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
life close Christ within thy heart and hold him as thy life neuer to part with him for that pot figured the Sacraments in which Christ is propounded the food of the soule Thy heart as the Arke must containe Aarons rod that had budded signifying the discipline and gouernment of Christ vnto which thou must subiect thy selfe let this rodde flourish in thee and stoope with reuerence and feare to this scepter 2. Thy house and family must be sanctified also by setting vp and preseruing Gods worshippe there Wee read of some of the Saints who had Churches in their houses Euery Christian professing holines must haue the like care endeauour in such family-exercises as God hath prescribed as 1. In diligent teaching and instructing the family partly in reading and partly in deliuering precepts out of the word It is Gods commandement Deut. 6.7 to whet the law continually on our children and train them vp euen from childhood in the Scriptures The benefit whereof shall be 1. to fit them for the publike ministry 2. to cause the word to dwell plenteously in them 3. it is a notable means for their growth in godlinesse and to containe them in good order 2. In calling them to account for things deliuered by catechising pitifully neglected in families who yet would be thought to be Gods people This is the driuing of the nayle to the head to sticke the surer It workes care in those who easily reiect good meanes It hinders vaine thoughts words and exercises It banisheth much folly and ignorance that is bound vp in the hearts of children and seruants 3. In applying the workes of God past or present on our selues or others to mooue them to confidence and trust in God by the workes of his mercie and to feare to offend by the workes of his iustice and by this meanes the seeds not onely of true religion but of good conscience shall be sowen in them betimes this was holy Abrahams practise for which God would not hide his secret workes from him Gen. 18.19 4. In daily priuate prayer with the family at least euery morning and euening solemnly on our knees making confessions of sinnes and requests to God together with thanksgiuing Psalm 55.17 Euening and morning and at noone will I pray and make a noyse Daniel three times a day prayed and praised God in his house as he was wont chap. 6. v. 10. The excellent vse of which is the opening of the doore of Gods treasury to the family by which it is enriched with the best blessings of God Besides the Lord shall hereby haue some honour that is due to his mercie vpon the family 5. In edifying the family with Psalmes and melodie to the Lord as it is Col. 3.16 In these daily duties doth the sanctification of a family consist Whereunto we may be perswaded by these motiues 1. In that they are the practises of men fearing God such as Ioshua and his house Cornelius and his houshold 2. In that by these exercises the family shall not onely be sanctified but also blessed as Obed Edom and his house for the presence of the Arke 3. What madnesse is it to reiect and banish Gods word and worshippe out of doores and yet thinke God is there Nay where sound grace comes there is the Spirit of prayer and supplication in euery family apart Zach. 12.14 and where this worshippe of God is not set vp in families there is nothing but a conspiracie of Atheists and a wicked brood bringing Gods iudgements on themselues and the busines passing through their hands Ierusalem is called holy beeing once sanctified to the Lords vse which teacheth vs that we should reuerently both conceiue and speake of all such things as are set apart to the Lords vse 1. Some persons are consecrate to the Lord as the tribe of Leui of whom the commaundement was Thou shalt not forsake the Leuit all thy dayes And the Prophets Touch not mine annoynted and doe my Prophets no harme So in the New Testament The Minister that rules well is worthie of double honour Yea if the widowes which were set apart to inferiour offices about the poore must be honoured 1. Tim. 5.3 much more the minister that standeth in Gods place and stead Heb. 13.17 Obey them that haue the ouersight of you Thus Cornelius reuerenced Peter and the Eunuch Philip. Nay not onely the minister but euery beleeuer is separate to God and sanctified to carrie the Couenant and hath the annointing of the Spirit which the Lord acknowledgeth on them and speaketh reuerently and louingly of them calling them his holy ones yea the apple of his eye They see not this who can persecute and reuile them for hypocrites and count them as the Apostles whose doctrine they professe the scum of the world 2. Some places are for their vse to be accounted holy because God is there present in his worship as the places of our meetings not that any inherent holines is annexed to the place or cleaueth to it out of the action of Gods worship but while God is present in his worship we must account it holy ground and the house of God When God appeared in Bethel to Iaacob he said