all the while hee was in the wildernesse wherein would they tie themselues to imitate him they would soone grow weary of their holines and deuotion Accursed therefore be this monkish and anchorish life which professeth open hostility to humane society which thrusts them out of their lawfull callings wherein they ought to be profitable to men in the societies of Church Common-wealth or family What are these the lights of the world that flie the light like bats and owles and prison themselues in cloysters whereas they should lighten others and not thrust their light vnder a bushel or vnder the table Are these the salt of the earth who neuer apply themselues to season the fleshly and vnsauoury manners and behauiours of men The Apostle teacheth them another lesson Heb. 10.24 saying Let vs prouoke one another to loue and to good workes not forsaking the assemblies as the manner of some is implying that to be an vnlawfull calling which cannot but faile against such duties of charity as these be It were to be wished that because the world receiueth no seasoning from them the vnprofitable burdens of the earth were cast out vpon the dunghill the place which Christ himselfe assigned vnto them Vse 2. It teacheth those that are troubled with temptations to beware of solitary and secret places because Satan is there the strongest and much lesse must they thrust themselues into desert places forgetting their weaknesse as though they would with Christ offer battell and tempt the tempter for this his practise is no warrant for vs but they must auoide the place so soone as they can and get into the society and fellowship of men Ioseph when he was alone with his Mistrisse tempting him fled out of the house so if there be none but the tempter with thee take the benefit of company so soone as thou canst but see thy company be good for bad company is farre worse then solitarines as many finde who beeing troubled in minde or tempted by Satan run to lewd company to cards dice drinking sporting and so by Beelzebub will cast out the deuill But this enlargeth the griefe and they finde in the end the remedy nothing inferiour to the disease Whereas had they resorted into the society of the godly by godly and religious communication and conuersation they had been much comforted and confirmed according to the promise of Christ Wheresoeuer two or three are gathered together in my name I will be in the midst of them Vse 3. Yet if God shall by vertue of our calling draw vs into solitary places we must be carefull so to carry our selues as wee may say with Scipio We are neuer lesse alone then when we are most alone and with our Sauiour Ioh. 16.32 I am not alone the father is with mee The faithfull need neuer be alone because they may euer be in conference with God then may they goe close to God and sharpen their prayers and meditate on his word and workes to fit them better for their callings then may they enlarge their hearts to God in confessions and praises and thus he that is led by the spirit into these solitary places is in safety because as the hills compasse Ierusalem so doth the Lord his people while they are in his seruice thus shall Satan be most disappointed who while he hopes to make our solitarines his aduantage we shall by it draw nearer vnto God and be set so much the more out of his reach Directions for solitarines 1. Watch the benefit of time to spend it best in musing vpon heauenly things and enioy the sweet liberty of conuersing with God 2. Know that no time must be spent in rouing and rangeing thoughts but must be redeemed from euill and vnprofitablenesse and therefore choice must be made of obiects presented and as little time as may bee spent in worldly and indifferent things and then with as little delight as may be Holy wisedome is euer diminishing the loue of earthly things 3. Consider the danger of sinne in thy solitarines when feare shame witnesses and counsellers are remooued and that there are no open sinnes which are not secretly first hatched and warped and therefore if we muse on any sinne let it be to ouercome it and beware of secret allurements 4. Consider the slipperines and busines of the heart which is a wandring thing like a mill euer grinding euer in motion still setting vs on worke with moe commaundements then euer God did and therefore giuing it leaue to muse we must the better watch it To be tempted of the deuill This is the fift circumstantiall point namely the end of Christs going into the wildernes Here consider two things 1. the author of the temptation the deuill 2. the end it selfe to be tempted of him The deuill that is a wicked spirit the Prince and captaine of the rest as we may gather out of Matth. 25.41 A wicked spirit not by creation but by defection Full of wickednes whence Elimaâ— the sorcerer is called the child of the deuill Act. 13.10 because he was full of deceit and wickednes Full of malice a red dragon full of poysons seeking nothing but destruction Full of craft an old serpent more craftie then all the beasts of the field Full of power called the Prince and God of the world and the power of darkenesse the strong man keeping the â—old Principalities powers c. The word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traijcio calumnior and signifies an accuser calumniator or slanderer hauing his name from his continuall practise For so is he called the accuser of the brethren which accuseth them before God day and night Reu. 12.10 and no maruell seeing he durst accuse God himselfe as an enuier of mans happy estate and carelesse of Christs estate here But especially he accuseth 1. Man to God as he did Iob that he serued God in hypocrisie and vpon affliction would curse him to his face chap. 1. â— 9 2. Man to man stirring vp strife and contention from one against another and by this meanes he worketh effectually in the children of disobedience Eph. 2.2 Where strife and enuying is there wisedome is sensuall and deuillish Iam. 3.15 An example hereof we haue in Saul who when the euill spirit was entred into him all manner of accusations came against innocent Dauid and were receiued that he was a traytor and one that sought Sauls life c. 3. Man to himselfe when he hath drawne a man to many loathsome sinnes then he stretcheth them beyond all the measure of mercy aggrauates Gods iustice extenuates his mercy and all to bring the sinner to despaire Thus he accused Cain Achitophel and Iudas whom he brought to confesse their sinne but to deny Gods mercy Whence note 1. the miserable estate of wicked men that serue such a Lord and Master as the deuill is who in stead of standing by them for their diligent seruice will stand
and goe backe or stand still If he command the winds or sea to be still they shall be still and presently there shall bee a great calme If he send forth his word the mountaines of yee shall melt Psal. 147.18 If he commaund the whale he shall set Ionah on drie land cap. 2. v. 10. If he commaund the solid and senslesse earth it shall heare and rend to swallow vp Corah Dathan and Abâ—ram If he commaund the fire not to burne it shall heare and not burne the three children If he command dead men they shall heare come out of their graues as Lazarus c. and all men at the generall iudgement But as God can see without eyes and reach without hands so also doth he speake without a tongue as the light the firmament the heauens and other his workes can heare his voice without eares neither wanteth he a meanes to make his minde knowne and his pleasure manifest to the most senslesse creatures This should teach vs to depend vpon this word of God for our liues and meanes of maintaining them for so our Lord Iesus did in this barren wildernesse he would not sustaine himselfe but by Gods word Doest thou want meanes of liuing and maintenance Consider that man liues not by bread alone This word can make the aire light without and before either sunne moone or starre Gen. 1.3 This word can make the earth fruitfull before the raine had euer fallen vpon it Gen. 2.5 Wantest thou bread God hath not locked vp thy life in bread it may bee he hath another word which if thou hearest with Moses and Elias thou shalt liue without bread Asa when he was in a great straite 2. Chron. 14.11 for he was with fiue hundred and fourescore thousand to encounter with an armie of tenne hundred thousand and three hundred chariots he looked vp to this word of God and said that the Lord could saue by many or fewe or by none Hast thou meanes of liuing yet depend on this word thy life stands not in bread or in abundance if God withdrawe his word neither restoratiue quailes nor heauenly Manna if thou hadst them shall preserue thy life How often doth God blow vpon the second meanes to bring vs to this word The faith of this truth doth fence the heart with sound comfort when all outward meanes doe faile if the heart can say to it selfe What if God doe not giue me my desire by this meanes or that I know God hath more words then one more blessings then one and man liueth by euery word And faith strengthens the heart 1. By setting before the eye Gods power in this word how that one word of his mouth is enough to helpe vs one word is able to create innumerable armies of Angels and creatures one fiat is enough to make all creatures and all this to come or goe or stand still as most dutifull seruants to their Master Matth. 8. the Centurion comming to Christ for the health of his seruant desires him not to come within his roofe for he was not worthy of that fauour nor to send him any receit or physicke to doe him good but onely to speake the word and hee was sure his seruant should be healed A strong faith in a strong word It is but a word with God then how easily how presently how certainely will God doe me good if he see it good for me 2. By assuring the heart that his will is as readie to doe vs good as his word is able and it sets the promise before vs that nothing shall be wanting to them that feare God The former in the example of the leper Matth. 8. Lord if thou wilt thou canst make mee cleane and in the next words to shew he is as willing as able he saith I will be thou cleane by which word proceeding out of the mouth of God his leprosie was instantly cured his will was his word and his word was his worke The latter in the example of Abraham whose faith set before his eies Gods promise that in Isaac his seed should be called and that by Isaac he should be a Father of many nations and therefore when at Gods word he went out to offer Isaac and Isaac asked him where was the sacrifice he answered God will prouide One eye was on Gods word commanding him to slay his sonne another vpon this other word that God was able to raise him vp from the dead whence after a sort he receiued him and that he also would doe so before his promise should be frustrate 3. By setting before the Christian heart the blessed issue and successe of vnwauering confidence in the word of God The Israelites going out of Egypt and wandring in the wildernesse so many yeares by the appointment of Gods word he did supply all their wants by his word and it became all things vnto them which their hearts could desire 1. he paued them a way in the sea and suddenly made the waters a wall vnto them 2. he gaue them bread from heauen euen Angels food and that in our text was by his word 3. he gaue them water out of a rocke and that by his word he bade Moses speake to the rocke 4. hauing no means for clothes his word kept their garments for forty yeares from waxing old But what need we goe out of our text in which the example of our Head and Lord may best confirme vs for wanting bread in the wildernes he would not turne stones into bread but waited on the word of his Father till the Angells came and ministred vnto him euen so the adopted sonnes of God treading in the steps of our Lord shall by vertue of the same word alwaies finde releife one way or other Who would haue thought that euer Iob should haue swomme out of that misery hauing lost all his cattell substance and children but because when the Lord was a killing him in his owne sence he trusted in him the Lord raised him and doubled the wealth and prosperity he had before Who would haue thought that euer Daniel should haue escaped the lyons denne and teeth beeing cast in amongst them or that Peter should haue escaped Herods sword beeing bound in chaines and watched of souldiers to be brought out to death next day But trusting in the Lord this word shut the mouths of the lyons and opened the prisons iron doores and brake in sunder the chaines and so both of them were wonderfully deliuered Surely this doctrine well digested is full of comfort and quietnes and would set the heart at rest and make all outward troubles easie If a man could once get his heart to trust in the word as Dauid did Psal. 119.42 it would sustaine the soule in many troubles and bring in so sweet a contentment as the world is a stranger vnto On the contrary whence is it that mens hearts faile them and they sinke in their troubles but because they trust to the meanes
saluation are staires to heauen 1. If thou beest not a member of the Church and abidest in the ship thou canst not be saued Act. 27.31 2. If beeing ouerrunne with the disease of sinne thou waitest not at the poole wherin and when the Spirit mooueth and stirreth the waters thou canst not be cured Ioh. 5.4 Refuse the word and Sacraments thou perishest 3. If God haue shewed thee oh man what is good and what he requireth of thee surely to do iustly to loue mercie to humble thy selfe and walk with thy God if thou cast thy selfe off these staires into iniustice vnmercifulnes pride and profanenesse by this fall thou doest breake the neck of thy soule So when the Lord affoards many gracious means within a man and without without the exhortations and precepts of his word and the warnings of his correcting hand then 1. suffer the word of exhortation gladly let the word rule thee sinne not against the word by which thou art to be iudged 2. let the rod open the eare that was sealed and correction be thy instruction it is a note of blessednesse to be chastened and taught in Gods law The Lord is glad to adde this meanes to let in the former and if men still fall backe more and more the Lord casts such persons off So when he inwardly vseth either checks of conscience or else the motions of his Spirit sinne not against them for 1. the voice of thy conscience must thou heare one day therefore suffer it not to goe on in accusing thee but still it by casting out the core of sinne that makes it so restlesse and painfull 2. quench not the motions of Gods spirit for this grieues him and makes him goe away in displeasure and then all thy sound comfort is gone with him II. In temporall things sinne not against the meanes He must eate that must liue he must worke that will eate sow to reape he that would auoid a strange woman must loue his owne wife all the souldiers and people in the shippe must come safe to land but then must they not cast them into the sea but abide in the shippe Isa. 37.33 the Prophet in the Lords name tells Hezekiah that Senacherib shall not enter into the city but if hereupon Hezekiah should haue bid them set the gates open would not the Prophet haue told him he had betrayed the city For a rich man to bee an vsurer or an oppressor is a greater sinne then it is taken for because it is against the meanes yet who are vsurers else who oppressors else who grinde the faces of the poore who detaine the wages of poore seruants but they For a man to breake the Sabbath for gaine is a great sinne as appeareth in the poore man that went out to gather stickes but how great then is it in rich men who need not hauing much meanes beyond the present necessitie and yet they or their seruants and workemen must bee gathering stickes to burne themselues withall in hell Who sees not the malice of the deuill here who will haue the Lords day worldly and wickedly spent wherein God hath set vp the speciall meanes to draw men from it For it is written HAuing spoken both of the ground of this assault and also of the scope and matter of it we come to the third consideration in it namely The enforcing or vrging of it by a testimony of Scripture Satan had perswaded the Sonne of God to a most foolish practise would any mad man or foole cast himselfe downe from an high place and pash himselfe all to peeces at any mans perswasions and cannot now the Sonne of God the wisedome of his Father discerne danger in this motion Satan is too blacke here and laies his snare in vaine before the eye of that which hath wing But to hide his blacknes he drawes a faire gloue ouer a foule hand and assayes to make the case without all danger or absurdity he hath that to say which the Sonne of God cannot refuse he hath Scripture to perswade him for no reason is comparable to this to assure the Sonne of God who must heare the word of his Father that there is neither danger nor vnreasonablenesse in this motion nay there is much good in it 1. he shall shew himselfe to be the Sonne of God 2. he shall shew his affiance in his Fathers word which hath fully assured him of his Fathers protection as if he should say Thou beeing the Sonne of God mayest without danger cast thy selfe downe hence but doe not take it on my word which perhaps thou mayest suspect but take it on thy Fathers word If that hath any truth in it there is no danger in my motion And because thou shalt not thinke that I speake without booke it is written in thy Fathers booke If I had a Psalter here I could shew it thee that he hath giuen his Angells charge ouer thee to keep thee that thou dash not thy foot against a stone and though thou cast thy selfe downe they shall beare thee vp and saue the harmelesse And if they should faile of their duty thou beeing the Sonne of God canst sustaine thy selfe by thine owne proper power and vertue Here consider two things 1. the generall consideration of the allegation It is written 2. the speciall matter of it He will giue his Angells charge ouer thee c. The deuill can and doth alleadge Scripture to further his wicked purposes as here In his tempting of Eue he made the ground of his temptation Gods word Hath God indeed said ye shall not die In the deluding of Saul he tooke the help of Samuels prophesie 1. Sam. 28.17 The Lord hath done euen as he spake by mine hand So his instruments the false Prophets pretend the word of the Lord as Hanani Ier. 28.2 The reasons why Satan alleadgeth Scripture are these 1. To hide his person and to transforme himselfe into an Angel of light here he counterfeits Dauids voice nay the voice of the Spirit of God speaking in the written word He would faine perswade Christ that he is a louer of the truth and vnder a testimony of Scripture would hide his hornes 2. As hereby himselfe dissembles holines so he would colour the matter to which he tempts vs to be iust and lawfull for is not that lawfull which the word allowes seeing it is the rule of faith and manners 3. He frames himselfe according to the disposition of parties with whom he is to deale Christ stood much vpon Scripture and would doe nothing without Scripture and if he cannot draw him by Scripture he shall preuaile nothing and thus he deales daily with tender consciences he can bring them to any thing by a Scripture of his owne misshaping 4. This comes to passe by reason of his malice 1. against the Scripture which he seekes to abuse to a contrary end seeing the Scriptures are written that we might not sinne 1. Ioh. 2.1 2. against
humane traditions as the Papists that worship God in images pilgrimages a thousand deuises meere strangers to the Spirit of God in Scripture thrust in by Satan for his owne seruice Conclus 3. Numbers will not be perswaded they worship the deuill when indeed they doe For as then we worship God actually when we serue and obey him so then men worship the deuil when they doe the workes of the deuill Ioh. 8. He that is a slaue a vassall to the deuill is an apparant worshipper of him Yea so neare a seruice is between them that the deuill is said to beget many sonnes in the world Ioh. 8.41 now euery sonne honours his father Thus doe all they that are subtile to peruert the straight wayes of God as Elymas therefore called by Paul the child of the deuill Act. 13.10 because he sought to hinder the word and work of God Thus doe all those tares the children of that wicked one Matth. 13.38 which grow vp in Gods field to the molesting and annoyance of the Lords wheate Thus doe all they who when they should spend the Lords Sabbaths in his worship they worship and serue the world in buying and selling or the deuill in play and gaming in their owne houses falling downe to the worship of the deuill when true worshippers are in Gods house performing their homage and seruice to him Conclus 4. Satan preuailes against numbers by drawing the affections of their hearts from the true God to something besides him to loue trust and follow it more then God as the voluptuous person that makes his bellie his God and so is a louer of pleasure more then of God and the couetous person making his wealth his God whom Paul therefore calls an idolater All these and many moe are worshippers of the deuill and fallen downe to him and cannot possibly worship the true God II. How and by what meanes Satan doth thus preuaile And the meanes are these 1. He hath often the secular arme and humane authoritie 2. Chron. 11.15 Rehoboam ordained Priests for the high places for the deuils and for the calues that he had made Thus Antichrist the beast of Rome Reu. 13.16 by power made all both small and great rich and poore bond and free to receiue his marke in their hands and foreheads So he did in our country by fire and fagot in Queen Maries dayes 2. Sometimes he drawes men to his owne worship by pollicie for he can transforme himselfe into an Angel of light he can preach Christ for a need to ouerthrow the preaching of Christ Mark 1.34 he can be a lying spirit in the mouthes of fowre hundred false prophets 1. King 21. at once and can put on the shape of Samuel beeing still a Sathan 3. Sometimes by faire promises as in our text he will giue a whole world to bring Christ to one sinne Thou shalt haue ease pleasure wealth credite in a word thy hearts desire if thou wilt fall downe and worship mee 4. By perswasion that it is a vaine thing to serue God Malach. 3.14 no ioy for the present no recompence hereafter thus he carries with him innumerable companies with things present not considering the time to come 5. By threatning of crosses losses disfauour as Balaac said to Balaam Thy God hath kept thee from preferment By violent persecutions Reuel 12.13.15 the redde dragon persecuted the woman which had brought forth the man child the serpent cast out of his mouth waters like a flood to cause the woman to be carried away 6. By effectuall delusion by meanes of signes wonders false miracles and sleights which Sathan putteth forth to giue credite to false worshippe as it is spoken of the great Antichrist 2. Thess. 2.9 10. that hee shall come by the working of Sathan with power signes and lying wonders and in all deceiueablenesse of vnrighteousnesse among them that perish and thus shall the beast deceiue all those whose names are not written in the booke of life Thus many are deceiued in Poperie by the iugling and craftie conueyances of the Priests and often by magicke making their images appeare to sweate to nodde to roll their eyes to passe voices through them and make blood appeare in the hoast which they would haue their people beleeue and thus Satan mightily drawes them to the worship of himselfe Here let vs learne to bewaile the miserie of men seduced by the deuill and thrust from their God whether more openly or more secretly as 1. Such as ioyne to Poperie renouncing the worship of the true God and fall downe to the deuill to worship him Reu. 13.4 and they worshipped the dragon and the beast noting that the worship of the beast is the worship of the dragon Now they worship the beast that giue him power ouer the Scripture ouer the consciences of men to make lawes to bind them to pardon sinnes to open heauen hell purgatorie and receiue his bulls and canons before the Canonical Scripture A lamentable thing that Satan gets such great ones daily to fall downe and worship him 2. Such as get liuings by bribery symony chopping and changing and such indirect courses here the Chaplein hath fallen downe to the deuill and worshipped him and he hath bestowed the benefice 3. Such as seeke to witches for help or cunning men and wome◠a plaine and open seruice of the deuill by vertue of a league and compact at least secret Should not a people seeke to their God or can all the deuills in hell remooue the hand of God 4. Such as by flatterie dissembling iniustice lying swearing or breaking the Sabbath obtaine wealth or profit All this the deuill hath giuen thee because thou hast fallen downe and worshipped him Whatsoeuer a man doth against the word against his oath or conscience is a falling down to the deuill and a worshipping of him Take heed of comming vnder the power and seruice of the deuill and to that ende obserue these rules 1. Hold thee to Gods word and will in all duties of pietie and iustice both for matter and manner For we must not onely doe our Masters will but also according to his will 2. Heare and foster the motions of Gods Spirit which are euer according to the word It is a note of a man giuen vp to Sathan to haue continuall disobedience breathing in him Eph. 2.2 The fowle spirit sauours nothing but the flesh 3. Renounce the world daily be not a seruant to any lust neither take pleasure in it For when Sathan findes a man seruing pleasures he halters him with them and clogs him with cares of riches and voluptuous liuing Luk. 8.14 4. Walke in the light loue it and such as walke in it It is a signe of a man in Sathans snare to despise thē that are good 2. Tim. 3.3 to make a shew of godlines denying the power thereof v. 5. Satan himselfe pretends light but walkes in darkenesse and leads such as he rules in the same path 5. Contend
