all our thoughts words and deeds for this is a true note of Gods children Rom. 8. 14. but as many as are not led by the Spirit of God the same are none of his Rom. 8. 9. And therefore let vs all become plyable to the motions and directions of Gods blessed spirit so as we can say as Dauid saith When thou saydst Seeke ye my face my heart answered vnto thee O Lord I will seeke thy face Againe from this that Christ was led vnto temptations by the spirit of God we learne that temptations come not by chance nor yet by the diuels will and appointment for he could not touch Iob or any thing he had till he had leaue giuen him by the Lord and he could not so much as enter into swine till Christ gaue him leaue but they come by his â—ust permission and the speciall prouidence â—nd appointment of God For as God deâ—reed that he which had ouercome all mankind should be ouercome by Christ so he â—ath appointed this combat by temptations â—o all men the place where it is tried is the world as a theater the persons as souldiers tried are Christians the person tempting is Satan our aduersarie the beholders are men and Angels the Iudge or vmpire is the Lord himselfe so that the issue shall be good And therefore when we be tempted we must not thinke it strange but rather as Iam. 1. 2. Accompt it exceeding ioy when we are tempted for the triall of our faith and obedience And also seeing they come by Gods appointment it should moue vs all to endure them patiently seeing they cannot be auoyded Seeing Christ was led to be tempted hence we learne that no man must wittingly of his own head cast himself into places of danger for Christ went not into the place of temptation til he was led by the spirit of God And so indeed if a man find himselfe moued by some extraordinary motion and instinct of the spirit he may offer himselfe vnto danger So Paul went bound in the spirit to Ierusalem that is he did willingly follow the motion 〈◊〉 Gods spirit which inforced him to go to Ieâ—rusalem And so many of the Martyrs thougâ— they might haue fled yet being moued 〈◊〉 the inward motion of the holy Ghost diâ—â—stand to the truth abide the danger and enâ—dured the fire But otherwise no man is wittingly to cast himselfe into danger yet if the Lord send any danger vnto a man in the performance of his calling and vocation walking according to Gods word he is patiently to endure it and may not seeke to auoide the same Here may be demaunded whether a maâ— may with good conscience and safely abidâ— in such places where it is certainely knownâ— that euill spirits do haunt and vse to be Although some be so venturous and bold that they feare nothing yet it is no wisdome neither is it lawfull for men to frequent and abide in those places but rather to shunnâ— them seeing the Lord hath deliuered them vp into the power of the Diuell And therefore such men as frequent such places knowâ— to be possessed do wilfully tempt God and cast themselues into needlesse danger vnlesse they haue extraordinary warrant from God This may serue to reprooue those men who say they care not into what companie they come for they perswade themselues that no companie can hurt them but let such men beware for how can it be but they shall be infected with the sinnes of those whose companie they vsually do haunt and vse He that walketh with the wise shall be wise but a companion of fooles shall be like vnto them He that toucheth pitch shall be defiled and if sinners intice thee yeeld not vnto them Againe here we see that so long as Christ liued a priuate life at home with his father in his trade all this while the Diuell lets him alone neither hath he these gifts of the holy Ghost but after he was once installed to the office of a Mediator presently the Diuell sets vpon him and when he must now be another kind of man in teaching the people of God he is led now by the spirit of God and furnished for this high and excellent calling Hence then we must learne that when we are appointed of God to any speciall office either in Church or Common-weale we must then become new men fit for those places and carie our selues sutable to our callings Thus when Saul was annointed to bâ— King he became another man thus wheâ— Dauid became of a shepheard a King he beâ— haued himselfe as a King thus the Apostle at the first were poore ignorant fisher-men but being called to be Apostles they leâ—â— their old trade and became new men eueâ— messengers of Christ to preach the Gospel to all nations This confuteth those which pleade extraordinary callings as those men who caâ— themselues Elias Iohn Baptist c. for if thesâ— were such men and had such extraordinariâ— callings they should be endued with extraordinarie gifts fit for their calling but they are not nay we see they be but ordinary men Againe by nature we be all borne the children of wrath and enemies to God but by grace are called to be Christians now theâ— it behoueth vs all to become new men to leade new liues fitting and sutable to our holy calling giuing our selues wholy to the seruice and worship of God Now if any askeâ— how Christ was furnished with these gifts â— answer out of S. Luke that he was filled with the holy Ghost chap. 4. vers 1. If any furtheâ— obiect that if he were so filled after his baptisme then he was not filled before I answerâ— againe that as in his infancie he had a meaâ—ure of gifts fit for that age so from time to â—â—me he increased in grace and after his bapâ—â—sme had a greater appearance and measure â—f gifts then before his calling to preach It followeth Into the wildernesse Here is â—he third circumstance namely the place into â—he wildernesse or desert place which place Christ did of purpose choose to be tempted â—n There be diuers opinions concerning this place some thinke it to be a litle wildernesse betwixt Ierusalem and Iericho others iudge â—t to be the desert of Arabia where Elias faâ—ted fortie dayes and fortie nights and where â—he children of Israel wandred fortie yeares But seeing the holy Ghost doth not shew what wildernes it was we are not curiously â—o inquire after it but onely know it was a desert and solitary place Let vs rather seeke the reasons wherefore he was tempted in the wildernesse first because Christ comming into the world to be â—ut Mediator tooke vpon him the base estate of a seruant and came in humiliation therefore when he was now baptized he would not go to Ierusalem to publish his honour but he went into the desert a solitary wildernesse Againe he went into the wildernesse thaâ—
