yet are maintained by Romanists 3. We hold that the Orthodoxe and true Church is 1. A witnesse and keeper of the Scriptures but a iewel hath his price and excellencie from it selfe not from the keeper 2. Hauing the Spirit of Christ the Church can discerne true Scripture from false and supposititious writings but this by the helpe of Scripture as a goldsmith by the touch-stone can discerne gold from other mettells but he makes it not gold but onely tries it so to be 3. It is to publish and declare the truth of Scripture without adding or diminishing as an Herald or cryer manifests the Kings pleasure but it receiues no authoritie from him 4. The true Church is a ministeriall interpreter as hauing the gift of prophesie but tyed to interpret and iudge of Scripture by Scripture Christ is a magisteriall interpreter But that the Church on earth should haue authority ouer Scriptures is too vnreasonable 1. It is to preferre mens voice and testimony aboue Gods 1. Ioh. 5.9 If we receiue mans testimony the testimony of God is greater Ioh. 5. vlt. If yee will not beleeue Moses his writings how will ye beleeue my sayings as if he should say If ye beleeue not Scriptures my testimony will doe you no good True it is that our Sauiour said I receiue not testimony from man that is I need no mans testimony for Iohn gaue witnesse to Christ no more doth the Scripture in it selfe For Christ was the light whether Iohn witnessed to it or no so is the Scripture the word of God whether the Church be witnesse or no. But we admit the Church to giue witnesse but not authority see it in a familiar example A man owes me money I haue a bond and witnesses he denies it I produce the bond and the witnesses that cleare the matter and affirme the bond to be his act and lawfull doe these now make the bond true or the debt good or onely cleare it so to bee for if they should not witnesse the debt and bond were true Euen such is the witnesse of the Church to the Scripture 2. The voice of the spouse is inferiour to the voice of the bridegroome and howsoeuer a man may be mooued by the Church to heare the Scripture if he be vnconuerted as Augustine beeing a Manichie yet a man endued with Gods Spirit and the gift of faith esteemes the Scripture for it selfe aboue all the words of all men as Christ himselfe at length was of farre more authority then the woman of Samaria when the men thereof said to her Now we beleeue not for thy word but because our selues haue heard him So as when we haue the Papist asking vs as if euery one of them doth when the word hath put them to their shifts But how doe you know Scripture to be Scripture but by the Church we must answer by the Scripture taking with vs the help of the Church and especially by the Spirit of God reuealing the truth vnto vs for the sheep of Christ heare his voice and follow him And when we aske the Papists how they know the Church to be the Church or where it is some say it is here some there some hold vs off with one marke some with another but at last they come to know the Church by Scripture and that is the Church which the Scripture saith is the Church so in all other questions that must be the determination which the Scripture determines 3. The Church cannot be iudge because it must be iudged by Christs voice and not be a law vnto it Common-wealths must receiue lawes from the Prince and not the Prince from his people and as it is in bodies politike so in the mysticall body of Christ. And as in the naturall body the head ruleth the members not contrarily so is it here 4. How absurd is it to affirme that that which is subiect to error must be iudge and superiour to that which is free from it But the Church may erre euen the true Catholike Church on earth may erre and doth when it departeth neuer so little from the Scripture although it cannot depart from the foundation nor incorrigibly erre for euery man may erre and therefore that which consists of euery man euen the Apostle was compassed with infirmity Besides the maine difference between the Church militant and triumphant is that one may erre the other is quite freed from error The second iudge and decider of controuersies appointed by the Church of Rome are the Doctors and Fathers but how corruptly for 1. They consent not among themselues and sâ—eldome agree in the same sense 2. They borrow all the light and truth they haue from the Scripture as the starres from the sunne 3. All their doctrine must be iudged of by Scripture and onely so farre receiued as they agree with it 4. They all present their writings to be examined by Scripture and so many things in them are truely iudged erroneous euen in the best of them If I speake let none heare mee but if God speake woe to him that heares not It must not goe for currant This saith Augustine or that saith Donate but This saith the Lord. 5. The interpreter of Scripture must be diuine and infallible as it selfe is and certaine but the interpretation of Fathers is humane infirme sometime according to passion or contention so as often euen by Bellarmines often confession they spake minùs cautè the best of them wrote retractations and other things beeing old then they did beeing young Seeing therefore there is no stability in Doctors let Christ be acknowledged of vs the cheife Doctor of his Church Matth. 23.8 One is your doctor euen Christ. Their third iudge and decider of controuersies are Councells which say they is the Church representatiue but these are as vnfit to be Iudges of Scripture as the former for 1. Euen the generall Councells disagree among themselues in interpreting Scripture as might be seene in a number of places 2. The Popes Canon law it selfe affirmeth that all the Councells except the foure generall namely the Nicen anno 332. Ephesine anno 450. of Chalcedon anno 456. and of Constantinople anno 386. may erre and although it blasphemously equall the foure Councells to the foure Euangelists yet we know that euen these haue erred For that Nicene Generall Councell determined there should be at any case but one Bishop in one city which is against the Scripture Act. 20.28 Philip. 1.1 The twelft Canon of that Councell condemned all kinde of warre among Christians The 13. Canon holds the necessity of the Eucharist as the necessary viaticum or prouision of a Christian at his departure Also it erred in the matter of ministers marriage stayed by Paphnutiuâ— And the Constantinopolitan Councell gaue all equall honour and authority to the Bishop of Constantinople with the Bishop of Rome which the Papists themselues generally hold to be a great error and yet perhaps was none And the consent of
ancient Fathers is that plenaria Concilia vniuersall and Oecumenicall councells may erre and be mended by latter Councells 3. There was a true sense and interpretation of Scripture in the Church before any of these generall Councells The first generall Councell was the Nicene wherein were 318. Bishops gathered by Constantine the Great against Arrius but this was not till the 328. yeare after Christ and was there not all that while the gift of interpreting and iudging of Scripture that now we must seeke a new meanes erected so many hundreth yeares after the Apostles 4. The Councells themselues determined by the Scriptures of the Scriptures as the first Nicene generall Councell where Constantine enioyned and accordingly they determined all according to Scripture It seemes in those daies the Scriptures were aboue Councells and since Councells and decrees of men got wings to flie aboue the Scriptures it was neuer well as one of them selues speaketh Well may we now say with Nazianzene who therefore auoided all meetings of Bishops quòd nunquam vllius Concilij bonum foelicem exitum vidisset yet he had seene some which the Papists stand vnto And we also seeing the grosse errours of Councells as that ancient Councell of Carthage vnder Cyprian appointing rebaptization to such as were baptized by heretikes the 2. Ephesin Councell in which were more then 300. Bishops is called by Leo himselfe liuing in Theodosius his time conciliabulum latronum a den of theeues the 2. Nicene Councell appointed images made by mans hand to be worshipped a most grosse error and idolatry The Romane Councell vnder Pope Stephanus condemned Pope Formosus and all his decrees and the Councell of Rauenna condemned Stephanus and restored Formosus One of them must needs erre The Councell of Constance appointed a number of grosse errors as that the cup should be taken from Laikes that faith giuen to Protestants vnder the Emperours promise and seale is not to be kept c. and it condemned a number of Iohn Hus his articles which were orthodoxe and consonant to Scripture The Councell of Trent was a sincke of all Antichristian errours now we I say seeing such grosse errours of Councells may not or ought not we with the auncient Fathers appeale from Councells to the holy Scripture Ierome on Galat. 