drawne from the expectation of reward or wages which if their Masters should faile God would not faile to repend vnto theÌ„ knowing that whatsoeuer good thing any man doth that same hee shall receiue of the Lord. Now if the Lord so liberally reward faithfull seruice done to meane and euen wicked men how rich and royall a reward giues he to the faithfull seruice of himselfe If gifts then may mooue vs to serue God the Lord truly saith All these doe I giue thee and more also my Christ my Spirit my selfe and life eternall No man giues such wages no seruant euer had such a pay-master To these might be added sundry other motiues as 1. To serue God is to raigne and to be a king ouer the world fleshly lusts c. and to suite with Saints and Angels 2. God hereby becomes our protector maintainer and reuenger as Dauid often prayeth Lord saue thy seruant teach thy seruant reuenge the cause of thy seruant c. 3. Seruants of vnrighteousnesse meet with the wages of vnrighteousnesse 4. All our comfort in crosses and afflictions stands in our seruice of God and a good conscience or else wee haue none 5. To feare and keepe his commaundements is the whole dutie of a man and that which makes him fully happy Notes of a good seruant of God 1. Labour to know the will of the Lord which he hath reuealed in his word as Dauid prayed Psal. 119.125 For in the Scripture he hath laid out our worke for vs and let vs expect our calling to euery businesse there let vs be ready to heare not lightly absent nor present for custome but conscience 2. Let vs serue him in affection and be glad to doe any thing to please him and grieue when we faile either in doing that we should not or in not doing that we ought or not in that manner that may please the Lord. 3. Be euer imployed in his worke How know I a mans seruant but by his labouring in his masters businesse Yee are his seruants to whom ye obey Rom. 6.16 and Ioh. 15. Yee are my disciples if yee doe whatsoeuer I command you If I see a man spend his time in the seruice of sinne of lusts of games pleasure the world c. I know whose seruant he is certenly he is not in the seruice of God he is not in Gods worke 4. Intend thy Lords profit and glorie A good seruant knowes his time and strength is his Masters and he must be profitable to him and seeke his credit It will be with euery seruant of Christ as with Onesimus Philem. 11. beeing conuerted howsoeuer before grace he were so vnprofitable and pilfering as he was vnfit for any honest mans house and much more the house of God yet now he profits the Lord and credites him and takes not his meat and drinke and wages for nothing 5. A good seruant sets forward his masters work in others he will prouoke his fellow-seruants and not smite and hinder them as the euill seruant did he will defend his Lord hee will venture his life for him he will stand also for his fellow-seruants while they are in their Masters busines he will be a law to himselfe if there were no law no discipline he will not idle out his time his eye is vpon the eye of his Master his minde vpon his account his endeauour to please him in all things VERS 11. Then the deuill left him and behold the Angells came and ministred vnto him HAuing by the assistance of God now finished the two former generall parts of this whole historie which stood in the 1. preparation and 2. the combate it selfe we proceede to the third and last which is the issue and euent of all which affordeth vs the sweete fruite and comfort of all our Sauiours former sufferings from Sathan and of our labours and endeauours in opening the same In this issue two parts are to be considered 1. Christs victorie 2. His triumph His victorie and conquest in that the deuill left him His triumph in that the Angels came and ministred vnto him In both which shine out notably the markes of his diuine power which euen in all his lowest abasements did discouer it selfe to such eies as could see it and gaue shew of a person farre aboue all that his outward presence seemed to promise as for example His conception was by the holy Ghost His birth as meane and base as might be but graced with a starre and the testimony of Angells and his circumcision with Simeons His baptisme performed by Iohn in Iordan but graced by his Fathers testimony and the Spirits descent in a visible shape of a doue Hâ—s ciuill obedience causeth him to pay tribute but he sends for it to a fish His person was called Beelzebub but Beelzebub confesseth him to be the Son of God At his passion what greater infamie then to be hanged betweene two theeues what greater glorie then to conuert and saue one of them At his apprehension they that tooke him fell backward to the ground Ioh. 18.6 In death he trode vpon deaths necke and being shut vp in the graue he opened it So here he is carried and recarried in the hands of the deuil but as one weary of his burden he is forced to leaue him on the plaine field and to giue vp the bucklers because a stronger then he is come This is the great mysterie of God manifest in the flesh 1. Tim. 3.16 In the victory of Christ consider three things 1. The time when the diuell left him then 2. The manner hee departed from him 3. How long he left him and that is in Luke for a season Then this particle may haue reference to three things 1. When the temptations were ended saith Luke namely all those which his Father had appointed him to endure at this time in the wildernes For as the Son of God knew how much to suffer so Satan would not giue ouer till he had spent all his powder and had exercised all his malice in these most hellish temptations wherein he vsed all his skill strength and malice if he might possibly in this seed of the woman ouerthrow all the sonnes of men and in the head kill all the members Whence we may Obserue the obedience of the Sonne of God who stood out resolutely and departed not the field at all nor expected any rest till all the temptations for this time were ended Christ could haue confounded Satan in the beginning of the temptations and so haue freed himselfe from further molestation but he continues and abides all the triall to the end And why 1. His loue to his Father made him submit himselfe to the lowest abasement euen to the death of the crosse and refuse no difficult seruice for which his Father sent him into the world of which this was a principall The speech of Dauid was most proper to this sonne of Dauid Behold here am I let the Lord doe with mee euen
Christ himselfe once was and as Christ was in the midst of wilde beasts and was not hurt so shall his members be they may be molested and afraid of danger by them yea assaulted and slaine but not hurt If the Spirit lead thee into the wildernesse as he did Christ thou mayest be secure if for good conscience and Gods religion thou beest set vpon thou shalt not be hurt as the Martyrs were not Note 3. In that our Sauiour now is safe enough when all the meanes of safety and comfort are set against him we must learne to depend vpon him if we shall come into the like case when we haue no way to help our selues all meanes faile nay all meanes are against vs like so many wilde beasts about vs then he is able to succour vs as he was to defend himselfe alone not onely from the rage of wilde beasts but furious deuills And this is the true triall of faith when we haue no meanes yea when meanes are against vs. It is an easie thing to trust God vpon a pawne but we must trust in his word that is indeed to trust in God When the case is with vs as it was with Moses at the red sea the sea afore him the mountaines on both sides Pharaoh and his hoste behind then to say Stand still feare not and behold the saluation of the Lord here is found faith When Aram and mount Seir came against Iehoshaphat and he saw no strength or meanes of his owne he said O Lord we know not what to doe but our eyes are vnto thee and so though his army was small and his enemies like grasse on the earth trusting in God he went away with the victory And what a holy and faithfull profession was that of Iob If the Lord kill mee yet will I trust in his mercy Rules to carry our selues by faith in the outward meanes I. Where they be 1. Faith neglecteth not good meanes where they be because Gods prouidence hath affoarded them and appointed them for our good faithfull Iaacob had a good care to prouide for his family Gen. 30.30 Isaac said to his father Here is the knife and wood but where is the sacrifice Abraham answered God will prouide so let vs vse the meanes and God will prouide the rest which is wanting 2. It hath a right iudgement of them not as things to be trusted to neither art nor labour expressed by the net Hab. 1.16 nor wealth and riches expressed by the wedge of gold Iob 31.24 nor friends and alliance expressed by the arme of flesh Ier. 17.5 no nor the outward meanes of saluation Ezech. 33.31 Faith knoweth it is not bread but the staffe of bread that man liueth by Dauid lookes vpon his staffe and bowe and saith they cannot helpe him Psal. 42.6 and counteth watching and building but vaine except the Lord ioyne his helping hand Psal. 127.1 2. 3. Faith vseth meanes but expecteth no blessing from them but by the word and prayer Gen. 32.9 Iacob vseth good meanes and pollicy in diuiding his armie and separating his bands but withall giueth himselfe to prayer to get Gods arme with him Exod. 17.11 Ioshua goeth and valiantly fighteth the Lords battels but Moses must be at prayer in the mount and no longer Ioshua prospers then Moses prayeth II. Where they be not 1. Faith trusteth where means be wanting or against them Though ten thousand compassed Dauid yet would he trust Psal. 3.6 And Abraham was a notable patterne of faith when he had no meanes but all was against him in himselfe and his wife still he depended vpon the naked word that God was true and able to performe his promise Rom. 4.9.20.21 2. Faith when it may vseth no euill meanes it flies not in sickenesse to sorcerie nor in extremity to the Witch as Saul did for which he was reiected from beeing King 1. Chron. 10.13 It turneth not to fetches of policie nor to digge deepe counsells on which a woe is pronounced Isa. 29.15 It deuiseth not to smite ones betters with the tongue it taketh not aduantage of mens simplicity or forgetfulnesse 3. It obserueth how many great things God bringeth to passe without yea against the meanes to shew how little he depends vpon them and therefore it will not stint the Holy One of Israel but frame the heart to his likenes It sees the walls of Iericho fall downe by seauen dayes compassing Iosh. 6.3 It sees all Midians host discomfited by means of a dreame of a barly loafe tumbled downe from aboue into the host of Midian Iud. 7.13 and Ashurs host flie all away supposing the King of the Hittites and Egyptians to come vpon them through a noise of chariots and horses 2. King 7.6 And surely this is the course in which God often encourageth his children who thriue and growe they know not how by vertue of the promise that God will fill his with hidden treasures Whereas those that will feed themselues vpon the meanes and trust God no further Gods iustice often lets them see their folly reuenging their infidelity they eate and are not satisfied they earne money for a bottomlesse bagge Hag. 1.6 they go and trust in Physitians as Asa did and pine away their wisedome and counsell is turned to foolishnesse as Achitophels they haue horses and strength and trust to it Psal. 20.7.8 but they are fallen there where they trusted And thus God letteth men see that there is neither wisedome counsell power or successe against nor without the Lord. Note 4. Christians must not thinke much to finde men more sauage then bruit beasts seeing Christ found it so Lazarus found dogges more pitifull to him then Diues and Paul found the beasts to which he was condemned at Ephesus more mercifull then the men 1. Cor. 15.31 The like entertainement in the world must euery Christian expect NOw we come to the third point in Christs expectation of his enemie namely his imployment and that out of the Euangelists is gathered to be twofold 1. Fasting to which he ioyned praier without all doubt this S. Matthew hath that he fasted forty dayes forty nights 2. Temptation by lighter onsets as Luke saith plainely he was forty daies there tempted of the deuill and after that he was hungry and then began these three temptations In his fast consider three things 1. what kind of fast it was 2. the reasons of it 3. the continuance fourty dayes and fourtie nights For the first Of fasts there are three kinds 1. Ciuill as when men fâ—st for the health of their body or when men are so intent vpon their affaires as they take no time to eate and drinke thus Saul fasted pursuing the Philistims 1. Sam. 14.24 and those fourtie that vowed not to eate till they had slaine Paul so intent they were vpon their wickednes Act. 23.14 This is voluntarie there is also one involuntarie fast when men want what to eat or drinke as Elias fasted 1. Kin. 17.5
He hateth the word of God because it is the greatest enemie to his Kingdome euery way resembling God the author and carrying his image It is light and no maruell if the Prince of darkenes resist it it discouers his subtilties and fenceth the Christian against his pollicies it discerneth spirits that let him come as an Angel of light he shall be vncased As he preuaileth in darknes so he worketh in impuritie now here the word resembling God himselfe crosseth him it is pure in it selfe and a purifyer as Christ saith Yee are cleane by my word Further his cheife power beeing in the sonnes of disobedience and in the hearts of infidels here also the word clips his wings beeing the word of faith and Ioh. 17.20 Christ prayed not onely for his disciples but for all those that should beleeue in him by their word In a word seeing he exerciseth his cheife power in the sonnes of perdition who are giuen him to rule at his will here the word is his enemie because it conuerteth sinners and saueth soules called therefore a word of saluation 3. Hee opposeth Gods word through the malice he beareth Gods children for he euer opposed true professors casts them into prison and would neuer let them haue a good day in the world if he might haue his wil and followes them with temptations and with outward afflictions But this is the sword of Gods mouth and the sword of the spirit by which they cut through his temptations and make them forcelesse it is that which comforts them and sustaines them in their troubles and directs them happily to heauen so as no way he can haue his will of them 4. It stands him in hand to oppose Gods word for his long experience hath taught him that so long as men hold to the word they be safe enough vnder Gods protection and hee could neuer winne his captaine-sinners to such high attempts in sinne were it not that he had first shaken the truth of Gods word out of their hearts How could he haue brought Pharaoh to such obstinacy against God and his people as to say Who is the Lord and I will not let Israel goe but that he had brought the word in Moses and Aarons mouth into contempt further then the sting of the miracles forced him When Saul had once cast off the word of the Lord Satan lead him as in a chaine to hunt Dauid to throwe a dart at Ionathan to seeke to the Witch against whom himselfe had enacted a seuere law The like of Ahab Herod Nero Domitian c. 5. The word of God is the sentence and rule of righteousnes which condemneth Satan and therefore no maruell if he cannot endure it and wish it false and loue it no better then the bill of his owne condemnation and death eternall It is a note of a man foyled by the temptation of Satan and of a deuillish spirit to call Gods word into question either to deny it as false or doubt of it as vncertaine either of which if Satan can perswade vnto he hath his wish for he knowes they are no subiects to God that will not acknowledge his scepter but doubt of the rod of his mouth he can easily blindfold them and lead them whether he will that denie the light he can easily vanquish them and lead them captiue to all sinne if he can get them to cast away their weapons Yet what a number of men hath the deuill thus farre preuailed with in this violent kind of temptation Some call in question whether the Scripture be the word of God or no swarmes of Atheists and Macheuillians that hold the word but an humane deuise and policie which is to open a doore to all carnall and bruitish Epicurisme and to confound man and beast together Others doubt not of all but of some bookes and others not of some bookes but of some places of the holy Scripture But we see that Satan would haue Christ but to denie or doubt of one sentence and what Eues calling into question of one speach of God brought on all our necks all we her posteritie feele And it is in our natures when God speakes plainely against that sinne we make ifs and peraduentures at it and so turne it off As for example 1. Our Sauiour teacheth plainly that whosoeuer are of God heare his word and his sheepe heare his voice Either men must beleeue it or denie it and yet how few can we perswade conscionably to heare the word all who must plainely either make the voice of Christ false or themselues none of Gods none of Christs sheepe for not hearing it 2. Our Sauiour saith expressely He that heareth you heareth me Luk. 10.16 and that God speakes in the mouthes of his Ministers 2. Cor. 5.20 and that they haue an heauenly treasure in earthen vessels But how fewe are of this minde neuer did any heathens so despise the voice of their Priests and the answer of their Oracles as Christians in generall despise our voice in which God and Christ professe they speake 3. Christ plainely saith this word is the immortall seed of our new birth the sincere milke to nourish the soule the bread of life heauenly food But who beleeue him for generally men haue no appetite no desire to it and can well be content to let their soules languish in grace and be staruen to death And whereas they would goe as farre or farther into other countries as Iacob and his sonnes into Egypt when there was no corne in Canaan to supply their bodies with food this they will not stirre out of their doores for Well take heed of calling diuine truths into question stand not in them vpon thy reason and vnderstanding which are but low and shallow suspect them in things thou canst not reach rather then the truth of Scripture and make good vse of these rules 1. In the rising of any such temptation know that Satan seekes aduantage against thee and would bring thee into the same condemnation with himselfe by the same sinne and malice against God If he durst thwart so diuine a truth so strengthned from heauen and that to Christs owne face he dares and will contradict Gods word to thee 2. Consider if thou sufferest Satan to wrest away the credit of any part of diuine truth or the word of God what shall become of all our religion and the ground of our saluation all which is laid vpon the truth of the word of all which our Sauiour saith that not one iot of it shall faile 3. Know that by yeelding a little to Satan herein God in his iustice may giue thee vp to such strong delusions as the deuill himselfe cannot be so besotted as to beleeue See it in some instances Satan beleeues there is a God and trembleth saith S. Iames and yet he so farre deludes a number as their sottish hearts say There is no God Psal. 14.1 Satan knowes there is a day of reckoning and
fish not a cup of cold water till he had requested it of the Samaritan who would giue him none Thou wantest friends respect in the world yea where thou well deseruest yea where thou mightest iustly expect it Remember it was his case his friends became his foes his scholler a traytor the world hated him causeles he came to his owne and his owne receiued him not he was without honour in his owne countrey he had euill repaid him for good he wept ouer Ierusalems miserie but Ierusalem laught at his Thou wantest peace of conscience canst not see a cleare look from God nor feele any ease from the sting of thy sinnes thy sorrowfull mind dries vp thy bones all outward troubles are nothing to this But remember that neuer was any so loaden with the burden of sinne as Christ when his bitter torment expressed such words as these My God my God why hast thou forsaken mee 3. Rule From these crosses by which Satan would driue thee from God labour to see how neare and graciously God draweth towards thee and thus beate him with his owne weapon 1. The Lord helpeth forward our saluation by them beeing sowre sauces to bring vs out of loue with our sweet sinnes and of this euill world plowing of ground kills the weeds and harrowing breaks the clods they be the Lords sharpe salues to draw out our secret corruptions and the Lords sope to wash foule linnen white they be the Lords vshers to teach vs his statutes to teach by a little smart both what thou hast deserued in the life to come and what Christ hath suffered for thee in bearing the whole punishment of all thy sinnes to teach thankefulnesse for contrary blessings by pouerty sickenesse trouble men learne to bee thankefull for wealth health peace to teach pity and compassion towards the misery of others to teach circumspection in our waies and more care of obedience to all Gods commandements 2. The Lord by crosses trieth and exerciseth the faith patience and sincerity of his seruants whether they will hold out as Iob for as a man by wrestling knowes his owne strength better then before so is it here 3. The Lord is neuer nearer his children then in trouble in fire and water in sixe troubles and in seauen to support them with strength and patience to giue a blessed issue and vse and turne it to his owne glory in their mightie deliuerance and to their best all things are turned to their best to recompense their light afflictions with an eternall weight of glory As Christ said of Lazarus This sickenes is not to death but that God may be glorified Ioh. 11.4 so we may say This pouerty losse disgrace c. is not to the vtter vndoing of a man but that God may haue glory in his deliuerance and glorification So much of the third drift of Satan in this first temptation now of the fourth In that the deuills last drift in it is to haue Christ in his want and hunger to vse an vnlawfull meanes of supplie note that It is an ordinary instigation and temptation of the deuill or a deuillish spirit to vse vnlawfull meanes in our want to help our selues Because Christ had no ordinary meanes of getting bread he must prouide for himselfe by extraordinary Gen. 25.29.32 Esau comes out of the field weary and hungry and almost dead for meat how must he supply his want Sell thy birthright said Satan and so he did Peter was in great danger in the High Priests hall how must he help himselfe out of their hands Denie thy Master said Satan forsweare him and curse thy selfe and thus he gat out Saul was in great straits God was gone from him he was not answered by Vrim nor oracle how shall he doe for counsell he must goe to the witch of Endor and so the deuill sends him from himselfe to himselfe who can tell him more then all his Vrim his dreams his Prophets Sarah wanted a child she had a promise of one but she laught at that Gen. 16.2 yet must she haue one another way she giues her maid to her husband and she brings an Ismael a mocker persecutor of the promised seede 1. Satan sees how easily he can weaken our confidence in God seeing we are ready to trust more in the meanes then in God he knowes our infidelity which makes vs hastie and soone weary of waiting 2. Hee knowes how derogatory this is to the promise truth power and prouidence of God who can susteine his children aswell aboue meanes without meanes yea against meanes as with them His hand is not shortened that he cannot help 3. He easily drawes on this temptation vnder a colour of necessity which we say hath no law but falsly Hence is the common speech of the world to defend any iniustice Why I must liue I must not put forth my wife and children to begge I must so exercise my calling as to maintaine my wife and familie I must vtter my wares though I lie and sweare and exact and deceiue and so vnder a colour of good and pretence of necessity no wickednesse comes amisse in the course of ones trade This teacheth vs to bewaile the pitifull estate of numbers of men taken in this snare of the deuill as 1. Numbers of men oppressed with pouerty because they say they must liue they must liue in an vnlawfull calling wherein they be slaues and drudges to euery mans sinne such as are Players Iesters Wisards Tumblers such are schollers who for preferment runne into Popish countries and betake themselues to Seminaries so become traytors Yea those that haue no calling must liue too but how by filching stealing or begging as idle and roguish vagrants and those at home whose extreame idlenes brings pouerty vpon them as an armed man Or els by gaming cheating and by their wits The whole course of all which is but a prentiship to the deuill 2. Others that exercise honest trades but easily help themselues forward by swearing lying facing false weights measures and trickes which they put vpon men They neuer sticke for a penny-profite to hazard their soules He is no quicke chapman if he cannot lie for aduantage neither can he be trusted vnlesse he sweare he must sweare or he must not sell he must sometimes make the best of an ill bargaine and with a little colour lay it vpon another mans necke for why should he willingly wrong or vndoe himselfe 3. Others a number 1. who by misdemeanours haue brought iust reproach vpon themselues and seeke to salue it by lying facing and shifting and perhaps by worse meanes This was the case and sinne of good Dauid he had corrupted himselfe with Bathsheba he was afraid the adultery would come home to him he sends for his worthy captaine Vriah to goe home to his wife that so it might be couered but when it could not that way good Vtiah must be slaine at Dauids appointment and so he would
