fountaine of truth that they either fal into error themselues or be lesse able to discerne and confute it in others And hence come dissentions and errors into the schooles of the Prophets which cannot be auoided while men leaue the text of scripture addict themselues so much to the writings of men for thereby hee can more cunningly conuey strange conceits into mens minds and therfore euery one that would maintain the truth in purity and syncerity must labour painfully in the text Secondly Gods ministers must heereby be admonished to be carefull in alleadging any text of Scripture that the same be fit and pertinent for to wrest the same from the proper meaning of the holy Ghost to serue their owne conceit is the practise of Satan which euery seruant of God must be farre from and therefore must not do it hand ouer head Which also may serue for a good aduertisement to those that vse to heape vp manifold allegations of Scriptures in the doctrine of a sermon for as in many words there cannot want iniquity as Salomō saith so in affected multiplicity of quotations can the abuse of Scripture bee hardly escaped If we deliuer but a mans testimony honesty will compell vs as neere as we can to keepe both his words and his meaning much more should conscience moue vs in alledging the testimony of the Lord to haue carefull respect to the euidence of truth and therfore that sparing course is very commendable whereby in quoting of Scripture men make sure to keepe themselues to the Lords true meaning lest by deprauing his word they become followers of Satan And thus much for the maner of Satans allegation The true and proper meaning of that text is now briefly to be discussed The ninety-one Psalme from whence it is alledged is a most heauenly part of scripture penned for the comfort of Gods people in the time of some grieuous plague or sickenesse and it containes a notable preseruatiue against the plague and by consequent against any iudgement of God to wit true affiance and confidence in the Lord that is the ground of all comfortable safety thereto among many other is this gratious promise made of the protection of Gods holy Angels which the Diuell doth heere alledge who shall be as carefull for the safety of Gods children in common calamities of famine plague pestilence c. as the nurce is ouer her tender child to hold it in her hands and beare it vp in her armes lest it should fall and hurt it selfe alwaies prouided that the child of God keepe himselfe in his waies that is in obedience to Gods commandements and in the duties of his lawfull calling It is true indeed that iudgement begins at the house of God and the righteous are taken away from the euill to come yea many times the same outward iudgement lights vpon the good that doeth vpon the bad yet this taketh not from Gods child the comfort of this protection in common calamities for all promises of temporall blessings must be vnderstood with the exception of the crosse as heere Gods Angels shall guard his children in time of plague famine and pestilence vnlesse it please God heerewith to chasten them for some sinne past or to preuent some sin or greater euill to come or to make triall of their faith and patience in which cases also the child of God doth greatly differ from the wicked for through the fruition of Gods loue in Christ the euill of the punishment is taken away and the outward smart thereof sanctified to the greater good of his soule but out of this case their protection is certaine see Exod. 12. 23. Psal. 105. 16. 17. Ezek. 9. 4. 6. The vse The consideration of this gratious protection of Gods Angels ouer such as keepe themselues in their waies must moue euery one to labour to know and practise the duties of his calling both generall of Christianity and particular for the state of his life in all good conscience so doing let come what will in all dangers hee shall haue safety for Gods angels pitch their tents about him they are as watchfull ouer him as a nurce ouer her child but if wee forsake our waies wee lose the comfort of their protection expose our selues to all Gods iudgements VERSE 7. Iesus said vnto him Againe it is written Thou shalt not tempt the Lord thy God HEere is the third generall point in this conflict to wit Christs answer and repulse made to Satans assault taken as the Diuels temptation was from a text of scripture for hee saith Againe it is written where yet hee meaneth not to oppose scripture to scripture but to confute the abuse of scripture by scripture after this sort as if he had said to Satan It is true indeed that God hath made many worthy promises of aid and protection to his children in his word yet they shal not be performed to those that presume to tempt God as thou wouldest haue me to do From this dealing of Christ with Satan we may obserue that the scriptures of God are sufficient in themselues truely to interpret and expound themselues The Diuel alledging scripture did wrest it from the true sense this our Sauiour Christ sheweth by alledging another text out of Moses which being applied to the place which the Diuel abused doth shew the true meaning thereof So Ezra expoūding the law vnto the Iews read distinctly in the law of God and as the words do signifie gaue the sense by scripture and caused the people to vnderstand much more then at this day may the scriptures be thought sufficient for the expounding of themselues sith to the Canon there of since Ezra his time there is added the whole new Testament by the hand of God wherein the deepe things of God are plainelie reuealed The Church of Rome cannot away with this that Scripture should be sufficient to expound it selfe And therefore against it they reason thus That which must expound Scripture must haue iudiciall power to determine of the sense thereof but the scriptures haue no such ludiciall power for they are but a dumb letter and therfore no sufficient iudge to determine of their owne sense and meaning Answ. The Scriptures haue iudiciall power to determine of their owne true sense and meaning for they speake euidently to all that are inlightned by Gods spirit and therby made able to know what the Scripture saith wee know a man may speake to his friend not only by word of mouth but also by letter and thereby expresse his meaning sufficiently euen so though God speake not now vnto his Church by created voice yet by his written word he speakes sufficiently for the cleare manifestation of his will and pleasure concerning them and therefore it is a shamefull slander and blasphemy against the Scriptures to call them an inkie letter and dumbe iudge And let them shew if the Scripture be not where is that speaking iudge