How fearefull is this place surely it is no other then the house of God Wee must therefore put off your shooes with Moses that is our base and vile our sinnefull and sensuall affections yea our lawfull if earthly thoughts when we come to this holy place Looke we bring no thoughts with vs vnbeseeming the place where God is separated from other common places to holy vses Looke that in this place we vse no gesture or behauiour vnbeseeming a man that hath busines with God beeing present To sit talking or sleeping or laughing or gazing sutes not with this place And further if God please to account the very places holy for the vse and presence of God in this vse what shall wee thinke of them that conceiue so basely of them as they would loue a Parish better in which is no Church Others profane them with base practises and vnconscionably suffer them to fall or decay and will be at no charge to make or keep them handsome sweet and beautifull Styes were fit for such swine As their affection is so is their deuotion 3. The holy ordinances of God must not be touched but with holy respect and reuerence of which it is said It is not safe to play with holy things 1. The word must be receiued read heard spoken as the holy word of God To make iests of Scripture is a wicked practise God lookes graciously on him that trembles at his word Isa. 66. 2. as good Iosiah whose heart melted hearing the words of the law So the names and attributes of God are neuer to be vsed in friuolous admirations but euery knee must bowe vnto him Phil. 2.10 Neither ought we to laugh at Gods iudgements on others 2. An oath is one of the holy ordinances of God and to sweare
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
saluation are staires to heauen 1. If thou beest not a member of the Church and abidest in the ship thou canst not be saued Act. 27.31 2. If beeing ouerrunne with the disease of sinne thou waitest not at the poole wherin and when the Spirit mooueth and stirreth the waters thou canst not be cured Ioh. 5.4 Refuse the word and Sacraments thou perishest 3. If God haue shewed thee oh man what is good and what he requireth of thee surely to do iustly to loue mercie to humble thy selfe and walk with thy God if thou cast thy selfe off these staires into iniustice vnmercifulnes pride and profanenesse by this fall thou doest breake the neck of thy soule So when the Lord affoards many gracious means within a man and without without the exhortations and precepts of his word and the warnings of his correcting hand then 1. suffer the word of exhortation gladly let the word rule thee sinne not against the word by which thou art to be iudged 2. let the rod open the eare that was sealed and correction be thy instruction it is a note of blessednesse to be chastened and taught in Gods law The Lord is glad to adde this meanes to let in the former and if men still fall backe more and more the Lord casts such persons off So when he inwardly vseth either checks of conscience or else the motions of his Spirit sinne not against them for 1. the voice of thy conscience must thou heare one day therefore suffer it not to goe on in accusing thee but still it by casting out the core of sinne that makes it so restlesse and painfull 2. quench not the motions of Gods spirit for this grieues him and makes him goe away in displeasure and then all thy sound comfort is gone with him II. In temporall things sinne not against the meanes He must eate that must liue he must worke that will eate sow to reape he that would auoid a strange woman must loue his owne wife all the souldiers and people in the shippe must come safe to land but then must they not cast them into the sea but abide in the shippe Isa. 37.33 the Prophet in the Lords name tells Hezekiah that Senacherib shall not enter into the city but if hereupon Hezekiah should haue bid them set the gates open would not the Prophet haue told him he had betrayed the city For a rich man to bee an vsurer or an oppressor is a greater sinne then it is taken for because it is against the meanes yet who are vsurers else who oppressors else who grinde the faces of the poore who detaine the wages of poore seruants but they For a man to breake the Sabbath for gaine is a great sinne as appeareth in the poore man that went out to gather stickes but how great then is it in rich men who need not hauing much meanes beyond the present necessitie and yet they or their seruants and workemen must bee gathering stickes to burne themselues withall in hell Who sees not the malice of the deuill here who will haue the Lords day worldly and wickedly spent wherein God hath set vp the speciall meanes to draw men from it For it is written HAuing spoken both of the ground of this assault and also of the scope and matter of it we come to the third consideration in it namely The enforcing or vrging of it by a testimony of Scripture Satan had perswaded the Sonne of God to a most foolish practise would any mad man or foole cast himselfe downe from an high