from heauen to be the sole Doctor and Prophet of the Church of God presently without delay as is Marke 1. 12. he was led aside to be tempted of the Diuell In that Christ is no sooner baptised but he is presently tempted it sheweth vs that all those which haue bene baptised and giuen vp their names to Christ must make account to be tempted and looke for temptations For if Satan durst be so bold to set vpon Iesus Christ the head who was not onely man but very God how much more will he be bold to set vpon vs who be but weake and sinfull men And therefore so soone as we haue truly giuen vp our names to God and become the faithfull souldiers of Christ and refuse to serue sinne and Satan then will the diuell incounter vs and set vpon vs and we must looke for to be tempted preparing our selues to this spirituall battell and put vpon vs the whole complete armour of God Ephes 6. 11. But most men will say this doctrine is not true for they neuer felt any such combat in themselues though they haue bin baptized many yeares I answer such men whatsoeuer they be they haue onely the outward baptisme of water and neuer receiued the inward baptisme of the Spirit and such men do indeed weare Christs liuerie but do seruice to the Diuell his enemie And therefore let such persons reforme them selues turne from their wicked and sinfull liues and seeke to serue the Lord and then they shall find this doctrine most true For the children of Israel so long as they liued vnder Pharaoh in Egypt they were not persecuted by Pharaoh but when they did set their faces towards the land of Canaan then presently he pursued them with all his malice and might So all the while men liue in Egypt that is in sin and wickednesse and serue the diuell he will let them be at quiet but if euer we once set our hearts on that heauenly Canaan and giue our selues to the seruice of God then he will with open mouth pursue vs follow vs with many armies and cast an hundred temptations in our way And as a poore bird which cometh to the shop and when she thinketh to get away then cometh all her paine and the net is spread ouer her so when men begin to leaue their euill courses and to set themselues to serue the Lord presently the Diuell doth spread his net to intangle them This must teach vs to watch and pray that we enter not into temptation Secondly in that our Sauiour is no sooner baptized ordained to be the great Doctor of the Church but he is presently tempted and encountred by Satan hence we learne that all those which be appointed of God to any speciall office in the Church or common-weale they must make account they shall be tempted and looke for Satans temptations one way or other it was that which befell the head and therefore let vs all that be his members reckon of it Example of this we haue in Moses who so soone as he was new called to be the guide and deliuerer of the children of Israel he was faine to flie when he had killed the Egyptian And Dauid was no sooner appointed by God to be King of Israell but Saule did persecute him As soone as our Sauiour Christ had called the Apostles to that office he brought them to the sea and there by his diuine power raised a storme so as they cried out Maister saue vs or else we perish And this the Lord doth in great wisdome for by this meanes he sheweth a man that he is not able of himselfe to execute the duties of his particular calling without the speciall grace of God and by these temptations and trials the Lord stirreth vp a greater loue of his Maiestie in the hearts of his children and with it many other graces as prayer patience c. and maketh these graces the better to shew themselues Seeing that our Sauiour Christ begins his propheticall office of teaching the Church of God with temptations this should admonish the Ministers of the word of God that they of all other men are subiect to Satans temptations because they be the Lords Standard-bearers and his Lieutenants against whom Satan and al his souldiers bend all their forces as souldiers often do against the standard-bearer When as Iehoshua the high Priest stood before the Lord Satan stood at his right hand to hinder him Zach. 3. 1. He was a lying spirit in the mouth of foure hundred false Prophets and this old red Dragon Reu. 12. with his taile draweth downe the third part of the stars of heauen he desired to winnow Peter and to trie him by temptations Luke 22. And as the king of Aram said of Acab Fight not against small or great but against the king of Israel so Satan fighteth not against any so much as the Prophets of Israel the Ministers of the Church So then we may see that temptations are necessary for the Ministers of the word that they may both know what they be and also learne how to comfort others in time oâ— temptation Also to teach vs the true vse of the word of God and the force of it in resisting temptation For certaine it is that temptations teach men many things which they could neuer learne by bare studie So that one sayd well Reading meditation prayer and temptations these foure make a Diuine The second point to be considered is what was the cause which moued our Sauior Christ to go into the wildernesse which was the leading of the Spirit Iesus was led aside of the spirit Luke 4. 1. or as the word signifieth he was caried apart Mark 1. 12. not by a forced but a voluntary motion This was not a locall transportation of the bodie of Christ as that of Eliah and of Philip from the Eunuch but by the inward instinct of the holy Ghost he was mooued and made willing to go as the word which Luk. 4. 1. vseth sheweth plainely And by the Spirit here is not meant the Diuell or an euill spirit but the holy Spirit of God euen the third person in the Trinitie And so we see that Christ may both guide the Spirit and be guided by the Spirit for Christ as he is man is led and guided by the Spirit but as he is God he doth guide and send his Spirit Obiection Christ sendeth the holy Ghost therefore cannot be led by it Ans. As Christ was man he was guided by Gods spirit as he was God he sent the Spirit Hence we may behold the exceeding holinesse of the manhood or humane nature of Christ who as he was man was guided by the Spirit of God euen in his mouing from one place to another And it is that which euery one should desire to be like vnto our Sauiour Christ in this viz. to suffer our selues to be guided directed by Gods holy spirit in