maketh rich leauing all the successe to God and this will make vs content with that estate which God maketh our portion by good meanes VERS 4. But he answering said It is written Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God IN this answer of our Sauiour repelling the Tempter 4. things are to be considered 1. the manner 2. the affection negatiue Buâ— 3. the matter of it a testimony of Scripture It is written 4. the parts of this testimony 1. negatiue man liues not by bread onely 2. affirmatiue but by euery word that proceedeth out of the mouth of God The manner and quality of the answer appeares in the whole answere that it was 1. a reasonable 2. a meeke 3. a modest answer First it was a reasonable answer our Lord did not shake off the Tempter without an answer though he deserued none but to shew that he did not refuse the motion of a wilfull minde but vpon iust ground he makes him a sufficient answer whence our Sauiour would teach vs that Doctr. If we be to deale with our most deadly aduersaries suppose them as malicious as Satan to Christ yet we must doe nothing nor speake nothing of a wilfull minde but take the guide of reason and the ground of conscience with vs. For 1. the will of man not ordered by reason is like a wilde colt without a rider most vntamed and vntractable most hatefull to God and most hurtfull to men and a note of men reserued to the iudgement of the great day to be punished iâ— to be presumptuous and stand in his owne â—onceit 2. Pet. 2.10 2. Reasonable men must haue reason for their actions at the least for herein iâ— a difference between the beasts and men they are lead by sense and appetite but men by reason from which if men depart they degenerate into beasts beeing lead with sensualitie 2. Pet. 2.12 3. Our Sauiours example carrieth vs further that we should not onely be lead by reason in our affaires but by reason sanctified and renewed reason directed by the word and this not onely here but in all his course of life Mar. 10.40 when he refused the vnreasonable request of the sons of Zebedeus he gaue a iust reason saying It is not mine to giue but shall bee giuen to them for whome it is prepared I must not giue the cheife seats in my Kingdome according to kinred and affection but according to my Fathers election When he rebuked Peter and called him Satan he giueth a reason for such vnwonted sharpenes For thou art an offence vnto mee thou sauourest not the things of God thou wouldest hinder mans redemption and Satan could haue done no more Matth. 16.23 Act. 1.7 when the Disciples would knowe of Christ at his ascension when he would restore the kingdome to Israel he denies their request and giues a reason It is not for you to know this my father hath put times and seasons in his owne power yee haue another taske to be witnesses to me c. intend this looke to your Apostleship Vse This reprooues the frowardnes and vnreasonable wilfulnesse of men and especially in their dealings with their aduersaries taking violent courses not respecting conscience religion nor reason it selfe but standing vpon their will and saying This I will doe let see who shall hinder me and let him vndoe it if he can Now perswade this mâ—n Oh but let not passion guide you but shew your selfe a man cast away this impotent and womanish reason to such as are bruitishly destitute of reason I will because I will No he is an enemie to all your perswasion his will out-runnes his wit and reason his lust is his law his conscience and his religion But if any thing can reclaime such a man if he bee not rather an heathen then a Christian let him set Christs example here before him who would not be wilfull without reason to the deuill himselfe in a most deuillish motion and wilt thou to thy brother to thy neighbour yea to thy wife children c. Either set thy selfe to walke in thy Lords steps or get thee another Master Secondly this answer of Christ was a most meeke answer Christ was omnipotent able with a becke to haue confounded the deuil he might by his power haue driuen him backe to hell and made him actually know and confesse he was the Sonne of God but he would not for sundry reasons 1. To teach vs. that as he did we must rather ouercome Sathan by humilitie and patience then by power as Christ obtained his full victorie not by maiestie but by abasement and passion 2. To teach vs that when we suffer indignity and wrong of euill men as Christ here of the euill one wee should rather turne our selues to doctrine and conuincing them by the word then to reuenge so did Christ. 3. That wee might hence knowe the power of the word of God a part of our spirituall armour euen the sword of the Spirit put into our hands by God to foile and vanquish him by for the whole combate of Christ was exemplary nay he sustaines here our person and weilds our weapon for vs. 4. Christs humilitie and meekenes was now a fitter weapon then power and glorie in two respects 1. to the greater vexation of the aduersary who thought himselfe so strong and cunning as no flesh was euer yet able to resist him onely he knew God had him in chaines but now he is foyled by the seed of the woman by the wisedome and weakenes of Christ as man and not by his diuine power as God 2. Christs meeknes lets him goe on and passe through all his temptations to his greater and vtter ouerthrow and silence for if Christ by his diuine power had cut him short at the first hee would haue said that God fearing his weakenes would not suffer him to be tempted or not to abide in temptation Now his mouth is shut Christ the sonne of man foyles him 5. To comfort vs 1. By shewing vs that there is something else besides diuine power to ouercome all hellish and Satanicall power withall for else we that want diuine power and are weaker then water could haue small comfort but now we see Satan may bee ouercome of weake men by the meanes that Christ vsed as fasting prayer and the word of God 2. By perswading vs that if Christ in his humility and abasement could encounter and foyle Satan much more can he now helpe vs beeing in his glorie and exaltation If he can rescue vs out of the mouth of the roaring lyon when himselfe is as a lamb before the shearer much more when hee shall shew himselfe the mighty lyon of the tribe of Iudah Hence note that Christ cut not Satan here so short as he did sundry wicked men nay as he did some of his beloued Disciples Peter how sharpely was he checkt for disswading Christ from
not himselfe in them as Pharaoh what a number of miracles saw he yet he was neuer the better he would not acknowledge God nor his seruants and in the wildernes they who saw miracles euery day and moment yet not beleeuing the word of God in them were neuer the better the arme of the Lord was not made bare vnto them Ignorant persons that knowe not Christ no◠desire to knowe him are in a wofull estate beeing such as Christ counts vnworthy to reueale himselfe vnto and therefore he either keeps the means from them or leaues them without grace to make an holy vse of them In worse case are they that haue the meanes and yet no tast of them no reformation by them their couetousnes their pride their drunkennesse and vncleannesse will not be left as many that come to Church to heare the word and receiue the Sacraments and yet are no better then dogges and swine and altogether vnreformed in their liues and courses Some draw the word of God into question and would be taught by Angels or miracles as Satan here but Christ will not make himselfe knowne to them no more then to him so saith Abraham to Diues in hell when he denied his request They haue Moses and the Prophets if they will not beleeue them neither would they beleeue if one should rise from the dead Some are resolued to liue as they list let the Preachers say what they can whereas he that is in Christ to whom he reueales himselfe is a new creature for Christ speakes to the heart not to the eare onely Others say they are decreed to life or death and therefore doe what they can they cannot change Gods minde and hence neuer goe about to change themselues But had Christ shewed himselfe to these he would haue directed them to the meanes of sauing knowledge namely to the Scriptures which testifie of him Ioh. 5.29 and to faith which vnites to him and to the fruits of faith which testifie the truth of it to his glory and their comfort Others will be saued by faith alone and by a profession of the Gospell and so neglect the workes which iustifie it and the power of godlines whereas if Christ in the Ministry had reuealed himselfe to such he had quickned their faith and not left it as a carkase for faith without workes is dead Others poore simple people will be saued by mercy alone and neuer labour for knowledge faith or true feeling of their owne estate and care not how sinne abound that mercie may abound much more But had Christ met with them he would let them see their misery in the causes and effects and teach them to hunger after mercie in the meanes and hauing obtained it to goe and sinne no more least a worse thing follow Others disclaiming the doctrine of mortification and selfe-deniall therefore dislike the word as too straite a doctrine stripping them of their pleasures and profits and hence some hold on in their lusts some returne with the swine to their wallowing in the mire they cannot die to sinne they cannot liue without laughter mirth and sports Whereas had Christ reuealed himselfe vnto them hee would haue taught them that his yoke is an easier yoke then the yoke of sinne and that there is no sound comfort but in mortified affections and actions Whosoeuer would haue Christ reueale himselfe fully vnto him must labour to be thus qualified 1. He must be humble for he teacheth the humble in his wayes Psal. 25.9 but the proud he sends empty away as raine makes vallies fruitfull but falls off the mountaines which are therefore barren 2. He must long and desire to meet Christ in his ordinances for Christ is the scope of the word and Sacraments therfore desire to know nothing but Christ crucified goe to the tents of shepheards where he hath told thee thou shalt meet him And this desire if it be sincere will vent it selfe in earnest prayer to be taught of God Teach me thy statutes Oh open mine eyes that I may see the wonderfull things of thy law And it hath a promise to be answered Ioh. 14.21 I will loue him and shew my owne selfe to him 3. He must haue a conscionable indeauour and industrie to obey that part of Gods will which he reuealeth vnto him Ioh. 7.17 If any man will doe his will hee shall knowe whether the doctrine bee from God or no. The third part in the answer is the matter of it a testimony of Scripture It is written Christ might haue oppressed the deuill by his diuine power but beeing as man to be tempted he would as man ouercome 1. to magnifie mans nature 2. to torment Satan the more and 3. to teach vs how to ouercome him And by this his practise he giues to vnderstand that The word written is a chiefe part of our spirituall armour to foyle Satan by yea indeed the principall weapon of our spirituall warfare is the word of God 1. Eph. 6.17 Take vnto you the sword of the Spirit which is the word of God and therefore as a sword it serues 1. to defend vs 2. to wound Satan 3. to cut asunder all his temptations so it did serue Christ here Neither is it a carnall weapon but the sword of the Spirit that is a spirituall weapon as the fight is spirituall not made by man but tempered framed sharpned and put into our hands by the Spirit of God himselfe for whose word else 〈◊〉 it or whence hath it power but from Gods Spirit Reu. 1.16 It is called the two-edged sword which goeth out of the mouth of Christ because it is sharpe and piercing to wound all his enemies it pierceth to the very bones and marrow With this sword he slayes the wicked Isa. 11.4 with this he visites Leuiathan and slaies the dragon that is the mightiest enemies of his Church Isa. 27.1 with this sword he consumes Antichrist 2. Thess. 2.8 and with this sword he foiles the deuill here with the same he slaies corruptions and Satanicall temptations in the hearts of his owne children 2. This part of our armour was signified by the sheilds wherewith Salomons Temple was hanged Cant. 4.4 and by the smooth stones whereby Dauid smote the Philistim 1. Sam. 17.40 here the sonne of Dauid and Dauids Lord smites the Goliah of hell with a deadly wound Sauls armour is here refused worldly weapons wisedome and subtilty and one stone is taken from the fountaines of holy Scripture out of the bagge of his holy memory and by it Satan falls Yea it is the armory of the Church whence all other parts of Christian armour are to bee had 3. All the contention and fight of Satan is to fasten some error and falshood vpon vs now therefore the onely fence from error is to be girded with the girdle of truth now the title of truth is often giuen to the word of God Psal. 19.10 the iudgements of
the Lord are truth and Ioh. 17.17 thy word is truth to shew that so long as we hold to the word we are sufficiently armed against all falshood and error both in iudgement and practise And the like may be concluded from that it is called light discouering and chasing before it all mists and darknes 4. The word is a complete armour couers euery part of the soule giues fence and direction to the minde vndeestanding memory thoughts all the affections and all the faculties of the soule it couers euery part and member of the body teacheth the eye to looke the eare to heare the tongue to speake the feet to walke it directs vs in all our conuersation and actions of life towards God and men euen to all conditions of men superiours equalls inferiours poore and rich further it guideth vs in all conditions of life in all times in all places in all ages prescribing rules to children and men young and old in all exercise and vse of things indifferent as meat drinke apparell recreation in a word in all things concerning this life or the life to come So as here is a sufficient defence for all occasions 5. Neuer did any man receiue any hurt from Satan or his own corruptions or from this euill world but either because he did not draw out this sword or did not rightly vse it What other was the cause of the deadly wound of our first Parents and ours in them but that they drew not out this sword of Gods word but suffred the serpent to wring it out of their hands How could Peter haue beene so grieuously wounded in the High Priests hall but that he forgat the word of Christ which had admonished him of it the power of which was such as it healed his wound as easily as it had done Malcus his eare which he had struck off and therefore wanted no power to haue preserued him if he had remembred it What a sâ—â—refull wound befell Lots wife because shee cast off this armour and forgate the word charging her she should not looke backe The like of Salomon all his wisedome could not fence him if he cast off the word of God which had charged him not to meddle with outlandish wiues but neglecting that must fall by them This is a confutation of Romish teachers who disarme men of the Scriptures and wring this speciall weapon out of the peoples hands common people may not haue the Scripture in their vulgar tongue for this saith Harding is hereticall But this place is sufficient to prooue the contrary whence I conclude thus The weapons whereby people are fenced from Satans temptations are not to be taken from them but the Scriptures are the weapons of defence against Satans temptations and againe If all the common people be assaulted and wounded and all haue to doe with Satan then all haue need of this fence and couer against this most capital and deadly enemie But the assaulâ— is made against all and Satan seekes without exception whom he may deuoure and therefore all without exception need the fence of the Scriptures And further Whosoeuer turne the people naked vnto all Satans temptations and disarme them so as they cannot but be ouercome are guiltie of all the wickednesse of the people to which Satan draws them and also of their destruction vnto which they bee drawne But Popish teachers by destituting the people of the Scriptures turne them naked into temptation and disarme them and therefore are guilty of all their sinne and damnation But this practise of theirs is 1. Against the Scriptures for God would therefore haue the Scriptures written and commended to men in their owne language not onely for the learned but vnlearned also that it might be familiar to all sorts of men Deut. 31.11 12. Thou shalt read the words of this Lawe before all Israel that they may heare it and learne to feare the Lord and he names their men and women children and strangers Obiect But this belongs to the Iewes alone Answ. No the reason is perpetuall all of all ages must feare the Lord and therefore haue the meanes the word of God Ierem. 36.6 Ieremie commaunded Baruch to read the word of the Lord in the hearing of all Iudah and in the audience of the people Iob. 5.39 Search the Scriptures Obiect Christ spoke to the learned the Scribes and Phâ—risies Answ. But the reason of the precep belongs to all who desire life eternall Col. 3.16 Let the word of God dwell plentifully in you and 1. v. 9. hee prayeth they may be filled with the knowledge of the will of God in all wisedome and spirituall vnderstanding now all the Colossians were not Clergie-men And how doth the Lord encourage all his people to vnderstand and obey the words of the law Deut. 4.6 Onely this people is wise and of vnderstanding c. 2. It is against the example of Christ and the Apostles Christ taught in a knowne tongue so the Apostles were endued with diuerse tongues to preach to euery nation in their owne tongue and all the writers of holy scriptures did write them in the tongue best known most vulgar common whereby it might more easily come to euery ones knowledge for whatsoeuer was written was written for our learning that we by patience consolation of the Scriptures might haue hope so our Sauiour saith These things are written that ye might beleeue so as whosoeuer must haue faith hope patience comfort must be acquainted with the Scriptures and if these be entailed onely to learned men so may they 3. It is against common sense and as if one should aduise another who is to meet his enemy in the field that if he would driue away his enemy and get the victory he must lay downe his weapon or leaue it behind him Obiect But the Popish Doctors put other weapons into their hands to fight with as crosses holy-water charmes and coniurations wherewith the ruder sort yet content themselues Answ. These are weapons of the deuills owne forging the Leuiathan of hell accounts of these speares but as straw and laughes at them as if a man beeing to encounter a most furious and furnisht enemie should couer himselfe with a cobwebbe and thinke he were well furnished No no Satan puts these into mens hands to keep them from the word which is the onely charme the onely crosse the onely hallowed water that can coniure him which our Lord by his blessed example hath taught vs to vse 4. It is against the auncient Fathers Augustine saith Deus in Scripturis quasi amicus familiaris loquitur ad cor doctorum indoctorum The Lord in the Scripture speaketh familiarly to the conscience of the learned and vnlearned Irenâ—us saith Hac omnia contulit 〈◊〉 Scripturarum Dei ignorantia The Valentinians fell into all their heresies through their ignorance of the Scriptures But how should Papists beleeue Irenaeus when they will not
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
or doe you crush him Answ. It is written God resists the proud 1. Pet. 5.5 and in giuing honour goe one before another and pride goes before the fall and that the haughtie eie is one of the sixe things which the Lord abhorres Prou. 6.17 Obiect 2. But you are a man of knowledge wise and learned what need you be so diligent in hearing sermons especially of such as are farre your inferiours you can teach them not they you Answ. It is written Isa. 5.21 Woe be to them that are wise in their own conceits and Christ hath said Hee that despiseth you despiseth mee Luk. 10.16 and that Iob despised not the counsell of his maide much lesse must I of the least Minister and that we knowe but in part and are to consider not who but what is spoken and that the same Spirit is mightie in one and in another Obiect 3. But you are a man of gifts and authoritie and these will carrie you through all and you may rise and treade such and such vnder your feete who dare say any thing to you Answ. It is written Matth. 18.6 Whosoeuer offendeth any of these little ones that beleeue in mee it were better for him a milstone were tied about his neck and he cast into the midst of the sea and Hee that doth wrong shall receiue according to the wrong that he hath done and there is no respect of persons Coloss. 3.25 Obiect 4. But you may followe the fashions of the world in strange apparell ruffian behauiour monstrous tyres who may els how else should you bee knowne to be a gentleman or a gentlewoman Answ. It is written 1. Pet. 3.3 that euen womens apparelling must not be outward as with broydered haire and gold c. but the hid man of the heart must be vncorrupt for Sarah and other holy women trusting in God did so attire themselues and againe Fashion not your selues according to this world but be renewed in the spirit of your mind Bee euer of the newest fashion there Obiect 5. But it is a small matter and of great credit to sweare and curse and speake bigge words it is a way to get reputation and be respected as a man of spirit Ans. It is written Leuit. 24.16 He that blasphemeth the name of the Lord shall be put to death all the Congregation shall stone him and Iam. 5.12 Aboue all things my brethren sweare not neither by heauen nor earth nor any other oath but let your Yea be Yea and your Nay Nay The fourth instance is in motions to wrong and iniustice Obiect 1. Thou art a great man thou hast tenants thou mayest and must liue by them they are thy seruants and thou must enrich thy selfe by them racke their rents bind them to suit and seruice they cannot resist thee Or thou art a Master keepe thy seruants wages from him make thy vse of it wearie him poore snake what can he doe pay him at thy pleasure he will endure any thing rather then loose thy worke Answ. It is written Iam. 2.13 Iudgement merciles belongs to them that shew no mercie and those that grinde the faces of the poore shall one day be ground vnder the milstone of Gods heauie displeasure and Leu. 19.13 Thou shalt not robbe thy neighbour the workemans hire shall not abide with thee till the morning The reason is in Deu. 24.15 Least thy seruant cry against thee to the Lord surely it shall be sinne vnto thee Obiect 2. But thou maiest make the best of thine owne commodities by hoising the prices and diminishing or corrupting the quantitie or qualitie No man can force thee to sell thy owne in deare times vnlesse thou wilt and much lesse to giue it away to the poore and needy then shut vp thy heart liue to thy selfe let others shift for themselues as thou doest for one Answ. It is written that couetousnesse is the root of all euill and that it is idolatrie and the Lord hath sworne by a great oath euen by his owne excellencie Amos 8.4 that he will neuer forget any of their workes that swallow vp thee poore and make the needie of the land to faile that were wearie of the Sabbath because it hindred their setting of wheate to sale that made the Epha small and the shekel great and falsified their weights and sold corrupt corne that is tooke all courses for gaine Besides the fearefull fruits of couetousnesse in Achan Gehazi Ahah Iudas Obiect 3. But thou lendest thy money too freely ten in the hundred thou maiest take by law but if by cunning trickes and deuises thou canst get twentie in the hundred thou shalt growe rich the sooner Answ. It is written Luk. 6.35 Lend freely looking for nothing againe and Deut. 23.19 Thou shalt not giue to vsury to thy brother and Exod. 22.25 If thou lend money to my people thou shalt not be an vsurer and Leu. 25.36 Thou shalt take no vsurie nor aduantage neither lend him money nor victualls to encrease and what shall it profit a man to winne the whole world and loose his owne soule Obiect 4. But thou art a poore man and defraudest thy selfe of profit thou mayest by an oath or a lie or a little cunning and sleight get good gaines and why needest thou be so nice Answ. It is written Prou. 22.2 The rich and the poore meete together and the Lord is the maker of them both that is in their persons and in their estates and Leu. 19.11.12 Yee shall not sweare by my name falsly neither defile the name of the Lord thy God and that the curse entreth into the house of the swearer and theife and yee shall not steale nor deale falsly nor lie one to another and that all that loue abhomination and lyes shall be kept without the gates of the holy Citie with dogges Reu. 22.15 and that I must not lie for Gods glory much lesse for my owne profit Obiect 5. But thou maiest reuenge thy selfe vpon thy enemie and make him know whom he hath in hand broach some vntruth or other vpon him and thou shalt at least disgrace him and if thou leâ—st him goe with this euery one will scorne thee Answ. It is written Vengeance is mine and I will repay saith the Lord and Thou shalt not beare false witnesse and Matth. 7.12 Whatsoeuer you would that men should doe to you the same doe you to them and It is the glory of a man to passe by offences Obiect 6. But the cause is good the Catholike cause it is but a title of rebellion or treason indeed it is a meritorious worke and thou shalt be canonized a Romish Martyr if thou shalt kill a King or Queene or Prince that is an heretike but aboue all if thou canst by one terrible blow not onely kill the King Queene and Prince but also the whole Counsell all the Lords all the Iudges all the lawes all the law-makers yea and blow vp the whole Parliament house and with that three hereticall