heart that hee maketh his God Thirdly heere obserue that the Diuell would faine make a couenant with Christ for worship at Christs hands he wil giue Christ the glory riches of the world heereto is nothing wanting but Christs consent Whereby we see that it may bee true which sundrie times wee heare of and many histories do record to witte that some persons doe make a league with the Diuell wherein the Diuell couenanteth to be seruiceable vnto them in procuring them honour riches pleasures or great renowme for some strange actiuities wherto he will enable them vpon condition that they for their parts giue vnto him their bodies their soules or their bloud Some indeed are of mind that such things are meere forgeries and delusions of the Diuell and that no league can bee made betweene him and man but they are deceiued for hee attempted in effect such a thing with Christ what will hee not therefore do with silly and sinfull men especially when he finds them cast downe with discontents And thus much for the Diuels assault The third point in this conflict is Christ answer vers 10. Then Iesus said vnto him Auoid Satan for it is written thou shalt worship the Lord thy God and him only shalt thou serue This I will handle as the words do lie in order Before his answer hee propoundeth a speech of indignation and detestation both of the Diuell and his offer auoid Satan as if he should say I haue heard thee Satan to speake imuriously against my fathers word and against my selfe and now againe thou vtterest blasphemy against my father wherein thou goest about to dishonour him greatly but I abhorte thee Satan and these thy temptations therfore hence auoid and haue no more to do with me In this detestation of Christ towards Satan for vttering blasphmie against his father in his chalenge to haue power to dispose of all the kingdomes of the world as being his own we are taught not onely to greeue at such blasphemies as we shall heare vttered against God but to testifie our detestation and indignation towards them The world is full of black mouthed Rabshekaes who wil not spare to blaspheme the glorious name of our God to scoffe deride his sacred word now whē we meet with such we must not be like Stoicks without affection but in Christian wisdome from bleeding harts for the reproch of God shew forth godly zeale and indignation for the rescue of his glorie The Hypocriticall practise of wicked Iezabel in proclaming a fast vpon the false accusation of Nabothes blasphemie against God and the king may teach Gods Church to be zealous indeed a-against all blasphemers When Rabiheka railed on the God of Israel good king Hezekiahrent his clothes and humbled himselfe in great measure for that reproch against his God Teares were Dauids meat day and night while the heathen among whom he was constrained to liue said vnto him where is thy God And iust Lot vexed his righteous soule from day to day with the vnlawfull deeds of the filthie Sodomites liuing among them The practise of these godly men must be a president for vs to follow that we heare no blasphemie against God without detestation And as all Gods children must practise this duty so especially Masters of families Dauid would not suffer a lier or a slanderer to come in his sight or to abide in his house much lesse would he haue endured a blasphemer of God or a slanderer of his word The law commanded that the blasphemer should he stoned to death who wittinglie and willingly spake a word against God and no doubt this law is perpetuall Let a man but speake a word of disgrace against an earthlie prince and it costs him his life and that iustlie how much more then should he die the death though he had a thousand liues that shall blaspheme the king of kings Shal one that hath been baptized into the name of Christ say there is no God and that the Scriptures are but a deuice of man and yet liue God forbid for this hellish sinne defiles a kingdome And therefore the Magistrate with the sword of iustice must cry out against such wretches Away from vs blasphemers Secondly in this Auant of Christ giuen to Satan wee learne how to behaue our selues against entisers from religion and the obedience of God wee must hold them as limmes of the Diuell and in that regard haue nothing to do with them but with Christ bid them auoid from vs. The Lord commanded that in this case Parents should not spare their owne children nor children spare their Parents if they were enticers to idolatrie but their owne hands must be first vpon them to put them to death Our Sauiour Christ would not spare Peter when he gaue him bad counsell to spare himselfe from suffering that which God hath ordained for him but saith vnto him get behind me Satan So that we are without excuse if we shal reiect this counsel of Salomō Heare no more the instruction that causeth to erre from the words of knowledge Thirdly heer by we also learne how to behaue our selues towards satan when he is violent and importunate in his temptations to wit that howsoeuer we may reply to them out of Gods word when they are more milde yet when Satan begins therein to shew his force and violence we must not reason with him for Christ would not endure his blasphemy though hee answered his temptations In schooles of learning it is counted a simple part to hold alwaies to the conclusion but in the schole of Christ when the conscience is to deale with Satan the safest way is by both hands of faith to lay fast hold of the conclusion cleause fast to Christ let the Diuell say what he wil be not drawen thence one iot After Christ hath shewed his detestation to Satans blasphemy he answers his temptation saying It is written thou shalt worship the Lord thy God c. And whereas he saith the third time it is written taking his answer from the Scripture it teacheth vs that Scripture of it selfe is of power sufficient to vanquish the Diuell This the Church of Rome wil not admit for they make Scripture to bee of two kinds inward and outward By inward Scripture they meane the vniuersall consent of all Catholikes in all ages And by outward Scripture they vnderstand the written word contained in the Bible Now they say inward Scripture is the more excellent for the outward Scripture they call a dead letter of little or no power they make general councels equall with them for substance of doctrine If this were true Christ would not haue alledged outward Scripture as they call it but hee knew the written word was the powerfull weapon sufficient to vanquish the Diuell And therefore heerein they doe shamefully blaspheme the truth of God and so God himselfe Secondly this allegation of Christ teacheth vs how
this a man would not thinke that herein he should intend any hurt to Christ or to his church but in very trueth his drift heerein is to destroie the faith of Christ in that word of his father which spake from heauen and to ouerthrow the foundation of the church by proouing that Iesus Christ the Sonne of Marie was not true God Heere then obserue a tricke of the Diuels cunning when he speaks a truth he doth it not to confirme the same as louing it but indeed his meaning is to ouerthrow the truth therby which must admonish vs that when Satan shall any way assault vs in temptation wee neuer giue credit vnto him no not then when he speaketh the trueth because therein his purpose is to deceiue vs and to destroy the truth hence it was that Christ forbad the vncleane spirits to testifie of him though they acknowledged him to be the holy one of God hence also Paul was grieued at the testimony of the foule spirit that was in the maid though in it selfe a most worthy truth to wit that they were the seruants of the most high God which shewed vnto mē the way of saluation Further in comparing our Euangelist Matthew with S. Luke there may seeme some difference between them in propounding this temptation for in Matthew the words are thus command these stones c. And in Luke thus command this stone But they are reconciled thus Matthew sets downe this temptation as the Diuell first propounded it and S. Luke