feeling the waight and daunger of temptations he might be a mercifull high Priest to helpe vs in our temptations as the Apostle doth witnesse The next point to be noted is the cause and author of his temptation He was tempted of the diuell This name Diuell signifieth a cauililer a slaunderer a priuie accuser for he accuseth God to man as he did to Euah Gen. 3 ◠Hath God said indeed ye shall die Nay but it is because God loues you not for when ye eate of the tree God knoweth ye shal be like vnto God Secondly the Diuel accuseth man to God and is therefore called the Accuser of the brethren one which ceasseth not to put vp bils of accusation against vs and to accuse vs vnto God as he dealt with Iob. Thirdly the Diuell accuseth one man to another by raising suspitions and bad surmises and by backbiting one another And seeing the holy Ghost calleth Satan an accuser let vs all beware of accusing our brethren of slaundering and backbiting for such men become like vnto the Diuell Againe it must admonish al men to beware that they do not by any accusations or slanders seeke to draw men from embracing the Gospell for they which take this course make themselues Diuels incarnate Of this sort was Elyma◠the sorcerer Act. 13. 10. whom Paul therefore calleth the child of the Diuel And thus much of the first part of the preparation Now followeth the second part viz. the abode of Christ in the wildernesse which is set out by three circumstances First by his fasting forty daies and forty nights Secondly by his companie there namely the wild beasts Manke 1. 12. Lastly by those temptations wherewith the Diuell did incounter him within the space of those fortie dayes Luke 4. 2. though the particulars be not set downe by the Euangelists The first point is Christs fasting in the wildernesse the space of fortie dayes There be three sorts of fastings First a dayly fast which is nothing else but the vertue of sobrietie or a moderate vsing of the creatures of God with abstinence and this kind of fasting all men must vse continually and we must take heed of the abuse of Gods creatures by surfetting and drunkennesse Rom 13. 12. The second kind of fasting is a religious fast when we abstaine from meate and drink for a certaine time that we may be more fit for the exercises of repentance prayer and duties of religion and this kind of fasting the Iewes vsed sometimes for one meale sometimes for two or three sometimes for many as 1. Sam. 31. 13. they fasted seuen dayes The third is a miraculous fast when any one shall fast many dayes and that beyond the course of nature thus Moses fasted fortie daies and fortie nights in the mountaine and so fasted Elias Now there is no man able to fast so long by the course of nature Indeed Paul did fast three dayes after his conuersion and those which were with Paule in the ship in that dangerous voyage Act. 27. 33. are said to haue fasted foureteene dayes which though some thinke is not meant of abstaining from all sustenance but that they did eate very litle yet the words are plaine that they did eate nothing for the space of foureteene dayes And though it be true that Phisitions affirme that a man may liue seuenteene dayes without meate yet he cannot endure longer as twentie or thirtie dayes Now our Sauiour Christ fasted fortie dayes and fortie nights and for all this his complexion was not changed nor the strength of his bodie weakened nay he was not hungrie till the end though men cannot fast a short time but it wil weaken them and make them hungry which doth proue this fast of Christ was miraculous Now there be some reasons why Christ fasted so long and no longer First that when he came to preach the Gospell he might come with more authoritie and reuerence as when Moses had fasted fortie dayes and brought the two tables the people receiued him with greater reuerence So likewise Elias when he was to restore Religion he fasted forty dayes and forty nights Secondly he fasted so long that he might answer vnto the time that Moses and Elias fasted Thirdly he fasted no longer lest any man should call into question his humanitie whether he was true man yea or no if he had fasted threescore or an hundred dayes From this miraculous fast of Christ the Papists fondly gather their superstitious fast in Lent being but an apish imitatiō of Christ and in truth their fasting is no fast but a plaine mocke-fast seeing they eate as liberally and fare as daintily then as at any other time of the yeare whereas Christ abstained from all vse of meate and drinke Secondly Christ was moued thereunto by the instinct of Gods holy spirit they haue no word to warrant them Thirdly Christ did thus fast but once in all his life but their fast is continuall euery yeare and therefore these reasons proue that their collection is friuolous The second speciall point to be marked in the abode of our Sauior Christ in the wildernesse is his conuersing with the wild beasts Marke 1. 13. Some say the cause of his conuersing among the wild beasts was that they might do him that homage which is due to the Creator but this opinion hath no warrant out of the word of God and litle truth in it for though it be true that Iesus Christ is worthy of all homage yet he came not to this end into the world but rather to take on him the shape of a seruant But the true cause is this whereas there be two kinds of wildernesses one which was inhabited and where Iohn Baptist did baptize preach and another not inhabited where liued all kinds of wild beasts as Lions Tygers Beares c. Christ made choise of that which was without the societie of men wherein were onely the wild beasts to beare him companie that so in this great combat against the Diuell he might shew he had no aide nor comfort of any man but that he ouercame by his owne power and therefore 〈◊〉 the honour and praise of the victory belonged to Christ Iesus alone And besides in the person of Christ we may behold the estate of Gods church here vpon earth that she liueth here with wicked men which be no better then wild beasts as Esay 11. 6. doth testifie The third circumstance whereby the abode of Christ in the wildernesse is described be those temptaions which befell him within the compasse of the forty dayes for before the three great conflicts Luke 4. 2. there is mention made of other temptations which though they be not specified yet it is very likely that the Diuell did set vpon Christ by sundrie small light and weaker temptations thereby making an entrance to his fiercer and stronger temptations For it is the diuels maner to go on and