may know that man liueth not by bread onely nor yet with the mind of our Sauiour Christ nor with his present condition nor with the drift of Satans temptation nor with the sound repelling of his dart which was that Christ for the appeasing of his bodily hunger after his forty dayes fast would turne stones into bread And now we knowing what is meant by the word of God euen the powerfull word of Gods prouidence in creating and gouerning all things we are further to consider that our Sauiour addeth an vniuersall particle euery word the reason is because this word is twofold ordinary and extraordinary Ordinary when God changeth not his ordinary course but by meanes proportioned vnto the ends which are a part of his ordinary word preserueth and maintaineth the life he hath giuen as daily bread sleepe and the like Extraordinary when by his word and decree he pleaseth to preserue man either aboue or without or against all meanes I. Aboue the meanes sundry wayes 1. aboue all that man can expect thus God gaue the Israelites Mannah in the wildernesse and water out of a rocke thus he tied a ramme to to be sacrificed in stead of Isaac thus he brake the cheeke-tooth that was in the iaw and water came thereout for Sampson Iudg. 15.19 and by his word prouided a gourd to come ouer Ionas his head to shadow him and deliuer him from his greife c. 4.6 thus he fed Elias by rauens 2. when he makes a little meanes goe beyond themselues as Christ made 7. loaues and 2. fishes to serue 7000. persons and much left thus he made a few clothes serue Israel forty yeares so as their shooes did not weare out thus the word of God made a little meale and oile serue the Prophet and a widow a long time 1. King 17.14 Thus saith the Lord God of Israel the meale in the barrell shall not be wasted nor the oile in the cruse diminished till the time that the Lord send raine and so it was though they ate nothing else all the while 2. King 4.42 Elisha had 20. loaues sent him and some eares of corne he commaunded his seruant to set them before the people Oh saith he what are these to an hundred men but the Prophet said The Lord hath said they shall eat and yet there shall remaine and it came to passe according to the word of the Lord. 3. when the meanes are not so small in quantity as base in quality and yet haue by this word an extraordinary blessing as the course fare of Daniel II. Without meanes Gods word causeth man to liue as Moses Elias and Christ himselfe who had immediately before seene the word of God preseruing him already 40. dayes and nights and could further if he pleased III. Against meanes as the Disciples sent out were promised if they dranke any deadly poison it should not hurt them so fire burnt not the three children though cast into it when it burnt their enemies and their owne bands All this is meant by that our Sauiour saith euery word and thus most aptly he returneth the temptation Man liues not onely by bread that is the ordinary meanes but by extraordinary also euen aboue and beyond meanes yea without and against meanes And therefore where thou sayest I must haue meanes Gods word saith there is no absolute necessity of them my Fathers word can still sustaine mee without bread as he hath done these fortie dayes already 1. The word of God is it which gaue beeing and beginning to all things when they were not and much more doth it continue the beeing of them now when they are Psal. 104.30 If thou send forth thy spirit they are created By Spirit here is not meant the essence of God but a power and secret vertue proceeding from God all one with this word of God by which things were not onely created at the first but are still renewed and that daily and yearely as it were againe created Ioh. 1.3 In that word was life that is not onely inherent in the Sonne of God himselfe but as an efficient to communicate life to all liuing things 2. The word of God is as it were the prop and stay of the world without which all things would fall into confusion Euery man knowes by nature that God maintaines and preserues all things that it is he that stretcheth out the heauens like a curtaine that he sends forth the windes out of his treasure and raiseth the waues of the sea like mountaines which are great things but nature teacheth not how God doth these things by what meanes onely the Scriptures teach that he doth all this by his word that as in the creation God said Let there be light and there was light and so of all other things Gods word was his worke so in vpholding and preseruing it he doth it by his word as Heb. 1.2 who vpholdeth all things by his mighty word which word when God calls in the creature falls to nothing Act. 17.28 In him we liue and mooue and haue our beeing 3. The same word of God which giues vertue force to the creatures in themselues doth also sanctifie them vnto vs euery creature is sanctified by the word and prayer 1. Tim. 4.6 the word shewes how to get them how to vse them and prayer obtaines of God a right tenure and a pure vse which indeed is the blessing or sanctification of them 4. The same word carries them beyond the strength of their nature to doe vs good bread and wine in their owne nature can but nourish and feede the body but Gods word in the institution of the Sacrament makes them feede the soule to eternall life Quest. But how may we conceiue of this word whereby God doth gouerne and preserue the creatures Answ. By Gods word we must not onely conceiue his decree and will but a powerfull commaundement and effectuall to which all his creatures yeeld free and willing obedience This commanding word was put forth in the creation Psal. 148.5 hee commaunded and they were all created Men when they attempt and performe any great matter because their power is small must vse great labour and many instruments and helps But by the word of the Lord the heauens were made Psal. 33.9 He said the word and all things were done This commanding word is put forth in the daily gouernment of God Psal. 147.15 He sends out his commandement vpon the earth his word runneth very swiftly that is nothing can withstand and hinder the power of his word here the word and commaundement are all one The senslessenesse and deadnes of the creatures their vastnes and fiercenesse hinder not his word but without delay yea with maruellous celeritie and swiftnesse they execute his word Psalm 148.8 If God speake to the heauens they shall heare and couer themselues with darkenesse at noone day as in Christs passion If he command the Sunne it shall heare his word
Deuter. 23.19 Thou shalt not lend vpon vsurie to thy brother the vsurie of money meate or any thing that may be lent But the vsurer that will liue by his money and not by Gods word saith Yea but of the Gentiles they might though not of a brother To which I say that now the partition wall is taken away and neither Iew nor Gentile remaines all are our brethren in Christ and therefore of no man must vsurie be expected vnlesse thou beest worse then a Iew. Let the vsurer answer this if he can Againe those Gentiles were of those nations of the Canaanites which they were commanded to destroy and vsury was as teeth giuen them and allowed by God to eate them vp withall Seest thou a man whome thou mayest lawfully kill take vse of him but not of thy brother Obiect I will not take vsurie of the poore but of the rich Answ. But the text is Thou shalt not take vsury of thy Brother bee hee poore or rich though the rich bee better able to suffer wrong yet thou art not by any word enabled to offer it The word which proceedeth out of the mouth of God saith Psal. 15.5 He that giueth not his money to vsury shall dwell in the Lords tabernacle and rest on his holy hill and Ezek. 18.17 hee that hath not receiued vsury and increase c. wherein it is plaine without all trickes that either to giue out or take in vsury excludes out of heauen Obiect He meanes to oppresse a man with vsurie Answ. Euery vsury is oppression and euery vsurer feares not God Leuit. 25.36 Thou shalt not take vsurie but feare the Lord. Obiect But that law was iudiciall not morall Answ. That is false for our Sauiour renewed it in the Gospel Luk. 6.35 Lend freely looking for nothing againe therefore it is morall Besides that vsury is condemned amongst the great transgressions of the morall law Ezek. 18.13 Obiect We may doe as we would be dealt by and it is charity so to lend as another may benefit himselfe Answ. No man in need would borrow but freely vnlesse he were mad neither is it charity nor humanity to take money for a duty the nature of which is to be free Charity seekes not her owne and much lesse other mens but of these sorts of wicked men the speach is true Their mercies are cruell As charitable as that vsurer is so conscionable is he that followes His conscience will not suffer him to take aboue the law not aboue ten in the hundred and that he hopes he may according to the wholesome lawes of the Land Answ. Where were his conscience if the law of King Edward the sixt were reuiued whereby it was vtterly forbidden according to the Canon of Gods word and the ancient Canons of the Church But for the Statute now in force enacted Elizab. 13. c. 8. 1. I say it alloweth no vsurie but punisheth the excesse of it 2. The title of the Act is An act against Vsurie How then is it for it 3. It calleth vsurie a detestable sinne how then can it secure thy conscience 4. All vsury aboue tenne in the hundred is punishable by the forfeit of the vsury 5. What if the lawes of men should permit what Gods law condemnes is it not plaine that this conscionable man flyeth Gods law to shelter his sinne vnder mans as though the lawes of man were the rule of conscience and not Gods lawes or as if the law of an inferiour can dispence with the law of the superiour or as if Moses permitting one euill in the Iewes namely the putting away of their wiues for preuenting a greater did allow thereof or warranted the sinne to the conscience of the hard-hearted husband Wee conclude then that the vsurer liues not by any word of God but against it And to these adde the baâ—ds of this sinne the brokers to vsurers that liue or raise gaines by letting out other mens money I will say no more to them but if he be shut out of heauen that lends his money to vsury he shall hardly get in that is his agent And humane lawes condemne theeues and accessaries It is a Statute of Henry the 7. anno 3. that all such brokers for vsurie shall pay for euery default twentie pounds and suffer halfe a yeares imprisonment and be brought to the open shame of the pillorie It is iust with God that Saul and his armour-bearer should fall together and die on their owne swords IV. Such liue not by any word of God as encroach vpon the Sabbaths of God by labouring either in themselues or in their seruants as 1. by buying or selling wares Neh. 13.18 2. by works of the sixe dayes whether in haruest or earing time Exod. 16.29 and 34.21 and Neh. 13.15 3. by trauelling for gaine or pleasure For the Sabbath was made for our spirituall profit it is a day to giue and collect almes and not gaine Manna it selfe must not be gathered on the Sabbath much lesse must more ignoble sustenance If it be sought it shall not be found Obiect 1. May I not do a little to set forward my work for the beginning of the week Answ. No Manna might not be sought though early in the morning and though it was but a little way off and required little labour Obiect 2. May I not take a faire day when it comes the weather beeing vncertaine and catching Answ. Thou mayest as well say May I not take a purse when it comes wilt thou bee a theefe and rob God of his due Should not ill weather and Gods iudgements rather force thee to repentance and obedience then to sinne Obiect 3. It lyes me vpon a bond my estate and many poore men depend vpon me Answ. First pay thy bond to God faith and obedience neuer brought losse with it and better were it to loose a little commoditie then Gods fauour and a good conscience nothing is so heauy as Gods curse for this sinne V. Common gamesters and such as make a gaine of play liue not by any word of God it is a common theft and they come directly vnder the 8. Commandement and that precept of the Apostle Eph. 4.28 Let him that stole steale no more but rather labour with his hands And as they liue out of a calling so their course is an vniust taking into their possession that which no law of God or man doth warrant them by any manner of lawfull contract and the Ciuill law and Fathers condemne that gaine which is gotten by play In the same ranke of theeues are they that liue by keeping dice-houses or gaming-houses and such places of lewd resort Let vs take some rules whereby we may comfortably passe our liues according to Gods word and auoide all these sinnes against it There are three 1. concerning our calling 2. our states 3. our maintenance of life The rule concerning our calling is this The cariage of our calling according to Gods word is a speciall
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
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
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
Act. 14.11.19 when Paul and Barnabas came to Lycaonia to preach and publish the Gospel obserue Satans wyle in the people either they must receiue them as God and sacrifice vnto them out of blind zeale and deuotion at which the Apostles rent their cloathes or else they must take them and stone them as they did Paul and drew him out of the citie supposing he had been dead v. 19. Matth. 21.9 when Christ came riding to Ierusalem multitudes flocked after him spred their garments in the way cut down boughes to strow therein and cried Hosanna he was the sonne of Dauid the blessed one that came in the name of the Lord the people said it was Iesus the Prophet of Nazaret and all the city was mooued But before night Satan had them in another extremity such was the enuie of the Scribes and Pharisies that Christ was either glad to flie the city that night or the feare of the people that none durst entertaine and lodge him v. 17. so he left them and went into the towne of Bethania and lodged there And within few dayes after all cryed Crucifie Crucifie 1. This comes to passe because Satan is contrarie to himselfe according to his disposition are his wayes Though he be the Prince of darkenes yet can he transforme himselfe into an Angel of light 2. Cor. 11.14 He appeared in the shape of a serpent to Eue in the shape of a Prophet to Saul Sometime this crooked serpent can deny Christ to be the Sonne of God as here and somtimes preach him so to be Mark 1.24 2. His dexteritie and slynesse is another cause whereby he can make one ground and that a good and true one to serue to reare vp two extreame euills in such cunning manner as he was in hope to deceiue the wisedome of God himselfe thereby for here out of Gods word that Christ was his Sonne he inferres two contrarie conclusions both contrarie in themselues and both contrarie to Gods word 3. He knowes there is but one good and straight way to heauen that the Lord hath commanded vs to walke in that way without turning to the right or left hand that he hath placed the vertue in the meane and therefore he cares not in which extreame he can thrust vs so as we keepe out of that meane appointed Hee hateth nothing but vertue and grace which God loueth 4. He knowing the propensitie and inclination of our corrupt nature which desires to know no meane but is rather disposed to any vice in extremitie then to rest in obedience vnto Gods commandement fits vs according to our inclination and tasts vs first in one extreame then in another and holds vs there where wee best please our selues Hence wee account extreames vertues 5. Many are the by-wayes that lead to hell on all hands there being but one truth and the deuill carrieth such incessant malice to man that he cares not in which of them a man come to hell so he come at length Beware then of Sathans subtiltie of his contrarietie and extremities In matters of Gods worship his scope is to make a man either profane and cast off all care of religion or if men will not be drawne from some deuotion then he seekes to make them superstitious in which extreame he holdeth the blinded and deuout Papists who worship both false gods and the true God with a false and vaine worship Act. 17. the Apostle hauing charged the Athenians with superstition he addes this reason because he saw an altar to an vnknowne God The same of those who will worship God in deuises which he neuer commanded and place it in things which indeed hinder it And so some hate Poperie but not prophanenesse Satan aimes also at the Minister to make him idle and negligent in preaching and is well pleased with that because where vision failes people perish But if he cannot hold a man in idlenesse then he seeks to get him to preach either of pride or enuie or flatterie or for perferment or vainely and vnsoundly and then the more he preacheth he likes him neuer the worse or maliciously against good men and good wayes and then hee preacheth nothing else but what Satan if he must needs preach would doe In hearing the word he would first haue men slacke of all conscience of doing or obeying that hearing their Masters will and not doing it their stripes may be the more If he cannot doe that but sees a man make conscience of his wayes then he will make him scrupulous and make needlesse questions of euery thing and to hinder his peace he will make more sinnes then euer God made In iudging of ones owne estate he will make a man beleeue that God neuer elected such a wretch as he he neuer had truth of grace all is hypocrisie God neuer loued him so many sinnes so great falls such vnworthinesse as neuer was in any child of God On the contrarie if faith withstand this temptation then comes pride in stead of former deiection and makes him thinke his election so sure as though he take all vnlawfull liberties he shall be saued Oh the sonne of God cannot doe amisse nor the Father hate him Sometimes to destroy boldnesse of faith he will suggest that sinne is so great in such and such circumstances as it cannot be forgiuen now the heart is heauy and lumpish and hath no chearfulnesse in God But this being a little blowne ouer he will bring the same man by degrees to thinke what a foole he was for his sinnes now are not so great so dangerous as others be nor himselfe so great a sinner and now the sadnesse of sinne being shaken off he growes merry and too too light forgetting all his former heauines In the course of life he gets beyond many in these extreame courses In spirituall things numbers of men are held in a profane and wicked scorning of religion of Preachers and Professors whose names they cannot abide Some of these are sometimes called out of the snare of the deuill and then Satan is in a contrary corner he will haue them zealous but not according to knowledge If the Master will not send his seruants to plucke vp all the tares before haruest they will stand no longer in the field of the Church but grow resolute in schisme and separation In ciuill things how many examples of men haue we extreamly couetous in their youth but prodigall and voluptuous in extremity in their age and so on the contrarie and in diuers other instances Rules to auoid these extremities of Satan 1. Looke we still to to the word which pointeth vs our way for the warrant of our actions and the manner of doing them and saith This is the way walke in it Isa. 30.21 2. Watch we the ficklenesse of our nature which may be seen in the Barbarians Act. 24.4.6 who accounted Paul a God and a murderer at one time 3. Consider we what it is that we