place and pash himselfe all to peeces at any mans perswasions and cannot now the Sonne of God the wisedome of his Father discerne danger in this motion Satan is too blacke here and laies his snare in vaine before the eye of that which hath wing But to hide his blacknes he drawes a faire gloue ouer a foule hand and assayes to make the case without all danger or absurdity he hath that to say which the Sonne of God cannot refuse he hath Scripture to perswade him for no reason is comparable to this to assure the Sonne of God who must heare the word of his Father that there is neither danger nor vnreasonablenesse in this motion nay there is much good in it 1. he shall shew himselfe to be the Sonne of God 2. he shall shew his affiance in his Fathers word which hath fully assured him of his Fathers protection as if he should say Thou beeing the Sonne of God mayest without danger cast thy selfe downe hence but doe not take it on my word which perhaps thou mayest suspect but take it on thy Fathers word If that hath any truth in it there is no danger in my motion And because thou shalt not thinke that I speake without booke it is written in thy Fathers booke If I had a Psalter here I could shew it thee that he hath giuen his Angells charge ouer thee to keep thee that thou dash not thy foot against a stone and though thou cast thy selfe downe they shall beare thee vp and saue the harmelesse And if they should faile of their duty thou beeing the Sonne of God canst sustaine thy selfe by thine owne proper power and vertue Here consider two things 1. the generall consideration of the allegation It is written 2. the speciall matter of it He will giue his Angells charge ouer thee c. The deuill can and doth alleadge Scripture to further his wicked purposes as here In his tempting of Eue he made the ground of his temptation Gods word Hath God indeed said ye shall not die In the deluding of Saul he tooke the help of Samuels prophesie 1. Sam. 28.17 The Lord hath done euen as he spake by mine hand So his instruments the false Prophets pretend the word of the Lord as Hanani Ier. 28.2 The reasons why Satan alleadgeth Scripture are these 1. To hide his person and to transforme himselfe into an Angel of light here he counterfeits Dauids voice nay the voice of the Spirit of God speaking in the written word He would faine perswade Christ that he is a louer of the truth and vnder a testimony of Scripture would hide his hornes 2. As hereby himselfe dissembles holines so he would colour the matter to which he tempts vs to be iust and lawfull for is not that lawfull which the word allowes seeing it is the rule of faith and manners 3. He frames himselfe according to the disposition of parties with whom he is to deale Christ stood much vpon Scripture and would doe nothing without Scripture and if he cannot draw him by Scripture he shall preuaile nothing and thus he deales daily with tender consciences he can bring them to any thing by a Scripture of his owne misshaping 4. This comes to passe by reason of his malice 1. against the Scripture which he seekes to abuse to a contrary end seeing the Scriptures are written that we might not sinne 1. Ioh. 2.1 2. against
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
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
the godly to ouercome them with no other then their owne weapons Christ had made the written word his shield his sword he will therefore assay with his owne weapon to wound him and so he deales with his members 5. Here is not onely Gods permission but his ouerruling power for hereby the father of lies against his heart and nature giueth witnesse to the truth and strongly argues it to be the strongest weapon that hath strongest power ouer the conscience Quest. How doth Satan alleadge Scripture Answ. Hee is Gods ape and as God alleadgeth Scripture three wayes 1. by his Spirit and inward motion as to Abimelech in a dreame Gen. 20.3 2. by his Ministers and seruants Angels or men 3. by his owne liuely voice as to Adam So can Satan 1. by suggestion 2. by his Ministers who transforme themselues as if they were the Ministers and Apostles of Christ. 2. Cor. 11.13.14.15 not onely deliuering the word but also truely 3. by voice in some assumed body as vndoubtedly he did to the first Adam and here to the second Seeing then this wicked spirit can and doth alleadge Scripture against vs it behooues vs to trie the spirits whether they be of God or no 1. Ioh. 4.1 not to beleeue euery one that can alleadge Scripture for so we might beleeue the deuill himselfe 1. Thess. 