depose him from his Kingdome And Iobs messengers of euill tydings stil ouertooke one another And to spare further examples our own experience can teach vs that for the most part we haue not ridde our selues out of one temptation but another ensueth such are our changes in this present estate And why 1. Satan goeth for a while from Christ himselfe his holy flesh in the time of his infirmity needing a breathing time a refreshing by which he knowes what we weaklings haue need of and is become a mercifull high Priest to giue vs some rest in the midst of our conflicts which else would bruise and breake vs. 2. He goeth but for a season because of his inuincible malice who cannot affoard vs a good houres rest if he may haue leaue to disturbe vs because he maliceth our Lord and Sauiour with an inueterate and deadly malice so that although he be in himselfe out of his reach yet he still continues to tempt him beeing in heauen in his members vpon earth This deadly malice in his nature our Sauiour noteth in Matth. 12.44 The vncleane spirit when hee is cast out seekes to re-enter and returnes againe and where hee findes a fit house he brings in seuen deuills worse then himselfe He is diligent to watch our mischeife and if he cannot preuaile at one time he wil assay another 3. God sees it good to stirre vs out of our security who are readie to expose our selues to temptation especially after we haue out-stood a temptation and neuer are we easier made a prey for Satan then when the pride of heart tickles vs and so we growe secure because we haue out-growne some temptation If our estate of corruption did not necessarily require changes and armies of sorrowes we should find the Lord not delighted in afflicting the sonnes of men but he sees how prone we are to surfet of fulnesse and as a field of corne the rancker it is the easier it is laid downe with euery storme and violent wind of temptation and therfore he changeth hurtfull prosperitie with wholsome though bitter potions of afflictions and like a good Physitian prescribes vs a thinne diet and abstinence after our surfet and excesse 2. God sees these changes good for vs to season and stirre vp our prayers In affliction we can seeke the Lord diligently Isa. 26.16 Oh Lord in trouble they haue visited thee they powred out a prayer when thy chastening was vpon them He knowes his Church is neuer so fitly disposed to feruencie and efficacie in prayer as when the crosse is on her shoulders whereas in her peace she is sleepie cold negligent rouing and remisse in her seeking after Christ Psal. 55.19 3. God sees these changes good for vs to lift vs vp from this euill world for were our prosperity not interrupted we would doate too much vpon the world and would wish no other heauen then this vpon earth for if we be so hardly and heauily gotten out of so miserable a world as is full of sorrowes and heart-griefes how hardly or rather impossibly should we get out of an vnchangeable earthly happinesse though to enioy our heauenly inheritance 4. God sees it good for vs to bring these changes into our estate to entermixe with afflictions comforts and breathings to helpe our patience perseuerance for els all our sorrows would exceed our strength if they were without intermission The Lord wil not haue vs swallowed vp of sorrow therfore doth so temper and blend our estate as we be not quite tyred out with the instance of our skirmishes and conflicts but after our skirmishes retyres vs for a while where we may breath refresh our selues and recouer our strength and fitnes for further seruice whensoeuer our great commander shal imploy vs. 5. God sees these changes good for vs that by them we might prize his mercies to praise the giuer doth not the night make the day more delightfull would we so prize and praise God for health if it were not sweetned with sickenes Plenty is endeared by want and an hony combe hath no sweetenesse to a full stomacke whereas he that hath beene pinched with penurie and need knowes what a benefit abundance is 4. God for his owne great glory brings these changes into our estate thereby manifesting 1. his wisedome in vpholding his Church by contraries which fight one against another as the frame of the world standing on foure contrary elements 2. his power that bringeth to the graue and backe againe 1. Sam. 2.6 that supporteth his children to stand vnder so great burdens without fainting thereby magnifying his omnipotent power in such weaknesse 3. his goodnes in suffring his children to be afflicted on euery side but not drowned in the waues of them to be persecuted but not forsaken to be cast downe but not to perish yea to be killed but not ouercome 2. Cor. 12.9 and 4.7 Nay his goodnes is such as turneth all these changes to good bringing good out of euill sweet out of soure life out of death and his owne order out of earthly confusions 4. his glory in the strange and miraculous deliuerance of his Church in it most desperate estate and in the powerfull ouerthrow of his enemies And of all the persecutions of his Church it may bee said as of Lazarus his sickenesse It is not to death but that God may be glorified Then let vs not dreame of so stable a peace in our Church and land as mens security euery where hath seemed to lay hold of looking at the peaceable disposition of our gracious King at his hopefull successor at our vnion among our selues at our league with all other nations at the continuance and vndisturbed estate and liberty of the Gospell for these 60. yeares For 1. God seeth not good to giue any Church on earth an vnchangeable estate that is the Churches expectation in heauen 2. Our peace hath brought in a generall securitie profanenes intolerable pride of all fashions and colours beside modest and white a deluge of drunkennes daily drowning the braines and soules of thousands a wearines of this Mannah a dangerous Apostasie from the first beginnings of the Gospell and a falling back of many great ones into the professed idolatry of Antichrist and in the most a contempt of religion yea and of a formall profession that denies the power and life of godlinesse Adde to these execrable swearing vnpunished foule adulteries vnreuenged or slightly punished the Sabbaths of God horribly and generally violated and profaned by games and practises vnlawfull vpon any day And now will God continue a peace to so vnthankefull a people that doe put it to no other vse then to arme themselues against God and fight against his grace and glory 3. Consider how God dealt with his owne people they had as long