are eagerly set vpon and suspect it because our nature is to be in extreams and Satans hand is likely in it to set it forward Neuer are we so violent for Gods kingdome as for the world Cast thy selfe downe In the scope of this temptation which was to presumption for the allegation following would perswade him that God would preserue him whatsoeuer he did though he threw himselfe from the pinacle wee learne this point of instruction that Satan doth incessantly labour to draw men vnto presumption and vaine glory as here he did the Head And this presumption in a word is nothing else but a vaine confidence that we are this or that or can doe this or that without any word or ordinance of God A vaine hope without warrant is the very beeing of presumption 1. Sam. 4.3 Israel went to warre against the Philistims and were slaine about 4000. men but they would make another onset more warily as they thought then before they would send for the Arke from Shilo to saue them and when it came into the hoast all Israel gaue a shout that the earth rang of it presuming that now they were safe enough But all this was done of their owne heads and without warrant and therefore God discomfited them with an exceeding great slaughter of thirty thousand footmen and the Arke wherein they were so vainely confident was taken the Preists Hophâ—i and Phineas slaine Eli breakes his necke and such a confusion there was that the Arke neuer came at Shilo more Num. 14. After the men were sent to search the land of Canaan and had returned and told the Israelites that the land was good and fat but the walls reached vp to heauen and there were sonnes of Aâ—ak gyants then the people murmured and distrusted But the sentence of the Lord passing against them that they should wander forty yeares in the wildernesse according to the forty dayes in searching till that age were all wasted none of which should come into the land except Caleb and Ioshua ver 40. then they vp betimes in the morning and they were readie against the word of God to goe Moses forbids them tells them God was not with them yet 44. presumed obstinately to goe and were pitifully consumed 2. King 14.10 Amaziah King of Iudah hauing gotten a notable victory against Edom presuming of Gods hand and help with him but not asking God counsell would also make warre against Israel but vnhappily as such attempts prooue for he was ouercome and Iehoash King of Israel tooke Amaziah and broke downe Ierusalems wall and spoyled the house of the Lord and the Kings house of all the treasure there Iosiah a good King presuming of Gods assistance without his word vndertooke an vnwarrantable warre against the King of Egypt hee might haue thought God would help him who sought the Lord with all his heart against an open idolater but not seeking the Lord in this he was mortally wounded and left his Kingdome in great trouble and confusion 2. King 23. Now Satan is most vsuall in temptations to presumption for these reasons 1. He hath experience how easily we are foyled with this kinde of temptations how soone he foyled our first parents in the state of innocency how good Dauid was ouerthrowne presuming of his owne strength when he forced Ioab to number his people And those whom he could neuer shake with distrust he hath quite ouerthrowne with presumption 2. Satan knowes that of all temptations this is most agreeable to our corrupt nature It is pleasing to vs to conceiue of Gods mercy and power towards vs in any course our selues affect whereas temptations to despaire are irkesome and grieuous to the flesh and haue not ordinarily so much help from the flesh to set them forward as this hath and therefore the deuill is sometimes but not halfe so often in them Againe he knowes it goeth with our nature and streame to presume of our owne goodnes strength and vertue Peter and the rest of the Disciples presumed they should not be offended at Christ nor forsake or deny him but yet not long after euen they who professed they would die with him rather then deny him left him and fled away Matth. 26.33 c. 3. He knowes that presumption is an extreame of faith and hope and doth no lesse extinguish faith then despaire nay more often doth foyle it seeing a man in despaire is more fearefull more watchfull but a presumptuous man is fearelesse carelesse and will easily thrust himselfe vpon any aduenture as fearing no sinne 4. Satan knowes that presumptions are great sinnes preuailing sinnes Psal. 19.13 a tempting of the Lord as the answer of our Sauiour implies when we leaue his way and means and will trie our own a sinne which doth much prouoke God to displeasure we see it in Peter who fell fearefully aboue all the Disciples because he was most presumptuous of all of whome Augustine saith When thou beginnest to say I haue enough thou beginnest to fayle when thou hast an ouerweening opinion of thy selfe thou art vndone Quest. What may we thinke of Ionathans action who himselfe alone with one man his armour-bearer went out against a whole armie of the Philistims Was it not a strange tempting of God and a great disorder in time of pitched battell 1. Sam. 14. Answ. It may seeme so at first but indeed it was not temerity in him for 1. He was guided by a secret and strong instinct of Gods Spirit 2. He had a generall promise that so long as his people feared God one should be able to chase a thousand and two ten thousand and therefore tooke no more with him then one beeing fully assured that God would goe out with him and fight for him against God and his enemies 3. He set God before him with whom he said it was not hard to saue with many or with few v. 6. Besides he knew they were Gods enemies saying Let vs goe to the vncircumcised 4. The euent was a singular deliuerance of God in that needfull time for God sent a feare among the enemies and an earthquake c. and armed Ionathan with such a spirit and power that the enemies fell before him for feare euen at the sight of him Obiect But the instinct of the Spirit is strong and not doubtfull as this was v. 6. It may be the Lord wâ—ll be with vs. Answ. The first instinct drew him to the place where he was to receiue a signe of confirmation from God as v. 9.10 If they say Come vp we will goe a signe they were lazie If they say â—arrie till wee come wee will not that was a signe of their courage And this was a certaine signe which strongly assured him v. 10.12 Quest. Is it lawfull now for any so â—o doe Answ No it was a singular fact not to be drawne into example vnlesse a man can alleadge a new promise seeing all the ordinary promises of Scripture ioyne the
heart 1. Sam. 28.15 when the deuill would delude Saul â—nd hasten his death he layes the ground of it in Gods word and taking on him the person of Samuel saith The Lord hath done euen as he spake by my hand abusing alleadging that Scripture in 1. Sam. 15.28 The Lord will rent the Kingdome from thee this day and hath giuen it to thy neighbour who is better then thou Mar. 1.23 the deuill comes to Christ and tells him he knowes him well enough Thou art Iesus of Nazareth euen that holy One of God that holy One that was promised figured and expected euen that Redeemer and holy One of Israel Isa. 41.14 euen that holy One foretold by the Angell Luk. 1.35 And all this was by Scripture to ouerthrow both Christ himselfe and the faith of beleeuers as though there were some secret compact and familiarity betweene him and them and perhaps hence arose that speach By Beelzebub he casteth out deuills 1. Satan knowes that Scripture is the will of God reuealed and hath sway in the conscience as beeing inspired by the holy Ghost as the onely rule of faith and life and if he can turkiâ— the Scripture out of his right sense and shape he peruerts iudgment and holds the conscience in errour and these errours are dangerous and neare of kinne to obstinacy For till the truth of God come to his place againe in the conscience it will stiffen it selfe in errour euen to the death So as by this stratageme Satan vsurpes the conscience which is Gods right and so leads men at his pleasure 2. His malice sets him cleane contrary to God in his proceedings God hath giuen his Scripture to saue men by and therefore it is called a word of saluation now Satan would herein crosse the Lord in peruerting the word to mens condemnation The Scripture is in the Church as a law to the Common-wealth to containe men in the compasse of faith and godly life whence it is called Statutes and precepts and iudgements But Satan seekes to enforce it as a law to thrust men from faith and obedience The Scripture is a word of truth of holines of wisedome euery way resembling God the author Satan therefore beeing the greatest enemie to Gods image is the greatest enemie to the Scriptures and desireth to peruert them by establishing by them errours heresies false doctrines wicked and foolish opinions and practises 3. His subtilty and pollicie is not inferiour to his malice for 1. He hath a speciall slight and tricke of his owne by pretending truth to impugne it and with Scripture to fight against Scripture which he hath taught his speciall factors heretikes and seducers for why else did Christ forbid the deuill to witnesse to him but that euen that truth he speakes euer tends to destroy the truth And in the text why cites he the truth but to draw Christ into an errour 2. He will gaine to himselfe some credit by this practise for seeing speaches and testimonies depend much vpon the credit of the speaker by his quoting of Scripture he would be taken as if the truth of Scripture depended vpon or needed his witnes 4. Satan must doe thus if he will preuaile against Christ or his seruants for Scripture in the true sense of it is no patrone of sinne nor euer stands on the deuills side Of all tempâ—â—tions beware most of them which come armed with Scripture for hardlier can we espie the subtilty and danger of these then those which are directly against the Scripture And by temptations of this kinde Satan mightily preuaileth in points both of doctrine and practise which it shall not be amisse to giue some tast of and in both we shall obserue how Satan doth not so much vse as abuse Scripture I. In matters of doctrine 1. For the establishing of the Headship of the Church in the Pope the ordinary Papists haue found a Scripture in Ioh. 21.16 where Christ saith Feed my sheep I answer first that place speakes not of any headship or spirituall gouernment but of feeâ—ing by the word and Sacraments which the Pope neuer doth secondly it is a commaundement not giuen to Peter alone but to all the Apostles who were equally Apostles with him but applied to Peter specially not to note any Primacie but secretly to checke him for his threefold deniall whereby he made himselfe vnworthy to be a Disciple Obiect But Peter saith he hath two swords and therefore the Pope hath both spirituall and temporall iurisdiction Sol. This is a place of Satans alleadging when that which is spoken literally is wrested into a figuratiue sense And where Peter is commaunded Act. 10.13 to kill and eatâ— the Pope may kill and slay and eate vp whom he will or can Prince with people But this is a place literally to be taken and one part of the argument hangs with another as the dreame of a sicke man for the Pope if he be Peters successor must feed the sheep not feed on them But Bellarmine who would make the world beleeue his wit is thinner hath deuised a farre more sufficient place 1. Pet. 2.6 Behold I put in Sion a chiefe corner stone elect and precious that is the Pope In his preface to the controuersie De Rom. Pontif. and lib. 4. cap. 5. But what may we thinke to reape from him that dares beginne his controuersie with so high a blasphemy and least we should thinke it fell inconsiderately from him he takes it vp againe For doth not both Paul and Peter teach that this stone can be meant of none but of Christ doth not both of them adde He that beleeueth in him shall not bee ashamed must we now beleeue in the Pope And who is this liuing stone that giues life to all that are built vpon him besides Christ himselfe None can arrogate it to himselfe or attribute it to another without high blasphemie Therefore I conclude this point boldly affirming that the deuill could not more impiously abuse this place then hath blasphemous Bellarmine 2. For the point of iustification by workes is alleadged that place of Iames 2.21 wherein they adde vnto the text 1. a false glosse by workes of the law 2. a false distinction saying that they iustifie as causes whereas we graunt that as effects they iustifie that is declare a man to be iustified so did Abrahams workes declare him to be iust and this is not the iustification of the person which is onely by faith but of the faith of the person which is manifestly dead without them 3. In that great sacramentary controuersie they alleadge This is my body wherein Satan hath taught them to abuse Scripture in taking that literally which is figuratiuely spoken as often to writhe that â—nto a figure which is spoken literally and whereas they exclaime against vs for denying the words of Christ as heretikes we are far from denying Christs wordâ— but disclaime their false meaning which destroyes the Scripture seeing Scripture
stands not in words but in sense 4. To establish the false doctrine of free-will they furnish themselues with that place in Ier. 17.7 Blessed is the man that trusteth in the Lord and whose hope the Lord is But what doe they else but imitate the deuill in cutting off that part of the text which makes against them for in the next verse it followeth The heart of man is deceitfull aboue all things who can know it shewing that man in himselfe is vtterly destitute of all grace 5. For the Iesuiticall tricke of equiuocation or mentall reseruation they haue Scripture and Example Ioh. 1.21 they asked Iohn if he were a Prophet he said No whereas he was one for Zachary called him the Prophet of the Highest and Christ said that there was not a greater Prophet then Iohn therefore Iohn equiuocated Answ. Whatsoeuer was the true meaning of the question that Iohn answered plainely vnto If they meant to aske him if he were that singular Prophet whom they fancied to come together with their Messiah he truely answered no. If he were any of the auncient Prophets who were long before Christ he truely answered in that sense no. If he were a Prophet by his proper office he truely answered no. For howsoeuer he was by grace and power a Prophet beeing sent of God to reprooue and conuert sinners yet by ordinarie office he was no Prophet neither did he prophesie But what is this to those mentall reseruations Are you a Priest Garnet No saith he meaning not a Priest of Apollo or Iupiter Were not you in England at such a time No not as the Sunne in the firmament or as a King in a Kingdome A strange madnesse that men professing knowledge zeale should so dally with lies and oaths which tricks of theirs were they iustifiable and sound we should haue little vse of Magistracy or tribunalls especially where matters are determined by mens oathes he were a verie blocke that would suffer any thing to be fastened vpon him The murderer might sweare he neuer slew man namely with the iaw-bone of an asse as Sampson did The drunkard might sweare hee drunke neuer a droppe if he can inwardly conceiue of water or aqua â—oelestiâ— or the Poets nectar or what he can faigne The adultrâ—â—â—e might sweare she was neuer touâ—ht if she can inwardly conceiue of any creature as of a Bull or a Swanne as the Poets faigne of Pasâ—phâ—e and Laeda And were is lawfull to dally with God and mens consciences after this manner we could pay them home in their owne kind for suppose a man were in their Inquisition and were asked if the Pope were Supreame ouer all Kings if a man were disposed to equiuocate be might say and sweare yea reseruing his secret meaning not by right but onely in his owne proud and ambitious desire and thus delude them II. In matters of practise you shall haue no sinner but he hath a Scripture reached to him to lie safe vnder in the holding of his sinne but robbed and turned out of the right sense The Atheist that cares for no Scripture yet hath one text for himselfe Eccl. 7.18 Bâ—e not iust ouermuch nor ouerwise and so he hath enough to cast off all care of knowledge and conscience The image-munger hath a text to let nothing be lost he hath a good vse for his images if they cannot serue to worship they may serue for ornament The swearer hath a text in Ieremie Thou shalt sweare in truth righteousnesse and iudgement therefore he will sweare so long as he sweareth nothing but that which is true The Sabbath-breaker hath his text The Sabbath was made for man and not man for the Sabbath The murderer and adulterer thinke themselues safe seeing they finde Dauid in both these sinnes and yet commended of God The drunkard hath his lesson Drinke no longer water but a little wine for thy stomacke and often infirmities sake The couetous person knows that he that prouides not for his family is worse then an Infidell which through many mens wickednesse is a ground of much couetousnesse The lazie Protestant hath his text We are saued by grace and iustified by the blood of Christ freely what can his workes doe what need they The idle person hath his text Care not for to morrowe let the morrowe care for it selfe The vsurer hath his plaine place Matth. 25.27 that I might haue receiued my owne with vsurie The theefe hath the theefe on the crosse repenting at the last The carnall Gospeller cares not what sinne he venture on because where sinne hath abounded there grace hath abounded much more The carelesse Libertine is predestinated to life or death doe what he can and doe not what he list he cannot change Gods decree and so he will doe what he list The obdurate and hardned sinner saith At what time soeuer a sinner repents God will put all his sinnes out of his remembrance and therefore he will not repent till he be dying Lastly the vniust person he hath his rule in the vniust steward who was commended by Christ who was indeed commended for his prouidence not for his iniustice In all these thou mayest hold this for a good rule It is the deuills diuinitie to confirme thy selfe in any sinne by whatsoeuer thou hearest or readest in Gods Booke all which in Gods meaning is direct and the onely preseruatiue against all sinne NOw we are to consider this comfortable Scripture in the holy vse of it not as we haue it wrested and mangled by Sathan but as we finde it set downe by the holy Ghost Psalm 91.11 For hee shall giue his Angels charge ouer thee to keepe thee in all thy waies They shall beare thee in their hands that thou hurt not thy foot against a stone In which words the godly are secured and assured of safetie in danger not onely because the Lord himselfe is become their refuge and protection as in the words going before but in that to his owne fatherly care and prouidence he hath added a guard of Angels to whose care also he hath committed the godly Wherein for explication we will note these particulars 1. What is the ministerie of the Angels namely to be the godly mans keepers 2. Who sealeth their commission He hath giuen them charge 3. The limitation of it In all thy wayes 4. The manner they shall beare thee vp in their hands 5. The end least thou dash thy foot against a stone Which is a borrowed speach taken from mothers or nurses who lead or carrie their tender children in their hands that they stumble and fall not to hurt or endanger themselues The word Angell is a name not of nature for so they be spirits but of office ministring Spirits to God to Iesus Christ and to Gods elect His Angels that is the good and elect Angels called his 1. By creation for they had not beeing of themselues 2. By more immediate ministerie they assist him and stand before his face whereas
beware of wronging the children of God euen because they haue the protection of the Angels To rise vp against any of them is to rise vp against the Angels their keepers Offend none of these little ones for their Angels behold the face of their heauenly Father and thou prouokest the Angels against thee If the Sodomites rise vp against Lot the Angels will saue him and destroy them If Balaam will goe to curse Gods people he shall haue an Angell against him with a sword drawne readie to kill him 4. Learne wee to giue God the honour of our saluation and safety when we haue auoided any danger publike or priuate It is not by chance nor by our prouidence and policie but Gods charging his Angels to saue and keepe vs. Daniel did rightly ascribe his deliuerance to God by the ministery of the Angell chap. 6.22 My God saith hee sent his Angell and shut the lyons mouth 5. To be partaker of all this comfort these meanes are to be vsed 1. Become a godly man Psal. 34.9 The Angell of the Lord pitcheth his tent round about them that feare the Lord Hebr. 1.14 They are ministring Spirits to the heyres of saluation 2. Hold on in a godly course keepe thee in thy wayes in the duties of thy calling generall and speciall for thus long the charge of the Angels stands in force 3. Pray not to Angels but to the God of heauen to send his Angell before thee to direct and assist thee in thy duties and waies For what God hath promised we must pray for Gen. 24.7 Abraham tells his seruant that God will send his Angell before him to take a wife for his sonne and this Angell prospered his iourney v. 40. And that this was the practise of the Church of Egypt appeares by Moses his message to the King of Edom Numb 20.16 Beeing ill intreated in Egypt we prayed to the Lord and he sent an Angell and brought vs out of Egypt I doubt not but this dutie were it more faithfully practised would bring home much more successe and comfort then many men finde in their labour who scarce knowe whence or how their prosperitie commeth vnto them Obiect If God should send his Angels in humane forme and as familiarly to conuerse with vs as aunciently they did with the Patriarkes we should beleeue this doctrine but now there is certainly no such thing Ans. 1. Christ is now in heauen where our conuersation ought to be by faith rather then by the visible apparition of Angels 2. The beginnings of the Church needed such heauenly confirmation but now the word is sufficiently confirmed by the Sonne himselfe from heauen 3. The Scriptures are perfect and fully and plainly reueale vnto vs Gods will in euerie particular as if the Angels should come and teach vs daily 4. The blessed Spirit is more abundantly giuen in our hearts and supplyeth their absence in bodily shape and apparition 5. We must labour to get the eyes of our soules open and then we shall with Elishaes seruant see their comfortable presence notwithstanding they take no bodies to appeare in VERS 7. Iesus said vnto him It is written againe Thou shalt not tempt the Lord thy God NOW followeth the repulse of our Sauiour to this second temptation wherein are two things 1. his resistance 2. his reason drawne from a testimony of Scripture I. Christ resisteth and yeeldeth not albeit he heareth Scripture alleadged Why If yee were of God saith Christ yee would heare his word neither doth Scripture speake any thing in vaine But the reason is 1. because our Lord perceiued that the word was wrested and abused by Sathanâ— and 2. that Scripture abused binds not to obedience 3. that Scripture turned out of his right sense is not Gods word but carries something in it besides Scripture and then if an Angel from heauen should bring it we must be so farre from receiuing it as to hold him accursed 4. for our example that wee should not take all allegations hand ouer head but as Christ here trie whither they tend if to cast vs downe refuse them II. Christ resisteth but not without reason but by Scripture and opposeth Scripture to Scripture not as repugnant one to another but by way of collation and conferring one with another that the right vse of one may ouerthrowe the abuse of the other not in way of contrarietie but of commentarie Quest. But why did not our Sauiour shut his mouth by telling him how wickedly he had abused the text he had alleadged by adding detracting and wresting it to a contrarie ende and meaning Answ. This might indeed haue confounded him sufficiently but our Sauiour his combate is not only victorious for vs but exemplarie and therefore we are herein trained in our fight and encounter 1. To hold close to the Scripture in answering the deuill It is written againe which word of our Sauiour noteth how he buckled the Scripture to him both as a buckler to defend him and as a sword to foyle and wound his enemie and so must we who are not so able to dispute with Satan about the true meaning of a place as our Lord was 2. To informe vs that the best and onely way to discouer the abuse of Scripture is Scripture it being the onely rule and iudge of it selfe and all the controuersies rising out of it And therefore the deuill no sooner heard this testimony but his mouth was shut as well knowing how the wisdom of his Father had discouered his subtiltie The best commentarie of Scripture is Scripture euery man is the best interpreter of himselfe and so the Author of the Scriptures is the best interpreter of them 3. To let vs see that although Satan had abused the Scripture yet he nor we must ouercome by no other weapon and that the abuse of a thing takes not away the right vse of it nor good things to be reiected because they are abused by them that can vse them aright If Christ had been of the Papists minde he would haue condemned and shut vp the Scriptures from common men because the deuill had abused them for so doe they because heretiques his instruments doe abuse them the Laitie may not meddle with them But it is plaine that in things necessarie no abuse in one takes away the right vse in another As for example A murderer vseth a sword to kill a man may not another vse a sword or that sword in his owne defence And are not the Scriptures the sword of the Spirit more necessarie A drunkard a glutton a proud person abuse meat and drinke and apparell to surfeting drunkennesse riot and excesse shall we therefore cast away meat drinke apparell and refuse the necessarie vse of it And is not the word a more necessary food Because a wolfe comes in sheeps cloathing must the sheepe cast away their fleece No the Prophets did not refuse the word of the Lord because the false Prophets did say The word of the