2. saith The doctrine of the holy Ghost is that which is deliuered in Scripture contra quam si quid statuant concilia nefas duco If Councells determine any thing contrary thereunto I account it abhominable And Augustine beeing pressed by the authority of the African Councell at which Cyprian was present appealed from it to the Scripture with this reason We may not saith he doubt of the Scripture of all other wee may doubt Nay Panormitan the great Popish Canonist and Lawyer saith plainely Plus credendum est simplici laico scripturam proferenti quà m toti simul Concilio We must more beleeue one poore simple lay-man that bringeth Scripture then a whole Councell I will adde nothing of the Romish tricke of falsifying the bookes of Councells and corrupting changing adding and detracting from the Canons which makes them yet more vncertaine and insufficient to rule the Scriptures by this might be instanced in the Nicene and Mileuitan Councell and others but the further dispute hereof belongs to the schooles The fourth iudge to decide all controuersies is the POPE himselfe for they haue but fumbled all this while and now they deale plainely for when they pretend the Catholike Church Doctors Councells they meane all Romish for with the Rhemists the Catholike and Romane faith is all one Gregory de Valentia saith By the Church we meane her head the Romane Bishop Bellarmine hath these words The Pope himselfe without any Councell may decree matters of faith And the Canon Law saith that all his rescripts and decrees are Canonicall Scripture and that he may dispense 1. against Gods Law 2. against the law of nature 3. against an Apostle 4. against the New Testament Now that the Pope cannot haue authoritie at his pleasure to iudge the Scripture is plaine 1. Because a Councell is aboue the Pope as the most and auncientest of Papists beleeue and two generall Councells of Constance and Basil decree and that the Councell hath power to restrain yea and depose him and so hath done And yet a Councell as we haue seene wanteth this authoritie ouer the Scriptures Bellarmine would not beleeue or approoue it but for the obseruation of the Church and common opinion Now the Sorbonists of Paris denie it 2. Because we know the Pope can erre in his chaire in matters of faith and interpretation of Scripture As for example Rom. 8.8 They that are in the flesh cannot please God Pope Syricius thus interpreted it To be in the flesh is to be married therefore the Priests must not marrie Ioh. 6.53 Except yee eate the flesh of the Sonne of man and drinke his blood yee haue no life in you Pope Innocent 1. thence determined the absolute necessitie of the Eucharist to saluation and therefore it must be giuen to infants Luk. 22.38 Behold two swords here Pope Boniface 8. interprets it of the temporall and spirituall sword deliuered to the Pope Nay they haue not onely erred many of them but been grosse and wicked heretikes Liberius Pope about the yeare 350. was an Arrian and subscribed to the vniust condemnation of Athanasius and afterwards as an obstinate heretike was deposed Honorius the 1. ann 626. was a Monothelite held that Christ had but one will and so but one nature and for this heresie was condemned in three generall Councells In the yeare 1408. at a Councell held at Pisa consisting of a thousand Diuines and Lawyers two Popes were deposed as once to wit Gregory 12. and Benet 13. the tenor of whose depriuation calls them notorious scismatikes heretikes departed from the faith scandalizing the whole Church vnworthy the Papacie cut off from the Church What must we obey in error scandall and heresie or can the Pope alter the nature of that which is false and make it true 3. When there were two or three Popes at once and none knewe which was the right Pope or the cheife Pastor whither should men go for their determination of controuersies in religion or when themselues disagree in interpreting Scripture how can we know which of them to leane vnto See an example Mat. 16.18 Thou art Peter and vpon this rocke I will build my Church some Popes vnderstand it of Peters person some of Peters chaire which they say is at Rome some of Peters confession We haue all vnerring Popes maintaining these seueral interpretations how shall we chuse the best what vpon a Popes word euery one of them hath that Therefore there must be a superiour interpreter and more infallible namely the Spirit of God in the Scriptures 4. How know we he hath any authoritie ouer any other Bishop seeing the Scripture giues him none How may we knowe he is
Kingdomes together Answ. Here we can hold no longer but in such a temptation as is to so direct a worshippe of the deuill with our Lord say Auoid Satan be packing foule deuill for it is written Rom. 13.1 Let euery soule be subiect to the higher powers and 1. Pet. 2.14 Submit your selues to all manner ordinance of man and the fearefull iudgement of Corah Dathan and Abiram with their complices betide such Catholike rebels as dare lift vp their hands against the Lords annointed not to cut off his lap but his life which is the life and breath of all his people The like vse hath the Scripture in the right vse of it against all errors heresies as we may see in these instances 1. If the Papists would teach vs iustification by workes Answ. It is written Rom. 3.20 by the workes of the law shall no flesh be iustified and the like in Gal. 3.3.4.5 And Paul had as many merits as any yet he would not be found in his owne righteousnes Phil. 3.9 and our righteousnes is but as filthinesse or filthie clouts and after our best endeauours we are but vnprofitable seruants 2. If they vrge vs with transubstantiation and reall presence Answ. It is written that after Christ had giuen the Sacrament he went into the garden and suffered which he could not if he had beene eaten before and not beeing glorified and 2. remembrance is of things absent 3. he continues in heauen till his comming to iudgement Act. 3.21 4. the Fathers ate the same Sacramentall bread 1. Cor. 10.3 and yet Christ was not then in the flesh 5. there is no alteration in the signe of Baptisme and there is the same vse of the signe of the Lords Supper 3. If they obiect vnto vs 7. Sacraments we reply against their 5. bastard ones as in that of Matrimonie for the rest thus 1. it hath no signe instituted by God when he brought Eue to Adam here is matrimony but no signe the ring which they make a signe is not 2. it is not proper to the Church as Sacraments are but common to Iewes Turkes and Infidels 3. euery Sacrament belongs to euery member of the Church but matrimony belongs not to their Priests and Votaries 4. all Sacraments serue to confirme faith so doth not Matrimony Adam in innocencie had no need of faith but he had need of Matrimony 4. If they tell vs that by Baptisme originall sinne is quite washed away we answer No true Baptisme takes away the guilt but not the beeing of sinne and it is written of Dauid Psal. 51.5 that he confessed he was still in originall sinne see also Rom. 7.7 and Iam. 1.13 5. If they would thrust vpon vs the absolute necessitie of Baptisme Answ. It is written that circumcision being the same in signification and vse with Baptisme was omitted in the wildernes 40. yeares and that Dauid doubted not of his vncircumcised childs saluation and that children are holy through their beleeuing parents 1. Cor. 7.14 6. If they will administer the Communion but in one kinde against this their sacrilegious practise we haue Christs institution and the example of the Apostles besides the Primitiue Church This mighty effect of the word in the right vse of it shewes the Scriptures to be of God and the authoritie of God and not of man as the Papists teach vs not of the Church of Fathers Councells Popes in Peters fictitious chaire or