shewes how the Diuell vrged it for first the diuel comes to Christ and bids him if he be the sonne of God command all the stones which he saw round about him to be made bread this S. Matthew sets downe or if that seemed too much command one stone to be made bread and it should suffice and this S. Luke noteth The vse By this comparing of the Euangelists we may obserue that when the Diuell hath once begun to tempt a man he will not easily leaue off but will set an edge vpon it and enforce and vrge it by all the meanes he can that if it be possible it may preuaile Which should teach vs on the other side to be most earnest and resolute in resisting Satans temptations he will take small aduantage before he leaue we therefore must not giue place nor yeeld one iot vnto him Resist the Diuell and he will flie This must euery member of the Church do the Minister by sound and through applying of euery part of Gods truth to the heart whereby it may be armed against the enemie and the people by faithfull embracing and obeying of the same as also by earnest praier vnto God for the assistance of his grace in all assaults VERSE 4. But he answering said It is written Man shall not liue by bread only but by euery word that proceedeth out of the mouth of God THese words conteine Christs gratious answer whereby he repelled the diuels temptation and in it we may obserue three points first that Christ did Answer Secondly whence he borrowed his Answer Thirdly the very words of his Answer For the first that Christ did answer is noted by the holy Ghost in plaine words And Iesus answering said Wherby he would giue vs to vnderstand that Christ Iesus our Sauiour being in the wildernesse was not onely willing and ready to encounter with Satan but also able to withstand him yea and to vanquish Satan without receiuing any foile at his hands Which is a point of singular comfort to Gods Church and children for was Christ Iesus able in this low and base estate of a seruant being disaduantaged also by a desert place and bodily hunger was he then I say able to encounter with Satan and to ouercome him in his most violent and subtile assaults Then how much more is he now able euen in all his members to giue Satan the foile hauing spoiled him in his death seeing he is aduanced to the throne of maiestie and glorie and set at the right hand of his father hauing a name aboue all names giuen vnto him at which euery knee should bow both of things in heauen and in the earth and vnder the earth We therfore may now say with that lowd voice Now is saluation in heauen and strength and power and the kingdome of our God and the power of his Christ for the accuser of the brethren is cast downe The second point heere noted is whence Christ borroweth his answer namely from the Scriptures It is written It had beene an easie thing for Christ being the sonne of God to haue confoūded the Tempter with the breath of his mouth or to haue commanded innumerable legions of holy Angels to haue driuen him away but he betakes himselfe to the written word for his defence And this he did especially for our instruction namely that we might know that the written word of God rightly welded by the hand of faith is the most sufficient weapon for the repelling of Satan and the vanquishing of him in all his temptations hence Paul calleth it the sword of the spirit because it serues not onely for our defence but also to wound Satan and to put him to flight The vse I. This fact of Christ doth discouer and condemne the damnable practise of the Church of Rome who locke vp the word of God from their people in an vnknowen tongue and commend vnto them for their defence against spirituall enemies other deuices of their owne as holy water crossing crosses c. which they highly commend as meanes of speciall strength and force to vanquish the Diuell when as indeed the word of God is the onely true and trustie weapon whereof while they depriue their people they send them forth naked and vnarmed to encounter with Satan Secondly heere also behold the miserable estate of all those that either through couetousnesse or any other profanenesse are drawen to neglect or contemne the written word of God their case is most fearefull for they cast away those weapons whereby they should defend themselues against the Diuell and quench all his firie darts and so betray their owne soules into his hands And doubtlesse all contemners and neglecters of the word are guilty of their own damnation because God hath giuen vs his word for our defence and for the confounding of Satan so as without guilt of wilfull murther not of our bodies but of our soules we cannot neglect this heauenly weapon Thirdly heerby we may see the cause why sinne so much abounds in all estates euery where namely the want of loue vnto knowledge in the word of God whereupon the most are ignorant of it or else know not how to handle this spirituall weapon whereby Satan is resisted and foiled Hosea 4. 2. The Lord complaineth of lying swearing killing stealing and whoring yea of bloud touching bloud and the cause is laid downe in the first verse There is no knowledge of
God in the land This Dauid knew well and therefore said He hid Gods saying in his heart that he might not sinne against him Psal. 119. 11. For as Sauls speare stood in readinesse at his head euen when he slept so should Gods word which is the sword of the spirit be euer in our hearts as it were ready drawen that to what sinne soeuer the Diuell allures vs we may be able to say for our defence It is written through want hereof it comes to passe that the Diuell at his pleasure leads men captiues into all impieties Lastly this excellent vse of the word vnderstood beleeued and obeied must moue all ignorant persons to labour for knowledge heerein and with all endeuor after growth in knowledge by holy obedience to shew foorth their faith If we had an enemy that had sworne our death and vowed to see our bloud how carefull would we be for our naturall life both to get vs weapons and also some knowledge to vse the same not only for our defence but also for the annoyance of our deadly foe Oh then how carefull should we be for the safetie of our soules to put vpon vs the whole armour of God and to learne to vse aright this sword of the spirit that when we meet with Satan our irreconciliable enemy in the field of temptation which is this miserable world we may be able both to award his blowes and to wound his head It is lamentable to see how ignorant people will blesse themselues in their ignorance and say they defie the Diuell and spit at him in defiance and yet they know not how they are intangled in his snares of their owne sinnes he little regards such defiance so long as their soules lie naked and bare before his deadly darts let two men meet that be at enmity the one armed the other naked what will it auaile for the naked man to defie his enemie with bigge words while in the meane time his armed enemy takes away his life Lo Satan is this strong man armed and ignorant persons are poore naked caâ—â—ffes they defie the Diuell and spit at him with their mouth but in the meane time the diuel wouÌ„ds their soules vnto death They wil say they feele no such wounds and therefore they feare him not but they must know that the lesse they feele the more cause they haue to feare for Satans wounds are most deadly when they are least felt The third point is Christs Answer it selfe Man shall not liue by bread onely but by euery word that proceedeth out of the mouth of God This answer is borrowed from Deuteron 8. 