to proceed by degrees in his temptations As first he cast into Cains mind an angry thought against his brother Abel after he preuailed and Caine had conceiued displeasure against his brother then â—he proceedeth to tempt him to murther and there he did not stay till he had brought him to vtter despaire So he dealt with Iudas first he put into Iudas mind this thought Iudas betray thy maister which though Iudas did receiue at the first yet after he letteth it taâ—â— place and then the Diuell proceedeth by dâ—grees with him till he had brought him to hâ—â— purpose And it is the diuels subtiltie first 〈◊〉 get if it be but a talent in then he will thrâ—â— in his foote yea his head and wind in hiâ— whole bodie Out of this subtile dealing of the Diuelâ— that he begins with lesser temptations anâ— proceeds by degrees it must teach vs to bâ— wise and to labour that we may stop the firâ—â— motions and inclinations to sin to resist thâ— very beginnings to euill For if Satan preuailâ— in them he will proceed to more forciblâ— temptations The fourth and last point in the abode 〈◊〉 Christ in the wildernesse is in these wordâ— He was afterward an hungrie that is when hâ— had by the diuine power and vertue of hâ—â— Godhead fasted forty daies and forty nightâ— he was at the last hungry And this Christ diâ— for our sakes for though Christ was the Soâ— of God yet for our good he was content tâ— take our nature vpon him and became truâ— man like vnto vs in all things excepting sinâ— and had not onely the will mind affection and conscience of man but also tooke vpon him the infirmities of humane nature so farre foorth as they be without sinne and therefore he was subiect to hunger and thirst The causes wherefore our Sauiour Christ was hungrie are these first that he might â—hew himself to be true man and that he had â—he infirmities of humane nature and so we see he would stop the mouthes of such as should say it was a small matter for him to last so long being the sonne of God But least we should doubt of his manhood he is here â—s we see touched with hunger a true infirmitie of mans nature Secondly he was thus hungrie that by this meanes he might cast vnto the diuell an obâ—ect to worke on and giue him occasion to be more fierce in his assaults Then came to him the Tempter and said Here begins the first combat betweene the Diuel and Christ and in it we are to consider three especiall points First the diuels preparation Then came to him the Tempter and said Secondly the temptation it selfe in these words If thou be the Sonne of God commaund that these stones be made bread Thirdly the answer and repulse of Christ vers 4. In the preparation note first the author the Tempter secondly the time then thirdly the occasion of this temptation namely the hunger of Christ fourthly the diuels coming vnto Christ. The author is here intituled the Tempter sâ— 1. Thess. 3. 5. and the cause why he is so called is because it is his desire his studie and continuall practise to tempt men and to seeke as much as he can to draw men from God to his kingdome and to this purpose he sparetâ— no paines night and day assaulting and tempting men to bring them to destruction He goeth about as a roring Lion seeking whom he may deuoure Well then seeing we know it is the diuels study night and day to tempt vs it should teach vs all as we loue our soules to watch and pray continually least we be led into temptations and so be ouercome of Satan It is our dutie to seeke to be as vnlike the Diuell as possibly we can because he is the patterne of al euill Now we see it is the diuelâ— study to hinder men from the kingdome of heauen and so to bring them to hell then oâ— the contrary seeing he labours to draw meâ— from seruing of God we should quicken vp our selues in the seruice and worship of God and to be more careful to seeke the kingdom of God our selues and to draw others to the same We must beware that we be no meanes to draw any from embracing of true religion and from the seruice and worship of God for if we do we become eueÌ„ diuels incarnate When Christ went vp to Ierusalem to performe the worke of mans redemption Peter he begins to disswade him from it and bids him fauour himselfe but Christ turneth him backe and saith Get thee behind me Satan 2. The second thing is the time when the Diuell sets vpon Christ Then namely when he perceiued Christ most weake and as he thought not able to resist him Herein appeareth the pollicie of Satan when he seeth Christ most weake the Diuell taketh occasion to lay his strongest assaults So then in the example of Christ we may see the exceeding pollicie of the Diuell in tempting of men namely he maketh choise of the fittest time to broach his temptations for he marketh prieth into men and women and when he findeth vs most weake and most vnable to resist him then is he the most strong in tempting vs especially at the houre of death and in the time of afflictioÌ„s he bendeth the force of his temptations against vs. Oh then how should this admonish vs al to prepare our selues against the day of afflictioÌ„ and the pangs of death to be stedfast in the faith to make our calling and election sure that so we may neuer finally fall away and to intreate the Lord that then when we seeme to be most weake he would aide and strengthen vs by his holy spirit to resist Satanâ— assaults The third point in the diuels preparation iâ— the occasion wherby the diuel was especially moued to tempt Christ which was his hunger Such was Satans malice against the Lord Iesus that when he could find no sin in him then he takes aduantage of Christs infirmity and seeing him now hungry begins to tempt him to vnlawful means to satisfie his hunger Now then seeing the diuell takes occasion to tempt Christ euen from the infirmitie of his humane nature as he was man hence we learne whence the diuell hath the ground of all his temptations namely from our selues and from our own nature and we our selueâ— affoord him the matter of his temptations hâ— brings the fire and bloweth it but we affoord him the fewell to set it a work The diuell obserueth the nature of men their dispositions inclinations and behauiours and continually prieth into their dealings and like vnto a prudent Captain who besieging a citie marketh where it is most weake and of least resistance and there he bends all his forces and placeth his greatest ordinance Euen so the diuel watcheth vs and our behauiours to obserue vnto what sin we be most addicted and by nature most inclined