the company of Cardinals What writing of man can haue authority ouer mens consciences as Gods word hath Or who will beleeue the Church that will not beleeue the Scripture Is not the word truth and all men liars and subiect to error Now shall that which is not subiect to error be subiect to that which is subiect to error Whatsoeuer writing doth indeed confirme error is not Canonicall Scripture for this confutes all error in practise and in iudgement therefore Apocryphall bookes are not Canonicall and diuine Scripture 1. because in euery of them there is some repugnance to the Scripture 2. because they were not wriâ—ten by any Prophet nor in Hebrew nor 3. giuen to the Iewes as Gods Oracles as all the old Testament was Rom. 3.1.2 4. because Christ and the Apostles cited not any of them This I speake not against the bookes which containe in them many good moralls and in my iudgement may of all humane histories be best vsed but against the Papists who would thrust vpon vs inuocation of Saints and prayer for the dead c. from their authority See hence the reason why Satan and all his instruments were euer enemies to the true preaching and professing of the word namely because in the right vse it is the only hammer of the Kingdome of darknes He storms not at frothy and foolish deliuery or at Professors that are loose and vngirt can take liberty for any thing they list Onely faithfull Preachers and Professors that rightly preach and professe beare the burden of Satans and the worlds malice Christs innocencie and the Apostles power could not fence them from it Lastly acknowledge it a singular priuiledge of the Church so beset with enemies to haue so sufficient and perfect a word 1. written that all men might haue the benefit of it 2. preached and rightly diuided according to euery mans particular necessity It is a great comfort that poore as well as rich base as well as noble haue a share in it in an equall large manner The cheife priuiledge of the Church of the Iewes was to keepe Gods word in the letter Psal. 147.19.20 and Rom. 3.2 but it will be our preheminence aboue them if we locke vp the true sence of it in our hearts Iob. 22.22 and Pro. 22. It is a sure stay and a sheild to them that walke vprightly No theefe nor robber can steale it no it cannot be taken away with our liues it is Maries good part which was neuer taken from her neither can be from vs beeing a perpetuall freehold Now followeth the fourth thing in this allegation of Christ to wit the parts of the diuine testimony 1. Negatiue Man liues not by bread onely 2. Affirmatiue But by euery word that proceedeth out of the mouth of God First of the sence of the negatiue part Man that is a meere common and ordinary man and much lesse I that am the Sonne of God Liueth not that is preserueth not the naturall life of his body By bread is meant all necessarie and ordinary meanes of meat drinke rest sleepe physicke recreation for so it is also vsed in the fourth petition of the Lords prayer Onely here bread is not opposed to other meanes of sustenance as flesh fish c. but to Gods blessing without which it cannot sustaine our bodies But by euery word that is euery thing a common Hebraisme verbum for res and more specially for the decree and ordinance of God appointed to sustaine man so the
haue in Exod. 32.31 when Israel had made a calfe Oh saith Moses this people haue sinned a great sinne It was great 1. in the kinde idolatry 2. in the manner beeing against such meanes it was not many dayes before that that Moses had receiued the ten commaundementâ— which themselues heard deliuered in such thunder lightning and terrible voice as made them professe what euer the Lord should commaund them by Moses they would doe and besides the ten commaundements thus vttred and deliuered Exod. 20. in the 22. verse a speciall addition was annexed Ye shall make you no Gods of siluer or gold c. They had immediately before receiued an extraordinary food by Manna which then they enioyed Moses was in the mount with God to receiue more laws for their good Aaron was with them to aduise them But against all these and many more meanes they worshippe a calfe and so highly prouoke God as after a great slaughter of men 3000. in number Moses hardly obtained pardon for the residue Dauids sinne was so much the more heinous in that he had many wiues of his owne as Nathan in the parable sheweth and maketh himselfe to confesse A rich man had many sheep and oxen and the poore man had but one lambe which ate his morsells with him and slept in his bosome which was Bathsheba in Vriahs bosome and the rich man refused to dresse any of his owne sheep and slew and dressed the poore mans sheepe Dauid himselfe hearing it before he knew it to be his owne case could say As sure as the Lord liues he shall die that hath done this and Nathan said Thou art the man c. And this sinne so prouoked the Lord that the sword neuer departed from his house and his repentance could not cut off that part of the sentence but his owne sonne Absalom must defile his fathers wiues in the sight of all Israel Hence it was also that our Lord answering Pilate aggrauated the sinne of Iudas Ioh. 19.11 Hee that deliuered me vnto thee hath the greater sinne he knewe he deliuered an innocent to death hee was warned he was a friend and familiar his sinne was a great sinne and so great as God tooke him in hand and laid the burden of it presently vpon his soule and he found no ease but in hanging himselfe 2. Sathan knowes these sinnes more trouble and wound the conscience then other because this circumstance layes the sinne directly vpon our selues and takes away excuses God was not wanting to preuent such a man cannot say he could not remedie it no good meanes was wanting to him onely he was wanting to himselfe and the meanes And thus the Lord reasoneth with his people to bring them to the sight of their owne corruption Isa. 5.4 What could I doe more to my vineyard which I haue not done 3. Sathan knowes that to sinne against meanes is a compound sinne and like to a complicated disease hardly cured for besides the sinne to which a man is drawne there is 1. a neglect of a mans owne good 2. there is a base estimation of Gods great kindnesse in offering the meanes of our good and consequently God himselfe is despised in the meanes yea there is an vnthankefull reiecting of grace offered And what is further to be done but to leaue such a one as remedilesse 4. Well knowes Satan that God hath denounced and executed greater plagues vpon these sinnes then other where meanes were not present He punished adulterie in the lawe with death not simple fornication because one had meanes to auoid the sinne the other wanted it So for theft Prou. 6.30 If a theefe steale to satisfie his soule because he is hungry men despise him not a restitution may be made he must not die comparing the sinne with adulterie in which no restitution must be made they must die the death Capernaum which was lifted vp to heauen in respect of the meanes of saluation neglecting those staires cast her selfe lower into hell then Tyrus and Sidon which neuer had the like things done in them Nay God whose nature is to be mercifull in this case takes pleasure and delights himselfe in seueritie Prou. 1.22 Yee haue despised all my counsell and set my correction at nought therefore will I laugh in your destruction This doctrine is of great vse through the whole life 1. If where more meanes be to hinder sinne there sinne is aggrauated how heauie be the sinnes of our age who in the meanes are lifted vp aboue all the ages of 1500. yeares before vs Howe may the Lord complaine of vs as Hos. 8.10 I haue written to them the great things of my lawe but they haue counted it a vaine thing The meanes that we haue doe set our sinnes in a farre higher degree then were the sinnes of our fathers Theirs were in the night ours in the day theirs were ignorances in comparison ours are presumptions of knowledge and set purpose theirs were errors and sinnes ours are rebellions and obstinacie they could scarce doe any other we will not their ignorance inuincible ous affected And as our means be greater so our iudgement and account shall be straighter for to whom God giues more of them he requires more Luk. 12.48 2. Content we not our selues that we haue staires or meanes as many who say they come to Church