destruction if he compared it with such Scriptures as say that faith without workes is dead and that faith workes by loue The reconciling whereof would teach them that although works be excluded from iustification yet not from faith they must be in the person iustified though not in the iustification of his person This conference of Scripture is either in places parallel and like or in such as seeme to be opposed and vnlike The conferring of like places bringeth great light to the reader As for example 1. Cor. 7.19 Circumcision is nothing and vncircumcision is nothing If we would vnderstand what is meant by this nothing compare we it with Gal. 5.6 In Christ Iesus neither vncircumcision auaileth any thing nor circumcision where nothing is to auaile nothing and is not referred to circumcision or vncircumcision it selfe but to the person it is nothing to his saluation So Psal. 110.1 Sit at my right hand till I make thy enemies thy footstoole If we would know whom this is meant of compare it with 1. Cor. 15.25 For Christ must raigne till he haue put all his enemies vnder his feet Psal. 2.7 Thou art my Sonne this day haue I begotten thee this place is explained by the like Heb. 1.5 For to which of the Angells said he at any time Thou art my Sonne c. Psal. 97.7 Worship him all yee Gods what is meant by Gods and whom must the Gods worshippe see Hebr. 1.6 When hee brought his first borne into the world he said Let all the Angells of God adore him Concerning vnlike places we haue this rule That they speake not either of the same thing or manner or time and by wary obseruation of the circumstances this will easily appeare in examples Ioh. 16.13 the Apostles after the gift of the Spirit were led into all truth and freed from errour Yet Peter greatly erred after that Gal. 2.11 Answ. The Apostles were led into all truth of doctrine and erred not but were not free from all error in life and conuersation now Peters error was not directly in doctrine but in conuersation with the Gentiles So as the opposition is not in the same thing Isa. 59.21 My word shall not depart from thee nor from thy seedes seed for euer saith the Lord yet Matth. 21.43 the kingdome shall bee taken from you Answ. The Prophet speaketh of the whole true Church of God which shall be perpetuall vpon earth our Sauiour of the nation of the Iewes So as the seeming opposition is not in the same Luk. 17.19 Thy faith hath made the whole here faith is greater then charitie but in 1. Cor. 13.13 charitie is greater then faith Ans. They speake not of the same faith the former place speakes of iustifying faith considered with his obiect Christ which not absolutely as a qualitie but relatiuely as apprehending Christ is greater then charitie the latter of miraculous faith which is lesse Rom. 7.22 Paul delights in the Lawe of God yet v. 23. Paul resisteth the Law of God Answ. This is indeed an opposition in the same person but not in the same part Paul stands of spirit and flesh according to the former part he delights in the law according to the latter he rebelleth against it Luk. 10.28 Life is promised to the worker This doe and liue Rom. 4.3 not to him that worketh but to him that beleeueth is faith imputed to righteousnesse Answ. Both speake of the word but not of the same part of the word which standeth of two parts the law and this promiseth life to the worker and the Gospel which promises life to the beleeuer Ioh. 5.31 If I giue testimonie to my selfe my testimony is not true Ioh. 8.14 If I testifie of my selfe my testimonie is true Answ. Consider Christs testimonie two wayes 1. As the testimonie of a singular man and thus considering himselfe as a meere man he yeilds to the Iewes that his testimony were vnfit and not sufficient in his owne cause because by the law out of the mouth of two or three witnesses euery word must stand but 2. Consider him as a diuine person comming from heauen and hauing his Father giuing witnesse with him thus his testimonie is infallible not subiect to passion or delusion And of this the latter place speaketh Matth. 10.8 Freely yee haue receiued freely giue Luk. 10.7 The workeman is worthy of his wages Answ. The places speake of the same persons but not of the same workes the former of miraculous workes which are not to be bought and sold for money the vse of them being onely to forward their ministerie the latter of the function of preaching and labour in building the Church equity requires that he that laboureth in the ministry should receiue recompence for his labour Gal. 6.6 Hos. 13.9 God is not the author of euill Amos 3.6 There is no euill in the citie which the Lord hath not done Answ. It is not the same euill but that the euill of fault this the euill of punishment Prou. 20.9 Who can say my heart is cleane Matth. 5.8 Blessed are the pure in heart Answ. 1. A man absolutely considered in himselfe is all impure so the former place speaketh but relatiuely considered in Christ he is pure so the latter 2. No man is pure in respect of the presence of corruption but the godly are in respect of the efficacie and rule of it Mark 16.15 The Apostles must goe out into all the world Matth. 10.5 They must not goe into the way of the Gentiles Answ. Distinguish times and the Scripture will be consonant enough the former place is meant of preaching after Christs time the latter while he was liuing on earth Both are true because the times are diuerse Ioh. 3.17 God sent not the Sonne to iudge the world Ioh. 5.27 The Father hath giuen all iudgement to the Sonne Answ. The time of his abasement at his first comming when he came not to iudge but to be iudged must be distinguished from his second comming in glory and maiestie to iudge the quicke and the dead of this the latter Exod. 20.15 Thou shalt not steale chap. 11.2 Robbe or spoyle Egypt Answ. A speciall commandement of God neuer opposeth a generall but is onely an exception from it So of Abrahams mentall slaying of his sonne If a man of himselfe should steale or kill it is sinne but if God bid it is not Malac. 3.6 I am the Lord I change not yet it seemes he is changeable Ier. 18.7 Answ. The Scripture speakes not in the same respect God changeth not in himselfe but in respect of vs hee is changed as the schooles speake non affectiuè sed effectiuè in respect of his work not of his affection for so there is no variablenes or shadow of change in him Psal. 18.20 Iudge mee according to my righteousnesse Psal. 143.2 Enter not into iudgement with thy seruant Answ. There is a twofold righteousnes one of the cause another of the person by this latter he will not
of Iotham the son of Vzziah Answ. The former text speakes of the yeares that Iotham raigned for himselfe but he had raigned 20. yeares in his fathers time beeing strucke with leprosie for medling with the Priests office and all the yeares he raigned in his fathers life time are counted to his fathers raigne for he was not Rex for that time but prorex The like rule also we must obserue in diuersities of names and places if we would not sticke in the sand As in this example Matth. 27.9 It was fulfilled which was spoken by the Prophet Ieremy whereas it was spoken by Zacharie c. 11.13 and not by Ieremie Many learned men trouble themselues more then needs in reconciling this place 1. Some say that S. Matthew ioynes together both one place in Ieremie c. 18.1.2.3 of the potter and this of Zacharie 11.13 But there is little or no agreement betweene them 2. Some say that it is not in Ieremies writings that are Canonicall but in some Apocryphall writings of Ieremy which the Iewes had and which Chrysostome confesseth he saw wherein these words were But it is not likely that the holy Euangelist would leaue a Cononicall text and cite an Apocryphall or giue such credit to that or seeke to build our faith vpon it And by our rule that booke should be Canonicall 3. Some say that Matthew forgat and for Zacharie put downe Ieremie but with more forgetfulnesse that holy men writ as they were mooued by Gods Spirit This errour Erasmus takes hold of from Augustine who in his third booke concerning the consent of the Euangelists chap. 7. defendeth and excuseth this errour 4. Some thinke it the errour of heedlesse writers who might easily so erre but all the oldest copies and the most ancient Fathers haue the name of Ieremie 5. Some say that Zachariah beeing instructed and trained vp with Ieremy did deliuer it by tradition from Ieremy and so Ieremy spoke it by Zachariah which might be true because it is said in the text As was spoken by Ieremie not written But 6. the most compendious and likely way of reconciling is this that Zachary and Ieremy was the same man hauing two names which was very vsuall among the Iewes as Gedeon was called Ierubaal and Ierubesheth Salomon was called Iedidiah Iethro was called Hobab and Reuel Iehoiacim Ieconias and Coniah Hester was called Edissa Simon Peter Cephas and Bar-iona Matthew was called Leui Ierusalem Iebus and Salem c. These are such rules as not only the learned who besides these haue the benefit of arts and tongues the knowledge of phrases the benefit of disputation and the like but euen the simplest may make good vse of 1. To vnderstand the Scripture aright and so discouer the subtilty of Satan and seducers 2. To conuince errour and let others see their errours and so gently lead them backe into their way againe 3. They be great meanes to iustifie the truth and glorifie God 4. Practisers of them haue comfort in themselues that they are louers of the truth and desire to find it euen with much labour and industry 5. The want of this diligence and study of Scripture is the very cause that so many stagger and doubt of our religion are so indifferent that they cannot tell whether to leane to Papists or Protestants and so hold doubtfull to their death Yea and many goe away and fall off from vs and depart to Antichristâ— which is a iust iudgement of God vpon them because they were so farre from receiuing the truth in the loue of it as they would neuer take paines to search into the Scripture which witnesse of the truth WE are now come to speake of the allegation it selfe and the force of the reason taken out of Deuter. 6.16 where the Israelites are forbidden to tempt the Lord as in Massah How they tempted him in Massah is set downe in Exod. 17.7 beeing in want of water and distresse they contended with Moses and said Is the Lord amongst vs 1. They doubted of his power and so would trie whether he could giue them water in this their want for the word nasah properly signifies to make triall as Dauid is said not to haue tried and prooued before to goe in armour 1. Sam. 17.39 where the same word is vsed 2. They doubted of the truth of his promise not beleeuing him to be amongst them as he had promised vnles he would shew them in all hast some signe of his presence in present supply of their necessitie and therefore they say Is God amongst vs Now marke how aptly and wisely our Lord and Sauiour applieth this place I. In his choise he is now on the pinacle and in a dangerous place and well knowes that this prohibition was a fitter place to study and meditate on then those large promises in that most comfortable Psalme For howsoeuer all Scripture is profitable and diuine yet some Scriptures fit some persons and some occasions better then other It is a true and comfortable promise Isa. 1.18 Come let vs reason together though your sinnes were as redde as scarlet c. But for a man not truely humbled the threats of the law are fitter to meditate on neither doth the Lord so inuite the Iewes till they be humbled It is true God heares not sinners but such a place is not so fit to be meditated on and applyed by such as are seriously beaten downe alreadie in the sight and sense of sinne Hee that prouideth not for his family is worse then an infidell a true and holy speach but if a couetous man apply it it hurteth him he hath other places to study on as Beware of couetousnesse and couetousnesse which is idolatrie is one of the sinnes which shuts out of heauen The holy heart of Christ could equally meditate and apply all Scripture but by this his choise he would teach vs to make choise according to occasions II. In direct meeting the deuils drift which was to mooue Christ to vaine confidence and make tryall whether he was the Sonne of God or God his Father by throwing himselfe downe Comparing this place with the former hee shewes him that it giues him no leaue to cast downe himselfe for this were not to trust God but to tempt God as the Iewes did in Massah but I doubt not of my Fathers power and therfore I need not trie it I distrust not the truth of his promise and presence with me what need I make triall of it I haue a commandement which I must not separate from the promise as thou doest Thou pretendest a promise but no promise extends to the breach of any commaundement but hath his ground and dependance vpon some commaundement or other Thou wouldst haue me cast my selfe downe and promisest helpe but no promise can secure him that attempteth that wherein hee tempteth God as this action would In the words are 1. the person that must not tempt Thou 2. the person that must not be tempted The Lord
thy God 3. the action of tempting not tempt I. The person Thou Some thinke that the pronoune Thou is to be referred to Satan and the Lord thâ— God to Christ himselfe as though Christ had said Thou shalt not tempt me But 1. It was neuer written that Sathan should not tempt Christ if it had it had been false 2. It is a negatiue commandement of God directed to his people which bindes all persons at all times in all places and not to be restrained to this occasion 3. Satan was irrecouerably fallen from the Couenant of grace and so although Christ was his Lord in respect of his power yet not his God in respect of the Couenant of grace which those words haue speciall respect vnto 4. Satan proceeds to tempt him still and therefore that is not the meaning 5. Christ in this humble estate would not manifest himselfe much lesse call himselfe Lord and God II. The person who must not be tempted The Lord if he bee a Lord he must be feared obeyed honoured not tempted or prouoked Thy God though he be my God and my Father I must not presume I must not abuse my Fathers goodnesse and prouidence where no need is A loyall subiect will not presume vpon the clemencie of his Prince to breake his lawes or a louing child vpon his fathers goodnesse to offend him III. The action of tempting To tempt God is to prooue and try God out of necessitie what he can doe or what he will doe and whether he be so good so mercifull so iust as his word and promise say he is so Heb. 3.9 Your Fathers tempted me and prooued me and saw my workes The mother of this sinne is infidelitie and vnbeleefe 1. of Gods power as if his arme were shortened 2. of his goodnes as if he were not so carefull of his chosen as he is For else what need I trie that which I were assured of The issue of it or the branches that shoot from this root are put foorth 1. In iudgement 2. In affections 3. In counsels and actions of life 1. In iudgement and matter of doctrine to preferre our owne conceits aboue the word of God whereof the Apostle speaketh Act. 15.10 Why tempt yee God to impose a yoake vpon the Disciples neckes which neither our Fathers nor we can heare as if he should say Why doe you of the circumcision vainly swelling and trusting in your own strength falsly conceiue and teach without warrant to anger the Lord with that by the fulfilling of the lawe ye can attaine saluation binding vp the power of God to the law as necessarie to saue men thereby what an intollerable yoake is this which no man is able to beare What shall we thinke then of the Papists doctrine who lay the same yoake vpon mens shoulders What is their whole religion but a plaine tempting of God and a prouoking of his anger while they lay on men the yoake of the Law This is the sinne of all other heretikes who like the Pharisies set the word of God behind their owne inuentions and properly and directly fight against faith which leaneth it selfe wholly vpon the word of God Faith lookes at Gods constitutions it suffers not iudgement to arrogate aboue Gods iudgment it beates downe humane wisedome and reason and brings the thoughts and reasonings into the obedience of God It teacheth not impossibilities as they of the circumcision and Papists do at this day II. In affection 1. By diffidence and distrust Psal. 78.18 They tempted God in their hearts in requiring meat for their lust Here were many sinnes in one 1. a murmuring and grudging at their present estate 2. a tempting of Gods power Can God prepare a table in the wildernesse v. 19. 3. a denyall of his presence If God were amongst vs he would prepare vs a table 4. making hast and appointing of time and place and the manner of helping them hee must now in the wildernesse set vp a table 5. wantonnesse hauing sufficient and necessarie Mannah and water by an immediate hand of God they must haue meat for their lust 2. By curiositie when men vainely desire extraordinarie things and neglect ordinarie and must haue such signes as they list either out of meere curiosity as Herod would haue a signe onely to please himselfe in some rare sight or in pretence of confirming them in the truth as the Iewes when Christ had sufficiently confirmed his heauenly doctrine with powerfull miracles they reiected this and must haue a miracle from heauen Matth. 16.1 Quest. Is it not lawfull to aske a signe did not Gedeon Iudg. 6.17 and Hezekiah aske a signe and Moses and it was graunted Answ. Yes it is lawfull in foure cases 1. When God offers a signe we may require and aske it as he offred one to Hezekiah and not to require it is a sinne as in Ahaz who when the Lord bade him aske a signe he saith hee will not aske a signe nor tempt the Lord Isa. 7.11 But he tempted the Lord now not in tempting him and greeued him much v. 12. 2. When an extraordinary calling and function is laid vpon a man he considering his owne weakenesse and the many oppositions which he shall meet withall in the execution of it may for the confirming of his faith demaund a signe and this was Gedeons case who of a poore man of the smallest tribe of Israel was extraordinarily called to be a Iudge and Ruler Or when such an extraordinary worke or calling is to bee made manifest to the world to be from God for the better prospering of Gods worke a man may desire a signe as did Moses Exod 4. and Elijah 3. When God giues an extraordinary promise to his seruants of effecting something aboue all they can see or expect he pleaseth to condescend to their weaknes and for confirming of their faith he heares them asking a signe as Hezekiah beeing extraordinarily restored seeing 1. his owne extreame weaknesse and 2. the word of God passed Set thy house in order for thou shalt not liue but die required a signe and God affoarded him an extraordinary one The Virgin Mary had such an extraordinarie promise as neuer was to be a mother without the knowledge of man she asked how that could be God gaue her a signe saying Thy cousin Elizabet hath conceiued and shall beare a sonne and so shalt thou 4. When an extraordinary testimony to a new forme of doctrine is requisite extraordinary signes may be required As for example The Gospell at the first publishing of it was ioyned with the abolishment of all the ceremoniall law and all the ordinances of Moses and bringing in a new religion in respect of the manner through the world against which both Iewes and Gentiles could not but be deadly enemies Now the Apostles did desire and obtaine the power of working many signes and wonders of healing killing raising the dead commanding deuills and the like But to aske a signe out of these cases is
a prouoking and tempting of God as 1. out of diffidence or malice as the Iewes bade Christ come downe from the crosse and they would beleeue him assuring themselues he was neuer able to doe that 2. For curiosity and delight as Herod desired to see some meruaile or for satisfying our lust as Israel 3. For our owne priuate ends not aiming directly at Gods glory and deniall of our selues as the Iewes followed Christ not for his miracles but for their belly and the bread and the Virgin Mary herein failed requiring a miracle of Christ rather for a preuention of scandall for the want of wine then the manifesting of Christs glory for which Christ checked her for it was a priuate and light respect to which miracles must not be commaunded Ioh. 2.4 4. for confirming of that doctrine and authority which is sufficiently confirmed already Ioh. 2.18 Shew vs a signe why thou doest these things why thou whippest out buyers and sellers out of the Temple He shewes them none they tempt God herein was not the whipping of them out and the authority he had shewen signe enough of his diuine authority did not he solely and alone ouerthrow and turne out a number of them without resistance did not he by his word challenge the Temple to be his Fathers house and himselfe the Sonne of God Hauing thus confirmed his authoriry by this signe he would shew them no other Thus the Papists as a Pharisaicall seede tempt God looking for more miracles to confirme the same doctrine which Christ and his Apostles haue sufficiently confirmed by many and powerfull miracles When they prooue that wee teach another doctrine we will shew them other miracles III. To tempt God in action is thus 1. To enter vpon any thing without a calling for that is to step out of our way when we doe that which we haue neither word nor promise for this is in the text 2. To walke in a course of sinne and liue in our wickednes especially when the Lord by blessings mooueth vs to repentance Malach. 3.15 They that worke wickednes be set vp who be they in the next words the Prophet sheweth saying They that tempt God are deliuered So as all wicked persons are tempters of God 3. To presume vpon extraordinary meanes when ordinary meanes may be had thus the 3. worthies of Dauid tempted God that went for water in danger of their liues whereas they might haue had it nearer in safety 2. Sam. 23.15 but when they brought it to him he considered how they had sinned to satisfie his sinnefull desire and would not drinke it And this is the tempting of God intended in this place to flie downe refusing the staires 4. To runne into places or occasions of danger in soule or body is to tempt God as to runne into wicked company or exercises Peter notwithstanding Christ foretold him of his weaknes yet trusted of his owne strength and went into Caiaphas his hall and seeking the tempter found him and himselfe too weake for him Our Sauiour would here teach vs what a dangerous sinne it is to tempt the Lord it beeing so absolutely forbidden the people of God not onely in the olde Testament but in the newe 1. Cor. 10.9 Neither let vs tempt Christ as some of them also tempted him For 1. It is a plaine contempt of the Lord in his prouidence and constitutions when a man either neglecteth the meanes which God hath appointed to bring forward his purposes or betaketh himselfe to such meanes as God hath not appointed 2. It is a manifest argument of infidelity and hardnes of heart When a friend promiseth mee to doe me good at my need or to stand by mee in time of danger I will feigne a need or danger to trie whether he will be as good as his word or no what doth this but imply a suspition in me that my friend will not be as good as his word therfore I will trie him before I need him And thus he deales that will needlesly tempt God 3. No relation betweene God and vs may encourage vs to tempt him He is our Lord a strong God doe wee prouoke the Lord are wee stronger then hee 1. Cor. 10.22 Let not the Princes of the Philistims dally with Sampson for he is strong and will reuenge himselfe by pulling the house ouer their heads the Lord is strong and mighty Sampsons strength was but weaknes to him therefore let not vs tempt him least we goe away with the worse as the Philistims did He is our God euen a consuming fire Heb. 12.29 it is no safe dallying with fire He is our father therefore we must feare him as Iaacob knowes Isaac is his father yet is afraid to goe to him disguised least said he I seeme to my father to dally or mocke 4. The greatnes of this sinne will appeare in the greatnes of his punishment It cost good Iosiah his life 2. King 23.29 He would trie what he could doe against Pharaoh Necho when he was admonished of the Lord not to goe against him For this sinne the Lord sware that not one of the Israelites aboue 20. yeares old should enter into Canaan It cost the liues of 600000. men besides women who for tempting God were destroyed of the destroyer 1. Cor. 10.9 Good Zacharie for not beleeuing the Angell which came with tidings of a sonne was strucke dumb for requiring a signe Euen the best if they tempt God shall not carrie it cleare away Obiect Psal. 34.8 Taste and see how good the Lord is and Rom. 12.2 prooue what that good and acceptable will of God is Answ. There is a twofold knowledge of Gods goodnes 1. speculatiue by which we know God to be good in himselfe and to vs 2. experimentall in something not reuealed The places alleadged speake of the former onely this latter is a tempting of God This serues to discouer vnto vs our fayling against this doctrine and that euery of vs cannot so easily put off this sinne as we thinke for 1. Is it not ordinary amongst vs that read the word and of Gods power therein we heare his promises we taste by experience how good and bountifull God is and yet in any strait in euery danger we can be ready to tempt him as in Massah saying in our hearts Is God with mee doth God regard mee am I not cleane cast out of sight can I euer be holpen and swimme out of this distresse Thus the vnbeleefe of our hearts is ready to make God a liar When there was a maruellous great famine in Samariah and Elisha said To morrow at this time two measures of barely shall bee at a shekel and a measure of fine flower at a shekel a Prince answered If the Lord would make windowes in heauen could it bee so hee answered Thine eyes shall see it but thou shalt not eate of it And hee was troden in peeces in the gate for his vnbeleefe 2. King 7. ver 19.
