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
without excuse but not without witnesse Is not thy owne mouth thy iudge who professest so much knowledge and so little grace loue practise To sinne wilfully and presumptuously against the light is an extraordinarie conformity with Satan Rules of reading and hearing the word religiously 1. Consider the excellencie of the word aboue all precious things and how dangerous it is to take Gods name in vaine which is then when the word is frustrate of his right end 2. They are called holy Scriptures not onely in regard of that holy truth contained in them but because they are instruments by which the elect are sanctified and made holy Ioh. 17.17 and therefore are neuer to be vsed without holy affection nor without endeauour to grow vp in holines 3. They are the word of faith therefore we must mingle the word with faith and lay vp the precepts and promises thereof to beleeue it 4. The Scriptures being the rule of life we must submit our whole man to the obedience practise of it with all sinceritie and constancie Hereby we shall goe beyond the knowledge of the word in deuills and vngodly men NOW for the place it selfe we must consider it two wayes 1. As abused by Satan in his allegation 2. As we find it holily set downe by the Spirit of God In Satans abuse of this Scripture we may see many particulars 1. He wrongs the words of God when he vrgeth them spoyled of the right sense of the holy Ghost 2. He peruerteth the right order of Gods spirit in his allegation for whereas Gods spirit first suggests the word and then frames the heart to obedience of it for the propertie of the sheepe of Christ is first to heare the voice and then to follow Ioh. 10.27 Satan first will haue men to conceiue opinions or attempt practises pleasing to him and themselues and then afterwards seeke out some Scripture to iustifie them Thus Iohanan and the captaines were resolued to goe into Egypt but sent for Ieremy to see if they might haue the word of God to goe with them Ier. 42.3 compared with verse 20.3 He wrests the right end for whereas all Scripture is written that wee might not sinne 1. Ioh. 2.1 he abuseth this part of it to draw Christ to sinne â—nd whereas all the precious promises of God should hold vs in the awe and feare of God this promise must occasion Christ to prâ—sume vpon an vnlawfull action 4. He willingly mistakes the persons for whereas that Psalme and the great promises of it hold true in Christ our Head yet notwithstanding it wâ—s principally written for the godly members of Christ and the adopted sonnes of God neither can euery thing in that Psalme be so fitly referred to Christ in himselfe as in his afflicted members Besides that the Angels minister otherwise to Christ himselfe then to his members Christ by his owne power beaâ—es vp himselfe and Angels and all things Hebr. 1.3 5. He falsifies the text by adding partly to the words partly to the sense To the words he addes least at any time which addes no small strength to the temptation including euen that time wherein he should bee iumping betweene the pinacle and the pauement To the sense thrusting his dart into the sense of the place as if that place said so much in effect to him Cast thy selfe downe which Chrysostome hath well obserued saying Cast thy selfe dâ—wne was not written but was the poyson of the serpent cunningly mingled with the sweet comfort of the Scripture 6. He puts out and conceales that which most makes for Christ and against himselfe namely those words in all thy waies which most warreth against this headlong casting downe of himselfe for it is not the way of a man to cast himselfe from such an height but to seeke the staires oâ— the ordinarie way And these words were not vnawares omitted but maliciously and purposely for if Christ shall heare him speake of his wayes and consider that this casting downe of himselfe pertained not to his way one peice of his owne argument had ouerthrowne the whole 7. In thâ— allegation he commits the fallacie of diuision intending Christs ouerthrow by disioyning the things which God hath coupled together for whereas the words of that text in the right sense consists of two parts namely 1. a promise of protection and preseruation 2. the condition of keeping a mans selfe in his wayes without which condition no promise of God belongs vnto vs for godlinesse hath the promise of this life and the life to come Satan reiects the condition wholly and diuorceth it from the promise This is Mr. Iunius his obseruation 8. From euery part and word of a most excellent text he can vrge his most hellish temptation and make all faire weather when he intends nothing lesse as if he should say If thou be the Sonne of God cast downe thy selfe I do assure thee nay the written word assures thee of protection and safety for in such a Psalme namely the 91. verse 11. thou hast the word of thy Fathers promise yea in one promise a number of promises for 1. If thou wilt knowe the parties that shall support thee they bee Angels creatures swift mighty and powerfull 2. If thou doubtest of their will they must doe it they can neither will nor chuse it is their charge they are commaunded so to doe 3. If thou aske the manner how they must beare thee vp that if thou wouldst thou canst not fall 4. If thou doubtest of their chearefulnesse or willingnes or diligence there is no feare for they must doe it as mothers or nourses as the word signifies who out of their tender loue beare and carie or lead the infant with great watch and circumspection that it fall not and so come to hurt 5. If thou thinkest there is any limitation of their commission there is none for they must beare thee vp at all times 6. To take away all suspition of feare from thee they must saue thee not onely from great danger as breaking thy bones or necke but from the least danger thy foote the lowest and basest part shall not stumble or be hurt much lesse thy head thy selfe Thus subtilly intending to hold with the hound and run with the hare Satan hath prickt out a place which seemeth forcible enough to perswade any reasonable man to his purpose Hence note that A principall wile of Satan is to assay if he can by no meanes else to ouerthrow men by the ouerthrow of Scriptures Gen. 3.1 Hath God indeed said ye shall not eate of euery tree of the garden It were strange and maruellous he should say so seeing he knows it would better your estate In this his first temptation of all other he chuseth to make Gods word a meanes of their and our ouerthrow thinking it not an easie thing to destroy Gods image in the soule vnlesse he could first destroy the word of God out of their
was afterwards hungrie 3. Then came the Tempter to him and said If thou be the Sonne of God commaund that these stones be made bread 4. But he answering said It is written Man shall not liue by bread onely but by euery word that proceedeth out of the mouth of God 5. Then the deuill tooke him vp into the holy Citie and set him on a pinacle of the Temple 6. And said vnto him If thou be the Son of God cast thy selfe downe for it is written that he will giue his Angels charge ouer thee and with their hands they shal lift thee vp least at any time thou shouldst dash thy foot against a stone 7. Iesus said vnto him It is written againe Thou shalt not tempt the Lord thy God 8. Againe the deuill tooke him vp vnto an exceeding high mountaine and shewed him all the Kingdomes of the world and the glorie of them 9. And said vnto him All these will I giue thee if thou wilt fall downe and worship me 10. Then said Iesus vnto him Auoide Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serue 11. Then the Deuill left him and behold the Angels came and ministred vnto him OVr Lord Iesus Christ hauing passed the former part of his preparation to his ministrie and office by his most holy baptisme of which we haue spoken at large in the former words now hee proceedeth to the second which standeth in temptation For as in the former he publikely reuealed himselfe to be that Messiah so long expected in whom saluation is purchased to all beleeuers of Iewes and Gentiles so herein he sheweth himselfe most euidently to be that promised seede of the woman who was to breake the serpents head and him who was set apart and sent from his Father to destroy and dissolue the workes of the deuill And therefore this holy doctrine bringing vs such glad tidings of Satans confusion and our owne rescue out of his hands must be most welcome to vs whereof if we would tast the sweetnesse and benefit we must stirre vp our best attentions affections petitions to heare with readines receiue with gladnesse and practise with fruitfulnesse such holy instructions as this Treatise will abundantly affoard vnto vs. Wherein must be handled three things 1. The preparation to Christs combate vers 1.2 2. The combate it selfe with the seuerall assaults from v. 3. to v. 11. 3. The issue and euent v. 11. The preparation hath three parts 1. Christs entring the lists by going into the wildernes 2. His expecting of the enemie by his abode and conuerse there 3. The entrance of his aduersarie The first part is enlarged by sundrie circumstances as 1. the time when this combate was Then 2. the person opposed Iesus 3. his guide he was lead by the spirit 4. the place into the wildernesse 5. the ende why he came thither to be tempted of the deuill In the second part three points are affoarded out of the three Euangelists 1. How he was furnished hee was full of the holy Ghost Luk. 4.1 2. What company he had he was with the wilde beasts Mark 1.13 3. What was his employment 1. he was tempted Luk. 4.2 2. hee fasted fortie dayes and fortie nights and afterward was hungrie which was both the effect of his fast and the occasion of the first temptation The third generall part namely the entrance of our Sauiours aduersarie stands in three circumstances 1. the time then 2. the name of the aduersarie the tempter before called a deuill 3. the manner of his entrance he came The first circumstance in the preparation is the circumstance of time noted in the word Then which is not a word of supplement but of reference vnto the former historie of Christs baptisme which this immediately succeedeth as Mark. 1.12 Immediately the spirit driueth him note the present tense into the wildernesse so as Christ went directly from Iordan into the wildernesse Then 1. When Christ vndertooke his high office 2. When he was baptized 3. When the spirit had descended vpon him 4. When he had receiued testimonie from heauen that he was the Sonne of God and Doctor of his Church Hence note that The more God doth grace any man or aduance him in gifts or place the more doth Satan set himselfe to disgrace and molest him We read not that the Deuill did euer set vpon Christ while he liued as a priuate man though perhaps he did but now his Father setting him apart to worke mans redemption baptizing him powring his spirit vpon him and giuing testimonie with him that he is the Son of his loue now he is assailed with most violent temptations No sooner is he set apart to his office therein to glorifie God and gratifie man but he is set vpon by Satan a deadly enemy to both Moses was quiet enough till God set him apart to deliuer his brethren and after that he was neuer at quiet The like may be said of Dauid an eminent type of Christ while he kept his fathers sheepe he was at rest but if he will set vpon Goliah and be anointed King by Samuel let him looke to himselfe Saul will hunt him like a partrich and so narrowly espie his haunts that himselfe will say he must surely one day fall by the hand of Saul Zach. 3.1 when Iehoshuah the High Priest another type of Christ commeth to stand before the Lord in his seruice the Deuill commeth and standeth at his right hand to resist him The Apostle Paul so long as he was of the strict sect of the Pharisies he was highly esteemed and liued quiet enough but when he became an elect vessel to carrie the Gospel among the Gentiles then he was tryed and buffeted now he knowes that bonds and imprisonment abide him euery where 2. Cor. 7.5 and 6.5 1. Satans hostility against God and his glory and the meanes of it forceth him to hinder whatsoeuer may further Gods Kingdome and hinder his owne While the prisoner is in fetters vnder bars and bolts the Iaylour sleepes quietly and while the strong man keeps the hold all is in peace but disturbe him a little and you shall heare of him Hence it is that the more weighty any calling is and the more conscionable a man sets himselfe to discharge it which we see in Christ himselfe the more vigilantly doth Satan watch to hinder it Reach once at Satans head and he will surely reach as high as he may at thine 2. This is not without the good prouidence of God who hereby will prooue his seruants to whom he will commit some speciall worke whether they will shrinke or no hee will haue them also to haue good proofe and triall of his strength and faithfulnes in supporting them that they may the better commit themselues vnto him in time to come who hath vpheld them formerly and goe on vndanted in constant walking with him through the experience of his goodnes 3. God