3. And it is that lesson which Moses sought to teach the children of Israell after the Lord had fedde them with food from heauen in that barren wildernesse where they were afflicted with hunger The words are something hard and therefore I will shew the meaning of them Man shall not liue that is shall not preserue his temporall life in this world for of eternall life neither Moses nor Christ did intend to speake By bread only that is onely by such ordinary meanes as food and raiment sleepe physicke c. which God hath appointed in his prouidence for the ordinary preseruation of natural life But by euery word that proceedeth out of the mouth of God This title word betokens diuers things in scripture I. The substantiall word of God the second person in Trinity Ioh. 1. 1. In the beginning was the word and the word was God II. It is vsually taken for the written word conteined in the bookes of the olde and new Testament 1. Pet. 1. 25. Thirdly it is sometime taken for Gods will and decree and it is called his good pleasure so Heb. 1. 2. Christ sustaineth all things by the word of his power that is according to his will and decree by his powerfull appointment and by this word were all things made in the beginning and heerby haue they been preserued euer since this is that word that melteth the Ice Psal. 147. 18. And in this last sense must we vnderstand word in this place meaning that man doth not preserue this naturall life by ordinarie meanes onely but withall by Gods good pleasure will and decree sanctifying the meanes for his good Note further that it is said by euery word and therein lieth the substance of this sentence for the vnderstanding whereof wee must know that this powerfull working word of God may be distinguished according to the matter whereabout it is occupied Thus sometime God will haue men to liue by bread the ordinary food of naturall life and this is his ordinary word Sometime his will and appointment is that man shall liue by extraordinarie meanes as the Israelites did in the wildernesse while they liued vpon Mannah and this is his extraordinary word Otherwhiles hee ordaines that man shall liue without all meanes as Moses did in mount Sina Elias in mount Horeb and our Sauiour Christ in this wildernesse for the space of fortie daies and fortie nights together And lastly he ordains sometime that man shall liue against meanes and contrary to the course of nature Thus Daniell liued in the Lions denne and the three children in the firy furnace both which last may be called Gods miraculous word So that wee see good reason of this clause euery for heereby we learne that man doth not preserue his life only by ordinary means ordained of God but likewise by euerie word proceeding out of the mouth of God that is by euery appointment and decree of God whether extraordinary aboue the vsuall meanes or miraculous without all means or against the course of nature this we must labour to know and be perswaded of Nature teacheth that man liueth by Gods blessing and appointment in ordinary meanes But nature knowes not this that God preserueth mans life by his worde aboue meanes without meanes yea against meanes The beleeuing hart will hardly yeeld to this which Moses would teach the Israelites and therefore wee must take the more paines to be resolued of it If any shall thinke hereupon that a man may liue by the written word without meat and drinke he is deceiued for Christ meaneth not that euery word that God hath spoken shall preserue naturall life but that whatsoeuer way he hath appointed whereby man shal liue whether by ordinary or extraordinary meanes whether without meanes or against meanes the same shall be effectuall for mans preseruation Thus much for the meaning The applying of this testimony to the Diuels temptation is thus to be conceiued the Diuels temptation was this If thou be the sonne of God then commaund these stones to be made bread But thou canst not make these stones to become bread Therefore thou art not the sonne of God To this Christ answers by denying the proposition or first part of this argument the ground whereof was this which the Diuell tooke for granted that when a man is hungry
in Gods Church must goe together with the outward element else it is nothing Thirdly for the Apostles Creed they haue it in word but they deny it in deede For though they say they beleeue in God the father and in Iesus Christ yet in effect they deny both God and Christ. For the God of the Papists is an idol God and the Christ of the Papists a false Christ as we haue shewed in handling of the Creed Fourthly for the scripture wee must know the word of God stands not in bare words and letters but in the true sense and meaning of the Holy ghost contained in the scriptures of the Prophets and Apostles Now though they haue the bookes of Scripture yet in sundry main grounds of religion they ouerthrow the foundation of the Prophets and Apostles Again they keep the scripture as a lantern holds a candle not for it selfe but for passengers so is the scripture with them not for their synagogue but for Gods secret ones among them for euen in the midst of Poperie hath God euer had some of his elect who haue not embraced their cursed doctrine Lastly for their plea to be the mother Church we must distinguish between the ancient Church of Rome and the strumpet that now is the ancient Church of Rome to whom Paul writ was a true and famous church and a mother Church but she is now dead and buried and the now Roman Church is no mother Church no spouse of Christ but the whore of Babel the mother of abhominations from which we are commanded to depart Reuelat. 18. 4. Secondly in that Christ is brought to Ierusalē that holy City there to be tempted wee learne that no holinesse of place on earth can debarre the Diuell from his temptations he brings Christ from the wildernesse to tempt him in the holy city euen vpon the holy temple hee will thrust himselfe on Iehoshuahs right hand to resist him though Iehoshuah stand before the Angell of the Lord to minister to the Lord. And therefore the follie of Papists is egregious that thinke the signe of the crosse holy water reliques and such Massing inchantments haue vertue in them to free their houses or their bodies frō the assaults of Satan Lastly heereby wee see that change of place is but a sillie cure for a troubled mind indeed change of aire may much further bodily cures but a troubled mind hath conflicts with the diuel who will not leaue for change of place Ierusalem will fit his turne as well as the wildernesse The second part of the Diuels preparation to this conflict is this and set him on a pinnacle of the temple The word translated pinnacle signifieth properly a wing of the temple whereby some take to be meant the sharpe brouches and spires on the top of the temple whereof there were diuers but these as I take it are not heere meant for such a spire cannot wel be called a wing others take it for some part of the battlement made on the top of the Temple which was flat as the Iewes vsed to build to keepe men from falling others take it for any top corner of the Temples and whether of these it was we cannot certainly