peace vnder Dauid and Salomon as we as wise and excellent a King as euer was beeing an eminent type of Christ yet we see what long ease and peace brought him to which was the ouerthrowe of his kingdome and the renting of ten parts of twelue from him to his seruant he was a King of peace as his name imported had posterity had made a league with all neighbour-nations yet God beeing prouoked brings a woefull change on him and his land So may it be to vs. 4. Consider how God hath threatntd vs of late years to bring in wofull changes to remooue the Gospell and giue away our kingdome liberties free-holds and liues to strangers Remember that admirable yeare of 88. and that no lesse admirable threatning and deliuerance in 1605. Forget not the raging and deuouring plague in which there was no peace or safety to him that went in and out Remember the furious fire in many great places of the land burning vp whole townes and villages the generall diseases and distempers in mens bodies which haue beene as vniuersall as our prouocation hath beene the change of our seasons the breaking out of waters drowning the earth the infection of the aire many barbarous conspiracies against the life of so innocent and mercifull a King and the hote conteâ—tions of many brethren in our owne Church All which are remarkeâ—ble signes of Gods displeasure if not fâ—â—eruÌ„ners of a lamentable chaâ—â—e But he that considereth how all these things are forgoâ—â—en worne away vnprofitably without all wholesome vse oâ— reformation cannoâ— but thinke that the Lord if timely repentance hinder not will take some other course and so speake as he will be heard for the truth neuer fayles which you haue heard at large One iudgement is euer a forerunner of another vnlesse repentance cuts them off Oh that God would put it in the hearts of high and low to seeke the continuance of our happie peace in our seasonable seeking of God by repentance and not seeking still to prouoke him by wilfull impenitencie Let vs not expect an end of temptation and triall while we are here below seeing Satan goes away in respect of temptation and molestation but for a season If Satan be gone he will returne yea although he cannot preuaile he will not cease to be an enemy and the longer our peace hath beene let vs thinke our change the nearer None of Gods children but the deuill is sometimes departed from them but the experience of them all shewes that hee neuer staied long away from any of them and therefore let vs bee wise although Gods goodnesse haue kept him a great while from vs not thereby to grow secure but as forecasting his comming againe arme our selues for him 1. Not mistaking our present estate which is a pilgrimage and not a paradise of ease and pleasure 2. Considering that euills foreseene loose a great part of their bitternes and they are so much the weaker against vs as we are stronger by our prouidence and foresight of them 3. Neither may we thinke much that after one or two or three assaults Satan hath not done with vs but comes againe as he did against our Lord for we seruants are not better then our Master nor better then our fellow-seruants who haue been often assaulted as Dauid first to adulterie and after that to murder and after that to pride in numbring the people and after that Satan came againe and againe And Paul was often buffeted by Satan yea after hee â—ad prayed thrice he got no release but a promise of sufficient grace 4. Neither may we conceiue it strange that after some sleighter temptations we should be vrged with fouler for Sathan commonly keepes his strongest till the last as he did to our Lord. Many say neuer were any so fowly tempted nor so often as they their flesh trembles and their haire stands an ende to thinke what foule temptations Satan suggesteth with great instance But can there be a fowler temptation then to worship the deuill himselfe yet the Son of God was teÌ„pted to it Therfore resist as he did and the sinne is not thine but Satans who shall be damned but thou shalt be saued in the day of the Lord. Satan still commeth with more malice and worst at last contrarie vnto God who is best at last In that Christian life is mixed with peace and trouble learne we not to fixe both our eies vpon any present prosperitie nor vse it as a perpetuity but hold it as a mooueable which passeth and mooueth from one to another Wee haue now a sweet sense of God but this may be ouercast he may hide himselfe and we be troubled we may now haue the ioy of our faith and presently our soules be clouded with vnbeleefe distrust and dregs of infidelity All Gods graces are still in fight often foyled by their contraries And for temporall things our health is conflicted with sickenesse our good name wounded with disgraces and defamations our friends mortall and were they not so yet mutable often becomming our greatest enemies our wealth winged and leaues vs when we haue most need of comfort our life it selfe commutable with death which is the turning of vs out of all that we loued dearest excepting God himselfe Let vs therefore fixe our eyes vpon those eternall good things and that eternall peace and that kingdome which cannot be shaken For the things which are seene are temporall but the things not seene are eternall And then whatsoeuer I loose it is but a mooueable my inheritance is safe and sure Hence we may see how like wicked men are vnto their father the deuill in their courses Satan seemes to goe from them but it is but for a season and so doe their sinnes but for a season by a counterfeit repentance As we may see in two or three instances 1. Some vpon some good motions and exhortations by Gods word and Spirit are strucke with some sense of their estate their conscience is checked and they resolue to take a new course and perhaps enter vpon it as the deuill were quite gone But hee comes againe he went but for a season and sets them as deep in their vsurie deceit gaming and wicked fellowship as euer before the dogge returnes to his vomit and the sow to her wallowing in the mire the euill spirit that seemed to be gone is returned and hath brought with him 7. worse deuills because he found his house fit for him 2. Some about the time of receiuing the communion are very deuout will make a shew of religion of prayer of repentance of charity and loue they will not sweare much that day perhaps not play but read and it may be sing Psalmes A man would thinke for so doe they that the deuill is quite gone But is is but for a season their righteousnesse is but as a morning dew their vnrighteousnesse returnes and they become as disordered in their courses as malicious in their liues