were neuer troubled with him hee hath nothing to doe with them Alas poore soules the more grace the more trouble if strength of faith and grace had giuen priuiledge from temptation our Lord Iesus had not been tempted hast thou more then he or hast thou more then Adam in innocencie yet Adam in innocencie was tempted Oh take heede least the strong man haue carried all away and so thou hast peace thinkest thou that he durst assault Christ and dares not come neere thee dares he encounter with a lyon and will he stand in feare of a fearefull hare Temptation is no signe of Gods hatred but of the deuils It is the weakenesse of flesh to thinke that a mans owne or other mens temptations proceed from an angrie God and thence to giue false witnesse against himselfe or others beeing assailed by Satan See we not here Christ proclaimed and Sonne of God and in whom his Father is well pleased yet subiect to temptations by the deuill wilt thou now conclude that Christ is suddenly cast out of fauour Nay our dutie is if we see any buffeted by Sathan rather to pray for them and pity them then passe sentence as iudges vpon them considering that our selues also may be tempted And if our selues be not molested and troubled let vs take heed we haue not giuen Sathan peaceable possession which makes him now fawne vpon vs. Many will spit at the mention of the deuill who are linked to him sure enough and lulled asleepe with the pleasures and profits of this world and are neuer diseased or disquieted because they go on pleasantly with full saile and gale to destruction This doctrine confutes that Romish delusion of driuing away the deuill and exorcising him with holy water of baptisme For the holiest water that euer was was that which washed the holy Sonne of God and yet the deuill was neuer a whit afraid of that but immediately Christ must goe forth to be tempted Papists vse the name of Iesus vttered in so many letters and syllables to be powerfull to hinder the entrance of deuills and to driue them out beeing entred For say they when it is vttered the authoritie of Christ is present which they cannot resist But I answer 1. Neuer did the Apostles acknowledge any great miracle or worke to be done by the name Iesus but as Peter saith Act. 3.6.13 by faith in his name which goes beyond the bare repeating of it 2. Satan delights to see sillie people being deluded to abuse both this name and all the names of God to sorcerie which is the cause that when he is raised by the sorcerer he is content to be adiured by all the holy names of God in the Scripture as though they bound him whereas he deludes them the more and exerciseth his malice against God in an high measure and his holy titles 3. If Satan feare not the person of Iesus but dares set vpon him certainely he feares not the name and word Christ might easily according to Papists haue shaken off the deuill and said What knowest thou not that my name giuen me in my circumcision is Iesus how darest thou be so bold with me And surely if that name in the mouth of a wretched man would by any vertue in it make him flie then much more in the mouth of Christ himselfe But all this is but diabolicall and Antichristian delusion Obiect But must not euery knee bowe at the name of Iesus euen of things vnder the earth by which are meant the deuills Answ. They wickedly abuse that place for the name Iesus is not onely a title of Christ but of his power maiestie and authoritie sitting now at the right hand of his Father which if they had to commaund they might commaund all creatures in heauen earth or hell Whence we see that the literall vnderstanding of that place is the ground of Magicke The like they speake of the reliques of Saints bones apparell c. which the deuill cannot abide I answer 1. they haue few or no true reliques of Saints but false collusions 2. if they had what warrant word or calling haue they for the vse of them what is the vse of dead bodies or bones in Scripture but to be buried yea if it be Christs himselfe so long as he is dead 3. what vertue had any body bone apparell or any relique of any Saint aboue Christs blessed body and yet the deuill feared not that If he feared not the vertue of Christs liuing body certenly hee feares not the rottennes of a dead bone of whatsoeuer sinnefull man But this is also another tricke of the mysterie of Antichrist plainely discouered by our present doctrine The Iesuites teach at this day that the Apostles appointed the manner of hallowing water and that beeing hallowed it hath power to pardon sinnes to driue away deuills and diseases and by it they haue wrought many miracles But I prooue the contrary 1. Their owne Polidore Virgill affirmes that Alexander the first a Pope instituted it and therefore not the Apostles 2. If the blood of Iesus Christ his Sonne cleanseth from all sinne 1. Ioh. 1.7 then hallowed water cleanseth not veniall sinne as they tearme it 3. If the weapons of our warfare be not carnall but spirituall 2. Cor. 10.4 then hallowed water cannot driue away deuills Faith is our sheild prayer is our buckler and the word of God our sword where is their holy water 4. Their miracles are either false relations or collusions or magicall of no other vse but whereby we may know and discerne as by sure notes the false prophets and champions of Antichrist of whom the spirit hath prophecied Matth. 24. and 2. Thess. 2. 5. The vse of water is 1. naturall and externall 2. by institution sacramentall and significatiue the Scripture acknowledgeth no other If their holy water be hallowed then it is hallowed by the word and prayer let them shew this for their practise if they can 6. In this vse of it it is one of the strange gods of spirituall Egypt or mysticall Babylon and there is a vaine confidence in the creature which is due to the creator Obiect Elisha tooke salt and healed the waters 2. King 2.21 Answ. 1. That was common salt not hallowed 2. that effect was extraordinary for that occasion onely neuer since that time produced by any When we haue a pleasant city infested with naughty and deadly water and a Papist will come and heale it with his hallowed salt we wil beleeue their doctrine and hearken to their exorcismes not before Lastly this doctrine yeeldeth vs comfort in our temptations in that our Lord Iesus hath begun to vs. He was the best beloued yet he must not lead his life in delicacie and softnesse but was in continuall molestation so as his whole life was a continuall monument of the crosse that we should not thinke much of the same condition which our Head vnderwent and
be the issue 1. Beeing led by the spirit thou wilt follow willingly thou wilt lay aside all reasonings excuses and delayes as Christ did he murmures not delayes not doth not first returne to Nazareth bids not his parents and friends farwell consults not with flesh and blood but was driuen out with a strong motion of the spirit This is the same free spirit which dwelleth in the hearts of Christians he leads them to and they obey and follow Abraham followes him from his owne countrey and Moses into Egypt 2. If thou see the spirit leading thee thou shalt not faynt vnder the crosse no not when thou lookest vpon the greatest danger that can be threatned because the other eye is vpon the spirit which helpeth thy infirmities and according to the measure of affliction ministreth a sound measure of comfort 1. Pet. 4.14 therefore the Saints reioyce in affliction because the spirit of glory and of God resteth vpon them A valiant captaine leading the way encourageth the most timerous souldier to follow with courage and resolution So this spirit which leadeth is a spirit of strength and of power not in himselfe alone but supplying with new strength those that giue vp themselues to be led by him 3. If thou see the spirit leading thee into triall it will keepe thee from seeking to winde thy selfe out by any vnlawfull or vnwarrantable meanes thou wilt follow him to be led out by him aswell as thou wast led in by him thou wilt waite his leisure for the remoouall of thy triall in whose good pleasure it lyeth most seasonably to deliuer thee This is often the reason why God giueth his children to be led by the spirit to try whether they will abide with him in temptation or no. And those who will shift themselues out of trouble by lying swearing and the like or auoid crosses and losses by wicked meanes as pouerty by breaking the Sabbaoth sicknesse by sorcerie and witchcraft what spirit soeuer led them in certeinly the euill spirit hath led them out the remedie is worse then their disease and their escape is made onely by breaking the prison As Christ was led by the spirit in all his course of life so should Christians for as many as are the sons of God are led by the spirit of God Rom. 8.14 So the Apostles in their ministerie went hither and thither stayed or departed preached and prophecied by the spirit they were forbidden by the Holy Ghost to preach the word in Asia and Bythinia Act. 16.6.7 and 21.4 certaine Disciples told Paul by the Spirit that he should not goe vp to Ierusalem And it is the dutie of all true beleeuers to resigne themselues in subiection to Gods spirit How shall I know when I am led by the holy Ghost By these rules 1. Gods spirit workes in and by the word therefore if thou enquirest in euery thing what is the good and acceptable will of God Rom. 12.2 thou art led by the spirit 2. Discerne his guidance by the mortification of the deedes of the flesh for the life of the spirit is opposed to the life of the flesh Rom. 8.13 Therefore in any strong motion examine thy selfe whether it tend to thy owne profit credite or lusts if it doe suspect it and cast it off the Apostles in all the motions of the Spirit respected the publike good of the Church not their owne ease and reputation The guidance of the Holy Ghost requires deniall of our owne wills strife against the spirit that beareth rule in the world and against the spirit of a man that lusteth after enuie 3. Know it by the excitation of the spirit which still stirres and mooues the will and minde and raiseth it from vnder the oppression of the flesh and thus preserues and maintaines the gift of regeneration and effectually bends a man to obedience And this duty is necessary 1. in regard of the vnregenerate who are blind and in darkenes and without a guide know not what way to goe the naturall man perceiues not the things of God 2. in regard of the regenerate who are but as little children weake and feeble and cannot goe without a leader And therefore all of vs need the leading of the spirit Into the wildernes This is the fourth circumstantiall point A wildernes is taken in the Scripture two wayes 1. For a place inhabited although not fully peopled as Iosh. 15.61 six cities of the Priests in the wildernes and Iohn Baptist came preaching in the wildernes of Iudea because Zacharie his fathers house was there and 1. King 2. Ioab was buried in his owne house in the wildernesse 2. For a place vtterly desolate not inhabited or frequented of men but possessed onely of wilde beasts and thus it is here to be taken as Mar. 1.13 he was with wilde beasts vtterly separate from the society of men This place Christ makes choice of by the motion of the spirit for these reasons 1. In opposition to the first Adam who was tempted in paradise a place in all the world strongest and fittest to resist temptation in and beeing ouercome was cast out thence into the wildernes as all the world was in comparison But the second Adam to recouer this losse encountreth with Satan in a wildernesse the fittest place in the world to be ouercome in and ouercomming restoreth vs to the heauenly paradise againe 2. That Christ might manifest both his willingnes to be tempted and his courage against his enemie the former in that hee appointeth a place wherein Satan might take al aduantage against him the latter in that like a champion hee challengeth the field where they two alone might try it out A coward will be ready to draw in the streets that dares not looke a man in the face in the field But Christ appoints a field where Satan may haue all his power against him and he no helpe at all and by both these hee shewes himselfe the promised seed appointed to bruise the serpents head 3. That Christ beeing knowne to be the onely combatant and maintainer of the fight all the praise of the conquest ouer Satan might be ascribed to him alone and to bring in no compartners with him as the Papists doe the Virgin Mary and other Saints whereas Christ was therefore the onely conquerour because he was of infinite power as they are not 4. In imitation of Moses at the giuing of the law and Elias at the restoring of it the one beeing 40. dayes in the mountaine the other 40. dayes in the caue of Horeb Christ at the bringing in of the glorious Gospell would be answerable to those figures of him who as they commeth now out of a sequestred place wherein he was fitting himselfe to vndertake so weighty a busines as this is 1. Note hence that no place in the world is free from Satans temptations but he layes his snares in euery place Lot is caught in the caue his wife in the
all the while hee was in the wildernesse wherein would they tie themselues to imitate him they would soone grow weary of their holines and deuotion Accursed therefore be this monkish and anchorish life which professeth open hostility to humane society which thrusts them out of their lawfull callings wherein they ought to be profitable to men in the societies of Church Common-wealth or family What are these the lights of the world that flie the light like bats and owles and prison themselues in cloysters whereas they should lighten others and not thrust their light vnder a bushel or vnder the table Are these the salt of the earth who neuer apply themselues to season the fleshly and vnsauoury manners and behauiours of men The Apostle teacheth them another lesson Heb. 10.24 saying Let vs prouoke one another to loue and to good workes not forsaking the assemblies as the manner of some is implying that to be an vnlawfull calling which cannot but faile against such duties of charity as these be It were to be wished that because the world receiueth no seasoning from them the vnprofitable burdens of the earth were cast out vpon the dunghill the place which Christ himselfe assigned vnto them Vse 2. It teacheth those that are troubled with temptations to beware of solitary and secret places because Satan is there the strongest and much lesse must they thrust themselues into desert places forgetting their weaknesse as though they would with Christ offer battell and tempt the tempter for this his practise is no warrant for vs but they must auoide the place so soone as they can and get into the society and fellowship of men Ioseph when he was alone with his Mistrisse tempting him fled out of the house so if there be none but the tempter with thee take the benefit of company so soone as thou canst but see thy company be good for bad company is farre worse then solitarines as many finde who beeing troubled in minde or tempted by Satan run to lewd company to cards dice drinking sporting and so by Beelzebub will cast out the deuill But this enlargeth the griefe and they finde in the end the remedy nothing inferiour to the disease Whereas had they resorted into the society of the godly by godly and religious communication and conuersation they had been much comforted and confirmed according to the promise of Christ Wheresoeuer two or three are gathered together in my name I will be in the midst of them Vse 3. Yet if God shall by vertue of our calling draw vs into solitary places we must be carefull so to carry our selues as wee may say with Scipio We are neuer lesse alone then when we are most alone and with our Sauiour Ioh. 16.32 I am not alone the father is with mee The faithfull need neuer be alone because they may euer be in conference with God then may they goe close to God and sharpen their prayers and meditate on his word and workes to fit them better for their callings then may they enlarge their hearts to God in confessions and praises and thus he that is led by the spirit into these solitary places is in safety because as the hills compasse Ierusalem so doth the Lord his people while they are in his seruice thus shall Satan be most disappointed who while he hopes to make our solitarines his aduantage we shall by it draw nearer vnto God and be set so much the more out of his reach Directions for solitarines 1. Watch the benefit of time to spend it best in musing vpon heauenly things and enioy the sweet liberty of conuersing with God 2. Know that no time must be spent in rouing and rangeing thoughts but must be redeemed from euill and vnprofitablenesse and therefore choice must be made of obiects presented and as little time as may bee spent in worldly and indifferent things and then with as little delight as may be Holy wisedome is euer diminishing the loue of earthly things 3. Consider the danger of sinne in thy solitarines when feare shame witnesses and counsellers are remooued and that there are no open sinnes which are not secretly first hatched and warped and therefore if we muse on any sinne let it be to ouercome it and beware of secret allurements 4. Consider the slipperines and busines of the heart which is a wandring thing like a mill euer grinding euer in motion still setting vs on worke with moe commaundements then euer God did and therefore giuing it leaue to muse we must the better watch it To be tempted of the deuill This is the fift circumstantiall point namely the end of Christs going into the wildernes Here consider two things 1. the author of the temptation the deuill 2. the end it selfe to be tempted of him The deuill that is a wicked spirit the Prince and captaine of the rest as we may gather out of Matth. 