in the world that the diuell can carrie a man or woman from one countrey to another if God giue him leaue but so as he cannot do it with such celeritie and expedition as men imagine Some foolishly thinke he can carrie one many hundred miles in an houre which is a thing impossible for such a violent motion would stop a mans breath as we see if a man fall from the toppe of an high steeple his wind is gone ere he come halfe the way to the ground Againe hence we see that the diuell may by Gods permission haue power ouer the bodies of godly men and those which haue greatest graces and strongest faith in God For seeing he had power ouer the bodie of Christ to transport it from place to place by the permission of God why may he not if God giue him leaue haue power of any mās bodie though he be neuer so true a beleeuer If he had power in the head why not in the mēbers if he had power to annoy Iob to kill his childrē destroy thē though they were no doubt the holy seruants of God why may not the diuell haue power ouer our bodies to carie a mā frō one place to another If the Diuell could by Gods permissiō tormēt the bodie of one that was a daughter of faithfull Abraham and euen 18. yeares afflict her so as she was bruised and bowed together by Satan then no doubt he can do the lesse to remoue mens bodies from place to place And this may serue to admonish those who thinke their faith is so strong that the diuel cannot annoy thē or any way bewitch them But if the diuell haue power by Gods permission to torment the bodies of the faithfull yea to destroy the bodies of Iobs childrē who no doubt were the true seruants of God he may if God giue him leaue bewitch the godliest man that liueth For we know what the holy Ghost faith that all things fall out and all things come alike to good and bad and there is no difference in outward things oftentimes betweene the children of God and the wicked To the holy citie That is Ierusalem Luk. 4. 9. Now this citie was called holy for sundrie causes First because in Ierusalem was the temple of the Lord where were the sacrifices and other ceremonies prescribe◠by God for his own worship Secondly i◠the temple they had the law of God and the bookes of Moses and the Prophets read an◠expounded vnto them Thirdly becaus◠Ierusalem was a mother Church frō whenc◠religion did flow and was dispersed into many places of the world Now for these considerations Ierusalem is called the holy citie This church at Ierusalem though it hao many corruptions in it yet our Sauiour Christ cals it holy and it was a true Church of God Then hence I conclude that the Church of God in England though there be in it many blemishes corruptions yet may it be and in truth is the true Church of God For the Church of God in England is proprotionable to the Church at Ierusalē for as they had Moses and the Prophets read and expounded so haue we nay we haue the Gospell now soundly preached which they then had not in so plaine and plentifull manner as we haue They had the Sacraments of the old Testament so we haue Baptisme and the Supper of the Lord. Their Church was a mother church to deriue Religion to many other and though our Church cannot be called a Mother church yet it may be truly called a nourcing Church to many neighbour churches round about vs. As Christ and his Apostles did not therfore separate themselues or refuse to ioyne with them in the seruice of God because of the corruptions in this church at Ierusalem but did teach and preach in the Temple so none may therefore separate themselues and refuse to ioyne with the people of God in his seruice and worship because of some few corruptions that remaine in it Nay such as for these do separate themselues from Gods people do cut themselues from Christ himselfe seeing they seuer themselues from the Church of God If any shall say that the church of Rome is the true Church of God as well as the Church of Ierusalem seeing the Romish church hath as many priuiledges as the Church at Ierusalem I answer By examining the particulars it will appeare to the contrarie As first the Church of Rome braggeth that she hath her succession from the Apostles but I answer succession from persons without succession in the Apostles doctrine can be no true note of the Church Secondly the Church of Rome hath the sacrament of Baptisme yet that proues he◠not the true Church for in Samaria they had the Sacrament of circumcision and so in other places and yet it cannot be proued that they were the true Churches of God Besides I answer the church of Rome hath baptisme no otherwise then a theefe hath a true mans purse now it cannot be said that a theefe is therefore a true man because he hath a true mans purse Lastly though the Church of Rome haue the outward baptisme yet she in doctrine ouerturnes the inward baptisme namely the true imputed iustification and inherent sanctification of Christ by the spirit 3 The Church of Rome holdeth the Apostles Creed but it is onely in word for the truth is their God whome they worship is an Idoll and their Christ is a false counterfeit Christ forged by their owne braine as may appeare to all that will search their doctrine 4 She saith that they hold the word of God and the writings of the Apostles but it will appeare in their writings that they hold it but in shew not in truth for in the maine grounds of religion they ouerturne the doctrine of the Prophets Apostles Againe they hold the Scriptures but as a lanthorn holds the candle not for it selfe but for those that passe by so the Church of Rome haue the word of God not for themselues but for the good of Gods children which euer lye hid in the middest of Poperie 5 She brags that she is the mother-church of many Churches I answer we must consider that citie as Rome is and as Rome was the old Rome which was in the time of Paul was the true Church of God but as for that old Rome it is dead and buried and this new Rome is that whore of Babylon no mother-church but a cruell step-mother to Religion By al this we may see that the present church of Rome is no Church of God but onely in name and outward shew And seeing that the Diuell tempts our Sauiour Christ in the holy citie we learne that there is no place so holy but the Diuell can broach his temptations in it as we may see Zach. 3. 1. 2. and therfore this condemnes that dotage and sorcery of the Church of Rome who teach that their charmed holy water their