5.22 our commaundement is to prooue all things and hold onely that which is good Our president is in Act. 17.11 the Bereans when they heard the Apostles searched whether the things spoken were so We take no coine without due tryall Quest. How shall I trie the spirit that brings a sentence of Scripture Answ. 1. By diligent study and reading of Scripture diligently searching out the truth for the determination of euery truth must be by Scripture and though Scripture seeme to be opposed to Scripture we must not with Papists draw determination of matters from Scripture so saith the Apostle in Eph. 4.14 Let vs not be carried about as children with euery winde of doctrine how should we doe other but follow the truth in loue Examine the places circumstances antecedents and consequents conferre with other Scriptures to all which it must agree 2. Follow and frequent the ministery as not content with the knowledge of the Scriptures without the true vnderstanding of them for they consist not in the bare letters but in the pithie sense said the Father And this true vnderstanding will help vs to lay it to the analogie of faith whereunto it must be agreeable and will make our senses exercised in the word 3. Adde hereunto prayer which procureth the Spirit to lead vs into all necessary truth Dauid neuer ceased to pray to be taught as we may see through the whole 119. Psalme 4. Consider the end scope of the Scripture alleadged If it lead thee into an action condemned by the law of nature or against other direct Scriptures or principles of religion it is of the deuill the father of lies for Gods Spirit neuer alleadgeth Scripture but to lead vs into the knowledge and practise of some truth This is Moses his rule Deut. 13.1 If a false Prophet rise vp see what he aimeth at if it be to draw thee from the Lord his worship or word take heed of him so if Satan by any instrument of his shall bring the word and pretend great zeale if the end be to draw thee to superstition idolatry or Popery beware of him his scope discouers him If a doctrine or Scripture be alleadged to nourish any fleshly delight or to hold men in sinne though the words be Gods the allegation is the deuills as At what time soeuer a sinner repenteth c. and the theefe was saued at the last houre and therefore if thou canst say two or three good words at thy death all shall be well here is the deuill saying It is written for all Scripture truely cited by Gods Spirit aimes at mortification and the furtherance of repentance If a Scripture be alleadged and vrged to threaten and discourage such as feare God and shew forwardnes in good wayes or to animate the sinner promising him peace and life it is Satans allegation for if Gods spirit alleadge Scripture that word is good and comfortable to him that walkes vprightly and the threats of the law are fit prouision for impenitent persons This teacheth vs not to content our selues to know the Scripture and be able to speake of it or to alleadge it for the deuill knowes the word and can alleadge it readily yea he is expert in it Many men deceiue themselues in their estate and thinke themselues sure of saluation if they can get a little knowledge of the Scripture aboue others as though Satan could not alleadge it or as though the wicked could not preach it as Iudas did or vngodly men professe it who take the wâ—rd into their mouth and hate to be reformed Psal. 50.16.17 But let vs take heed we come not behinde the deuill himselfe while we thus highly coÌ„ceit our selues for 1. Are there not a number of ignorant men almost as ignorant as if the Scriptures had neuer beene written and shall not the deuill condemne these who hath gained so much knowledge in the word which containeth not one word of comfort for him but iudgement that makes him tremble Yet these whom they would make wise to saluation and to whom they offer the ioyes and comfort of life eternall are vtterly ignorant of them 2. Many read the Scripture but as Satan not to informe or reforme themselues nor to make themselues better but both themselues and others farre worse as not onely heretikes and learned Papists who bend all their knowledge to suppresse and hide the truth but all such as by the Scripture seeke to maintaine their owne errors and sinnes which they will not part with And these are no better then the deuill 3. Others will reade Scripture and heare and know it but without all speciall application and grace in the heart wherein they should differ from the deuill and wicked men who know the word but affect it not doe it not nay cannot abide the speciall application of it to do them good and this doth nothing but increase sinne and iudgement sinne Iam. 4.17 to him that knoweth to doe well and doth it not it is sinne a great sinne without excuse or cloake Ioh. 15.22 iudgement for such shall be beaten with many stripes 4. Others bragge of their knowledge they read the Bible at least Dauids Psalmes and they know as much as any Preacher can tell them But stay the deuill reades the Psalter as well as thou and can quote Dauids Psalmes more readily then thou he can read the Bible he knowes as much yea more then any Preacher can tell him what sayest thou more of thy selfe then the deuill can do of himselfe and more truely And what hast thou gained by all this challenge but thine owne conuiction of great sinne
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
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