25.41 A wicked spirit not by creation but by defection Full of wickednes whence Elimaâ— the sorcerer is called the child of the deuill Act. 13.10 because he was full of deceit and wickednes Full of malice a red dragon full of poysons seeking nothing but destruction Full of craft an old serpent more craftie then all the beasts of the field Full of power called the Prince and God of the world and the power of darkenesse the strong man keeping the â—old Principalities powers c. The word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traijcio calumnior and signifies an accuser calumniator or slanderer hauing his name from his continuall practise For so is he called the accuser of the brethren which accuseth them before God day and night Reu. 12.10 and no maruell seeing he durst accuse God himselfe as an enuier of mans happy estate and carelesse of Christs estate here But especially he accuseth 1. Man to God as he did Iob that he serued God in hypocrisie and vpon affliction would curse him to his face chap. 1. â— 9 2. Man to man stirring vp strife and contention from one against another and by this meanes he worketh effectually in the children of disobedience Eph. 2.2 Where strife and enuying is there wisedome is sensuall and deuillish Iam. 3.15 An example hereof we haue in Saul who when the euill spirit was entred into him all manner of accusations came against innocent Dauid and were receiued that he was a traytor and one that sought Sauls life c. 3. Man to himselfe when he hath drawne a man to many loathsome sinnes then he stretcheth them beyond all the measure of mercy aggrauates Gods iustice extenuates his mercy and all to bring the sinner to despaire Thus he accused Cain Achitophel and Iudas whom he brought to confesse their sinne but to deny Gods mercy Whence note 1. the miserable estate of wicked men that serue such a Lord and Master as the deuill is who in stead of standing by them for their diligent seruice will stand
is not repugnant to the analogie of faith or true interpretation of other Scriptures But that Satan should come bodily or assume a shape is not against the scripture but confirmed in the example of Eue and Samuel If it be further asked in what bodily shape he came here I am with the scripture silent Onely he came not in a Monkish habit as the grosse Papists say because there was no such in vse in the world then nor many hundred yeares after And yet it is obseruable that themselues thinke this habit the fittest for the deuill as indeed it hath beene since prooued for neuer did the deuill in any habit so preuaile against Christ in his members as in this Antichristian weed 1. Note hence what mooued Satan thus to come namely his owne voluntary motion and will he came vnsent for Christ comes not but led of the spirit Satan comes of himselfe And the same difference is to be obserued betweene them that are led by the spirit of God and by this vnclean spirit Those that are led by Gods spirit whatsoeuer they be about they will looke to the motion what warrant they haue for it whence it is and whether it tends whether they be led or vndertake things of their owne head they looke whether the thing be good in it selfe whether good in them whether conuenient in circumstances whether it belong vnto them and hence they do it chearfully and with a blessing on it Whereas whom Satan caries they looke for no warrant they set themselues on worke and execute their owne lusts humours and desires yea in the things they doe best they looke for no warrant and therefore if it be in any thing that is good euery thing is begun as with a left hand they are without blessing and protection See this difference betweene Ahab and Iehoshaphat 1. King 22. Ahab saith Let vs goe vp to Ramoth Gilead but Iehoshaphat said I pray thee let vs aske counsell of the Lord and was there not as much difference in the issue yes Ahab was strangely slaine a mighty man by chance drawing a bow hit into a ioynt of his armour and slew him but Iehoshaphat was marueilously deliuered And therefore look to your warrant in your actions aske your hearts whether you be led by the spirit or come of your selues and then you come of your selues when either you haue no word or attempt any thing against the word seeing Gods spirit and word crosse not one another and one neuer directs but by the other So if you be crossed in your actions or attempts cast an eye backe to that which mooued you to it or whether you went by warrant or vpon your owne head If you haue gone and the spirit not leading you what could you expect but to be crossed Looke on the 7. sonnes of Sceua who would take in hand to cast out deuills in the name of Iesus but beeing not led by the spirit the euill spirit tooke aduantage on the want of their commission and ranne vpon them and ouercame them preuailed against them so that they fled out naked and wounded 2. Note Obserue the impudencie and boldnes of the deuill that thus visibly comes against Christ. Had he not heard the voice from heauen or had he forgot it whilest it yet sounded no he begun all his temptations thus If thou be the Sonne of God Or did he doubt that he was the Sonne of God no the deuills confesse him so to be Matth. 8. and he knew by all the prophesies and accomplishments that Christ was he the scepter was gone from Iudah he was borne of a Virgin at Bethlehem whom Iohn went before in the spirit of Elias he knew the shepheards testimony yea the Angels at his birth he knew well he was the Son of God Quest. What could it stand with his policie so visibly to assaile the Sonne of God Answ. 1. God in iustice besotted him that against his knowledge he should encounter Christ for his owne ouerthrow 2. Though â—e knew that Christ was he that should breake his head and that he could not preuaile against him yet his malice made him fearelesse he would set vpon Christ whatsoeuer should be the issue himselfe could be but condemned 3. He would against his knowledge shew his malice to God in molesting and troubling his blessed Sonne for here and daily he sinneth the sinne against the Holy Ghost 4. God hauing him in chaines so ouerruled his malice as it should be turned against himselfe and be a meanes to proclaime Christ in all ages the promised seed who had broken his head He which thus emboldned himselfe to come against Christ wil not feare to come to thee be thou as iust as Iob yea wert thou as innocent as the Lamb of God It is Gods great mercy that hee comes not so bodily and visibly to vs as to Christ we know if God giue him leaue he can possesse euen any of our bodies as appeares in all those demoniaks he can assume a body also to terrifie or delude vs withall if God suffer him as we see in Sauls example So in Gods iust iudgement when men giue vp Gods seruice and vndertake to bee agents for Satan he giues power to the deuill to come to them in a bodily shape for his better familiarity with them as to witches and the like It is Gods mercy that he comes not thus as he did to Christ so ordinarily as he hath done in ignorant and Popish times and we must pray that euen in visible shapes he may neither terrifie nor delude nor grow familiar with vs. But the light of the Gospell hath forced him to come to vs more secretly and spiritually by wicked motions and suggestions partly from himselfe immediately and partly mediately from others And seeing we cannot hinder his comming to vs we must be so much the more watchfull that when he comes he may find vs prepared against him For as we cannot hinder birds from flying in the aire but we may hinder them from making nests on our heads so we cannot hinder the flying motions of Satan but we neede not suffer them to settle in vs. Quest. How shall I know when the tempter comes Answ. By obseruing these two rules 1. Whensoeuer thou art perswaded to any thing that is euill then thou mayest know the tempter comes Sometimes he perswades to sinne by extenuating it why it is but a little one a grain as light as a feather now comes the tempter Gods spirit neuer perswades that any sinne is little Sometimes by the vtility commodity of it Oh it is profitable by one oath or lie thou maiest be a great gainer and why shouldest thou be so nice but now the tempter is come for the holy Spirit commaunds thee not to sweare at all nor to lie for Gods greatest aduantage much lesse thine owne and what profit is it to winne the world with the losse of ones soule Sometimes from
the pleasure of it Wilt thou defraud thyselfe of thy pleasure is it not as sweete as hony why thou art but young thou mayest game and sweare and drinke and be wanton now thou hast an occasion of lust take thy time thou canst not haue it euery day But here the tempter is plainely come for the Spirit of God would wish thee to remember that for all these things thou must come to iudgement that neither adulterers nor whoremongers shall enter into the Kingdome of God Sometimes by remoouing the punishment and terror Why who sees God is mercifull and easily intreated you are a Christian and no condemnation is to them that are in Christ Iesus and repentance wipes off all scores Here the tempter is come for Gods Spirit saith There is mercie with thee that thou maiest be feared and there is no condemnation to them that are in Christ Iesus but withall which walke not after the flesh but after the spirit 2. Rule When thou art disswaded from any good belonging to thee the tempter commeth who as he can make vice seeme beautifull so vertue to seeme vgly He can disswade men from religion in great friendlines 1. From a supposed impossibility How canst thou poore weakling beare such a yoke certeinly thou wilt neuer endure such strictnes thou mayest set thy hand to the plough but thou wilt soone looke backe and prooue an Apostate But here is a tempter come for Gods spirit teacheth otherwise that howsoeuer without Christ we can doe nothing yet it is God that beginneth and perfecteth his good work in vs whose yoke is easie and his burden light 2. From the great trouble and small necessity of it from the disgrace it carries among men and the contempt of such as preach and professe it Here is the tempter come for the Spirit of God teacheth that he that denies Christ before men shall be denied of him before men and Angels Further he can disswade from diligent hearing the word and from reading the Scriptures because they be exceeding long and hard to be vnderstood Why thine owne busines is such as cannot giue thee leaue euer to atteine any thing to the purpose especially because deep knowledge of points belongs not but to Diuines for an vnlettered and priuate man a little knowledge is best Here is a tempter come though he should speake in the voice of an Angel for Gods Spirit bids priuate men search the scriptures because they testifie of Christ and commends priuate Christians because they were full of knowledge Further he can discourage the practise of piety by suggesting that to be strict in life is to sauour of too much purity at least it will be counted but scrupulousnes too much curiosity and If thou wilt be singular and contemne and condemne all men but thy selfe so will men deale with thee Why thou liuest as though men were to be saued by good workes and not by Gods mercy Here the tempter is come for the Spirit of Christ neuer quenched smoking flaxe but encouraged the care of walking in Gods wayes though it be to walke in the straite way and narrow path that leadeth vnto life Lastly in all outward or inward temptations let vs looke to Christ who hath sense of both that he might be compassionate to vs in both If thou be the Sonne of God command these stones to be made bread In this first and fierce assault consider two things 1. the ground of it If thou be the sonne of God 2. the inference Commaund these stones to be made bread which is on a good ground to entice him to euill In which temptation Satan aimes at fowre things directly 1. To impugne Gods truth and word and that notable oracle from heauen testifying that Christ was the Sonne of God 2. To shake the faith of Christ Satan knew well enough he was the Son of God and he makes not this a question as though he would be instructed in it but that he would make Christ doubt whether he was the Sonne of God And note how cunningly he ties his policies together as he did against the first Adam he calls Gods word into question which is the ground of faith which if hee can bring out of credit faith failes of it selfe 3. Because of his present estate to doubt of his fathers prouidence and because of his great hunger and want of meanes to supply it to call his own Diuinitie into question 4. To vse vnlawfull meanes to releeue and sustaine himselfe In these particulars standeth the drift of the temptation As for that which the Papists generally say that it was to bring Christ to the sinne of gluttonie by which they say the first Adam fell there is no sense so to thinke For 1. Christs answer which was directly fitted to the suggestion tended nothing to the sinne of gluttonie 2. Gluttonie is an excessiue eating of more then needs whereas Sathan desires no more then that Christ would at his desire eate to the necessarie sustaining of nature it is no great gluttonie to eate a peice of drie bread in extreame hunger belly-gods and gluttons satiate themselues with other more pleasant and delicate dishes Let vs therefore know that the proper end of this temptation is distrust in God in his word and sufficient and due meanes to releiue his present estate If thou be the Sonne of God that is the naturall Sonne of God equall in power the delight of the Father as the voice pretends then doe this that I may beleeue thee els deceiue not thy selfe because of the voice from heauen thou art but a pure man Note how Sathan doth directly oppose himselfe against the word of God God had said Christ was his Sonne Satan knewe it and after confessed it yet against his owne knowledge he calls it into question although hee had seene it confirmed by two strange signes from heauen of which we haue spoken The like was his practise when he set vpon Eue saying What hath God said thus and thus why he knewe God had said it and that in the day they should eate they should die and yet he labours to make them doubt of that trueth which both he and they knewe too well This was euer his practise 1. Because of his great malice to God who hath euery way set himselfe to confirme his word that his owne truth might shine in his word to all the world Therfore he hath outwardly confirmed it by many powerfull and glorious miracles such as the deuil could neuer make shew of as raising the dead the standing and going backe of the sunne the diuision and standing of the sea and riuers and the bearing of a Virgin and inwardly his holy Spirit perswades testifies confirmes and sealeth vp the word in the hearts of Gods children 1. Ioh. 2.20 2. Cor. 2. Now to make God a lyer and to shew himselfe most contrary to the Holy Spirit he contradicts and opposeth stormeth and rageth 2.