define but this we must holde that it was some dangerous steepe downe place on some corner of the Temple or on the battlements from which a man might easily cast himselfe whereby we see the Diuell will omit no aduantage that may further his temptations which should make vs the more carefull of our standing against him VERSE 6. And said vnto him If thou be the sonne of God cast thy selfe downe for it is written that he wil giue his Angels charge ouer thee and with their hands they shall lift thee vp lest at any time thou shouldst dash thy foot against a stone THese wordes containe the second maine point in this conflict to wit Satans assault vpon Christ wherein we are to obserue first his temptation then the reason whereby he doth enforce it His temptation heere is framed as the former was in a kind of reasoning thus If thou be the sonne of God then shew the same by casting thy selfe downe from this pinnacle of the temple But as I see thou art certainly perswaded that thou art the sonne of God Therefore cast thy selfe downe and thereby declare it Seeing this is a distinct temptation from the former I doubt not but it must be thus framed with this conclusion for if it had the same conclusion with the former it should be the same temptation Satans meaning then is this as if he had said I haue made triall to see expresly whether thou be the sonne of God or not and it seemes thou doest vndoubtedly beleeue that voice of thy father to be true which said This is my welbeloued sonne in whom I am wel pleased Now if this be so indeed it is conuenient thou shouldest confirme the same by some miracle and the fittest place thou canst doe it in is this therefore cast thy selfe downe headlong from this pinnacle and yet preserue thy selfe in safety without all hurt in the fall The drift of Satan in this temptation was to bring our Sauior Christ to a vaine confidence in his Fathers protection and indeed to flat presumption vpon his extraordinarie prouidence in the neglect of lawfull ordinary means as by Satans conclusion the answer of Christ will easily appeare And hereby we may obserue that one maine drift of Satan in his ordinarie temptations in Gods church is to carry men to presumption and vaine confidence in the loue fauor and mercy of God this appeares by the strange reasonings for libertie in sinne which many frame to themselues and some are not ashamed to vtter as first God is mercifull and Christ shedde his bloud for their redemption and therefore they will not be so strict and precise in hearing sermons and reading conferring about the word as many are but they wil take the pleasures and seeke the profits of this life Thus reasoned some in the Apostles daies Let vs continue in sin that grace may abound of such Iude complaineth saying They turne the grace of God into wantonnesse Such there haue beene euer since at this day they doe euerie where abound Secondly some say they are either ordained to saluation or damnation now if to saluation they are sure of it how euer they liue and if to damnation they cannot escape it though they liue neuer so holily for Gods decree is vnchangeable and therfore they will take their pleasure and liue as they list Thirdly others say they haue euer found Gods goodnesse towards them and they are perswaded he will neuer see them want and therefore they will not toile themselues with labor care as others do but take their ease and pleasure while they may haue it and so neglect their charge and calling and giue themselues wholly to their sports and pleasures to company keeping or such
to behaue our selues against all enemies to the truth that would allure vs to heresie as to Popery Anabaptisme or such like namely to stick fast to the text of Scripture and not to suffer our selues by any meanes to bee drawen from it It may bee thou art vnlearned and thine enemie both learned and eloquent yet heere is thy refuge cleaue the faster to this written word and if thou haue one text for thy truth make more account thereof then of all the restimonies of councels fathers or men whatsoeuer This instruction is needfull for it may bee God will suffer seducers to try his children and then vnlesse they keep sure this ground of faith they shall surely be seduced The text which Christ alledgeth for his answer is taken out of Deutr. 6. 13. where the words are thus read Thou shalt feare the Lord thy God and serue him At the first it may seem that Christ misalledgeth that text and corrupteth it for where Moses saith Thou shalt feare the Lord thy God Christ saith Thou shalt worship the Lord thy God and to the latter part Christ addeth the word onely saying him onely shalt thou serue for that which Moses saith and serue him But the truth is heere is no corruption but a most worthy allegation as wee shall plainly see if wee consider two things first that Christ and his Apostles in alledging the Scriptures of the old Testament did not so much respect the words as the true and proper meaning of the place Secondly that they oft expound the places which they alledge and therupon do sometimes vary in word but stil retaine the true sense and meaning So it is in this text alleaged Moses saith thou shalt feare the Lord thy God vnderstanding by feare religious awe and reneronce And Christ saying thou shalt worship or adore the Lord thy God vnderstandeth by worship outward adoration in bowing of the body whereby we testifie the inward awe and reuerence of the heart as when we humble our selues to call vpon God by praier And this change of words by Christ serues for excellent vse in this place to wit to let vs more clearly see what this feare of God is To feare God in that place is from a reuerent awe of the heart towards God to humble a mans selfe in prostrating his body before the Lord either to praise God for benefits receiued or to pray vnto him for gifts and graces needfull Againe for the word which he addeth therein is no fault at all for the ful sense and true meaning of Moses text must needs include so much as the prohibition annexed in the verse following doth plainly shew for saying thou shalt feare the Lord thy God and serue him and adding Thou shalt not walke after other Gods vers 14. is it not all one as if hee had said thou shalt serue him only so that we haue inst cause to blesse God for the true and plaine explaning of the words and not to surmise the least corruption in the alledging of them Now then for our further instruction in this text alledged consider two points first what worship and seruice is secondly to whom it belongeth First worship in generall betokeneth the exhibiting and giuing of reuerence and honour to another This worship is two-fold Ciuill or Diuine Ciuill worship is that outward reuerence and honour which one man giues to another as by prostrating the body bowing the knee c. The end of Ciuill worship is to testifie and acknowledge superiority and preheminence in another either for authority and office as the subiect worships his king and gouernour or for gifts and graces or for old age as inferiours in gifts and yonger in age by due reuerence must acknowledge In this Ciuill maner did Iacob bow himselfe euen times to his brother Esau thereby acknowledging him for his superiour and better Gen. 33. 3. Thus also did Abraham bow himselfe before the Hittites Gen. 23. 7. And Lot vnto the Angels that came into Sodome taking them to be but men Gen. 19. 