heare the word receiue the Sacrament haue some measure of knowledge and be able to speake of religion seeing the presence of the meanes brings Satan more fiercely vpon thee and threatneth thy greater danger if thou growest not in soundnesse of Christianity by them Consider whether the Scripture be not true saying 1. Not the hearers of the word but the doers thereof shall be iustified 2. Knowers of their Masters wil and not doers of it shall be beaten with more stripes 3. Many seeme to be partakers of grace who are peruerters of it and turne it into wantonnesse who are of old rolled or billed vnto condemnation 4. Many in the day of iudgement shall say and alleadge for themselues We haue eate and drunke in thy presence and thou hast taught in our streetes to whom the iudge shall say I tell you I knowe not whence you are depart from me ye workers of iniquity The Iewes had the ministery of Iohn of Christ and his disciples the Gospel of the kingdome preached which was as Iaacobs ladder to rise vp by the staires and sâ—aues of it vnto heauen but for all this because they walked not worthy of these meanes Christ tels them plainely to their faces that Publicans and harlots should goe into heauen before them And the same shall be said of euery formall Christian contenting himselfe with an outward shew of goodnes and not answerable to the meanes he hath without any inward or constant change by them 3. Let vs beware of Satans wyle neither to neglect means nor yet to sinne against them I. In spirituall things the meanes of
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
beware of wronging the children of God euen because they haue the protection of the Angels To rise vp against any of them is to rise vp against the Angels their keepers Offend none of these little ones for their Angels behold the face of their heauenly Father and thou prouokest the Angels against thee If the Sodomites rise vp against Lot the Angels will saue him and destroy them If Balaam will goe to curse Gods people he shall haue an Angell against him with a sword drawne readie to kill him 4. Learne wee to giue God the honour of our saluation and safety when we haue auoided any danger publike or priuate It is not by chance nor by our prouidence and policie but Gods charging his Angels to saue and keepe vs. Daniel did rightly ascribe his deliuerance to God by the ministery of the Angell chap. 6.22 My God saith hee sent his Angell and shut the lyons mouth 5. To be partaker of all this comfort these meanes are to be vsed 1. Become a godly man Psal. 34.9 The Angell of the Lord pitcheth his tent round about them that feare the Lord Hebr. 1.14 They are ministring Spirits to the heyres of saluation 2. Hold on in a godly course keepe thee in thy wayes in the duties of thy calling generall and speciall for thus long the charge of the Angels stands in force 3. Pray not to Angels but to the God of heauen to send his Angell before thee to direct and assist thee in thy duties and waies For what God hath promised we must pray for Gen. 24.7 Abraham tells his seruant that God will send his Angell before him to take a wife for his sonne and this Angell prospered his iourney v. 40. And that this was the practise of the Church of Egypt appeares by Moses his message to the King of Edom Numb 20.16 Beeing ill intreated in Egypt we prayed to the Lord and he sent an Angell and brought vs out of Egypt I doubt not but this dutie were it more faithfully practised would bring home much more successe and comfort then many men finde in their labour who scarce knowe whence or how their prosperitie commeth vnto them Obiect If God should send his Angels in humane forme and as familiarly to conuerse with vs as aunciently they did with the Patriarkes we should beleeue this doctrine but now there is certainly no such thing Ans. 1. Christ is now in heauen where our conuersation ought to be by faith rather then by the visible apparition of Angels 2. The beginnings of the Church needed such heauenly confirmation but now the word is sufficiently confirmed by the Sonne himselfe from heauen 3. The Scriptures are perfect and fully and plainly reueale vnto vs Gods will in euerie particular as if the Angels should come and teach vs daily 4. The blessed Spirit is more abundantly giuen in our hearts and supplyeth their absence in bodily shape and apparition 5. We must labour to get the eyes of our soules open and then we shall with Elishaes seruant see their comfortable presence notwithstanding they take no bodies to appeare in VERS 7. Iesus said vnto him It is written againe Thou shalt not tempt the Lord thy God NOW followeth the repulse of our Sauiour to this second temptation wherein are two things 1. his resistance 2. his reason drawne from a testimony of Scripture I. Christ resisteth and yeeldeth not albeit he heareth Scripture alleadged Why If yee were of God saith Christ yee would heare his word neither doth Scripture speake any thing in vaine But the reason is 1. because our Lord perceiued that the word was wrested and abused by Sathanâ— and 2. that Scripture abused binds not to obedience 3. that Scripture turned out of his right sense is not Gods word but carries something in it besides Scripture and then if an Angel from heauen should bring it we must be so farre from receiuing it as to hold him accursed 4. for our example that wee should not take all allegations hand ouer head but as Christ here trie whither they tend if to cast vs downe refuse them II. Christ resisteth but not without reason but by Scripture and opposeth Scripture to Scripture not as repugnant one to another but by way of collation and conferring one with another that the right vse of one may ouerthrowe the abuse of the other not in way of contrarietie but of commentarie Quest. But why did not our Sauiour shut his mouth by telling him how wickedly he had abused the text he had alleadged by adding detracting and wresting it to a contrarie ende and meaning Answ. This might indeed haue confounded him sufficiently but our Sauiour his combate is not only victorious for vs but exemplarie and therefore we are herein trained in our fight and encounter 1. To hold close to the Scripture in answering the deuill It is written againe which word of our Sauiour noteth how he buckled the Scripture to him both as a buckler to defend him and as a sword to foyle and wound his enemie and so must we who are not so able to dispute with Satan about the true meaning of a place as our Lord was 2. To informe vs that the best and onely way to discouer the abuse of Scripture is Scripture it being the onely rule and iudge of it selfe and all the controuersies rising out of it And therefore the deuill no sooner heard this testimony but his mouth was shut as well knowing how the wisdom of his Father had discouered his subtiltie The best commentarie of Scripture is Scripture euery man is the best interpreter of himselfe and so the Author of the Scriptures is the best interpreter of them 3. To let vs see that although Satan had abused the Scripture yet he nor we must ouercome by no other weapon and that the abuse of a thing takes not away the right vse of it nor good things to be reiected because they are abused by them that can vse them aright If Christ had been of the Papists minde he would haue condemned and shut vp the Scriptures from common men because the deuill had abused them for so doe they because heretiques his instruments doe abuse them the Laitie may not meddle with them But it is plaine that in things necessarie no abuse in one takes away the right vse in another As for example A murderer vseth a sword to kill a man may not another vse a sword or that sword in his owne defence And are not the Scriptures the sword of the Spirit more necessarie A drunkard a glutton a proud person abuse meat and drinke and apparell to surfeting drunkennesse riot and excesse shall we therefore cast away meat drinke apparell and refuse the necessarie vse of it And is not the word a more necessary food Because a wolfe comes in sheeps cloathing must the sheepe cast away their fleece No the Prophets did not refuse the word of the Lord because the false Prophets did say The word of the