He hateth the word of God because it is the greatest enemie to his Kingdome euery way resembling God the author and carrying his image It is light and no maruell if the Prince of darkenes resist it it discouers his subtilties and fenceth the Christian against his pollicies it discerneth spirits that let him come as an Angel of light he shall be vncased As he preuaileth in darknes so he worketh in impuritie now here the word resembling God himselfe crosseth him it is pure in it selfe and a purifyer as Christ saith Yee are cleane by my word Further his cheife power beeing in the sonnes of disobedience and in the hearts of infidels here also the word clips his wings beeing the word of faith and Ioh. 17.20 Christ prayed not onely for his disciples but for all those that should beleeue in him by their word In a word seeing he exerciseth his cheife power in the sonnes of perdition who are giuen him to rule at his will here the word is his enemie because it conuerteth sinners and saueth soules called therefore a word of saluation 3. Hee opposeth Gods word through the malice he beareth Gods children for he euer opposed true professors casts them into prison and would neuer let them haue a good day in the world if he might haue his wil and followes them with temptations and with outward afflictions But this is the sword of Gods mouth and the sword of the spirit by which they cut through his temptations and make them forcelesse it is that which comforts them and sustaines them in their troubles and directs them happily to heauen so as no way he can haue his will of them 4. It stands him in hand to oppose Gods word for his long experience hath taught him that so long as men hold to the word they be safe enough vnder Gods protection and hee could neuer winne his captaine-sinners to such high attempts in sinne were it not that he had first shaken the truth of Gods word out of their hearts How could he haue brought Pharaoh to such obstinacy against God and his people as to say Who is the Lord and I will not let Israel goe but that he had brought the word in Moses and Aarons mouth into contempt further then the sting of the miracles forced him When Saul had once cast off the word of the Lord Satan lead him as in a chaine to hunt Dauid to throwe a dart at Ionathan to seeke to the Witch against whom himselfe had enacted a seuere law The like of Ahab Herod Nero Domitian c. 5. The word of God is the sentence and rule of righteousnes which condemneth Satan and therefore no maruell if he cannot endure it and wish it false and loue it no better then the bill of his owne condemnation and death eternall It is a note of a man foyled by the temptation of Satan and of a deuillish spirit to call Gods word into question either to deny it as false or doubt of it as vncertaine either of which if Satan can perswade vnto he hath his wish for he knowes they are no subiects to God that will not acknowledge his scepter but doubt of the rod of his mouth he can easily blindfold them and lead them whether he will that denie the light he can easily vanquish them and lead them captiue to all sinne if he can get them to cast away their weapons Yet what a number of men hath the deuill thus farre preuailed with in this violent kind of temptation Some call in question whether the Scripture be the word of God or no swarmes of Atheists and Macheuillians that hold the word but an humane deuise and policie which is to open a doore to all carnall and bruitish Epicurisme and to confound man and beast together Others doubt not of all but of some bookes and others not of some bookes but of some places of the holy Scripture But we see that Satan would haue Christ but to denie or doubt of one sentence and what Eues calling into question of one speach of God brought on all our necks all we her posteritie feele And it is in our natures when God speakes plainely against that sinne we make ifs and peraduentures at it and so turne it off As for example 1. Our Sauiour teacheth plainly that whosoeuer are of God heare his word and his sheepe heare his voice Either men must beleeue it or denie it and yet how few can we perswade conscionably to heare the word all who must plainely either make the voice of Christ false or themselues none of Gods none of Christs sheepe for not hearing it 2. Our Sauiour saith expressely He that heareth you heareth me Luk. 10.16 and that God speakes in the mouthes of his Ministers 2. Cor. 5.20 and that they haue an heauenly treasure in earthen vessels But how fewe are of this minde neuer did any heathens so despise the voice of their Priests and the answer of their Oracles as Christians in generall despise our voice in which God and Christ professe they speake 3. Christ plainely saith this word is the immortall seed of our new birth the sincere milke to nourish the soule the bread of life heauenly food But who beleeue him for generally men haue no appetite no desire to it and can well be content to let their soules languish in grace and be staruen to death And whereas they would goe as farre or farther into other countries as Iacob and his sonnes into Egypt when there was no corne in Canaan to supply their bodies with food this they will not stirre out of their doores for Well take heed of calling diuine truths into question stand not in them vpon thy reason and vnderstanding which are but low and shallow suspect them in things thou canst not reach rather then the truth of Scripture and make good vse of these rules 1. In the rising of any such temptation know that Satan seekes aduantage against thee and would bring thee into the same condemnation with himselfe by the same sinne and malice against God If he durst thwart so diuine a truth so strengthned from heauen and that to Christs owne face he dares and will contradict Gods word to thee 2. Consider if thou sufferest Satan to wrest away the credit of any part of diuine truth or the word of God what shall become of all our religion and the ground of our saluation all which is laid vpon the truth of the word of all which our Sauiour saith that not one iot of it shall faile 3. Know that by yeelding a little to Satan herein God in his iustice may giue thee vp to such strong delusions as the deuill himselfe cannot be so besotted as to beleeue See it in some instances Satan beleeues there is a God and trembleth saith S. Iames and yet he so farre deludes a number as their sottish hearts say There is no God Psal. 14.1 Satan knowes there is a day of reckoning and
of friends of food the world had no malice in it which was not cast vpon him and he was not onely forsaken of men but in such distresse on the crosse as he complained he was forsaken of God And yet all creatures were not capable of that loue wherewith his Father loued him when he loued him least 2. Neither the testimony of Gods loue nor the dignity of his children stands in outwards things nor in the abundance of worldly comforts for then the rich glutton should haue been far better then Lazarus Abraham Isaac Iaacob who for famine were glad to flie their countrey should bee in lesse grace with God then the wicked Kings to whom they went The Apostles who were the lights of the world who were in hunger thirst nakednes buffeted without any certeine dwelling place reuiled persecuted accounted as the filth of the world and the offscouring of all things should haue beene in no better account with God then with men The Saints in Heb. 11.36 to 39. who were tried by mockings and scourgings by bonds and imprisonment were stoned hewne asunder tempted slaine with the sword wandred in sheep-skins c. beeing destitute afflicted and tormented should haue lost both their dignity in themselues and their fauour of God But they lost neither of these For the same text saith that the world was not worthy of them beeing men of such worth and that by faith they receiued a good report namely from God and all good men 3. The beauty of Gods children is inward that which argueth Gods loue is the gift of his Sonne faith hope a ioyfull expectation of the future inheritance 1. Ioh. 3.1 Behold what loue the Father hath bestowed vpon vs that we should bee called the sonnes of God In which words the Apostle calleth our eyes backe from beholding earthly dignities and prerogatiues which we are euer poaâ—ing into and haue hawkes eies to see into the glory of the world But hee would haue vs behold Gods loue in other things then these namely in the inward notes and markes of Gods children And here is a maine difference betweene that loue which comes from God as God and that which commeth from him as a Father between that which he bestoweth on his enemies and that which he bestoweth on his sonnes that which bond-children receiue which are mooueables and that which the sonnes of the free-woman receiue for this is the inheritance let Isaac carrie that away and no scoffing Ismael haue a foot in it 4. Whereas Satan from crosses losses afflictions anguish and durable sorrowes perswades that men are not Gods children the Apostle Heb. 12.6.8 makes a cleane contrarie argument that afflictions and crosses are signes of Gods loue rather then of hatred and markes of election rather then of reiection Whomsoeuer the Lord loueth he chasteneth and scourgeth euery sonne hee receiueth If ye be without correction whereof all are partakers then are ye bastards and not sonnes And 2. Tim. 3.12 All that will liue godly in Christ must suffer persecution the world must reioyce while they must be sorrowfull and cannot but hate them because they are not of the world It is the condition of Christian hope that those who will be conformable to Christ in glory must be conformable to him in his sufferings Rules to withstand this dangerous temptation 1. Rule Labour to confirme thy selfe in the assurance of thy adoption which Satan would haue thee stagger in as Christ here and if thou beest assured thou art Gods child it will drawe on an other assurance namely that God will be carefull of thee to releeue thy want and deliuer thee in thy distresse whose loue surpasseth the loue of most naturall Parents to their children as appeareth Isa. 49.15 Can they that are euill giue their children good things how much more shall God our heauenly Father giue good things to his children which he seeth good for them Quest. How shall I confirme my selfe in my adoption Answ. By thy resemblance of God as the natural child is like his naturall father In Adam we lost the excellent image of God let vs labour now to finde it restored in the second Adam 1. Examine the life of God in thee who art naturally dead in sinne the breath of this life is heauenly thoughts meditations affections the actions of this life are spirituall growth and increase in grace and vertue Christians duties in generall and speciall the maintenance of this life is the hungring and thirsting after the heauenly Mannah and water of life the word of God the verie beeing of it is our vnion and communion with God by his Spirit which is as the soule to the body 2. Examine the light of God in thee for he is light and in him is no darkenesse and if thou beest his child thou art one of the children of light As thou growest in vnderstanding what the will of the Lord is so thou growest in this image and art like vnto Christ thy elder brother vpon whome the Spirit of wisedome and vnderstanding the Spirit of counsell strength the Spirit of knowledge and the feare of the Lord doth rest Isa. 11.2 whereas on the contrary these two things goe together as in the heathens darkenes of vnderstanding and estranging from the life of God Eph. 4.18 Wouldst thou be confirmed in assurance that thou art Gods child then labour for this part of his image which is renewed in knowledge wait at the gates of wisedome shut not thy heart and eyes from the beames of this blessed light 3. Grow vp in holinesse and righteousnesse as God himselfe is not onely free from all euill but infinite in goodnes most iust most holy and as he letteth his light shine before men so must thou let thy light shine before men that they may see thy good workes Matth. 5.16 2. Cor. 7.1 cleanse you selues from all filthines of flesh and spirit that ye may growe vp to full holinesse This holinesse must not onely fence the heart from vncleannesse but the eye the eare the mouth the hands and feete and all the members when they be ordered according to the word prescribing rules for them all 2. Rule When thou feelest grudgings of diffidence arise and Satan will vrge thee how thou canst thinke thy selfe respected of God beeing beset with such a world of trouble and almost drowned in a sea of vexations without bottome or banke Now call to minde and set before thee Christs blessed example in whom as in a glasse thou maiest see the sharpest of thy sorrows in any kind not onely sanctified and sweetned but mingled with admirable loue of his father What euill befalls thy body and soule or thy estate inward or outward which hee hath not borne and broken and yet neuer the lesse loued of his Father Thou wantest comforts of body house land meat money he had not a foot of land not a house to hide his head in not any money till he borrowed of a