1. And in this ciuill maner it is lawfull to kneele before Kings and Princes to testifie our subiection vnto them and loyall acknowledgement of their preheminence ouer vs vnder God Diuine worship is the ascribing of Diuinity to the thing we honour wherby we make it vnto vs some diuine thing aboue the order of any creature A man may ascribe Diuinity vnto a thing foure waies first by attributing the Godhead vnto it or giuing vnto it such honour whereby he acknowledgeth the same to be God Secondly by ascribing vnto it the attributes of God as omnipresence omnipotency to bee most iust to know all things c. Thirdly by accepting and acknowledging it to be the Creator and Gouernour of all things Fourthly by acknowledging it to bee the giuer of all good things the defender and deliuerer from all euill And to whatsoeuer thing in worship a man ascribes any of these to the same doth he ascribe Diuinity This diuine worship doth principally consist in religion and piety for by religion which indeed is Gods worship and by piety do men ascribe vnto a thing diuine and religious honour Diuine worship is two fold Inward in the mind or outward in the body Inward diuine worship is whē a man giues his heart soule to any thing deuoting thereto the affections of his heart as loue feare ioy hope faith and confidence and that because he conceiueth it to be God hauing diuine properties as omnipotency infinite wisedome iustice mercy c. or being the Creator and Gouernour of all or the giuer of all good things vnto him and his preseruer from all euill This deuoting of the heart and soule vnto God with the faculties affections therof is the ground and substance of all diuine worship and indeed can be giuen to nothing but to that which is God or conceiued of as God Outward diuine worship is when a man shall any way bow prostrate or cast downe his body to any thing thereby to testifie that his mind and heart are deuoted to it as that hee holds it to be God to be omnipotent c. Creator and gouernour and his preseruer and therfore hee doth repose his trust and affiance therein set his loue joy and feare thereon aboue all other things And heere wee may obserue a difference betweene Ciuill worship and Diuine By outward ciuill worship we only acknowledge preheminence and superiority in another in regard of authority of gifts age or such like But by outward diuine worship wee acknowledge diuinity to be in the thing wherto we bow or prostrate our selues Againe wee must heere also remember that outward diuine worship serues onely to restifie the inward euen to make knowen what thing it is which wee conceiue to be God and whereto wee haue deuoted the affections of our hearts Thus we see what worship is and the kinds thereof And heere we must vnderstand our Sauiour Christ
God he can tempt Christ yea transport his body and set him in a dangerous place for thus far God permits him to goe but to cast Christ downe from the pinnacle he cannot therein comes Gods restraint So it fareth with Gods children for the triall of his graces in them and to chastise them for some sinnes he suffers Satan to buffet them but yet one iotte of his malice beyond Gods permission he cannot shew as in Iobs affliction by him may notably appeare Which wee must carefully remember for our special comfort in our most grieuous assaults Gods will permitting Satan so farre must make vs patient and yet his power restraining Satan from doing worse must giue vs comfort Thus much for the temptation itselfe The reason whereby Satan enforceth his temptation is taken from a testimony of Scripture For it is written he shall giue his Angels charge ouer thee c. Satan hearing Christ alledge scripture for his defence against the first assault comes now vpon him with his owne weapon that if it were possible he might foile him after this sort Thou shewest thy selfe to be the Doctor of the Church by thine alleadging of Scripture and that it seemes thou makest the rule of thine actions well then thou maiest well and safely cast thy selfe downe hence if thou bee the Sonne of God for it is written he shall giue his Angels charge ouer thee and with their hands they shall lift thee vp c. From this dealing of Satan wee are taught not to embrace an opinion in religion because a shew of proofe by testimony of Scripture may bee giuen for it But we must trie the spirits that is the doctrines of men whether they be of God or not 1. Ioh. 4. 1. For the Diuell can alleadge Scripture to mooue Christ vnto presumption and it is his vsuall practise when he caries men into schisms errors and heresies Reason with a man that minds to liue in sinne and tell him of that dangerous state by reason of the shortnesse and vncertainty of this life will he not tell you straight he will doe as he does and repent when he is old for it is written At what time soeuer a sinner doth repent him of his sinne I will put all his wickednesse out of my remembrance saith the Lord And some thinke three or foure good words at a mans last end wil serue his turne for the thiefe on the crosse said no more but Lord remember me when thou comest into thy kingdome And all such as are trained vp in the schoole of Satan can easilie alledge scripture to further them in euil But let vs come to the scripture which the Diuel doth notoriously abuse by his allegation it is written in the 91. Ps. v. 11. In the alledging whereof he would seeme very carefull and precise at the first not omitting so much as this particle for which might haue beene left out and yet nothing haue been wanting to the force of his reason But heerein is the deepenesse of his policy to cause Christ not to suspect any falshood afterward for towards the end hee leaueth out that on which the promise is grounded of being kept by the Angel to wit to keepe thee in all thy waies that is in all the good duties of thy lawfull calling wherein thou shalt glorifie God and doe good to others to such as so walke in their waies doth that promise belong Heere then behold Satans notable fraud and craft that can so cunninglie leaue out that which makes not for his purpose and so peruert the true meaning of scripture this is his vsuall practise in enmity against the word to depraue the true meaning by cutting off some part when hee cannot vtterly ouerthrow the whole The like is the dealing of all heretickes who by cutting off and leauing out play legerdemaine with the scripture The Arrian holds the Bible for the word of God but such places as serue to proue the godhead of Christ he doth notably abuse and peruert The familie of Loue also doth hold the bible for the word of God but come to the true meaning of it therein they faile turning all into Allegories euen most true histories as the fall of our first Parents and such like which are maine grounds of religion in their naturall sense and the Apostaticall Church of Rome doth hold with vs the bookes of the old and new Testament but yet they put in and take out at their pleasure and take from it all sense and meaning which agrees not with the determination of their holy father the Pope and thereby they ouerturne the word of God and strongly maintaine their mystery of iniquity This dealing of Satan and his wicked miscreants with the scripture must make all Gods children willing to spend their strength in searching out the Scripture for that