And the Magistrate is especially bound to looke to this seeing it is the law of God that the blasphemer should be stoned to death now this law is perpetuall And if a man for speaking a word of disgrace against the person of the Prince wittingly and willingly shall iustly lose his life then he that is a blasphemer and speakes to the disgrace of the eternall God is much more worthie to die a thousand deaths Secondly by this answer of Christ we learne how to behaue our selues when any shall go about to perswade vs to depart froÌ„ his Church to renounce true religion we must accompt of them in that respect as the instruments of Satan If the father should seeke to withdraw his owne child from the true religion the sonne must not spare the father but must cast the first stone at him Deut. 13. And when Peter would haue disswaded Christ from going to Ierusalem he saith Get thee behind me Satan though he was an excellent Apostle yet in this Christ accompts of him as of the very diuell Againe in that Christ bids Satan now auoide and will dispute no longer with him we must hereby learne how to answer the diuell in his temptations though at the first when his temptations be more mild we may reply by the word of God yet when Satan shall be more violent in his assaults we must imitate our Sauior Christ bid him auoide and dispute no more with him And whatsoeuer he shall bring against vs when we are not able to answer him yet let vs hold the maine conclusion in the word of God not vouchsaâ—ing him an answer It is written Seeing our Sauior Christ now the third time answers the Diuell by the scriptures saying It is written we learne that the written word beleeued and vnderstood is the most sufficient weapon to confute to confound Satan his vile teÌ„ptations else Christ wold not now eueÌ„ the third time haue made choise of this weapon It is written againe This confutes the Papists who make two Scriptures one vnwritten and inward which is traditions the consent of the fathers which haue liued in all ages the other written in the holy scriptures Now they do make their vnwritten scriptures as they call them and the consent of fathers to be of equall authoritie with the written word of God which our Sauior Christ doth shew here to be the most powerfull meanes to repell all Satans temptations And the holy scriptures which they call a dead letter and make as though it had no power in it eueâ— this alone is the sword of the spirit to confound satan and therefore damnable is that their doctrine which so abuseth the holy Scriptures sets vp the erronious tradition of sinfull men For if the written word had bene but a dead letter our sauiour Christ would neuer haue made choise of it abouâ— all other weapons three seuerall times to confute Satan euery time answering It is written Secondly by this answer of Christ saying It is written we learne how to behaue our selues when any shall seeke to turne vs from true Religion to embrace false Religion though we cannot answer their arguments but they set such a colour on them by their wit and eloquence and seeme to dazle our eyes that we can not see their deceits yet we must sticke to the scriptures and cleaâ—â— fast to the text of the Bible and if we find but one sentence in al the Bible to perswade vs of the truth of Religion we must hang vpon it with both hands and let not oâ— hold go nay it must be of more force credit with vs then a thousand arguments that tend to the contrary Thou shalt worship the Lord thy God only In these words is contained the answer of our sauiour Christ to the third temptation of the Diuell The words are takeÌ„ out of Deut. 6 13. where they are read thus Thou shalt feare the Lord thy God and serue him Now there may seeme to be some difference in the words as they be alleaged by Christ for in that place of Deuteronomy it is said Thou shalt feare the Lord thy God our sauiour Christ saith Thou shalt worship Againe our sauiour Christ addes a word which is not added by Moses in that place namely Thou shalt worship the Lord thy God onely this word onely is not in that text of Moses But if we vnderstand two points concerning the alleaging of scripture there will appeare to be no difference the first is this that Christ and his Apostles in their alleaging of scripture do not so much sticke to the very â—illables as aime at the sense of the scriptures which they alleage The second thing is this that our sauiour Christ in alleaging scripture seekes to expound scripture and to open it in alleaging of it and so doing he may well adde a word when as the word he addeth maketh much for the meaning of the text And thus Christ in this place chaungeth the word not mistaking of it but rather to expound Moses for whereas Moses saith Thou shalt feare the Lord he meaneth that religious feare whereby we feare God and worship him Now our sauiour Christ he saith Thou shalt worship shewing Moses meant that feare whereby we do with reuerence and bowing of the body and adoring of God worship him moued thereunto by religious feare either in praying for some mercy we want or giuing thankes for some benefite receiued Againe Christ in alleaging this text of Scripture he addes a word yet so as he doth it without any fault for though this word alone be not in Moses his text expresly set downe yet it is included and in sense it is vnderstood for where he saith in the thirteenth verse Thou shalt feare the Lord and ads no more in the fourteenth verse he saith Thou shalt not walke after any other gods so that a maÌ„ may easily perceiue he did in seÌ„se include it though not expresse it in words and thus we see our sauiour Christ cleared In the text of scripture alleaged by Christ note two points first what this worship and feare is secondly to whom worship is due First worship taken generally signifieth the giuing of honor and reuerence to another Now this honour is either ciuill or diuine Ciuill honour is that outward reuerence we giue to men by â—rostrating of the body or bowing of the knee and the end of this ciuill worship is that thereby we might acknowledge another to be our superiour therfore it is giuen of subiects to Princes or of inferiours to those that by some meanes are their superiours And thus Iacob worshipped that is gaue ciuil worship to Esau seuen times Genes 33. 3. This reuerence Abraham gaue to the Hittites Gen. 23. 7. Lot to the Angels bowed himselfe to the ground Gen. 19. 1. where he gaue them onely ciuill worship and honour So then it is manifest by these examples that we may lawfully bow and bend the