maketh rich leauing all the successe to God and this will make vs content with that estate which God maketh our portion by good meanes VERS 4. But he answering said It is written Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God IN this answer of our Sauiour repelling the Tempter 4. things are to be considered 1. the manner 2. the affection negatiue Buâ— 3. the matter of it a testimony of Scripture It is written 4. the parts of this testimony 1. negatiue man liues not by bread onely 2. affirmatiue but by euery word that proceedeth out of the mouth of God The manner and quality of the answer appeares in the whole answere that it was 1. a reasonable 2. a meeke 3. a modest answer First it was a reasonable answer our Lord did not shake off the Tempter without an answer though he deserued none but to shew that he did not refuse the motion of a wilfull minde but vpon iust ground he makes him a sufficient answer whence our Sauiour would teach vs that Doctr. If we be to deale with our most deadly aduersaries suppose them as malicious as Satan to Christ yet we must doe nothing nor speake nothing of a wilfull minde but take the guide of reason and the ground of conscience with vs. For 1. the will of man not ordered by reason is like a wilde colt without a rider most vntamed and vntractable most hatefull to God and most hurtfull to men and a note of men reserued to the iudgement of the great day to be punished iâ— to be presumptuous and stand in his owne â—onceit 2. Pet. 2.10 2. Reasonable men must haue reason for their actions at the least for herein iâ— a difference between the beasts and men they are lead by sense and appetite but men by reason from which if men depart they degenerate into beasts beeing lead with sensualitie 2. Pet. 2.12 3. Our Sauiours example carrieth vs further that we should not onely be lead by reason in our affaires but by reason sanctified and renewed reason directed by the word and this not onely here but in all his course of life Mar. 10.40 when he refused the vnreasonable request of the sons of Zebedeus he gaue a iust reason saying It is not mine to giue but shall bee giuen to them for whome it is prepared I must not giue the cheife seats in my Kingdome according to kinred and affection but according to my Fathers election When he rebuked Peter and called him Satan he giueth a reason for such vnwonted sharpenes For thou art an offence vnto mee thou sauourest not the things of God thou wouldest hinder mans redemption and Satan could haue done no more Matth. 16.23 Act. 1.7 when the Disciples would knowe of Christ at his ascension when he would restore the kingdome to Israel he denies their request and giues a reason It is not for you to know this my father hath put times and seasons in his owne power yee haue another taske to be witnesses to me c. intend this looke to your Apostleship Vse This reprooues the frowardnes and vnreasonable wilfulnesse of men and especially in their dealings with their aduersaries taking violent courses not respecting conscience religion nor reason it selfe but standing vpon their will and saying This I will doe let see who shall hinder me and let him vndoe it if he can Now perswade this mâ—n Oh but let not passion guide you but shew your selfe a man cast away this impotent and womanish reason to such as are bruitishly destitute of reason I will because I will No he is an enemie to all your perswasion his will out-runnes his wit and reason his lust is his law his conscience and his religion But if any thing can reclaime such a man if he bee not rather an heathen then a Christian let him set Christs example here before him who would not be wilfull without reason to the deuill himselfe in a most deuillish motion and wilt thou to thy brother to thy neighbour yea to thy wife children c. Either set thy selfe to walke in thy Lords steps or get thee another Master Secondly this answer of Christ was a most meeke answer Christ was omnipotent able with a becke to haue confounded the deuil he might by his power haue driuen him backe to hell and made him actually know and confesse he was the Sonne of God but he would not for sundry reasons 1. To teach vs. that as he did we must rather ouercome Sathan by humilitie and patience then by power as Christ obtained his full victorie not by maiestie but by abasement and passion 2. To teach vs that when we suffer indignity and wrong of euill men as Christ here of the euill one wee should rather turne our selues to doctrine and conuincing them by the word then to reuenge so did Christ. 3. That wee might hence knowe the power of the word of God a part of our spirituall armour euen the sword of the Spirit put into our hands by God to foile and vanquish him by for the whole combate of Christ was exemplary nay he sustaines here our person and weilds our weapon for vs. 4. Christs humilitie and meekenes was now a fitter weapon then power and glorie in two respects 1. to the greater vexation of the aduersary who thought himselfe so strong and cunning as no flesh was euer yet able to resist him onely he knew God had him in chaines but now he is foyled by the seed of the woman by the wisedome and weakenes of Christ as man and not by his diuine power as God 2. Christs meeknes lets him goe on and passe through all his temptations to his greater and vtter ouerthrow and silence for if Christ by his diuine power had cut him short at the first hee would haue said that God fearing his weakenes would not suffer him to be tempted or not to abide in temptation Now his mouth is shut Christ the sonne of man foyles him 5. To comfort vs 1. By shewing vs that there is something else besides diuine power to ouercome all hellish and Satanicall power withall for else we that want diuine power and are weaker then water could haue small comfort but now we see Satan may bee ouercome of weake men by the meanes that Christ vsed as fasting prayer and the word of God 2. By perswading vs that if Christ in his humility and abasement could encounter and foyle Satan much more can he now helpe vs beeing in his glorie and exaltation If he can rescue vs out of the mouth of the roaring lyon when himselfe is as a lamb before the shearer much more when hee shall shew himselfe the mighty lyon of the tribe of Iudah Hence note that Christ cut not Satan here so short as he did sundry wicked men nay as he did some of his beloued Disciples Peter how sharpely was he checkt for disswading Christ from
Besides he had euen now heard the Fathers voice testifying Iesus his beloued Sonne and Christ knew if he would not beleeue the fathers voice he would not beleeue for the sonnes miracle 2. Christ would not by this miracle giue the least suspition that either he distrusted his Fathers seasonable prouidence or that hee would depend for his preseruation vpon the meanes but vpon his Fathers word he was in his Fathers worke and lead by the spirit into the wildernesse and therefore knew he should not want necessaries 3. It was an vnseasonable motion it was now a time of humiliation of temptation of affliction wherin it was fit to auoid all shew of ostentation which was the scope of the temptation for Satan would onely haue him to shew what he could doe for a need for a vaunt of his power Now in a time of serious humiliation to aduance himselfe by a miracle had been as seasonable as snow in haruest 4. Christ would not giue the least credit to Satan nor doe any thing at his desire were it good and profitable which he suggesteth for his end and issue is euer wicked and deuillish yea he would shew how he contemned the will of the tempter for he is not ouercome vnlesse he be contemned 5. Christ Iesus beeing the wisedome of his Father wel knew that Sathan grossely dissembled with him for he spake as if hee wished weâ—l vnto him and would haue his hunger satisfied but could he indeed respect the releefe of Christ did he desire Christs preseruation and welfare knew he not that he was the promised seed that must breake his head and destroy his works and therefore seeing Christ knew that Satan must needs seeke his destruction in all his attempts he had iust cause to yeeld to none of them all though they seemed neuer so beneficiall In that Christ here would not make his Diuinitie known to Satan neither by word nor miracle we may note that Christ will not purposely make himselfe knowne to such as hee knowes will make no right vse of him Luk. 22.8 when Herod saw Iesus he was exceeding glad for he had heard many things of him and hoped to haue seene some miracle But Christ would not worke any signe in his presence because he had wrought workes enough alreadie to prooue him the Son of God neither was it fit to prostitute the power of God to the pleasure of a vain man who would haue made no right vse of it Matth. 12.39 this euill and wicked generation seeketh a signe and none shall be giuen them saue the signe of the Prophet Ionah Why had they not infinite signes and miracles both then and afterward Yes but they had none such as they would haue for they would haue some extraordinarie signe as Matth. 16.1 Master shew vs a signe from heauen as if they had said Either cause the sunne to stand still or go back as in Ioshuahs and Hezekiahs daies or the Moone to stand as in Aielon or call for an extraordinarie tempest of thunder and raine as Samuel did which made all the people to feare the Lord and Samuel exceedingly 1. Sam. 12.18 or call for fire from heauen as Elijah did These and the like they thought beseeming men of God as for turning water into wine restoring of sight and legges c. those they saw little power in But why would not our Sauiour giue them such a signe as they desired Surely he had iust reason the same in this our doctrine for they did not desire it for a good end but as Luke saith expressely to tempt him not to helpe their infirmitie but to feed their curiositie neither to increase and strengthen faith but to nourish their infidelitie For had that bin their end had they not beside the doctrine of the Prophets and the fulfilling of the promises the blessed doctrine of the Sonne of God of whom some of themselues said Neuer man spake like him and for the confirmation of that many and mighty powerfull miracles which were signes from heauen shewing that he was from heauen And yet for all this they beleeued not So Matth. 27.42 the high Priests Scribes and Pharisies said If he be the King of the Iewes let him come down from the crosse and we will beleeue him No doubt Christ could but he would not not onely because it was an houre of darkenes but because he knew they would neuer haue beleeued him Psalm 22.22 23. I will declare thy name to my brethren to the seed of Iacob to Israel 1. This practise of Christ is answerable to his precept Matth. 7.6 Cast not holy things to dogges nor pearles before swine By holy things and pearles are meant the things of Gods Kingdome Christ and his merits c. so called both to shew the excellencie of them in themselues being aboue all pearles Pro. 3.14 as also our dutie to prize and lock them vp in our hearts and keep them as we do our pearles safely in our memories By dogges and hogges are meant malicious and obstinate enemies conuicted of enmitie against Gods word of whose amendement there is little hope euery man naturally is an enemie to God and his word and so a dog and a swine as Christ called the heathens and Gentiles It is not lawfull to take the childrens bread and cast it to dogs Now to such as these we must preach and offer the Sacramens yea Christ offered himselfe and came to call sinners but when his word and miracles were reiected and himselfe euill intreated as among the Pharisies then saith Christ Let them alone they are blinde leaders of the blind 2. Christ shewes himselfe vnto none but such as he loueth and loue him Ioh. 14.21 and this was the ground of Iudas his speach Lord what is the cause that thou wilt shew thy selfe to vs and not to the world the world sees him not for none seeth him but to whome he sheweth himselfe and he sheweth himselfe to none but such as loue him and none loue him but such as loue his word and keepe it vers 23. 3. This was one cause why Christ spake so many things in parables that such as would be blind might not see and such as would not make a right vse of his holy doctrine might not vnderstand Matth. 13.13 For many that heard them let them go without further question in a carelesse manner whereas the disciples of Christ inquired of him his meaning and one learned of another and so that which for the difficultie draue others away became in this manner of teaching much more easie and familiar yea much more perspicuous and cleare then any other 4. Neuer could extraordinarie means conuert such as beleeued not the word the ordinary meanes and therefore Christ neuer or seldome gratified the Scribes and Pharisies with miracles or extraordinarie meanes because they resisted his doctrine person and workes or if any wicked men saw any of his mighty workes and miracles they saw
not himselfe in them as Pharaoh what a number of miracles saw he yet he was neuer the better he would not acknowledge God nor his seruants and in the wildernes they who saw miracles euery day and moment yet not beleeuing the word of God in them were neuer the better the arme of the Lord was not made bare vnto them Ignorant persons that knowe not Christ no◠desire to knowe him are in a wofull estate beeing such as Christ counts vnworthy to reueale himselfe vnto and therefore he either keeps the means from them or leaues them without grace to make an holy vse of them In worse case are they that haue the meanes and yet no tast of them no reformation by them their couetousnes their pride their drunkennesse and vncleannesse will not be left as many that come to Church to heare the word and receiue the Sacraments and yet are no better then dogges and swine and altogether vnreformed in their liues and courses Some draw the word of God into question and would be taught by Angels or miracles as Satan here but Christ will not make himselfe knowne to them no more then to him so saith Abraham to Diues in hell when he denied his request They haue Moses and the Prophets if they will not beleeue them neither would they beleeue if one should rise from the dead Some are resolued to liue as they list let the Preachers say what they can whereas he that is in Christ to whom he reueales himselfe is a new creature for Christ speakes to the heart not to the eare onely Others say they are decreed to life or death and therefore doe what they can they cannot change Gods minde and hence neuer goe about to change themselues But had Christ shewed himselfe to these he would haue directed them to the meanes of sauing knowledge namely to the Scriptures which testifie of him Ioh. 5.29 and to faith which vnites to him and to the fruits of faith which testifie the truth of it to his glory and their comfort Others will be saued by faith alone and by a profession of the Gospell and so neglect the workes which iustifie it and the power of godlines whereas if Christ in the Ministry had reuealed himselfe to such he had quickned their faith and not left it as a carkase for faith without workes is dead Others poore simple people will be saued by mercy alone and neuer labour for knowledge faith or true feeling of their owne estate and care not how sinne abound that mercie may abound much more But had Christ met with them he would let them see their misery in the causes and effects and teach them to hunger after mercie in the meanes and hauing obtained it to goe and sinne no more least a worse thing follow Others disclaiming the doctrine of mortification and selfe-deniall therefore dislike the word as too straite a doctrine stripping them of their pleasures and profits and hence some hold on in their lusts some returne with the swine to their wallowing in the mire they cannot die to sinne they cannot liue without laughter mirth and sports Whereas had Christ reuealed himselfe vnto them hee would haue taught them that his yoke is an easier yoke then the yoke of sinne and that there is no sound comfort but in mortified affections and actions Whosoeuer would haue Christ reueale himselfe fully vnto him must labour to be thus qualified 1. He must be humble for he teacheth the humble in his wayes Psal. 25.9 but the proud he sends empty away as raine makes vallies fruitfull but falls off the mountaines which are therefore barren 2. He must long and desire to meet Christ in his ordinances for Christ is the scope of the word and Sacraments therfore desire to know nothing but Christ crucified goe to the tents of shepheards where he hath told thee thou shalt meet him And this desire if it be sincere will vent it selfe in earnest prayer to be taught of God Teach me thy statutes Oh open mine eyes that I may see the wonderfull things of thy law And it hath a promise to be answered Ioh. 14.21 I will loue him and shew my owne selfe to him 3. He must haue a conscionable indeauour and industrie to obey that part of Gods will which he reuealeth vnto him Ioh. 7.17 If any man will doe his will hee shall knowe whether the doctrine bee from God or no. The third part in the answer is the matter of it a testimony of Scripture It is written Christ might haue oppressed the deuill by his diuine power but beeing as man to be tempted he would as man ouercome 1. to magnifie mans nature 2. to torment Satan the more and 3. to teach vs how to ouercome him And by this his practise he giues to vnderstand that The word written is a chiefe part of our spirituall armour to foyle Satan by yea indeed the principall weapon of our spirituall warfare is the word of God 1. Eph. 6.17 Take vnto you the sword of the Spirit which is the word of God and therefore as a sword it serues 1. to defend vs 2. to wound Satan 3. to cut asunder all his temptations so it did serue Christ here Neither is it a carnall weapon but the sword of the Spirit that is a spirituall weapon as the fight is spirituall not made by man but tempered framed sharpned and put into our hands by the Spirit of God himselfe for whose word else 〈◊〉 it or whence hath it power but from Gods Spirit Reu. 1.16 It is called the two-edged sword which goeth out of the mouth of Christ because it is sharpe and piercing to wound all his enemies it pierceth to the very bones and marrow With this sword he slayes the wicked Isa. 11.4 with this he visites Leuiathan and slaies the dragon that is the mightiest enemies of his Church Isa. 27.1 with this sword he consumes Antichrist 2. Thess. 2.8 and with this sword he foiles the deuill here with the same he slaies corruptions and Satanicall temptations in the hearts of his owne children 2. This part of our armour was signified by the sheilds wherewith Salomons Temple was hanged Cant. 4.4 and by the smooth stones whereby Dauid smote the Philistim 1. Sam. 17.40 here the sonne of Dauid and Dauids Lord smites the Goliah of hell with a deadly wound Sauls armour is here refused worldly weapons wisedome and subtilty and one stone is taken from the fountaines of holy Scripture out of the bagge of his holy memory and by it Satan falls Yea it is the armory of the Church whence all other parts of Christian armour are to bee had 3. All the contention and fight of Satan is to fasten some error and falshood vpon vs now therefore the onely fence from error is to be girded with the girdle of truth now the title of truth is often giuen to the word of God Psal. 19.10 the iudgements of