Lord as well as they Obiect Then it is no good argument that we must reiect such and such things because the Papists haue abused them Answ. If they be good and necessarie it is not as are the Word Prayer Sacraments Churches and whatsoeuer stands by Gods ordinance in diuine or ciuill vse But in things vnnecessarie that we might be as well or better without their vse it is a good consequence Idolaters haue abused them therefore we must forbeare them as Bishop Iewell speaketh The infallible Iudge and speaking-decider of all controuersies in the Church are the holy Scriptures in the true sense of them Our Lord here giues the true meaning of one Scripture by another in this his controuersie with the deuill Deut. 17.9.10 In any matter of difference the people must come to the Priest or Leuite and they must iudge and determine all differences according to the Law and all the people vpon paine of death must stand to that iudgement Now this Priest was a type not of the Pope but of Christ on whose mouth all must depend for the decision of all controuersies Iosh. 1.7 the booke of the Law was giuen to Ioshua to decide all matters among the Iewes from which he must not depart to the right hand or left hand He was an eminent type of our Iesus or Ioshua whose voice speaking in the Scripture the booke of the law we must attend vnto in all things Ioh. 5.39 Search the Scriptures and our Sauiour said to the Sadduces Ye erre not knowing the Scriptures plainely affirming that the Scriptures rightly knowne were a sufficient fence from all error Luk. 16.29 They haue Moses and the Prophets let them heare them Matth. 19.4 Christ by Scripture refuted the Pharisies abuse of that Scripture of Moses for putting away their wiues Isa. 8.20 To the Lawe and to the Testimonie 1. This is true by reason of the perfection of the Scripture Psal. 19.7 The law of God is perfect so perfect as man and Angell are accursed that shall adde vnto it Prou. 30.5.6 Euery word of God is pure a sheild to those that trust in him put nothing vnto his words least he reprooue thee and thou bee found a lyar It is a perfect Canon or rule which as a straite line shewes the crookednesse of that which is not straite It is a touch-stone and triall of all truths It is a perfect law which is an vniuersall iudgement to direct all and for all to be led by which liue vnder it It is perfect in the effect 2. Tim. 3.16 It is profitable to teach to improoue to correct and instruct in righteousnesse and to make the man of God perfect Obiect The Apostle saith it is profitable but not that it is sufficient alone Ans. We say not it is therefore sufficient because he saith it is profitable but because it is profitable for all purposes of teaching improouing and making the man of God perfect therefore it is sufficient and perfect 2. In the Scripture we haue the voice of God speaking from heauen then which voice no voice of man or Angell can be more cleare or manifest Prou. 2.6 Out of his mouth commeth knowledge and vnderstanding His wisedome in the Scripture is aboue Salomons in answering all darke and deep questions and no case can be propounded which hath not there his satisfaction and determination Obiect But the Scriptures are a dumbe iudge and cannot determine controuersies Ans. 1. We giue earthly Kings leaue to giue definitiue sentence and iudgement in cases by their writing by which numbers who neuer heard their voice but read the writing vnderstand their meaning and shall we now call them dumb iudges or shall we deny this priuiledge to the King of glorie to determine by writing but we must blasphemously account him a dumbe iudge 2. The Scriptures are not a dumbe iudge but a speaking iudge Rom. 3.19 That which the Law speaketh it speaketh to them that are vnder the law Heb. 12.5 Ye haue forgotten the consolation which speaketh to you as children Ioh. 7.42 Doth not the Scripture say and what saith the Scripture so as it is a speaking iudge and giues to it selfe a mouth and a voice and that a loud one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.27 the Apostle quoting the Prophet Esay saith Esay cryes out concerning Israel c. 3. How doth their speaking iudge determine all causes in Christendom delated vnto him at Rome but by writing and bulls and breues and yet he scornes to be counted a dumbe iudge 3. That is the noble and infallible iudge of all controuersies to which all flesh must stand which hath his authority of himselfe no way delegate but the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it selfe to bee beleeued because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by God from whom lies no appeale whose iudgement can by no meanes within or without it selfe be corrupted whose voice alone cannot erre or be led by passion affection or respect of persons but is an vnchangeable truth as God himselfe is the author of it In euery common-wealth the fittest decider of a controuersie in the Law is the Lawe-maker the King himselfe the same is also true in the Church 4. Christ himselfe decided all controuersies by Scripture so did the Apostles so the auncient beleeuers brought all their doubts to the Scriptures after their example This serues to discouer the wickednes of the Church of Rome who 1. that they may be iudges in their causes and 2. to auoide the light of Scripture which they see so direct against them flie the Scriptures as an incompetent iudge of the controuersies of religion between vs and in stead of the Scriptures they appoint vs fowre Iudges the authoritie of all which is superiour by their doctrine to the authoritie of Scripture The first iudge is the Church for that say they is to iudge of the meaning of Scripture but for the authoritie of the Church we could not know which were Scripture Answ. 1. We aske what they meane by the Church They say the Catholike Church But that is impossible to be iudge vpon earth because it is a companie of all the elect in heauen and earth which neuer was on earth at one time Then they say the visible Church But what if the Church be not visible sometimes as in Elias his time or be in the wildernesse Then they say the Romane Church which hath euer been visible these 1500. yeares Now we know our iudge and how our cause is like to goe in which it is a party But 1. It is not the Catholike Church vnlesse a finger can be an hand or an hand the whole body or a part become the whole and falsly and ridiculously call themselues Catholikes 2. That is no true Church which disagreeth from Christ the Head as Augustine saith and is fallen off Christ by many fundamentall errors as idolatrie iustification by workes and the like which
not carried by affection seeing he is a partie in the Churches Controuersies and by Canon cast out from beeing a Iudge How know we no appeales lie from him seeing the Fathers haue appealed from Councels which are aboue him How can we know that he sits in Peters chaire vpon earth seeing the Father hath taught vs That hee sitteth in heauen who inwardly teacheth mens hearts Therfore we renounce all such corrupt Iudges and leane to the vncorrupt Scripture Secondly seeing the Scriptures are the best Commentaries of themselues and the Iudge and decider of all doctrines and controuersies Ministers that would stablish truth of doctrine must be carefull to prooue and iustifie all their collections of doctrine out of Scripture for thereby they setle the faith of their people vpon a sure ground of faith and manners all other foundations are sandy all other proofes liable to exceptions Why then should Protestant-Preachers who defend against Papists the sufficiencie of Scripture to make Gods people perfect and hold it the rule and square of all doctrine crosse their iudgement by their practise for euery place of Scripture alleadging a dozen or twentie testimonies of Doctors Fathers Councels nay profane Poets and heathens all which are darkenes it selfe and without light further then they borrow from the Sunne in the Scripture I am not so nice as that I thinke not there may be a sparing and sober vse of humane testimonies in Sermons sometimes in cases of Grammar sometimes in matters of great controuersie to shew the consent of the auncient Church especially dealing with an aduersarie that will claime all antiquitie for him sometime by way of conuiction to shame Christians by the heathen as the Lord did the Iewes by Chittim and Kedar and the sluggard by the pismire Neither am I an enemie to learning but would haue a man well seene in naturall Philosophy in humane