his mysticall bodie Christ is that ladder of Iacob whereby the Angels of God do ascend and descend to do seruice to all those which are truly ioyned vnto Iesus Christ Gen. 28. This ought to make vs all admire the endlesse and vnspeakeable goodnes of God who hath not onely giuen vs to be Lords of heauen and earth by the meanes of Christ but euen the glorious Angels which are farre aboue man in excellencie to be our seruants to minister vnto vs to comfort and defend vs. This should moue vs all to carrie and behaue our selues reuerently and holily in all our actions and speeches seeing the glorious and blessed Angels of God do waite and attend vpon vs. Truly this ought to make vs haue great regard that no vnseemely speech or action passe from vs seeing we be in the presence of these most excellent creatures of God the blessed holy Angels to behaue our selues with greater reuerence then we would before an earthly Prince and in the presence of a mightie Monarch 2 The number of them It is not said there came one Angell as in the garden but the Angels came vnto him shewing there were mo then one And we find in the word that our Sauiour Christ had sometimes one somtimes mo to attend vpon him And so the wicked Angels come sometimes one alone as here in Christs temptations sometimes many as when Christ was on the crosse Colossians 2. 15. And so it is likewise with the good Angels of God sometimes they come one alone sometimes moe together Mow if this be true then that opinion faâ—leth to the ground which holds that euery man hath his two Angels an euill Angel to tempt him and his good Angell to defend him But if God so please he hath a legion of bad Angels to torment the badâ— and ten thousands of good Angels to comfort the good The third point is the time when theâ—â— Angels came vnto Christ Then when the diuell had now ended all his temptations not in the time of the temptations whiâ—â— Christ was tempted but immediatly after they were ended True it is the good Angels of God be â—â—waies readie to attend vpoÌ„ Christ to obâ—â— his will yet here it is said they came not 〈◊〉 our Sauiour till after his temptations 〈◊〉 then when he had most need they are 〈◊〉 of God to comfort him and as it is likeâ— they tooke vpon them some bodily shâ—â— â—â—the time as the diuell did that so they â—â—ght the better do him seruice And here in the person of our Sauiour Christ we may obserue the dealing of God â—ith his children euen as he dealt with Christ himselfe namely that the Lord doth sometime conceale his fauour and not â—hew his accustomed mercie to his children 〈◊〉 least the comfortable sense and feeling of 〈◊〉 for a time to trie his children As here the Lord with held for a time the comfort of his Angels from our Sauiour Christ yet after in is greatest need sent them to comfort him â—o the Lord dealeth with his children euen 〈◊〉 a nurse dealeth with her child setteth it â—owne and goeth and hideth her selfe for 〈◊〉 time letteth it sit still so as the child taâ—eth a knocke and it may be hurteth it selfe so as it bleedeth againe now all this she doth not because she loueth not her child 〈◊〉 that when she taketh vp her child againe into her armes it may loue her better and cling faster vnto her Euen so deaâ—eth the Lord with his children he often withdraweth the comfortable feeling of his mercie and doth as it were hide himselfe for a time that so we may the better 〈◊〉 what we are without his mercie and make more accompt of it when the Loâ—â— doth giue vs the feeling of it againe and 〈◊〉 we may loue him euer after more earneâ—â— and more constantly To conclude most men will say There 〈◊〉 no need of this doctrine of temptations 〈◊〉 they neuer felt any such matter nor are 〈◊〉 acquainted with them nay they hope thâ— say neuer to feele any such temptations 〈◊〉 they thank God that they neuer knew 〈◊〉 temptations meant Indeed these poâ—â— soules may thinke themselues happie 〈◊〉 they be in a most pitifull case and a miseâ—â—ble estate for whosoeuer belongs to Châ—â—â— he must be made in some measure conâ—â—â—mable and if they be the true memberâ— Christ they must be made sutable to thâ— head in suffering temptations Nay it is 〈◊〉 ioy and we haue iust cause of reioyciâ— when we be tempted especially if we 〈◊〉 able by the power of Christ to resist 〈◊〉 temptations as he did So saith the 〈◊〉 Ghost Iam. 1. 2. My brethren saith 〈◊〉 Apostle accompt it exceeding ioy when ye 〈◊〉 into diuerse temptations And those men which say they neuer 〈◊〉 tempted all their liues alas they haue a 〈◊〉 full iudgement of God vpon them 〈◊〉 â—â—â—dnesse of heart which makes them that 〈◊〉 feele no temptations though they be â—â—yly tempted by the Diuell to a thousand 〈◊〉 and impieties As the Disciples of Christ 〈◊〉 though they saw the miracle of Christ 〈◊〉 saw that the bread was multiplied in â—eir hands yet vnderstood it not because 〈◊〉 the hardnesse of their hearts so these blind â—â—les though Satan tempt them from day 〈◊〉 day yet they be so blinded their hearts 〈◊〉 hardned that they perceiue no such matâ—â— But if these men would learne once by the â—ord of God to see and feele their miserie â—nd so repent and be truly humbled for their 〈◊〉 and become new creatures they would 〈◊〉 be of another mind And therefore let 〈◊〉 such men pray to God that he of his merâ—le giue them the sight of their wofull miseâ—le that he would giue them soft and tender â—earts to be humbled for their sinnes that so â—â—ey may feele the want of grace and they â—â—il then confesse it is not an vnneedful thing â—â—or them to know and vndergo temptations and that vnlesse they be tempted with Christ they can haue no true ioy nor sound comfort in Christ. Maister Perkins his Prayer before his Sermons OAlmightie Lord God most merciâ—â— and louing Father in Iesus Christ 〈◊〉 are here assembled before thy glorious Mijestie to be partakers of thy heauenly worâ— which of thine infinite goodnesse and merâ—â— thou hast ordained to be the ordinary meâ—â— to worke our saluation we beseech thâ— therefore most mercifull Father to blesseâ—uery one of vs in the hearing and the spâ—â— king of thy holy word Good Lord opâ—â— our blind eyes that we may be able to vnderstand it and whereas our hearts are 〈◊〉 of hardnesse full of sinne full of manifoâ—â— rebellions good Lord soften our hard haâ—â— graunt that thy holy word may be the twâ— edged sword of the spirit to cut downe sinâ—â— and corruption in vs and make vs new 〈◊〉 tures in Iesus Christ. And whereas we 〈◊〉 troubled with many impediments in hâ—â—ring of thy word as wandring imagination in our hearts