or doe you crush him Answ. It is written God resists the proud 1. Pet. 5.5 and in giuing honour goe one before another and pride goes before the fall and that the haughtie eie is one of the sixe things which the Lord abhorres Prou. 6.17 Obiect 2. But you are a man of knowledge wise and learned what need you be so diligent in hearing sermons especially of such as are farre your inferiours you can teach them not they you Answ. It is written Isa. 5.21 Woe be to them that are wise in their own conceits and Christ hath said Hee that despiseth you despiseth mee Luk. 10.16 and that Iob despised not the counsell of his maide much lesse must I of the least Minister and that we knowe but in part and are to consider not who but what is spoken and that the same Spirit is mightie in one and in another Obiect 3. But you are a man of gifts and authoritie and these will carrie you through all and you may rise and treade such and such vnder your feete who dare say any thing to you Answ. It is written Matth. 18.6 Whosoeuer offendeth any of these little ones that beleeue in mee it were better for him a milstone were tied about his neck and he cast into the midst of the sea and Hee that doth wrong shall receiue according to the wrong that he hath done and there is no respect of persons Coloss. 3.25 Obiect 4. But you may followe the fashions of the world in strange apparell ruffian behauiour monstrous tyres who may els how else should you bee knowne to be a gentleman or a gentlewoman Answ. It is written 1. Pet. 3.3 that euen womens apparelling must not be outward as with broydered haire and gold c. but the hid man of the heart must be vncorrupt for Sarah and other holy women trusting in God did so attire themselues and againe Fashion not your selues according to this world but be renewed in the spirit of your mind Bee euer of the newest fashion there Obiect 5. But it is a small matter and of great credit to sweare and curse and speake bigge words it is a way to get reputation and be respected as a man of spirit Ans. It is written Leuit. 24.16 He that blasphemeth the name of the Lord shall be put to death all the Congregation shall stone him and Iam. 5.12 Aboue all things my brethren sweare not neither by heauen nor earth nor any other oath but let your Yea be Yea and your Nay Nay The fourth instance is in motions to wrong and iniustice Obiect 1. Thou art a great man thou hast tenants thou mayest and must liue by them they are thy seruants and thou must enrich thy selfe by them racke their rents bind them to suit and seruice they cannot resist thee Or thou art a Master keepe thy seruants wages from him make thy vse of it wearie him poore snake what can he doe pay him at thy pleasure he will endure any thing rather then loose thy worke Answ. It is written Iam. 2.13 Iudgement merciles belongs to them that shew no mercie and those that grinde the faces of the poore shall one day be ground vnder the milstone of Gods heauie displeasure and Leu. 19.13 Thou shalt not robbe thy neighbour the workemans hire shall not abide with thee till the morning The reason is in Deu. 24.15 Least thy seruant cry against thee to the Lord surely it shall be sinne vnto thee Obiect 2. But thou maiest make the best of thine owne commodities by hoising the prices and diminishing or corrupting the quantitie or qualitie No man can force thee to sell thy owne in deare times vnlesse thou wilt and much lesse to giue it away to the poore and needy then shut vp thy heart liue to thy selfe let others shift for themselues as thou doest for one Answ. It is written that couetousnesse is the root of all euill and that it is idolatrie and the Lord hath sworne by a great oath euen by his owne excellencie Amos 8.4 that he will neuer forget any of their workes that swallow vp thee poore and make the needie of the land to faile that were wearie of the Sabbath because it hindred their setting of wheate to sale that made the Epha small and the shekel great and falsified their weights and sold corrupt corne that is tooke all courses for gaine Besides the fearefull fruits of couetousnesse in Achan Gehazi Ahah Iudas Obiect 3. But thou lendest thy money too freely ten in the hundred thou maiest take by law but if by cunning trickes and deuises thou canst get twentie in the hundred thou shalt growe rich the sooner Answ. It is written Luk. 6.35 Lend freely looking for nothing againe and Deut. 23.19 Thou shalt not giue to vsury to thy brother and Exod. 22.25 If thou lend money to my people thou shalt not be an vsurer and Leu. 25.36 Thou shalt take no vsurie nor aduantage neither lend him money nor victualls to encrease and what shall it profit a man to winne the whole world and loose his owne soule Obiect 4. But thou art a poore man and defraudest thy selfe of profit thou mayest by an oath or a lie or a little cunning and sleight get good gaines and why needest thou be so nice Answ. It is written Prou. 22.2 The rich and the poore meete together and the Lord is the maker of them both that is in their persons and in their estates and Leu. 19.11.12 Yee shall not sweare by my name falsly neither defile the name of the Lord thy God and that the curse entreth into the house of the swearer and theife and yee shall not steale nor deale falsly nor lie one to another and that all that loue abhomination and lyes shall be kept without the gates of the holy Citie with dogges Reu. 22.15 and that I must not lie for Gods glory much lesse for my owne profit Obiect 5. But thou maiest reuenge thy selfe vpon thy enemie and make him know whom he hath in hand broach some vntruth or other vpon him and thou shalt at least disgrace him and if thou leâ—st him goe with this euery one will scorne thee Answ. It is written Vengeance is mine and I will repay saith the Lord and Thou shalt not beare false witnesse and Matth. 7.12 Whatsoeuer you would that men should doe to you the same doe you to them and It is the glory of a man to passe by offences Obiect 6. But the cause is good the Catholike cause it is but a title of rebellion or treason indeed it is a meritorious worke and thou shalt be canonized a Romish Martyr if thou shalt kill a King or Queene or Prince that is an heretike but aboue all if thou canst by one terrible blow not onely kill the King Queene and Prince but also the whole Counsell all the Lords all the Iudges all the lawes all the law-makers yea and blow vp the whole Parliament house and with that three hereticall
may know that man liueth not by bread onely nor yet with the mind of our Sauiour Christ nor with his present condition nor with the drift of Satans temptation nor with the sound repelling of his dart which was that Christ for the appeasing of his bodily hunger after his forty dayes fast would turne stones into bread And now we knowing what is meant by the word of God euen the powerfull word of Gods prouidence in creating and gouerning all things we are further to consider that our Sauiour addeth an vniuersall particle euery word the reason is because this word is twofold ordinary and extraordinary Ordinary when God changeth not his ordinary course but by meanes proportioned vnto the ends which are a part of his ordinary word preserueth and maintaineth the life he hath giuen as daily bread sleepe and the like Extraordinary when by his word and decree he pleaseth to preserue man either aboue or without or against all meanes I. Aboue the meanes sundry wayes 1. aboue all that man can expect thus God gaue the Israelites Mannah in the wildernesse and water out of a rocke thus he tied a ramme to to be sacrificed in stead of Isaac thus he brake the cheeke-tooth that was in the iaw and water came thereout for Sampson Iudg. 15.19 and by his word prouided a gourd to come ouer Ionas his head to shadow him and deliuer him from his greife c. 4.6 thus he fed Elias by rauens 2. when he makes a little meanes goe beyond themselues as Christ made 7. loaues and 2. fishes to serue 7000. persons and much left thus he made a few clothes serue Israel forty yeares so as their shooes did not weare out thus the word of God made a little meale and oile serue the Prophet and a widow a long time 1. King 17.14 Thus saith the Lord God of Israel the meale in the barrell shall not be wasted nor the oile in the cruse diminished till the time that the Lord send raine and so it was though they ate nothing else all the while 2. King 4.42 Elisha had 20. loaues sent him and some eares of corne he commaunded his seruant to set them before the people Oh saith he what are these to an hundred men but the Prophet said The Lord hath said they shall eat and yet there shall remaine and it came to passe according to the word of the Lord. 3. when the meanes are not so small in quantity as base in quality and yet haue by this word an extraordinary blessing as the course fare of Daniel II. Without meanes Gods word causeth man to liue as Moses Elias and Christ himselfe who had immediately before seene the word of God preseruing him already 40. dayes and nights and could further if he pleased III. Against meanes as the Disciples sent out were promised if they dranke any deadly poison it should not hurt them so fire burnt not the three children though cast into it when it burnt their enemies and their owne bands All this is meant by that our Sauiour saith euery word and thus most aptly he returneth the temptation Man liues not onely by bread that is the ordinary meanes but by extraordinary also euen aboue and beyond meanes yea without and against meanes And therefore where thou sayest I must haue meanes Gods word saith there is no absolute necessity of them my Fathers word can still sustaine mee without bread as he hath done these fortie dayes already 1. The word of God is it which gaue beeing and beginning to all things when they were not and much more doth it continue the beeing of them now when they are Psal. 104.30 If thou send forth thy spirit they are created By Spirit here is not meant the essence of God but a power and secret vertue proceeding from God all one with this word of God by which things were not onely created at the first but are still renewed and that daily and yearely as it were againe created Ioh. 1.3 In that word was life that is not onely inherent in the Sonne of God himselfe but as an efficient to communicate life to all liuing things 2. The word of God is as it were the prop and stay of the world without which all things would fall into confusion Euery man knowes by nature that God maintaines and preserues all things that it is he that stretcheth out the heauens like a curtaine that he sends forth the windes out of his treasure and raiseth the waues of the sea like mountaines which are great things but nature teacheth not how God doth these things by what meanes onely the Scriptures teach that he doth all this by his word that as in the creation God said Let there be light and there was light and so of all other things Gods word was his worke so in vpholding and preseruing it he doth it by his word as Heb. 1.2 who vpholdeth all things by his mighty word which word when God calls in the creature falls to nothing Act. 17.28 In him we liue and mooue and haue our beeing 3. The same word of God which giues vertue force to the creatures in themselues doth also sanctifie them vnto vs euery creature is sanctified by the word and prayer 1. Tim. 4.6 the word shewes how to get them how to vse them and prayer obtaines of God a right tenure and a pure vse which indeed is the blessing or sanctification of them 4. The same word carries them beyond the strength of their nature to doe vs good bread and wine in their owne nature can but nourish and feede the body but Gods word in the institution of the Sacrament makes them feede the soule to eternall life Quest. But how may we conceiue of this word whereby God doth gouerne and preserue the creatures Answ. By Gods word we must not onely conceiue his decree and will but a powerfull commaundement and effectuall to which all his creatures yeeld free and willing obedience This commanding word was put forth in the creation Psal. 148.5 hee commaunded and they were all created Men when they attempt and performe any great matter because their power is small must vse great labour and many instruments and helps But by the word of the Lord the heauens were made Psal. 33.9 He said the word and all things were done This commanding word is put forth in the daily gouernment of God Psal. 147.15 He sends out his commandement vpon the earth his word runneth very swiftly that is nothing can withstand and hinder the power of his word here the word and commaundement are all one The senslessenesse and deadnes of the creatures their vastnes and fiercenesse hinder not his word but without delay yea with maruellous celeritie and swiftnesse they execute his word Psalm 148.8 If God speake to the heauens they shall heare and couer themselues with darkenesse at noone day as in Christs passion If he command the Sunne it shall heare his word