literature in the writing◠of Fathers and Schoolemen and be as a good housholder stored with things new and olde But needlesly and for ostentation to giue tongues vnto dead men and in the message of God to put to silence the voice of God speaking in the Scripture to set vp Hagar the handmaid aboue Sarah her mistresse is a feareful sinne against God and his word and a crying sinne of these dayes wherein for a man to tie himselfe close to the Scripture without such flourishes and to scorne to send a rich Iewell to the painter is to bring a blot on himselfe that he is a man of no learning For what meaneth else that common crie that no man is against this manner of preaching but they that cannot vse it Well hath he learned his art that can most hide it here that God may haue all the glory for he is not commended here whom men praise but whom God alloweth The Apostolicall teaching of Christ was not in words which mans wisedome teacheth but Gods he is the best scholler that can teach Christ plainlyest and for my part if I would set my selfe to be idle I would chuse that kind of Preaching which is counted so laborious The same I say for disputations and controuersies in the Church and Schooles neuer can we looke for an ende of them till we tie the determination of them to the Scripture alone the right Iudge A stratageme of Satan for Antichrist to flie the Scripture which should soone end controuersies and hide his poyson in the infinite windings of Fathers Councells traditions c. Well I know that God hath a secret worke in punishing the vnbeleeuing world by the continuance of the man of sinne till his time come but hauing well thought of the props on which he standeth yet in the dayes of such light there is none that doth him more seruice then this hiding of his mysterie in such a thicket of vncertainties wherein it is impossible to come to any end or issue We may follow the fox frō one burrrow to another and from hole to hole because we are forced But whosoeuer lookes to come to an ende of controuersies by following him from Father to Father from Councell to Councell from one Decree to another from one Tradition to another with infinite labour examining and scanning the words and syllables of auncient and later times hee shall fall short of his expectation For all this while the determiner of the controuersie is not present but set aside And what other reason can be giuen that wheras the chase and pursuit of that beast of Rome hath been continued with extraordinarie speed and strength for aboue these hundred yeares last past and he hath been followed into euerie hole wherein he hid himselfe yet the controuersies so beaten and canuased are in mans eie as farre from composition or determination as at first not one of them yeelded vp on either hand I say no other better reason can be giuen but that we are not agreed of the Iudge of the cause and so long as they can hold them off the Scriptures they wil not be set downe by any other authoritie Thirdly this doctrine must prouoke vs to the diligent reading and study of the Scriptures for hereby we shall come to be stablished in the truth and able to discerne the abuse of Scriptures by conferring them with themselues this is the best way to keepe vs from errors and sects and to finde out the true sense of Scripture Obiect But doe not our aduersaries read the Scriptures as diligently as we and are not they as skilfull to compare Scriptures and yet abide in error and heresie Answ. Here we must consider 1. the person that must read 2. the rules to be obserued in reading The person must be a religious and rightly affected person that must read the word with vnderstanding Obiect So the Papists say that onely religious persons ought to read the Scriptures Answ. Euery Christian ought to haue the booke of the law with him as the Iewes had before their eyes and in their hands continually Deut. 6.10 euery Christian ought to haue the word of Christ dwell plenteously in him Coloss. 3.16 euery one ought to be ready to giue a reason of the faith he professeth to euery one that will aske 1. Pet. 3.15 euery one ought to attend to the sure words of the Prophets and Apostles as a light shining in a darke place for so the Apostle Peter writeth to all Christians and not onely the Clergie Yet no Christian ought to read vnprepared neither can euery one read to profite but such as are qualified 1. With humility in the sense of our owne simplicity and infancie in heauenly things becomming fooles in our selues that we may subscribe to Gods wisedome in the Scripture and captiuating all our own thoughts to the obedience of Christ. Psal. 25.9 God teacheth the humble Matth. 11.25 Thou hast hid these things from the wise and reuealed them to babes And what is the reason that heretikes Sophisters and Papists of great learning read the
any creature of God Can he willingly affoard a good man a good moment And did not he more maligne Christs good and comfort then all other because he exceeded all other in grace and Gods image Or 3. wherein he hath power and purpose to be an honest deuill of his word it is with a farre more mischeiuous purpose as here if he could haue giuen the whole world hee would for Christs ouerthrowe for what cares he for the world or what vse can he make of it but to make it a baite and traine to catch men by it into his owne destruction The ground hereof is this As euery promise of God is a testimony of his loue so euery promise of Satan is a token of his malice An example of the deuills faithfulnesse we haue in our owne Chronicles In the raigne of Edward the first when the Welchmen rebelled their captaine resorted to a coniurer for counsell whether he should goe on in the intended warre against the King or no yes said the deuill goe 〈◊〉 in thy purpose for thou shalt ride through cheap-side with a crowne on thy head and so hee did indeed but it was off and he was carried in triumph as a prey to the King This may iustly reprooue and shame many professed Christians that will scarce giue Gods promises of grace and life the hearing though they are founded in Christ in whom they are all yea and amen flowing from his loue and tending to our eternall happines with himselfe Many will not be brought to heare them many hardly when they haue nothing else to doe and many heare them as things not concerning themselues for then would they take more delight in them But if Satan promise any earthly kingdom or profit he hath our eares our hearts at command all our speach runnes vpon the world our desires and hopes are for earth and earthly things and beeing thus earthly-minded how expose wee our selues to Satans assaults and offer our selues to be wonne by his most treacherous promises This teacheth vs what to thinke of that doctrine and religion that teacheth men to be promise breakers what may we think of it but to be a treacherous vnfaithfull diabolicall religion But such is the Romish religion as we may easily see in two or three instances 1. In that article of the Councell of Constance that Faith is not to be kept with heretikes that is Protestants and so brake promise with Iohn Hus who had not the Emperours onely but the Popes safe-conduct Against the examples of good Ioshua who kept promise though rashly made with the Gibeonites and with the harlot of Iericho and of Dauid who kept truth and promise with Shimei a seditious and cursing wretched traytor 2. The Church of Rome teacheth by the doctrine of equiuocation to breake the promise of a lawfull oath before a lawfull Magistrate and teacheth the lawfulnesse thereof But the Scripture condemneth a double heart and the deceitfull tongue and proclaimeth woe against them that trust in lying words Ier. 7.8 and that make falshood their refuge Yea Molanus a great and learned Papist concludes syncerè faedera iuramenta sunt intelligenda all leagues and especially oaths are sincerely to be vnderstood and condemnes plainly such mockeries and dalliance with promises and compacts by one or two instances as of him that made truce with his enemy for thirty dayes and wasted his enemies countrey and camps onely in the night and of Aurelianus the Emperour who comming afore a towne Tijana and finding the gates shut to animate his souldiers with great anger said I will not leaue a dog in the towne they hoping for the spoyle bestirred themselues to