little nearer we shall see it vanishing into nothing but deceit and mischeife For 1. What is this great all that he makes profer of A great catch iust nothing but shadowes and representations of things in themselues nothing at all but the show he had made 2. As this great all was but a show so it was but for a moment for shadowes cannot continue and what were Christ the better if he had beene put in possession of the things themselues if they so suddenly vanish away before he can giue a sight of them 3. His best and largest promises here are but in the transitory kingdoms of this life which all passe away as a shadow so as if he had offred and could haue performed the things themselues it had beene no great matter he neuer offers and makes good any sound grace or the things of Gods kingdome which are things onely worth hearkning after 4. Will he giue all the kingdomes and all the glory of them to Christ alone why what righteousnesse or iustice could be herein will he rob and spoile all other Kings and rulers in the world of their right and soueraignty which God had inuested them in and this all at once and in a moment 5. Whereas he pretends a gift he intends a deare bargaine and offring nothing but pure and vnmixed glory he would rob Christ our head and all his members at once of all ioy and happines both externall and eternall Of this kinde are all his promises be promised to Eue deity but it prooued mortallity and misery he promised Caiâ— respect and loue if he could make Abel out of the way but it prooued the casting of himselfe out from the face of God his fathers family 1. He that meanes not in true dealing to performe any thing may promise as much as he will Satan meant not to giue Christ one kingdome and he may as well promise all as one 2. His enmity and hatred of God and mans saluation makes him large in his promises he knowes how sâ—â—ly temptations on the right hand steale into the heart and that no enemy is so dangerous as he that comes in pretence of kindnesse When he seekes to draw man to hell with him he takes on him to teach him how to become a God When Christ was to suffer he would haue him to spare himselfe to hinder mans saluation he will offer kingdomes all kingdomes with all the wealth and pleasure of them Satan herein deales as Iaacobs sonnes with the Sichemites they made very faire promises that if they would be circumcised they would giue their daughters and take their daughters and dwell together as one people Gen. 34.16 but they talked deceitfully v. 13. intending onely to reuenge vpon them as they did when the males were sore by meanes of their circumcising Satan can promise a victory to Ahab but it is to chase him before his enemie to confusion 3. He knowes mans credulity and follie who is easily taken with faire words which makes fooles faine their eyes beeing wholly vpon things before them Besides howsoeuer our blessed Lord here was fenced that the least inordinate affection could not fasten vpon him although he had all the obiects in the world to mooue him yet he commonly findes men and women fitted for his turne doating vpon the world and needs no such large offers as here are made to Christ but for lesse commodity and glory then that in one kingdome will fall downe and worship him 4. Satan is so much the larger in his promises to imitate God whom he sees encouraging his seruants by making couenant with them and promising them all the good things of this life and that to come as to Abraham All that thou seest I will giue thee Now to draw men from Gods couenant if it were possible and to disgrace the same Satan seekes to get men in league with him by larger promises of the world then euer God made to one man because that carrieth their whole desires and as God for the ratifying of his couenant hath appointed Sacraments and seales so the deuill hath certaine words figures characters ceremonies and charmes for the confirmation of his league with them and their faith in that league Hence obserue a difference betweene Gods promises and the deuills 1. They differ in the matter Satan profers earthly shadowes earthly kingdomes things that glance through the sense worldly things which may be perceiued and thrust into the eye and senses all at once the best of which is but a phantasie as Paul calls the great pompe of Agrippa and Bernice things of a moment for continuance that last as long as the fulnesse of the moone scarce seene but vanishing But the matter of Gods promises is the kingdome not of earth but of heauen and the glory thereof to which all earthly things are but appendices things which cannot be shadowed for the eye cannot see nor the eare heare neither can it enter into the heart of an earthly man to conceiue what God hath prepared for them that loue him 1. Cor. 2.9 The great promises of God are matters of faith not of sense and for continuance he promiseth a kingdome vnshaken eternall reserued in the heauens a glory not withering or fading vnlike the glory of flesh of all which the Prophet saith it is like the flower of the field Isa. 40.6 2. They differ in the scope and aime of them Gods promises all serue to prouoke and encourage men to lay hold vpon the couenant of life to draw men nearer God in faith and obedience 2. Cor. 7.1 Seeing we haue these precious promises let vs clense our selues from all filthinesse of flesh and spirit and grow vp vnto full 〈…〉 in the feare of God But Satans promises tend to fix 〈…〉 world as here hee would make Christ the greatest 〈…〉 it to withdraw men from God and their couenant with him to pull them from the seruice of the God of heauen to worship himselfe or serue their lusts or embrace the world or bow to any thing but the true God 3. They differ in the accomplishment God is euer as good or better then his word Tit. 1.2 God who cannot lie hath promised To Dauid as Nathan witnesseth in his reproofe 2. Sam. 12.8 he gaue his Lords house his Lords wiues his Lords kingdome and if that had beene little he would haue giuen him more To Salomon he promised long life or wealth or wisedome and in the accomplishment he giues him both life and wealth and wisedome But Satan is neuer so good as his word but a liar in all his promises For 1. He wants power to performe when he promiseth that which is none of his as the kingdomes of the world Or 2. He wants purpose and will to performe his promise For had he a purpose and minde to haue giuen Christ the kingdoms of the world if he had had power Doth not he enuie to euery man the fruition of
things shall be neat and conuenient at home no care how Gods house lies When base trifles are preferred before Gods word and the good setling of it as stage-playes and enterludes When Gods Sabbaths and time must giue place to our callings or recreations or are passed away in Gods worship more heauily then holy-daies or worke-daies Here is a man affected more with his owne sinn then the highest causes of Gods glorie III. The reason of our Sauiours deniall For it is written Thou shalt worshippe the Lord thy God and him onely shalt thou serue Our Sauiour had sharply reprooued Satans impudence in his bold on set this third time but yet because it is not sufficient to thrust off an aduersarie with heat of words and sharpe reproaches vnlesse there be added also a direct answer and satisfaction to the matter in hand he therefore most fully answereth by the Scriptures euen the deuill himselfe not contenting himselfe by his power to repell him which Satan now beginneth to feele vnles also by the power of the word he conuince him and thereby award the dart and breake the temptation into peices Which must be our rule in dealing with vaine and iangling aduersaries not to answer them according to their foolish disposition or prouocation nor to be like them in frowardnes or stifnes in heat and peruersnes but to answer them with words of wisdom with sound matter and moderation both to conuince them and beat downe selfe-conceit in them which is the meaning of those two precepts Prou. 26.4.5 which seeme contrarie but are easily reconciled by the due respect of persons places times and other circumstances Euer remember one rule that no aduersarie suppose the deuill himselfe is to be answered by affection or passion but by iudgement and sound reason Yea if we haue no hope to winne our aduersarie or doe him much good as Christ had none of the deuill yet we must testifie to God and his truth for the confirmation of our selues and others The testimonie alleadged is out of Deut. 10.20 Thou shalt feare the Lord thy God thou shalt serue him and Deu. 6.13 An vniuersall and affirmatiue precept by which euery creature is bound to his Creator and him alone to performe diuine worship vnto him And it is aptly applyed by Christ to this dart of Sathan For it implyeth 1. That he himselfe as now standing in this conflict with Sathan is a creature of God as he is man though otherwise as God he be equall to his Father As man he is subiect to the law and to this precept among the rest 2. That Satan is not God as he pretendeth by his vniust claimes nor any way equall to God 3. That therefore neither must he beeing a creature giue the least diuine worship from God nor he that thus claimes it can by any meanes be capable of it 4. That the Scriptures of God reserue vnto God his due worship and forbid that any creature shall share with him Christ stands not to dispute whether the sight presented were a shadow or substance nor whether he would giue it him or no but holds him to the Scripture which vpholds his Fathers right Quest. But why doth our Sauiour change and adde to the text of Scripture as not regarding that terrible woe denounced against such as adde or take away from the word and contrary to that in Deut. 12.32 Here our Sauiour 1. changeth Moses saith Thou shalt feare Christ saith Thou shalt worship 2. addeth for Moses hath not the word onely which is of Christs putting to that text Answ. 1. Here is some difference indeed in words but not in sense and therefore it is no corruption of the text nor letting out the life of it which stands not in the words but in the true sense 2. Our Lord both in great wisedome changeth the word feare into worship and iust cause for 1. Moses vseth feare which is a generall word in which is contained all such diuine duties as godly men ought to performe vnto God and our Sauiour mentions one speciall which is included in that generall which thing Moses speakes as well as hee in the generall as he that commaunds a whole commands euery part inward and outward 2. Hereby our Sauiour aptly meetes with Satans temptation If thou wilt worship me he vseth the same word not tying himselfe to Moses his words but keeping the sense but to Satans word and 3. He noteth the nearenesse and vndiuidednes of Gods feare and his worship as where the cause is there will be the effect so true feare and worship goe together where one is there will be the other and for this cause one is put for the other not here onely but elsewhere as Esa. 29.13 their feare toward mee was taught by the precept of men Christ alleadging it Matth. 15.9 saith You worship me in vaine As for the word onely added which is not in the law it no way addeth any contrary or diuerse sense to Moses but onely expoundeth or giueth a fit commentarie to the text and speaketh that plainely in one word which Moses doth in more as Deut. 2.13 Thou shalt feare the Lord thy God and serue him and walke after no other gods which is all one with our Sauiours Thou shalt serue him onely As he that saith The King is the supreame gouernour and none but hee saith in effect The King is the onely supreame gouernour 3. Christ and his Apostles had a priuiledge in alleadging Scriptures without errour and were infallible expounders as well as alleadgers 4. This alteration of words is made by Christ to warrant vs that Scriptures alleadged by teachers according to their right sense although with alterations and additions are to be taken as true expositions and allegations we beeing not tyed so strictly to words as to sense For otherwise all our sermons and expositions which serue to beat out the true sense of Scriptures and apply it to seuerall vses might be condemned as idle additions to Scripture which is blasphemous 5. To warrant vs that principles of religion expounded by warrant of Scripture are truely interpreted though the Scriptures in so many formall words expresse them not As for example In the doctrine of iustification by faith we say we are iustified by faith onely before God here the Papists exclaime on vs as accursed heretikes because we read not the word onely in all the Scripture But we read it in effect and in true sense Rom. 3.28 and Eph. 2.8 by faith without workes which exclusiue is all one as to say onely by faith as our Sauiour interprets the exclusion of other gods by the word onely As if I should say I did such a thing without help is it not all one to say I onely did it If Christs interpretation be true and warrantable so must ours in the point of iustification And if the deuill himselfe had not yeelded to Christs allegation he might haue said Thou thrustest in the word onely and addest to
Gods word and therefore art not the Sonne of God But the Papists deale more impudently with vs then the deuill did with Christ who said no such thing but yeelded to euidence of truth which they will not In the precept it selfe are three things 1. the person 2. the matter 3. the obiect 1. The person thou the whole man and person which consisteth of a body and soule thou any reasonable creature that challengest God to be thy God 2. The matter shalt worship and serue Worship is twofold Ciuill or Diuine Ciuill is a prostrating or bowing of the body or any outward testification of an high and reuerent respect of man And this is due to men two wayes 1. Of dutie when men are to be reuerently acknowledged for somthing wherein God hath preferred them before vs as for yeares gifts graces authoritie or such as are set ouer vs as parents and fathers of bodies and soules of Church and country And this is required by the 5. commandement and Rom. 13.1.7 neither doth the Gospel and Christianitie take away but teach ciuility And performed by the godly both in speach as Daniel said O King and Paul to Festus O noble Festus and also in outward behauiour and gesture as Iaacob bowed seauen times to Esau and Ioseph taking his sonnes from the knees of his father Iaacob hauing blessed them did reuerence to his father downe to the ground Gen. 48.12 Dauid inclined his face to the earth and bowed himselfe to Saul who pursued his life 1. Sam. 24.9 The like of Ruth to Boaz chap. 2. and of Abigail to Dauid 1. Sam. 25.23 she fell on her face and bowed her selfe to the ground and fell at his feet 2. Of curtesie which is a fruit of humility when a man to his equalls and inferiours sheweth reuerence and respect as Abraham to Lot Gen. 13.8.9 and to the Hittites his inferiours cap. 23.12 he bowed himselfe before the people of the land Farre vnlike the surlinesse and stiffenesse of proud and conceited persons who beeing void of all good nature nurture and religion know not to bow to any neither their betters in the way of duty nor equalls in way of curtesie Diuine worship is twofold 1. inward the summe of the first commandement standing in feare loue and the like 2. outward bowing or reuerence the summe of the second commaundemen◠The former bindes the soule and the will and affections and the whole inner man the latter the outward man to giue God his worship and seruice and to giue no part of that to any other For the word onely onely mentioned in the latter branch must be extended and referred to the former too The latter of these is here meant for the word properly signifieth to kisse or adore by some outward gesture to manifest a veneration 1. Because this was it which Satan required of Christ namely to fall downe or bow vnto him but Christ aptly refuseth it 2. This worship proceeds from an inward feare and apprehension of a diuine excellency power not communicable to any creature which Satan well knewe for euen by this bowing hee would haue Christ to acknowledge in him a power to dispose of all earthly things which is proper to God And him onely shalt thou serue By seruice is not meant the inward seruice of the heart for the words in Deut. 6.13 Thou shalt feare the Lord and serue him will not beare it the first thereof betokening the inward seruice the second the outward following the former as the effect the cause Neither would our Sauiour inuert the order in setting the streame before the fountaine Therefore this word serue serueth to expound the former as an addition signifying nothing els but the outward seruice of God so that Christ here shewes that it is not enough to giue God outward reuerence but that we must as seruants performe duties according to his will so the word signifies being taken from seruants who performe seruice to bodily Masters in bodily actions 3. The person to be worshipped and serued is God only Him onely whom we call the Lord our God according to the speach of Samuel 1.7.3 Direct your hearts vnto the Lord and serue him only for his glorie will he giue to no other Quest. Must we giue outward worship to none but God Must we not bow our knee and vncouer our heads to our King and Rulers Must we not rise vp to the hoare-head Leuit. 19.32 Must we not serue one another in loue How then must we outwardly worship and serue God onely Ans. Wee must not denie any ciuill worshppe to any man to whome God hath made it due but externall religious worship must not be giuen to any creature man or Angell Quest. How may we know one from the other Answ. They differ greatly 1. In the kind one is seruill the other sociall the former due to an absolute Lord and commander the latter due from one fellow-seruant to another This distinction is grounded in Reu. 19.10 where the Angell refused the worship done him by Iohn vpon this ground because he was a fellow-seruant and one of the brethren for Iohn beeing ouercome with the greatnesse of the Angels glorie and splendor out of humane infirmity ascribed to him more then ciuill honour and mixed some religious worship with it which onely was due to God 2. Another difference is in the intention of the mind in worshipping Religious bowing is when a man inwardly apprehends a diuine power proper to God and incommunicable to the creature or when god-head or diuine properties are conceiued in the thing bowed vnto As for example in falling downe to an image vncouering the head praying c. the minde now conceiues a diuine power in the image of knowing ones thoughts hearing helping and the like at least that God hath tied his presence and grace to such a place where such an image is set vp But the ciuill bowing to the King or superiour or to the chaire of estate is a meere token of ciuill subiection without any conceit of deity in the minde onely because we see in them excellent gifts of God or in place aboue in the Church common-wealth or familie For the same gesture may be ciuill and spirituall according to the intention of the minde of the worshipper 3. The end distinguisheth them the one is to exercise godlines the other to expresse ciuility the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one done as a man is a member of Gods kingdome the other as he is in the ranke of an earthly kingdome As for example Kissing of the Popes feet is a worship done to a man and so seemes euill but beeing tendred to him as to the Vicar of Christ as one that can pardon sinnes and cannot erre this religious end makes it a religious worship and therefore none of his beeing not offred to any other Prince or Emperour vpon the earth 4. Some difference may be taken from the
alone is our Master and Hushand and therefore he alone must haue religious honour This serues to confute the Popish doctrine and practise of their image and Saint-worshippe and of giuing many other wayes Gods peculiar worshippe cleane away to the creatures not onely bowing to images of wood and stone and mettall but inuocating them vowing vnto them offring gifts vnto them lighting candles before them offring incense dedicating dayes fasts feasts vnto Saints departed c. Wherein they commit most horrible idolatry against this expresse commandement which commandeth the seruice of the true God onely As we shall see further in these grounds 1. No image may be made of God Thou shalt not make to thy selfe any grauen image of any thing in heauen or earth for Thou sawest no image onely thou heardest a voice Deu. 4.12 And what wâ—ll yee liken mee to saith the Lord Yet this was a rude people â—nd needed all the bookes that might bee Consequently God is not to be worshipped in any image 2. He is dishonoured when any corruptible thing is conceiued to be like him Rom. 1.23 3. God is vncircumscriptible and infinite therefore an image of him is a lie 4. God is euery where present therefore euery image is vaine 5. Gods curse is on him that makes a carued image and puts it in a secret place Deut. 27.15 6. God will not be worshipped in any image but of his Sonne Ioh. 5.23 All men must honour the Sonne as they honour the Father Let image-mungers shew vs what images God will be worshipped in besides Iesus Christ the engrauen forme of his person and we will worship as many images as they can 7. It is vaine and very inconsiderate to make an image and worship it the makers thereof want common sense and are blockish as the images themselues as appeares by the Prophets Ironicall narration Isa. 42.19 and 44.19 No man saith in his heart Halfe haue I burnt or eaten or warmed my selfe withall and shall I worship the other halfe as a god Are not as good blockes as this euerie where and as good stones in the pauement Is not one as worthy to be worshipped as the other How hath one deserued to be burnt and the other to be reserued for adoration The same folly is in the Church of Rome one peice of the hoast they eate another they set vp to be worshipped and want consideration to say Was not the peice that is eaten as worthy to be worshipped as this Is this better then that So that that of the Prophet is verified of these idolaters They that make them are like vnto them euen as blockish as the very blocks which if they could reason would surely say Am not I as worthy to be worshipped as my fellow am I baser then my equall But they haue gotten a late distinction by which they put on a cloake to hide the filthinesse of their idolatrie Worship say they is either that high and great worship proper to God which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lesse and inferiour worship called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seruice the former they cannot without idolatrie giue to Angells and Saints the latter they may But 1. God cannot be deluded by a distinction of words seeing the thing it selfe is idolatrie let them call it what they will to delude the world and themselues withall the thing is as grosse idolatry as euer was among the heathens let them lessen it as they can and call it a lesse worship consisting in externall reuerence and inferiour to that which is giuen to the samplar For so long as they bowe to Saints which they cannot for shame say is for ciuil reuerence vnlesse they had eyes to see them they goe directly against the commaundement which saith Thou shalt not bow downe to them And the Lord hereby distinguisheth his true worshippers from idolaters I haue reserued seuen thousand which neuer bowed the knee to Baal And so long as they inuocate them vow vnto them sweare by them knocke their breasts before them creepe vnto them c. doe they thinke they haue eares and heare not nay do they not ascribe the seeing of their hearts and wants omnipotence and power to helpe them Are they not in the midst of that woe of them that say to the wood Arise and to the dumb stone Come and helpe vs And so long as they imitate the heathen in erecting temples altars statues in appointing them religious daies feasts fasts seuerall worships c. can they by an idle word put out all mens eies so as we can see nothing beyond ciuill worship in all this because they call it douleia What is there now in all Gods worship which they cannot doe to them They say we may not sacrifice to them that is due to God onely but inuocate them we may Answ. 1. A silly shift as though all Gods proper worship were in sacrifices 2. What are prayers but sacrifices of the new Testament 3. What is it but to offer sacrifice to them to offer them candles incense and the like 2. The new-found distinction argueth their grosse ignorance both in the Scriptures and in other secular learning if not wilfull blindnesse the words both of them in both beeing vsed for the same and promiscuously ascribed both to God and men I. For the Scriptures They may they say giue douleia to men and Angels but then may we giue all the seruice due to the Lord Iesus to them for vnder this word is it all comprehended Rom. 16.18 they serue not the Lord Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Apostle condemnes the giuing of douleia to things which by nature are no gods Gal. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.18 seruing the Lord with all modesty and many teares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is douleia proper to God which their distinction makes peculiar to man 1. Thess. 1.9 hauing turned from idolls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue the liuing and true God Coloss. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for yee serue the Lord Christ. And might they not in the Scripture obserue how the Angel refused douleia Reuel 22.7 because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow-seruant Yet they say it is due to Angels and Saints And that latreia is not onely taken in Scripture for worship due to God but for workes belonging to men is plaine by Leuit. 23.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt do no seruile worke II. For secular learning Ludouicus Vines a learned man of their religion in his commentaries vpon Augustine de ciuitat Dei hath prooued out of Suidaâ— Xenophon and Valla that these two words are vsually taken one for another And yet vpon this confused distinction stands all the frame of their confused idolatry at this day 3. This distinction fighteth not onely against antiquity but against themselues Ierome against Vigilantius saith Nos non Angelos non Archangelos non Cherubim non Seraphim colimus