part of that word of God by which a man must liue Quest. How may I carrie my calling according to Gods word Answ. By these meanes 1. Wee must make choise of such callings for our selues and ours as bee profitable for the Church or Commonwealth there be many vain and new-fangled inuentions which rather maintaine sinne then bring any good to the Church or Commonwealth But God therefore bestoweth varietie of gifts to furnish men to the variety of callings all for the common and euery ones priuate good 2. Seeing not the hauing of a calling but the right vse of it glorifieth God we must vse our callings with the practise of sundry vertues 1. In faith and obedience to God faith makes our persons obedience makes our actions approoued of God yea euery dutie of our calling ought to be an obediēce of faith looking at the commandement and promise the commaundement keepes vs within the compasse of our callings the promise secureth vs of good successe A good action not warranted by a calling is sinne 2. In diligence not wilfully neglecting but seruing and redeeming the means of Gods prouidence Euery man must abide in his calling and keep him in his way for so long he is sure to be prouided for thus hee auoides idlenesse and destruction and maintaines the order and ranke wherein God hath set him 3. In chearefulnesse not carking or excessiuely carefull but doing the labour and leauing all the successe to God Some are heart-lesse in their callings because it brings in so little profit and returne and labour an the oxe who must goe out his iourney but without chearefulnesse or heart which God lookes for in all our duties Such should consider 1. that callings were not onely ordained to get money but helpe vs chearefully through our way and containe vs in a course wherein to please God 2. that the goodnes and worth of a calling is not to be measured by that profit it brings in to vs but by the publike benefit and as it is rightly vsed God may be serued as well in the basest as in the best Others see no likelihood of doing any great good and so either draw backe from their calling or else heauily and vnchearefully goe on But we must renew our strength and courage and knowe that our labour shall not be lost Isa. 49.4.5 4. In holinesse which 1. sanctifies our callings by the word and prayer 1. Tim. 4.5 2. subordinateth all earthly and special things to the generall and heauenly things of the Christian calling yea it makes vs expresse our spirituall calling in the vse of the ciuill it wil make a man sometime for religions sake heare the word in the six dayes vnles some other necessary occasion come between euer preferring the more necessary businesse 3. It keepeth in the heart 1. a loue of God aiming at the preferring of his glorie aboue all it suffers not a man to esteeme his calling a preferment of himselfe or a reward of his seruice past but a meanes of aduancing Gods glorie in further seruice 2. a loue of men who partake in the benefit of our labours with whom we must exercise charity iustice meeknes c. The second rule concerneth our wealth and maintenance namely not to content our selues that we can liue by such o◠such meanes vnlesse we can say Gods word doth warrant me that this i◠my meat my drinke my apparrell my money my house my land c. Quest. When can a man say this Answ. 1. When a man hauing nothing of his owne nor right to any thing becomes a beleeuer ingrafted into Christ and so owner of that he hath A man may haue warrant and title from man that his house and land is his and he is a robber that shall defeat him of it But all men and Angels cannot giue me a possession and true title before the liuing God but onely his Sonne who is Lord and heire of all First knowe thy selfe a member of Christ and then his right is thine 2. When the manner of getting them is lawfull and that is first when it is iust when a man hath vsed no indirect meanes but they are either lawfully descended or else by faithfull and painfull walking in an honest calling God hath added them as a blessing of a mans labour Secondly when it is moderate and retired when a man so prouideth for earth as he especially storeth vp for heauen first seeking Gods Kingdome and the one thing necessarie without couetousnesse and the loue of this life nay accounting all things dung in comparison of Christ. 3. When the manner of vsing them is warrantable that a man shewes himselfe a good steward in the holy dispensing of them vsing them as furtherances of pietie as pledges of loue towards men and as testimonies of sobrietie in himselfe and euery way making them seruants to his Christian calling Prou. 3.9 Honour the Lord with thy riches 4. When his affection is indifferent both in the hauing and holding of them that a man may say These bee mine I am not theirs I haue them they haue not me I am their Master to command them they commaund not me And why should wee not draw our affections from them seeing 1. the wicked are as rich yea richer in these things then the best at the best they make not their Masters better 2. they be no inheritance they bee but mooueables changing their Master as the giuer will and while we haue them they are but lent vs 3. we are but stewards we sit not in our owne but haue a large account to make yea we are very pilgrims and trauellers and shall goe lightlier and lesse loaden 4. we must not measure or tie God vnto them nor esteeme of his loue by them Thus a man may vse the mercies of God with comfort for his necessity and for his delight in the dayes of his pilgrimage thus may he dispose them to his heires as the right owners with hope of Gods blessing to stand with them nothing of which can bee expected in goods ill gotten or spent to which nothing but Gods curse is intayled The third rule concerneth our health and sustenance namely that it is farre better to want meanes then to procure them by any other meanes then that which proceedeth out of the mouth of God Yet numbers will maintaine their liues health and estate not by Gods word but directly against it for example they that seeke to witches and sorcerers for health or goods lost or stollen or vpon any other occasion whatsoeuer Whereas the word proceeding out of Gods mouth Leu. 18.10 is this Let there be none found among you that vseth witchcraft or is a regarder of times or a sorcerer charmer soothsayers or that counselleth with spirits Obiect But Gods word and ordinance is with them to doe vs good and much good they do which none else can doe Answ. God hath a twofold word 1. of blessing 2. of iudgement the former proceedeth
captaine of the Lords host appeared vnto him chap. 5.15 1. Whatsoeuer was in the law separated to God and his seruice was called holy the Sabbath was holy the Priests garments holy Exod. 28. Thou shalt make holy garments for Aaron thy brother Holy both because they were peculiar to the holy Priesthood for none else might put them on and because they were to be vsed in the holy place for when they came forth of the Tabernacle they must put them off and thirdly consecrate to holy vses and to be an holy type of Christs righteousnes a precious robe wherein all our sacrifices are offered The flesh was holy which was offered to the Lord in sacrifice Hagg. 2.13 For places Bethel was an holy place when Iacob saw the vision of the ladder there and the Temple was holy For people the Iewes were called an holy nation and Christians an holy Priesthood and Saints by calling 1. Pet. 2.9 For persons some are sanctified in the wombe to some speciall seruice as Ieremie cap. 1.5 and Iohn Baptist. Yea euery faithfull mans heart is as it were an Arke of God in which are kept the Tables of the Law yea the Tabernacle of God and the Temple of the holy Ghost where he pleaseth to dwell And thus was Ierusalem an holy citie so long as it continued in the true worship of God 2. This appeares by the contrarie seeing this holinesse was no further annexed to this place then God tyed his presence to it for when as the Iewes had crucified the Lord of glorie both the Temple and City as profane were destroyed and deliuered into the hand of the Romans and are now in the hands of the Turke a nest of vncleane and idolatrous beasts most sauage enemies of Christ and Christian profession 3. That place must needs be holy where the Lord dwelleth as a Master in his house teaching ordering and supplying all necessaries where Christ the holy Sonne of God walketh in the midst of the seauen golden Candlesticks beeing conuersant among the flockes of shepheards where the holy Spirit of God is present to powre out his treasures of wisedome and grace by meanes of the word and Sacraments which are his chariot and which not accompanied with the Spirit are but dead and ineffectuall to regeneration where the holy Angels are present to assist the ministery to repell hinderances to behold our order but especially desirous to looke into the mysteries of our saluation where the holy Saints vpon earth are met together to seek and see the face of the Lord ioyning together in all the parts of his pure and holy worship in hearing his holy word receiuing his holy Sacraments preferring publikely their holy prayers greatly by this meanes glorifying God and enriching their owne selues Surely this is Bethel the house of God and the gate of heauen This teacheth vs not to despise our assemblies nor to think our Churches vnholy for some corruptions Looke vpon Ierusalem Matth. 23.37 you shall see the eleuen tribes were Apostates there were in it dumbe dogges Isa. 56.10 there were Scribes and Pharisies hypocrites nay at this time the doctrine of the law was corrupted by the false glosses of the Pharisies and the Temple almost a denne of theeues full of buyers and sellers Yet for all this the Euangelist calls it the holy Citie euen when it had more corruptions in it then the Church of England hath at this day Why 1. Because there was the seruice of the true God set vp in the Temple the word preached and sacrifices offered and the meetings of the Church of God 2. Because as yet they had not receiued a bill of diuorcement Haue not we the word truely preached and the Sacraments for substance truely administred And for discipline I will say I wish we had the execution of so much as the Church alloweth Or when did the Lord giue vs a bill of diuorce or what Church hath conuinced vs that we cannot be acknowledged for a true Church If they say they of the Separation haue I answer 1. They haue laboured to discouer some errors but none fundamentall in vs nor without as many in themselues 2. Wee may well doubt whether they be a Church or no seeing by the profession of some of their teachers they will not ioyne themselues to any Church at this day vpon the face of the earth and so renounce all Communion with all the parts of the Catholike Church in the world But we must not thinke much if some vnstable persons forsake our communion seeing in the golden and flourishing age of the Apostles themselues some such there were Heb. 10.25 As for our selues we may strengthen our selues against them by these conclusions 1. We know that the word of truth is truly preached amongst vs which appeareth by the daily conuersion of thousands whereas neuer was man conuerted by a word of error Iam. 1.18 2. We know that our Ministers are of God because by them so many are begottē to God Our Sauiour thought this a good reason when he said Beleeue me that I came out from the Father for the workes sake The blind man had good insight into this matter Ioh. 9.30 saying If this man were not of God he could doe nothing and a wonderfull thing it is that ye know not whence he is and yet he hath opened mine eyes So may I say to the Separatist Doest thou not know whence that Minister is who hath opened thine eyes 3. We know that our meetings are holy meetings 1. our people is outwardly called by an holy calling and to an holy ende 2. they professe faith in Christ which is an holy profession and in charity if we see no open raigning sinne are to be iudged Saints 3. congregations are called holy in Scripture from the better part not from the greater as an heap of wheat mingled and couered with chaffe yet is called wheat 1. Cor. 6.11 Now ye are sanctified washed and iustified but in epist. 2. cap. 12. I feare that when I come among you my God will humble mee and I shall bewaile many of them that haue sinned and haue not repented of their vncleannesse and fornication and wantonnesse which they haue committed Diuerse other abuses there were yet among Saints and beloued ones 4. mixt congregations are holy in Gods acceptation esteeming them not as they are in themselues but as members of Christ. When Israel was at the best it was a rebellious and stiffenecked people yet Balaam said He saw no iniquity in Iaacob nor transgression in Israel not that there was none but that none was imputed 4. We know that we haue no warrant to separate from holy things neither for some defects cleauing to them nor for ill men either handling them or communicating in them The Prophets neuer made any separation in times of greatest corruption euen when they cried out of their wickednes 1. Sam. 2.24 Doe so no more my sonnes said Eli ye make the people trespasse
he was easily ouercome with it While Dauid was in his flight before Saul in caues and wildernesses it was bootlesse to tempt him to follie he had no leasure his thoughts were taken vp in holy prayers and consultations with God but when hee was on his pinacle on the top of his turret the place was fit to spie Bathsheba and haue her fetcht to him and so the sinne was finished 2. Satan knowes that sinnes are of diuers sorts and though all bee workes of darknes and so should flie the light and walke in solitary and priuate places as extremities on the left hand thefts murders adulteries c. yet some other are best brooded in the light and places of publike resort as pride prodigality and a number of riots and open disorders for example Herod swore an oath to giue Herodias whatsoeuer she asked to halfe his kingdome when she asked Iohns Baptists head which was an heinous murder of them both vpon an innocent man the very fitnes of the place brought it forth Great men often sweare hundreds of oaths in a day and forget them presently if they were made priuately But because Herod had sworne amongst the people for his credit sake and for them that stood by Iohn must presently loose his head 3. The largenes of Satans commission giues him leaue to make choise of what place he list and thence to make his best aduantage no place is priuiledged for he compasseth the earth and is the Prince of the aire and stands sometimes in the presence of God to get leaue to afflict the children of God so as there is no desert so solitary no pinacle so high no citie so holy no Temple so sacred but Satan dares and can euen there watch Gods people a mischeife nay in Paradise hee tempted Adam and Iudas at Christs owne table This may aduise vs to keep our selues so farre as we can from places of probable danger which Satan hath after a sort fitted for temptation Some places are drie and barren no goodnes is there exercised or to be had nor to be done in these places the euill spirit walketh there he haunts as we see in the parable and therefore our rule must be this Where we can neither doe good nor take good those bee no places for vs. Many ciuill mens houses how is the time eaten vp in vaine and idle speach and the most tolerable talke is worldlines and the talke thereof is endles Obiect What hurt is in that Sol. Yes it is a dry place and it cannot be answered when euen this shall shoulder out better speach Other places are not onely emptie of good but filled with euill that as hardly shall a man come safe out of them without some poison or corruption as out of a plaguy or leprous house For how can a man be safe where Satans throne is as 1. Places of idolatry where a man must either shew his dislike or else giue a secret consent Men can goe into places where the horrible idol of the Masse stands and keep their hearts to God but commonly God giues such vnwarrantable boldnes a checke and experience shewes what a tang it leaues after it 2. King 16.10 Ahaz went vpon another occasion to meet Tiglah Peleser King