is the onely way to descrie their fraude in deprauing of it This caused Christ to bidde the people in his time to search the Scriptures to learne to know him to bee the true Messias which the Iewish teachers did then deny In regard whereof wee must say with Moses oh that all the Lords people were Prophets and that the Lord would put his spirit vpon them oh that all could reade and vnderstand the word of God! This is it wherein all that either be or intend to be ministers must labour especially euen to get sound knowledge and iudgement in the text of Scripture The Minister must not only be able to teach the truth but also to discerne to discouer and to confure errors and heresies which hee can neuer foundly doe without good vnderstanding in the text it selfe The Diuell knowes the whole Scripture and he will spare no text therein it hee can corrupt it therfore to resoue Gods truth out of his hands who is the father of lies the Minister must shew himselfe a good souldier of Iesus Christ as Paul exhorteth Timothy giuing such attendance to the word that all men may see his profitting therein yea with Ieremie the Minister must eat the bookes of God and digest them in his vnderstanding and rejoice therein labouring to feele them the joy of his heart The Diuell knowes that Scripture truely vnderstood and well applied is the onely engine for the battery of his kingdome and therefore euen from the beginning but specially since the comming of Christ hee hath laboured by all meanes to keepe men from the knowledge and true vnderstanding of them hee it is that hath brought men from the reading of the Scriptures to betake themselues to the writings of men as schoolemen fathers and such by this meanes hee hath for many yeares euen to this day in the Church of Rome locked vp the Scripture in an vnknowen tongue yea euen in Gods church the Diuel works mightily this way by stealing away the affections of yong students from the Bible and rauishing them with delight in the writings of men for thus he keeps them from the
who hath power iudiciall to expound the scripture Indeed their answer is that the Church is this Iudge and that we must consult at her mouth for the true meaning of the Scripture Answ. The church hath a ministery and dispensation committed vnto her in the execution whereof she deliuereth the meaning of the Scripture vnto Gods people but that is not from any iudiciall authority committed vnto her to determine of the sense of Scripture of her selfe but onely by comparing scripture with scripture and expounding one place out of another euen as the Lawyer giues the sense of the law not from any iudicial power giuen vnto him aboue the law but by obseruing the words with the scope and circumstances of the law But heere I would know if the Church must needs bee iudge by what meanes must she determine They answer by the rule of faith the consent of Councels and Fathers and if these faile then by the Pope Answ. By their rule of faith they vnderstand vnwritten traditions that is such truth beside Scripture as hath beene kept by tradition from hand to hand since the primitiue Church But these are meere forgeries and shame it were to subiect the truth of God to the deuice of man if these bee made iudge of Scripture then shall the faith of the church depend vpon the wisedome of man and not vpon the power of God a thing abhorred of the Apostle 1. Cor. 2. 5. The onely rule of faith is the Scripture and true faith will admit no other iudge beside the Scripture to determine of that whereon it must depend Secondly for their consent of Fathers and Councels that is no sufficient meanes to determine of the true sense of Scripture for their seuerall errors and contradictions one to another many times to themselues shew that they wanted the immediate assistance of the Spirit And the same is true of the Pope as might easily be proued at large by their grosse ignorance errors And therfore it remaines that the true iudge and expounder of Scripture is Scripture it selfe as Christ himselfe by his practise sheweth in this place The place alledged by Christ is this commandement of God vnto his people Thou shalt not tempt the Lord thy God For the vnderstanding whereof we must search out three things first what the tempting of God signifieth secondly the manner how God is tempted and thirdly the cause and root thereof For the first to tempt God signifieth to make triall and experience of God and to prooue whether hee be so true iust mercifull prouident and powerfull as his word reporteth him to be Thus did the Israelites often tempt God as the Lord saith When your fathers tempted me proued me and saw my workes which latter words shew what it is to tempt God euen to seeke to haue proofe by his works whether he be such a one as his word saith he is If any shall say we are commanded to taste and see how gratious the Lord is Ps. 34. 8. yea the Lord bids his people proue him Malach. 3. 10. Answ. Those places do sufficiently expound themselues for Dauids taste and sight is by the grace of true faith and affiance for in the same verse he pronounceth such blessed and in Malachie the Lord bids them prooue him but yet in their way of obedience in prouiding for his Sanctuary according to his ordinances Therefore we must know for the second point that euery triall of God is not simply euill but that which is needlesse when without warrant from his word we presume vpon him beyond the meanes of his ordinary prouidence Thirdly the root of this sinne is an vnbeleeuing heart whereby a man doubts of the truth of Gods word of his power presence and prouidence Ps. 78. 18. The Israelites tempted God in their hearts there is this sinne the maner how followeth in requiring meat for their lusts c. not contenting thēselues with Gods present prouidence the root ground whereof is set downe vers 22. because they beleeued not in God and trusted not in his helpe When a man doubts of the fidelity of his seruant he wil lay something in his way as a peece of siluer his purse c. to trie him withall so when a man begins to doubt of Gods goodnesse and fidelity towards him hee will easily be brought to make needlesse triall of him by some worke of God beside his ordinary prouidence The meaning then is this Thou shalt not tempt the Lord thy God that is thou shalt not make any needlesse triall of Gods goodnesse mercy power or prouidence from a distrustfull heart in the truth of his word Heere yet further for our instruction wee are to know that God is tempted fiue waies as the word of God doth manifest first when a man shall appoint vnto God either the time when the place where or the maner how God shall helpe him and performe his word vnto him heerein he seeks experience of the truth and power of God Thus the Israelites tempted God in the wildernesse when they wanted water saying Is God among vs or no God had promised to bee with them in all their iourney to Canaan but that they will not now beleeue vnlesse he wil shew his presence by giuing them water in that place And so likewise they tempted him in the want of foood Ps. 78. 19. Can God prepare a table in the wildernesse The consideration whereof must teach vs in all our petitions which we make vnto God for the accomplishment of his promises vnto vs to beware of limiting God as the Iewes did by prescribing vnto him time place maner for the accomplishment thereof but wait with patience his good leasure For hee that beleeueth will not make haste but wil commit his way to the Lord Ps. 37. 