ransacke the towne but beeing wonne he would not giue them leaue to spoyle it but bad them leaue neuer a dogge in it and let the goods alone This was but a dalliance condemned by the Papist himselfe and yet had more colour of truth then Popish equiuocation can haue 3. The Romish Church teacheth men to breake promises and oaths with lawfull Christian Princes exempting subiects from obedience and putting swords dags daggers powder and all deadly plots into their heads and hands against the Lords anointed A treacherous and deuillish doctrine We see also what house treacherous and deceitfull persons descend of such as care not how much they promise and how little they performe men most vnlike vnto God and resembling their father the deuil who is most lauish and prodigall in his promises when he knowes he hath neither power nor purpose to performe men of great tongues which swell as mountaines but of little hands not performing mole-hills Of these Salomon speakes Pro. 25.14 Hee that glorieth of a false gift that is speaketh of great things that he will doe for his neighbour but failes in the accomplishment is like a cloud and winde without raine A cloud seems to offer and promise raine but the winde takes it away and frustrates a mans expectations And the same is true of all windie promises Which we must carefully avoide and vse these rules against slipperines in promise 1. If a man would be like God who cannot lie in his promises he must striue against it But Satan is a liar from the beginning and the father of lies and liars 2. Faithfulnesse in contracts is the sinew of humane societie which Satan would haue crackt that he may bring all to confusion 3. The heathens that were giuen vp by God to a reprobate sense are branded with this marke they are truce-breakers Rom. 1.31 4. It is a marke of a man in the state of grace who hath obtained remission of sinnes that in his spirit is no guile Psal. 32.2 5. A note of a man that shall dwel in Gods holy and heauenly mount is this he speakes the truth from his heart Psal. 15.2 and Reuel 14.5 They onely shall stand on mount Sion and sing before the throne who haue no guile in their mouthes Especially we must be carefull of two promises whereof God and the Congregation haue beene witnesses as 1. That of baptisme which we must haue a speciall care to looke vnto for if we faile in keeping touch with God no maruell if we faile with men 2. That of marriage which the Prophet calls the couenant of God Mal. 2.14 THE second thing in this profer is the reason annexed Luk. 4.6 For it is deliuered vnto mee and to whomsoeuer I will I giue it The deuill like a desperate man that is sure in this bowt to kill or be killed layes about him with all the skil and strength he hath yea he is put to his shifts so as no base or mischeiuous deuise comes amisse by which he may either in faire combat or cowardly attempts oppresse his aduersary and that which he cannot doe by strength and power he will attempt by falshood and lyes which he heaps vp here together most like himselfe the father of lies that stood not in the truth And here
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
receiuing the diuine honour from the most grorious Angells To this great Michael who euen without his Angells hath in pitcht battell ouercome the great red dragon and all his Angells be ascribed all power might victory and triumph of all men Saints and Angells in earth and in the highest heauens for all eternity Amen Amen FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE ALPHABETICALL Index or Table pointing to the principall points in this Exposition A IN Christs lowest Abasement sparkles of Diuinity flie out sundry instances pag. 363 Actions brought forward by bad meanes to be supected sundry instances 312 Accusers mouthes how to be stopped foure rules 30 Against false accusation 7. rules 26 Aduersaries must bee ouercome rather with patience then power 112 Adoption called into question by Sathan for present aduersitie 5. reasons 89 Allegories must not bee stucke too fast vnto 264 Christs Allegation of Scripture with some addition and change of words 5. reasons 338 Angels called Gods Angels 3. reas 235 Angells tender keepers of the godly three reasons 237 Concerning Angels 3. obseruations 239 Angels come not in vnto Christ before the deuill is gone from him 4. reas 401 Angels cannot be in two places at once why 402 Angels haue bodily shapes by way of 1. description 2. dispensation 403 Angels minister vnto Christ how 409 Christ was more Angry in the last temptation then in the two former 4. reasons 333 Apochryphall bookes not authenticall 4. reasons 133 In the Arke were three things kept 162 Assemblies in the Church of England holy meetings 4. reas 166 Auoid signifieth three things 332 B BAd causes are thrust on by bad means 4. reas 311 Behold signifieth 5. things in Scripture 4â—0 Blame thy selfe sinning more then the deuill 216 Blessing more desirable then meanes 138 Blind and bloody battels for the holy land more for the Popes profit then Gods glorie 177 Boasters resemble the deuill 315 To get Bread out of stones 3. waies 10â— Gods way to get Bread contrarie to the deuills in three things 109 C TO liue out of a lawful calling wickeâ— 3. reasons 14â— Calling to be well carried two rules 150 Speciall Calling requires the practise of 4. vertues 151 Christ was locally carried to the pinnacle 4. reasons 190 In Christ Satan would haue cast downe all mankind 206 Satan would haue vs cast down our selues why 215 Causes of God must affect vs aboue our owne 5. reasons 333 Changes here good for vs 5. reasons 395 To be chearefull in trialls 4 motiues 15 Chaire of Rome a friuolous pretence 177 Christ subiect to temptations notwithstanding his perfection of 1. nature 2. grace 3. power 7 Christ chose to be tempted in the wildernes 4. reasons 19 Christs going into the wildernes no ground for Popish Eremites 4. reas 22 Christ would be tempted 4. reas 35 Christ by beeing tempted succoureth vs 4. waies 36 Christ safer among wilde beasts then wicked men 44 Christ not so rough with Sathan as with some wicked men no or with his owne disciples 4. reas 113 Christ reuealeth himselfe onely to such as will make right vse of his knowledge 4. reas 116 Christ as able to defend vs as himselfe from wilde beasts and deuills 45 Christs priuiledge aboue all creatures in the ministerie of Angels 3. reas 410 Christs combate exemplary as victorious 243 Christians must be reasonable euen to most vnreasonable aduersaries 3. reas 110 Church no competent Iudge of controuersies 246 Church hath no authoritie ouer Scripture 4. reas 247 Church of England not to bee separated from for some corruptions 4. conclusions 166 Comforts for weake Christians in temptation 4. grounds 7 Circuit of Sathan is the compasse of the earth 20 Comforts from Christs being tempted 4. grounds 37 Comfort of the creatures a greater blessing then the creatures themselues 139 Comfort in that Sathan cannot ouercome him who is not willing to be ouercome 216 Comforts from the custodie of Angels 238 Comforts of God hid for a time but aâ— length shine out vpon his children 4. reasons 404 Bad companie worse then solitarinesse 23 Comforts when temptations come thicke on vs three 280 Compacts with Satan 1. open 2. sâ—cret 317. c. Meanes to auoid Satans compacts 5. 320 Conference of Scriptures beateth out the true sense of them see instances as large 256 Counsells no competent iudges of controuersies 4. reas 249 In the inner court of the Temple were 4. things of note 161 D DAy of sickenesse and death most 〈◊〉 to resist Satans temptations three reas 66 Death enters the soule by the windowes of the senses 4. reas 291 Deuill is not driuen away by holy water reliques nor the naming of Iesus 10 11 DiffereÌ„ce between the loue of God as God and of God as a Father 92 Directions for the fortifying of faith three 86 Distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 silly 2 ignorant 3. nouell 347 Doctors and Fathers no competent Iudges of Scripture 5. reas 248 Doing of what God commandeth not alwaies a signe of true grace 3. reas 385 God draweth neere his Saints in trouble 3. wayes 94 E EFfects of the spirits assured gouernance in troubles three 17 Eminent persons must be so much the more watchfull 288 Ends and means must be tied together 277 Equiuocation a Iesuiticall tricke discouered 233 Three estates Sathan especially would cast men from 1. of innocencie 2. regeneration 3. office in Church or common-wealth 206 Euill men cleane one to another because all of them hate Christ. 