adoramus And Augustine epist. 44. Scias à Christianis Catholicis nullum coli mortuorum No Christian Catholike worshippeth any of the dead And some of themselues as Holcot and Durand write that no worship at all is to be giuen to an image neither is it lawfull to worship it And yet Aquinas and others say plainely that the Crucifix and image of Christ must be adored with the same honour as himselfe is yea that honour stayeth in the very image which I hope is more then douleia that is giuen to the image of Christ. But enough of this idle distinction They must as the Midianites fight against themselues and one another that fight against God and his glory And wee must fight against them and take part with our God for his right and assoone ioine our selues with Pagans and Infidells as with Papists one of their worshippes beeing euery way as idolatrous as the other I know there is difference in the persons whom they represent in the image betweene Peter and Paul and betweene Iupiter and Mercury But in the thing there is no difference diuine worshippe giuen to an image of the one beeing as hatefull to God as that which is giuen to the other We worship not the image but God in the image nor the Saints themselues but God in the Saints honour done to Gods friends is done to God himselfe So the Rhemists say As the worship of the image of Antichrist is the worship of Antichrist himselfe so the worshippe of the image of Christ is the worshippe of Christ himselfe In Apoc. 12. § ◠I answer 1. After the same manner the Gentiles maintained their idolatry who instituted idolls vt admoneamur diuinae naturae to put them in minde of God 2. It is false which they say for they worship the images and Saints themselues as appeareth euidently in their forenamed seruices 3. God will be honoured in such signes and meanes as himselfe hath appointed and not condemned neither hath he more condemned image-worship then his worship in an image Besides whatsoeuer the Rhemists say God hath appointed what honour to giue to his friends and hath denied to giue this honour to any of the◠Isa. 42.8 All will-worship is condemned Col. 2.23 No worship pleaseth him that is not commaunded in his word Matth. 15.9 4. Thus might they defend the most grosse idolatry as euer was as for example Iehu worshipped God and was zealous for the Lord of hosts 2. Kin. 10.16 but he worshipped God in the two calues at Dan and Bethel for it is said vers 31. he departed not from the sinnes of Ieroboam He might with Papists haue said Why I worshippe no calues but God in the calues Yet hee was an idolater The Samaritans and Assyrians in Samaria feared God and serued their images 2. King 17.28.33.41 that is serued God in images But they were not thereby freed from horrible idolatry for which God cast them out Iudg. 17. Micha worshipped the true God in an idoll and could say as much as the Papists I worship not the image but God in the image for v. 3. the siluer was dedicated to the Lord to make an image and v. 13. now the Lord will be mercifull vnto me seeing I haue got a Leuite in my house And yet he was a grosse idolater Exod. 32. the Israelites worshipped not the calfe but God in the calfe for 1. they proclaimed holy-day to Iehoua not to the calfe v. 5. 2. the thing they desired was onely some visible presence of God to goe before them now in the absence of Moses v. 1 3. they could not be so senslesse as to thinke that an idoll which had eyes and did not see and feete but could not walke could goe before them but that God represented thereby and reconciled vnto them should goe before them 4. when they said These be thy Gods Oh Israel which brought thee out of Egypt could they be so blockish as to thinke a dead idoll made but the day before could be that God which brought them many weekes before out of Egypt when it had no being Therefore by a figure of the signe put for the thing signified it is thus meant This is in honour of the God that brought thee out of Egypt Obiect They forgate God Psal. 106.20 Answ. It cannot be meant of all memory of God but that they forgate their dutie and obedience to God together with Gods expresse commaundement to the contrary Yet was this condemned by God and reuenged by Moses as an high idolatry 5. It is false which the Papists say that they worship not the image but God in the image their common practise is to inuocate images to trust for good from them to vow offer and goe in pilgrimage to them and make sure of protection from them This is the honour of images to the great and high dishonour of God 6. The Papists themselues after all their flourishes are glad to leaue this practise as which they had rather hold by way of dispute to toile the Protestants then in sound iudgement to help themselues Chemnitius writes of George Cassander that after long dispute and strife to varnish ouer inuocation of Saints he concluded thus Ego in meis precibus non soleo Sanctos inuocare sed inuocationem dirigo ad Deum ipsum idque in nomine Christi hoc enim tutius esse existimo I for my part vse not to call vpon the Saints but direct my prayers to God himselfe and that in the name of Christ for I take this to be the safer course And Hofmeister a great Papist after he had heaped vp many opinions about inuocation of Saints concludes in the words of Augustine if that booke De visitatione infirmorum was his Tutiùs iucundiùs loquor ad meum Iesum quà m ad aliquem sanctorum spirituum Dei I speake more safely and with more comfort to my Iesus then to any of those blessed spirits that are with God And to those that doe not thus may be applied that in Ier. 2.13 This people hath committed two great euills they haue left the fountaine of liuing waters and digged to themselues wells that will hold no water I will conclude with the concession of Eccius in his Enchiridion wherein he shewes that inuocation of Saints was not deliuered by the Spirit of God in the old Testament neither in doctrine nor commaundement nor promise nor example for two reasons 1. Because that people was so prone to idolatry 2. Because the Fathers were in limbo before Christs passion neither had the blessed vision of God Neither was it deliuered in the new Testament for two reasons more 1. Because the Gentiles were very prone to returne to their old idolatry 2. Least the Apostles should seeme to teach their owne honour after their death Let vs take this Doctor at his word and his reasons as they are though better might be giuen and onely hence inferre thus much If
not so much as speake to the deuills yet they obeyed his will and could as little withstand his power being absent as present Now more distinctly to know this power of Christ we must vnderstand that it is either twofold 1. of his essence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 2. of his office called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former is the omnipotencie of Christ as he is God equall with the Father and the holy Ghost for as his essence as the Sonne is the same so is his power an absolute creating sustaining and commanding power ruling all creatures and ouerruling in all things The latter is the power of his office as he is Mediatour and King of his Church and this power differeth from the former 1. In that it is a power receiued Matth. 28.18 All power is giuen me in heauen and in earth Phil. 2.9 God hath giuen him a Name aboue all Names whereas Christs power as God is not receiued but his owne proper power beeing God 2. That power is essentiall infinite and incommunicable to any creature this is personall communicated by dispensation of grace after a singular manner vnto Christ as God-Man and our Mediatour 3. That power is immutable vnchangeable euerlasting this power shall after a sort be determined for he must giue vp his kingdome to his Father 1. Cor. 15.24 not that Christ shall euer cease to be a powerfull head of his Church nor that he shall cease to raigne with his Father for all eternitie but look as the Father now doth not rule the Church namely as Mediatour but the Sonne so the Sonne shall not then rule his Church in the manner as he now doth as Mediator but in the same manner as his Father shall Now he rules and puts forth his power in fighting against his enemies but then all his enemies shall be â—roden vnder his feete and made his footstoole Now he manifesteth his power in gathering a Church by the word and Sacraments but then all the elect shall be gathered Now at his Fathers right hand he puts forth his power in making intercession for vs but then he shall intercede no more for vs. At the ende of the world he shall declare his mighty power in raising all the dead and sitting on iudgement on them but then there shall be no more need of this power when death shall be swallowed vp into victorie and a finall sentence is giuen on all flesh So as Christ shall not raigne as now he doth but as his Father Whence it followeth that the power by which Christ subdueth the deuills is not onely that essentiall power of his diuine nature but the power of his office whereby euen in our nature and flesh he subdueth them And this power may be distinguished according to the subiects into two kinds first that power by which he sweetly ruleth the Church as the head the memberâ— or a King his subiects and this is either directiue or coerciue Secondly that coercitiue and iudiciarie power which he exerciseth against his enemies wicked and vngodly men as a king against rebells and foes to his state and person And this power is properly raised against the deuills and his instruments against which they cannot stand 1. Christ was prophecied to be the seed of the woman that must bruise the serpents head which prophecie plainly shewes that Christ as Mediatour in our flesh must disperse all Satans forces planted against vs and for this end the Sonne of God appeared to destroy the workes of the deuill and the worke doth properly and singularly belong vnto Christ although the fruit and benefit of it by communication of grace flow vnto the Church as the body of Christ. Obiect But did not others beside Christ command the deuills Act. 8.7 when Philip preached in Samaria vncleane spirits crying came out of many and Act. 16.18 Paul turned about and commanded the vncleane spirit to come out of the maide Answ. 1. Christ did it by his owne power they by his 2. The power of Christ is one thing faith in his power is another they did it not so much by power as by faith in this power whence S. Paul chargeth the fowle spirit In the name of the Lord Iesus Christ to come out 3. Common men were able to discerne a difference betweene Christs power and others in casting out deuills Mark 1. and Luk. 4.36 feare came on them and they said among themselues With authoritie he commaunds fowle spirits and they come out that is by his power and diuine authoritie and not as other Exorcists did 4. He did worke his as a person that was God other his disciples as persons with whom God was working and confirming the doctrine with signes and wonders that followed Mar. 16. vlt. 2. All things are giuen him and put vnder his feete Ioh. 3.35 The Father loueth the Sonne and hath giuen all things into his hand Hebr. 2.8 Thou hast put all things in subiection vnder his feete And as if that were not plaine enough he setteth in the next words a large comment vpon it And in that he hath put all things in subiection vnder him he left nothing that should not be subiect onely except him which did put all things vnder him as it is 1. Cor. 15.27 So as it is plain that excepting God himselfe nothing is not subiect to Christ as Mediatour Now this may be enlarged by a speciall induction of all things Angels are subiected to his word 1. Pet. 3.22 to whom Angells and powers and might are subiect with a reason For he is the Lord of the holy Angells and set farre aboue all principalities and powers Eph. 1.21 Vnreasonable creatures heare his word and obey him Luk. 8.25 Who is this that commands the winds and the seas and they obey him Diseases obey him to the leper he saith I will be thou cleane and he is cleane immediately Matth. 8. to the lame man he saith Take vp thy bed and walke and he doth so Matth. 9.6 He meetes a blind man Ioh. 9.7 and bids him goe wash in Siloam and hee comes againe seeing Yea death it selfe heareth and departeth at his word Ioh. 11.44 At that word Lazarus came forth bound hand and foote and the time commeth when they that are in the graues shall heare the voice of the Sonne of God and come forth In one word the Apostle ascribeth to Christ that he is able to subdue all things to himselfe Phil. 3.21 all creatures all enemies sinne Sathan the graue hell death damnation and whatsoeuer resisteth his glory in himselfe or any of his members 3. Christs kingdome must be set vp against and aboue all the kingdomes of the world Dan. 2.45 the little stone cut out of the mountaine without hands breakes in peices the clay the iron brasse siluer and gold that is the kingdome of Christ shall breake all those great kingdomes and the God of heauen raiseth a kingdom to his Sonne which shall neuer be destroyed
the next day as euer they were before A fearefull case that with Iudas they receiue the sop and the deuill withall 3. Others in the time of sicknesse are very penitent will confesse all promise amendement plead for pardon craue good praiers and vow to God if he restore them to become new men and women and now the deuill they hope is quite gone But no sooner their sicknesse breakes but the deuill comes againe and brings all their former sinnes backe againe and they are well contented against all their vowes promises and resolutions to admit them into firmer fauour and league then euer before and beeing of neere kindred with Satan will then goe away when they can stay no longer The most hard-hearted Pharaoh can doe all this to get out of Gods hands but he must not so carrie it at length Lastly let vs comfort our selues in our trouble for this also is changeable our Lord knowes we haue need of a refreshing and we shall be refreshed The rod of the wicked yea of the wicked one shall not alwaies rest on the lot of the righteous least they put forth their hand to vanity And although it may seeme hard that Satan goes but for a season yet is not this without much comfort For although it were a great mercy for Satan not to come vnto vs yet to come and goe away foyled is a farre greater as he doth from all the members of Christ who in expectation of this ioyfull and seasonable euent may encourage themselues to hold out with patience vnto the end And behold the Angells came and ministred to him In these words is laid the triumph of our Lord Iesus Christ after his victory which is set downe not without a starre or note of speciall obseruation Behold beeing held ouer this point following for speciall purpose For this particle noteth 1. sometimes a strange thing as Behold a virgin shall conceiue and beare a sonne 2. a long desired thing and much expected as Behold oh Sion thy King commeth c. 3. an excellent thing now set before the eye and present as Ioh. 1.29 Behold the lambe of God that taketh away the sinnes of the world and so it is a note of admiration 4. a true and certaine thing so it is set before many promises and threats 5. it is euer a note of attention and argues intention and weight in that matter where God◠spirit hath prefixed it It hath all these vses in this place noting a strange triumph such as neuer was met withall in all the monuments in all the world besides It was but shadowed in that strange triumph sung to Dauid 1. Sam. 18.7 when Dauid had returned from the slaughter of the Philistim the women came out and sang by course Saul hath slaine his thousand but Dauid his tenne thousand why he slew but one man True but in that one enemie he did as much as if he had slaine ten thousand others But here in one enemie this sonne of Dauid hath slaine his legions and millions not of men but of deuills not Philistims but hellish powers which had defied the host of Israel This note also calls vs to behold as expetible certaine and excellent a triumph as all the notes of attention which are in the Scripture all the Selahs in the world are too little to gaine sufficient attention or set out the greatnes of this diuine mysterie It calleth vs as the parenthesis of our Sauiour Matth. 24.15 speaking of the certaine strange signes of Ierusalems ouerthrow Let him that readeth consider so Let him that reads behold that is consider meditate remember prize this great and most glorious worke of the Sonne of God And it checketh and rebuketh our heauines dulnesse and want of affection in the beholding and due regard of so materiall and comfortable a point of heauenly doctrine so neerly concerning our selues But what must we behold Two things 1. the comming of the Angells vnto Christ 2. their ministring vnto him In the comming of the Angells note 1. when they came 2. to whom 3. the manner of their comming I. When in the first word namely when the deuill had left him and not before For 1. The good Angells haue little ioy to be where wicked Angells and deuills are especially whiles their commission stands in force to molest the children of God 2. They were ready enough to attend vpon their Lord but Christ permitted them not for the time of temptation 1. least their presence should haue driuen Satan away before the temptations had beene ended 2. he had no assistance of man or Angell but alone in the wildernes sustaines all the brunt of the temptation hee must tread the wine-presse alone as none must share with him in his conquest and victory 3. Satans mouth must be stopt who would haue said he had ouercome by their aide if they had beene present 4. the text saith not the Angells came in to help him in the time of temptation but when the deuill had left him they came to minister to him II. The person to whom they came to him now plainely manifest to be God and man man tempted by the deuill like vs in all things except sinne God who had ouercome the deuill and now riding in a chariot of glorious triumph man in the hands of Satan carried and recarried at hi◠pleasure God to whom the Angells as ministers and the squires of his holy body do homage and attendance III. The manner of their comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they now came in vnto him standing before a farre off as in warre when the enemies are scattered the friends come in with ioy for so it was when Dauid had foyled and slaine Goliah the men of Israel and Iudah arose and shouted and applauded that noble victory Quest. But how did they come in Answ. 1. By moouing themselues from the place where they were to that place where Christ was and they were not before for the same Angell cannot be in two places at once because 1. his essence is finite and therefore limited 2. they are definitiuely in place although not repletiuely for the Angell is in a place onely by applying his vertue to the place by which vertue he rather containes the place then the place him as it doth bodies But when a legion of wicked Angells are said to be in one man it is necessary that spirits defined to be in one place cannot at the same time be without that place till they be mooued thence into another Good Angells are not in heauen and earth at once much lesse euery where Now whereas they are truely in place and truely mooued in place both without bodies as also in assumed bodies it would make much for the clearing of the Angels manner of comming to Christ to know whether they came in a bodily shape or without bodies at this time I answer I doubt not and yet I will not contend about it but that they came in bodily
without excuse but not without witnesse Is not thy owne mouth thy iudge who professest so much knowledge and so little grace loue practise To sinne wilfully and presumptuously against the light is an extraordinarie conformity with Satan Rules of reading and hearing the word religiously 1. Consider the excellencie of the word aboue all precious things and how dangerous it is to take Gods name in vaine which is then when the word is frustrate of his right end 2. They are called holy Scriptures not onely in regard of that holy truth contained in them but because they are instruments by which the elect are sanctified and made holy Ioh. 17.17 and therefore are neuer to be vsed without holy affection nor without endeauour to grow vp in holines 3. They are the word of faith therefore we must mingle the word with faith and lay vp the precepts and promises thereof to beleeue it 4. The Scriptures being the rule of life we must submit our whole man to the obedience practise of it with all sinceritie and constancie Hereby we shall goe beyond the knowledge of the word in deuills and vngodly men NOW for the place it selfe we must consider it two wayes 1. As abused by Satan in his allegation 2. As we find it holily set downe by the Spirit of God In Satans abuse of this Scripture we may see many particulars 1. He wrongs the words of God when he vrgeth them spoyled of the right sense of the holy Ghost 2. He peruerteth the right order of Gods spirit in his allegation for whereas Gods spirit first suggests the word and then frames the heart to obedience of it for the propertie of the sheepe of Christ is first to heare the voice and then to follow Ioh. 10.27 Satan first will haue men to conceiue opinions or attempt practises pleasing to him and themselues and then afterwards seeke out some Scripture to iustifie them Thus Iohanan and the captaines were resolued to goe into Egypt but sent for Ieremy to see if they might haue the word of God to goe with them Ier. 42.3 compared with verse 20.3 He wrests the right end for whereas all Scripture is written that wee might not sinne 1. Ioh. 2.1 he abuseth this part of it to draw Christ to sinne â—nd whereas all the precious promises of God should hold vs in the awe and feare of God this promise must occasion Christ to prâ—sume vpon an vnlawfull action 4. He willingly mistakes the persons for whereas that Psalme and the great promises of it hold true in Christ our Head yet notwithstanding it wâ—s principally written for the godly members of Christ and the adopted sonnes of God neither can euery thing in that Psalme be so fitly referred to Christ in himselfe as in his afflicted members Besides that the Angels minister otherwise to Christ himselfe then to his members Christ by his owne power beaâ—es vp himselfe and Angels and all things Hebr. 1.3 5. He falsifies the text by adding partly to the words partly to the sense To the words he addes least at any time which addes no small strength to the temptation including euen that time wherein he should bee iumping betweene the pinacle and the pauement To the sense thrusting his dart into the sense of the place as if that place said so much in effect to him Cast thy selfe downe which Chrysostome hath well obserued saying Cast thy selfe dâ—wne was not written but was the poyson of the serpent cunningly mingled with the sweet comfort of the Scripture 6. He puts out and conceales that which most makes for Christ and against himselfe namely those words in all thy waies which most warreth against this headlong casting downe of himselfe for it is not the way of a man to cast himselfe from such an height but to seeke the staires oâ— the ordinarie way And these words were not vnawares omitted but maliciously and purposely for if Christ shall heare him speake of his wayes and consider that this casting downe of himselfe pertained not to his way one peice of his owne argument had ouerthrowne the whole 7. In thâ— allegation he commits the fallacie of diuision intending Christs ouerthrow by disioyning the things which God hath coupled together for whereas the words of that text in the right sense consists of two parts namely 1. a promise of protection and preseruation 2. the condition of keeping a mans selfe in his wayes without which condition no promise of God belongs vnto vs for godlinesse hath the promise of this life and the life to come Satan reiects the condition wholly and diuorceth it from the promise This is Mr. Iunius his obseruation 8. From euery part and word of a most excellent text he can vrge his most hellish temptation and make all faire weather when he intends nothing lesse as if he should say If thou be the Sonne of God cast downe thy selfe I do assure thee nay the written word assures thee of protection and safety for in such a Psalme namely the 91. verse 11. thou hast the word of thy Fathers promise yea in one promise a number of promises for 1. If thou wilt knowe the parties that shall support thee they bee Angels creatures swift mighty and powerfull 2. If thou doubtest of their will they must doe it they can neither will nor chuse it is their charge they are commaunded so to doe 3. If thou aske the manner how they must beare thee vp that if thou wouldst thou canst not fall 4. If thou doubtest of their chearefulnesse or willingnes or diligence there is no feare for they must doe it as mothers or nourses as the word signifies who out of their tender loue beare and carie or lead the infant with great watch and circumspection that it fall not and so come to hurt 5. If thou thinkest there is any limitation of their commission there is none for they must beare thee vp at all times 6. To take away all suspition of feare from thee they must saue thee not onely from great danger as breaking thy bones or necke but from the least danger thy foote the lowest and basest part shall not stumble or be hurt much lesse thy head thy selfe Thus subtilly intending to hold with the hound and run with the hare Satan hath prickt out a place which seemeth forcible enough to perswade any reasonable man to his purpose Hence note that A principall wile of Satan is to assay if he can by no meanes else to ouerthrow men by the ouerthrow of Scriptures Gen. 3.1 Hath God indeed said ye shall not eate of euery tree of the garden It were strange and maruellous he should say so seeing he knows it would better your estate In this his first temptation of all other he chuseth to make Gods word a meanes of their and our ouerthrow thinking it not an easie thing to destroy Gods image in the soule vnlesse he could first destroy the word of God out of their
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