then must be my remedy Paul The remedie for this is subiection which must be made to the iudgement and censure of the brethren and Ministers Reuel 3. 15. I know thy workes that thou art neither cold nor hote I would thou werest cold or hote Gal. 6. 2. 1. Tim. 1. 20. Of whom is Hymeneus and Alexander whom I haue deliuered vnto Satan that they might learne not to blaspheme Lid. What is the second assault Paul The second assault is concerning faith Lid. How may one be thus assaulted Paul By an illusion which the Diuell casteth into the hearts of godly ones as when he saith Thou art not of the number of the elect thou art not iustified thou hast no faith thou must certainely be condemned for thy sinnes as Mat. 4. 3. Then came to him the tempter and said If thou be the Sonne of God command that these stones be made bread Now as he dealt with Christ so will he with Christians Lidia What helpes doth the Diuell abuse for the strengthening of such illusions as these Paul 1. He abuseth Aduersitie as dangers losses persecutions iealousie grieuous offences c. So in Dauid Psal. 73. 12. Loe these are the wicked yet prosper they alway and increase in riches 13. Certainely I haue cleansed mine heart in vaine and washed mine hands in innocencie In Iob 13. 23. How many art mine iniquities and sinnes Shew me my rebellion and my sinne 24. Wherefore hidest thou thy face and takest me for thine enemie 25. Will thou breake a leafe driuen to and fro and wilt thou pursue the drie stubble 2 The remembrance of sinnes past Iob 13. 26. For thou writest bitter things against me and makest me to possesse the iniquities of my youth 3 A feeling of death euen alreadie at hand Lidia How may I withstand these Paul By a true faith applying Christ with all his merits particularly after this manner I assuredly beleeue that I shall not be condemned but that I am elected and iustified in Christ and am out of all doubt that all my sinnes are pardoned Esa. 53. 11. He shall see the trauell of his soule and shall be satisfied by his knowledge shall my righteous seruant iustifie many for he shall beare their iniquities Rom. 8. 38. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come 39. Nor heighth nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Lidia Giue me a preseruatiue that I may resist Paul Your best preseruatiue is in temptation not to behold faith but the obiect of faith which is Christ. So did Paul Philip. 3. 12. Not as though I had alreadie attained vnto it either were alreadie perfect but I follow that I may comprehend that for whose sakâ— also I am comprehended of Christ Iesus 13. One thing I do I forget that which is behind and indeuour my selfe to that which is before 14. And follow hard toward the marke for the price of the high calling of God in Christ Iesus So must all Ioh. 3. 14. And as Moses lift vp the Serpent in the wildernesse so must the sonne of man be lift vp that he that beleeueth in him should not perish but haue life euerlasting Lid. What is my falling in this assault Paul Your falling is doubtfulnesse and distrust of your election of Gods mercie Psal. 77. 6. I called to remembrance my soâ—â— in the night I comâ—â—ned with mine own heart and my spirit searched diligently 7. Will in Lord absent himselfe for euer and will he shew no more fauour 8. Is his 〈◊〉 cleane gone for euer doth his promise faile for euermore So Dauid of himselfe saith Psalm 22. 1. My God my God why hast thou forsaken me and art so farre from my health and from the words of my roaring Lid. What is my remedie Paul The remedie is double First the operation of the holy Spirit stirring vp faith and increasing the same Philip. 1. 6. I am perswaded of this same thing that he that hath begunne this good worke in you will performe it vntill the day of Iesus Christ. Luk. 17. 5. And the Apostles said vnto the Lord Increase our faith The second is an holy meditation which is manifold 1 That it is the commandement of God that we should beleeue in Christ. 1. Ioh. 3. 23. This is then his commaundement that we beleeue in the name of his Sonne Iesus Christ and loue one another as he gaue commaundement 2 That the Euangelicall promises are indefinite and do exclude no man vnlesse peraduenture any man do exclude himselfe Esa 55. 1. Ho euery one that thirsteth come ye to the waters and ye that haue no siluer come buy and eate come I say buy wine and milke without siluer and without money Mat. 11. 28. Come vnto me all ye that are wearie and laden and I will ease you Ioh. 3. 15. That whosoeuer beleeueth in him should not perish but haue eternall life Also the Sacraments of Baptisme and the Lords Supper do to euery one seuerally apply indefinite promises and therefore are very effectuall to enforce particular assurance or plerophorie of forgiuenesse of sinnes 3 That doubtfulnesse and despaire are most grieuous sinnes 4 That contrarie to hope men must vnder hope beleeue with Abraham Rom. 4. 18. Which Abraham aboue hope beleeued vnder hope that he should be the father of many nations according to that which was spoken to him So shall thy seed be 5 That the mercie of God and the merit of Christs obedience being both God and man are infinite Esa. 54. 10. For the mountaines shall remoue and the hils shall fall downe but my mercie shall not depart from thee neither shall my couenant of peace fall away saith the Lord that hath compassion on thee Psal. 103. 11. For as high as the heauen is aboue the earth so great is his mercie toward them that feare him 1. Ioh. 2. 1. My babes these things write I vnto you that ye sinne not and if any man sinne we haue an aduocate with the Father Iesus Christ the iust 2. And he is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world Psal. 137. 7. Let Israel waite on the Lord for the Lord is mercie and with him is great redemption 6 That God measureth the obedience due vnto him rather by the affection and desire to obey then by the act and performance of it Rom. 8. 5. For they that are after the flesh sauour the things of the flesh but they that are after the spirit the things of the spirit 7. Because the wisedome of the flesh is enmitie against God for it is not subiect to the law of God neither indeed can be Rom. 7. 20. Now if I do that I would not it is no more I that do it but the sinne that dwelleth in me 21. I find