160 Excellency cannot exempt a man from Satans temptations 3. reas 8 How to auoide Satans extremities three rules 200 F FAmily-worshippe of God stands in fiue things 172 Fasting the kinds 1. ciuill 2. religious 3. miraculous 47 Fasting of Christ differeth from Popish in 8. things 49 Christ fasted his fast for 4. causes 50 Fast of Christ no longer or shorter then forty daies 5 reasons 51 Fortie nights of Christs fast expressed two reasons 51 Fasting a necessarie Christian duty 3. reasons 52 Motiues to fasting 11. 53 Faith his actions about the meanes of safetie if present 3.46 if absent 3. ibid. Ouerthrowe of faith the aime of all Satans temptations 5. reas 83 Faith must be so much the stronglyer fortified as Satan more furiously assayleth it 86. Faith his excellency in 4. things 86 The least faith can pray for more 88 Properties of faith in want of means 3. 98 Faith how it demeaneth it selfe towards the word of Gods prouidence 3. rules 145 Faithfulnesse in promises enforced by fiue reasons 309 G COmmon Gamesters liue by no word of God 150 Generallitie of obedience in 4. things 389 Gifts of Gâ—â— differ from the deuill in fowre things 319 Glorie of God must be preferred aboue all the world 6. reas 327 Motiues to promote the glorie of God 5. 350. To glorifie God in good measure meanes 4. 331 God glorifieth himselfe in our trialls fowre waies 396 Glory of the world falsly claimed
by Satan for 1. possession 2. disposition 4. reas 310 God some wayes an actor in euill no wayes an author 14 God tempteth man two waies 30 Godly men shall want no accusation in the world why 29 The more God graceth a man the more Satan seeketh to disgrace him 3. reas 3. and 9. Sixe graces Satan would faine robbe vs of 283 H POpish hallowing of water wicked sixe reasons 11 Headship of the Pope falsly grounded 231 Little or no help in iniustice 3. reas 147 Christ full of the holy Ghost how 39 Holines sweetneth our callings three waies 151 To hold out in trialls without hast-making 4. reas 365 No signe of Gods hatred to be vexed with the deuill but of the deuills 4. reas 193 Christ able to feede others miraculously was hungrie himselfe 59 I SAtan can make grosse Idolatrie seeme a small moate 316 Ierusalem called holy City 5. reas 160 Ierusalem full of corruptions yet called holy why 165 Importunitie of Satan against Christ and his members to drawe them to sinne 4. reas 279 Infirmities which Christ tooke vpon him which in three propositions 59 Why Christ took our infirmities 5. reas 60 Infirmities of Christ differ from ours in 6. things 61 Induction to prooue all things subiected to Christs word 377 Infallible Iudge of controuersies the holy Scriptures 4 reas 244 Incompetent iudges of controuersies obtruded by the Church of Rome 4. 246 Instance of Satan to draw vs to euill must make vs more instant in good 283 Instances of Sathans false conclusions in matter of faith 3. of practise 9. 102. Instances in 4. kinds of temptations how to vse the word against Satan 126 Instances of many men whose obedience is no better then that of deuills 387 L TO know a man lead by the spirit three rules 18 Christ commeth lead of the spirit Sathan commeth of himselfe 75 Liberties of religion are better prized in their absence then in their presence 181 The more light of grace the Lord bestoweth on his children the more doth the darkenes of the world fight against it 157 Life of a Christian a continual entercourse of peace and trouble 4. reas 391 Loue of the world easily maketh a man a prey and spoile of Satan 5. reas 299 To pul our hearts from the loue of the world fiue meanes 303 Foure other considerations to the same purpose 301 Lying is the deuills mother-tongue 100 A looking glasse for lyers 314 Lying a hatefull sinne for three reasons ibid. M MAgistrates gouernours not of men onely but of Christians 335 Man tempteth God 2. waies 31. Man tempteth man 3. wayes ibid. Man tempteth himselfe 2. waies ibid. Manner of Christs temptation externall 4. reas 74 Not to be present at Masse with pretence of keeping the heart to God 5. reas 351 Meane estate best 3. reasons 7 Meanes of fâ—rtifying faith 4. 87 Meanes to confirme to a mans selfe his owne adoption 3. 93 To vse vnlawfull meanes to help our selues diabolicall 3. reas 95 Meanes to fence vs against Satans wicked inferences 3. 104 Meanes not sufficient to sustaine the life of man in sixe instances and 5. reas 135 Means not to be set aboue their place 137 Meanes not to be neglected where they are 3. reas 138 Better to want meanes then to enioy such as proceed not out of the mouth of God 153 Means to raise our selues being cast down fowre 212 To sinne against meanes fearefull in things 1. spirituall 2. temporall 222 Means to partake of the Angels ministery three 241 Meanes of nourishing confidence in God foure 277 Meekenesse of Christ to Satan himselfe 5. reas 111 Ministers must be verie watchfull ouer their people because of the tempter 71 Wicked Ministers hinder some comfort but not all efficacy from the Sacrament 167 To conceiue of dumbe Ministers fiue grounds 168 Modestie in speaking of our selues commended in Christs example 115 Motiues to auoid slaundering 5. 27 Motiues to out-stand temptations 3. 42 Motiues to stirre vp one another to good fowre 72 Mountaines about Ierusalem 7. 289 Mountaine chosen for the third temptation 3. reas 285 No mountaines to be wished but Gods holy mountaine 289 N DIfference of names or numbers must not make vs suspect error in the Scripture but our owne ignorance 265 O OBiections for Vsury answered 148 Obiections for Sabath breaking 149 Cheife Obiections of the separation answered 167 Obiections to prooue Christ on the pinacle onely in vision answered 189 Obiects of senses 5. warrantable 294 In opposition of good men and good things consider 5. things 158 Ordinances of God not to bee medled with without due respect and reuerence as 1. word 2. oath 3. lots 175 Conditions of sound Obedience 4. 385 Cheerefull Obedience 4. things 386 Outward things make neither happy nor vnhappie 4. reasons 91 P PInacle of the Temple chosen for the second temptation by satan 4. reasons 182 No place in the world free from temptation 20 Places of Gods worship to be reuerently esteemed and vsed 174 No place longer holy then God and his worship are present 176 Satan vsually fitteth his temptation to the place or the place to his temptation 3. reasons 182 Places of probable perrill and danger to bee auoided especially of 4. sorts 184 Men in highest places are in greatest danger of falling 3. reasons 286 The higher the Pinacle a man stands on the more busie satan is to cast him down 207 Satan helpeth men vp to the Pinacle onely to cast them downe againe 210 The Pope puts downe the deuill in boasting 315 Power of Christ vnresistable by all the deuills in hell 4. reasons 375 Power of Christ is of his Office and Essence 375 They differ in 3. things ibid. Popes haue erred in matters of faith 25â— 8. Markes of the mighty power of Christ in vs. 380 Power of Christ frustrateth satans greatest aduantages 193 Power of satan ouer the bodies of men great God permitting him 193 Prayers to be made for gouernours especially why 288 Presence of God in his word and worshippe maketh places holy 3. reasons 164 Satan ordinarily tempteth to presumption 4. reasons 200 Most dangerous presumption is in spirituall things as in 6 instances 203 Presumption in things temporall to bee auoided in 4. instances 205 Priuiledge of Gods children because of the Angells 240 A singular priuiledge of the Church to haue so perfect a direction as the Scripture 134 Priuiledge of the godly to find God sweet to your soules in trialls or after them 4. reasons 406 Properties of such as to whom Christ will reueale himselfe 3. 119 All promises and threats in Scripture conditionall although the condition bee not euer expressed 263 All promises of satan are miserable foule and deceitfull 5. reasons 304 Promises of God differ from the deuill how 305 Proffers of Satan all vpon some wicked condition or other 316 Miserable men that accept of satans profers 4. instances 320 Publike persons must especially watch against 2. things 6 Publike persons