5. Secondly God is tempted when men require a signe at his hands Thus the Pharisies tempted Christ Matt. 12. 38. Master we would see a signe of thee meaning thereby to be certified whether hee were the Messias and Luke saith they tempted him Luk. 11. 16. And thus doe all those tempt God which refuse to embrace the doctrine of the Gospel because they cannot see the ministers therof to confirme the same by miracles Thus do many Papists plead against our religion embracing rather the mysterie of iniquity because it is confirmed vnto them by lying wonders not considering that the truth which wee professe was once sufficiently confirmed to bee the truth of God by his owne testimony thereunto in signes wonders through the hands of his Apostles Quest. Is euery asking of a signe a tempting of God for Gedion asked a signe when he was to be a Iudge and deliuerer of gods people Iudg. 6. 17. And so did Hezekiah to bee assured of the lengthning of his daies 2. King 20. 8. And yet we reade not that God charged them with tempring him but did condescend to their requests Answ. There be two causes
2. Coloss. 1 10 5. c. 2. 2 14. 15. 13. c 2. 51. c. 1. 1. Thessal 2 18 41. c. 1. 3 5 12. c. 2. 1. Tim. 3 6 9. c. 1. 4 1. 3. 41. c. 2. Â 7 13. c. 1. 6 9 22. c. 1. Â 17 22. c. 2. 2. Tim. 2 11. 12. 53. c. 2. Hebr. 1 2 20. c. 2. 2 10 53. c. 1. Â 17. 18. 9. c. 1. 54. c. 1. 11 6 13. c. 1. Iames. 1 2 4. c. 2. 53. c. 2. Â 13 7. c. 2. 3 14. 15. 9. c. 1. 4 7. 13. c. 1. 18. c. 2. 49. c. 2. 1. Pet. 1 25 20. c. 2. 2 9 5. c. 2. 4 17 31. c. 2. 5 7 23. c. 1. Â 8 9. c. 1. 13. c 1. 2. Pet. 1 5. 16. c. 1. Â 10 16. c. 1. 28. c. 1. 2 8 43. c. 1. 1. Iohn 4 1 29. c. 2. Iude. 0 4 27. c. 2. Reuela 2 10 41. c. 1. Â 13 5. c. 1. 11 8. 9. 10. 49. c. 1. 12 3. 4. 3. c. 1. Â 9 9. c. 1. Â 10 19. c. 1. 13 11 40. c. 2. 16 13. 14. 41. c. 1. 18 4 26 c. 2. 19 10 46 c. 1. A Table of the speciall points to be obserued in this Exposition The first number notes the Page the second the Columne b notes the beginning of the columne m the middle and e the end A ADoption Satan would driue vs from assurance of our Adoption 16. 1. b. We must specially labour for assurance of our adoption ibid. m. Affections how to moderate them in all estates 23. 1. b. Alleaging of Scripture Christ and his Apostles therein respected the true meaning therof 44. 2. e. In alleaging scripture they expound it 44. 2. b. Ministers should be carefull not to wrest it in their allegations 31. 1. m. Ambition a bait for Satan in the subuersion of kingdoms 40. 1. b. Angels The bond their ministery vnto Christ and his children 51. 2. e. Their number that doe minister vnto men 52. 2. b. Each one hath not a good Angell and a bad 52. 2. m. B Baptisme why Christ was baptized 1. 2. m. Blasphemers how wee should behaue our selues towards them 42. 2. e. Blasphemers of God ought to die 43. 1. e. Boasting vaine boasting ought to be auoided 40. 2. e. C Calamity Gods children haue specaill protection in common calamities 31. 2. m. Callings A man must not leaue his calling for the trouble thereof 4. 2. e. Men set apart for speciall callings are other men 5. 1. e. Christians should walk worthy their calling of grace 5. 2. m. Whom God calleth hee fitteth thereto 6. 1. m. Carking care how auoided 22. 1. e. Cary Satan may carry men in the aire 24. 2. m. Yea God children 36. 2. m. Christstemptation The time when 1. 1. e. He was led by the spirit to be tempted 3. 2. b. How he went furnished to be tempted 3. 2. e. Christ was tempted in the highest degree that Satan could 50. 1. e. Church no iudge of scripture 32. 2. e. Euery one ought to seeke the good of Gods church 41. 2. b. Church militant in this world as in a wildernesse 11. 1. e. It hath entercourse of temptations 51. 1. e. Comforts to Gods church Christs power in subduing Satan in his humility 19. 1. b. Christ moderates their afflictions and temptations 48. 2. e. Company none ought to thrust himselfe into bad company 5. 1. b. Contentation in extreame misery how gotten 22. 2. m. D Danger no man must runne into danger without a calling 4. 2. b. Deferring of resistance to Satan very dangerous 49. 2. m. Desert see wildernesse Desertion of Spirituall desertion 52. 2. e. Despaire how Satan works it in a guilty conscience 38. 1. b. Comfort against despaire 50. 2. b. Diuell see Satan Diligence in our calling hath special prerogatiue 32. 2. b. Diuinity ascribed to a thing foure waies 45. 1. m. Doctrine Carnall men neglect Christs doctrine but affectmiracles 28. 2. m. E England Gods true church 25. 2. b. Enticers to idolatrie how to be respected 43. 2. b. How to be auoided 44. 1. m. F Faith Satan seekes especially the ruine of our faith 15. 2. m. Fasting three kinds of fasts 9. 2. e. How long a man may fast and yet liue 10. 1. e. Why Christ fasted forty daies 10. 2. b. Lent-fast misfounded on Christs fast 10. 2. e. Filled Christ was alwaies filled with the Spirit 5. 2. e. yet hee increased therein 6. 1. b. Food and raiment How to Consider rightly thereof 21. 2. b. We ought to sanctifie it vnto vs by praier 22. 1. b. Francis Spira too rashly iudged a castaway 50. 2. e. G Gainsaying of Gods truth a property of Satan 17. 2. m. Godhead of Christ infringed by satan 17. 1. e. And by his followers ibid. 2. b. Guide Gods spirit must guide vs in euery thing 4. 1. b. H Holy daies obserued to the honour of Saints vnlawfull 47. 2. m. Holinesse of Christs humane nature 3. 2. e. No holinesse of place on earth can debarre Satan from tempting 26. 2. m. Hunger Christ was an hungred 12. 1. m. and why ibid. e. I Idolatrie Satan seekes to bring Christ to commit it 38. 2. m. Hereby he seekes the ruine of religion 41. 1. m. Ierusalem why called the holy city 25. 1. e. Ignorant persons should labour for knowledge in Gods word 19. 2. e. Iudgement Rash iudgement against men that are tempted by Satan vnlawfulll 50. 2. m. and deceitful 51. 2. e. Iustification by faith onely 48. 1. m. K Kingdomes Satans enmity to Christs kingdome 39. 1. e. Satan knowes all worldly kingdomes and the policies thereof 39. 2. e. How hee seekes the ruine of worldly kingdomes 40. 1. b. Earthly kingdomes are preserued from Satans malice by Gods prouidence 40. 1. e. Kneeling before a chaire of estate 47. 1. m. L League some doe make a league with Satan 42. 2. b. Led how Christ was led to be tempted 3. 2. b. Life of a Christian a continuall intercourse of temptations 51. 2. b. Limite not God in thy praiers 34. 1. b. Lying Satans sinne 40. 2. e. M Magicians may shew strange representations 37. 1. e. Masters of families should be especially zealous against blasphemers 43. 1. e. Meanes neglected a tempting of God 34. 2. e. Melancholy Satans bait 14. 2. m. Ministers especially must looke for temptations 3. 1. b. It is good for them to be tempted and why ibid. e. They ought to get sound knowledge in the text of Scripture 30. 2. m. And be wary of wresting any text 31. 1. m. Monasticall life not warrantable by Gods word 7. 1. m. O Obedience absolute must be giuen to God 48. 2. b. And voluntary 50. 1. m. Occasions of sinne must be watched against 12. 1. b. P Papists are Idolaters 46. 2. e. And 47. 1. b. Papists tempt God in looking now for miracles 34. 1. m. They sacrifice to Satan in their Masse 42. 1. m. Pope of Rome that beast