of Ashur at Damascus and onely seeing an altar there he was so in loue with it as he sent to Vriah the Priest the patterne of it and the fashion and whole workemanship of it to haue another like it in all points against Gods commandement And how hath a secret infection poisoned a number of our trauellers who falling in loue with Romish idolatry haue brought the fashion and patterne and workemanship of it ouer with them and that because they runne vnwarrantably into places of danger So how dangerously doe men runne into great Papists houses where there are a thousand allurements and entisements pure religion scorned belied and all to besmeared with shamefull lies and opprobrie and the contrary magnified and extolled as the onely truth yea the Scriptures themselues not lesse abhorred then the theefe hates the gallowes and thrust downe vnder mens deuises and Popes Decrees yea the word of saluation condemned and burnt as they were of old by Antiochus and Maximinus as the books of heretikes and the godly professors scoffed vnder the style of Scripturers and Bible-bearers Men think it no danger to be familiar in such places to be seruants to such Masters which is to lead themselues into temptation Alasse what Communion is there betweene light and darkenesse betweene Christ and Antichrist 2. Not onely places of spirituall whoredome but also corporall If Satan get a man into such a place he hath his snares and bands her lippes are snares her hands as bands her words are cordes to draw a man in as an oxe to the slaughter How can a man auoid the vncleane spirit in such foule sinkes as such places be Pro. 5.8 My Sonne keep thy way farre from her and come not neare the doore of her house and 6.32 hee that goes in to her besides that he destroyes his owne soule he findes a wound and dishonour and a reproach that shall neuer be put away And the same commandement that hath forbidden any euill hath forbidden also all the occasions of euill 3. We must auoid drinking houses gaming houses and places of such rude and hellish resort How suddenly are minds corrupted in bad company what quarrells and causlesse blowes what vaine and ribaldry speach which corrupteth good manners what expense of precious time what riot of goods what wa st of wit and losse of reason it selfe is commonly in such places so that a good minde sees himselfe in a little hell while he is there and where lodgeth Satan if not in such houses which are seruants to euery mans sinne and where are baits and snares which are enemies not onely to Christianity but euen to ciuility and humanity it selfe There Satan hath one roome filled with swearers an other with scoffers a third with drunkards a fourth with gamesters and all his roomes are full of idle and disordered persons who for the time haue cast vp their callings and are at leasure for any worke of the flesh which their master the deuill will now employ them in 4. Adde hereunto the places of stage-plaies and enterludes places of as great danger as any of the former Satans schoole-houses There you shall heare oaths and lies and scoffes of base varlets against not onely their betters among men but of God himselfe and his holy religion There you may see sinne acted and represented which ought not to be named among Saints There you shall see men wearing womens apparell and perhaps women mens There you shall see men trauelling of child as one said of Nero beeing an actor in a Tragedie to which his part called him and all kind of adulterous behauiours and such shameful gestures and actions as the light of nature hath descried and condemned What shall
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
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
stands not in words but in sense 4. To establish the false doctrine of free-will they furnish themselues with that place in Ier. 17.7 Blessed is the man that trusteth in the Lord and whose hope the Lord is But what doe they else but imitate the deuill in cutting off that part of the text which makes against them for in the next verse it followeth The heart of man is deceitfull aboue all things who can know it shewing that man in himselfe is vtterly destitute of all grace 5. For the Iesuiticall tricke of equiuocation or mentall reseruation they haue Scripture and Example Ioh. 1.21 they asked Iohn if he were a Prophet he said No whereas he was one for Zachary called him the Prophet of the Highest and Christ said that there was not a greater Prophet then Iohn therefore Iohn equiuocated Answ. Whatsoeuer was the true meaning of the question that Iohn answered plainely vnto If they meant to aske him if he were that singular Prophet whom they fancied to come together with their Messiah he truely answered no. If he were any of the auncient Prophets who were long before Christ he truely answered in that sense no. If he were a Prophet by his proper office he truely answered no. For howsoeuer he was by grace and power a Prophet beeing sent of God to reprooue and conuert sinners yet by ordinarie office he was no Prophet neither did he prophesie But what is this to those mentall reseruations Are you a Priest Garnet No saith he meaning not a Priest of Apollo or Iupiter Were not you in England at such a time No not as the Sunne in the firmament or as a King in a Kingdome A strange madnesse that men professing knowledge zeale should so dally with lies and oaths which tricks of theirs were they iustifiable and sound we should haue little vse of Magistracy or tribunalls especially where matters are determined by mens oathes he were a verie blocke that would suffer any thing to be fastened vpon him The murderer might sweare he neuer slew man namely with the iaw-bone of an asse as Sampson did The drunkard might sweare hee drunke neuer a droppe if he can inwardly conceiue of water or aqua â—oelestiâ— or the Poets nectar or what he can faigne The adultrâ—â—â—e might sweare she was neuer touâ—ht if she can inwardly conceiue of any creature as of a Bull or a Swanne as the Poets faigne of Pasâ—phâ—e and Laeda And were is lawfull to dally with God and mens consciences after this manner we could pay them home in their owne kind for suppose a man were in their Inquisition and were asked if the Pope were Supreame ouer all Kings if a man were disposed to equiuocate be might say and sweare yea reseruing his secret meaning not by right but onely in his owne proud and ambitious desire and thus delude them II. In matters of practise you shall haue no sinner but he hath a Scripture reached to him to lie safe vnder in the holding of his sinne but robbed and turned out of the right sense The Atheist that cares for no Scripture yet hath one text for himselfe Eccl. 7.18 Bâ—e not iust ouermuch nor ouerwise and so he hath enough to cast off all care of knowledge and conscience The image-munger hath a text to let nothing be lost he hath a good vse for his images if they cannot serue to worship they may serue for ornament The swearer hath a text in Ieremie Thou shalt sweare in truth righteousnesse and iudgement therefore he will sweare so long as he sweareth nothing but that which is true The Sabbath-breaker hath his text The Sabbath was made for man and not man for the Sabbath The murderer and adulterer thinke themselues safe seeing they finde Dauid in both these sinnes and yet commended of God The drunkard hath his lesson Drinke no longer water but a little wine for thy stomacke and often infirmities sake The couetous person knows that he that prouides not for his family is worse then an Infidell which through many mens wickednesse is a ground of much couetousnesse The lazie Protestant hath his text We are saued by grace and iustified by the blood of Christ freely what can his workes doe what need they The idle person hath his text Care not for to morrowe let the morrowe care for it selfe The vsurer hath his plaine place Matth. 25.27 that I might haue receiued my owne with vsurie The theefe hath the theefe on the crosse repenting at the last The carnall Gospeller cares not what sinne he venture on because where sinne hath abounded there grace hath abounded much more The carelesse Libertine is predestinated to life or death doe what he can and doe not what he list he cannot change Gods decree and so he will doe what he list The obdurate and hardned sinner saith At what time soeuer a sinner repents God will put all his sinnes out of his remembrance and therefore he will not repent till he be dying Lastly the vniust person he hath his rule in the vniust steward who was commended by Christ who was indeed commended for his prouidence not for his iniustice In all these thou mayest hold this for a good rule It is the deuills diuinitie to confirme thy selfe in any sinne by whatsoeuer thou hearest or readest in Gods Booke all which in Gods meaning is direct and the onely preseruatiue against all sinne NOw we are to consider this comfortable Scripture in the holy vse of it not as we haue it wrested and mangled by Sathan but as we finde it set downe by the holy Ghost Psalm 91.11 For hee shall giue his Angels charge ouer thee to keepe thee in all thy waies They shall beare thee in their hands that thou hurt not thy foot against a stone In which words the godly are secured and assured of safetie in danger not onely because the Lord himselfe is become their refuge and protection as in the words going before but in that to his owne fatherly care and prouidence he hath added a guard of Angels to whose care also he hath committed the godly Wherein for explication we will note these particulars 1. What is the ministerie of the Angels namely to be the godly mans keepers 2. Who sealeth their commission He hath giuen them charge 3. The limitation of it In all thy wayes 4. The manner they shall beare thee vp in their hands 5. The end least thou dash thy foot against a stone Which is a borrowed speach taken from mothers or nurses who lead or carrie their tender children in their hands that they stumble and fall not to hurt or endanger themselues The word Angell is a name not of nature for so they be spirits but of office ministring Spirits to God to Iesus Christ and to Gods elect His Angels that is the good and elect Angels called his 1. By creation for they had not beeing of themselues 2. By more immediate ministerie they assist him and stand before his face whereas
beware of wronging the children of God euen because they haue the protection of the Angels To rise vp against any of them is to rise vp against the Angels their keepers Offend none of these little ones for their Angels behold the face of their heauenly Father and thou prouokest the Angels against thee If the Sodomites rise vp against Lot the Angels will saue him and destroy them If Balaam will goe to curse Gods people he shall haue an Angell against him with a sword drawne readie to kill him 4. Learne wee to giue God the honour of our saluation and safety when we haue auoided any danger publike or priuate It is not by chance nor by our prouidence and policie but Gods charging his Angels to saue and keepe vs. Daniel did rightly ascribe his deliuerance to God by the ministery of the Angell chap. 6.22 My God saith hee sent his Angell and shut the lyons mouth 5. To be partaker of all this comfort these meanes are to be vsed 1. Become a godly man Psal. 34.9 The Angell of the Lord pitcheth his tent round about them that feare the Lord Hebr. 1.14 They are ministring Spirits to the heyres of saluation 2. Hold on in a godly course keepe thee in thy wayes in the duties of thy calling generall and speciall for thus long the charge of the Angels stands in force 3. Pray not to Angels but to the God of heauen to send his Angell before thee to direct and assist thee in thy duties and waies For what God hath promised we must pray for Gen. 24.7 Abraham tells his seruant that God will send his Angell before him to take a wife for his sonne and this Angell prospered his iourney v. 40. And that this was the practise of the Church of Egypt appeares by Moses his message to the King of Edom Numb 20.16 Beeing ill intreated in Egypt we prayed to the Lord and he sent an Angell and brought vs out of Egypt I doubt not but this dutie were it more faithfully practised would bring home much more successe and comfort then many men finde in their labour who scarce knowe whence or how their prosperitie commeth vnto them Obiect If God should send his Angels in humane forme and as familiarly to conuerse with vs as aunciently they did with the Patriarkes we should beleeue this doctrine but now there is certainly no such thing Ans. 1. Christ is now in heauen where our conuersation ought to be by faith rather then by the visible apparition of Angels 2. The beginnings of the Church needed such heauenly confirmation but now the word is sufficiently confirmed by the Sonne himselfe from heauen 3. The Scriptures are perfect and fully and plainly reueale vnto vs Gods will in euerie particular as if the Angels should come and teach vs daily 4. The blessed Spirit is more abundantly giuen in our hearts and supplyeth their absence in bodily shape and apparition 5. We must labour to get the eyes of our soules open and then we shall with Elishaes seruant see their comfortable presence notwithstanding they take no bodies to appeare in VERS 7. Iesus said vnto him It is written againe Thou shalt not tempt the Lord thy God NOW followeth the repulse of our Sauiour to this second temptation wherein are two things 1. his resistance 2. his reason drawne from a testimony of Scripture I. Christ resisteth and yeeldeth not albeit he heareth Scripture alleadged Why If yee were of God saith Christ yee would heare his word neither doth Scripture speake any thing in vaine But the reason is 1. because our Lord perceiued that the word was wrested and abused by Sathanâ— and 2. that Scripture abused binds not to obedience 3. that Scripture turned out of his right sense is not Gods word but carries something in it besides Scripture and then if an Angel from heauen should bring it we must be so farre from receiuing it as to hold him accursed 4. for our example that wee should not take all allegations hand ouer head but as Christ here trie whither they tend if to cast vs downe refuse them II. Christ resisteth but not without reason but by Scripture and opposeth Scripture to Scripture not as repugnant one to another but by way of collation and conferring one with another that the right vse of one may ouerthrowe the abuse of the other not in way of contrarietie but of commentarie Quest. But why did not our Sauiour shut his mouth by telling him how wickedly he had abused the text he had alleadged by adding detracting and wresting it to a contrarie ende and meaning Answ. This might indeed haue confounded him sufficiently but our Sauiour his combate is not only victorious for vs but exemplarie and therefore we are herein trained in our fight and encounter 1. To hold close to the Scripture in answering the deuill It is written againe which word of our Sauiour noteth how he buckled the Scripture to him both as a buckler to defend him and as a sword to foyle and wound his enemie and so must we who are not so able to dispute with Satan about the true meaning of a place as our Lord was 2. To informe vs that the best and onely way to discouer the abuse of Scripture is Scripture it being the onely rule and iudge of it selfe and all the controuersies rising out of it And therefore the deuill no sooner heard this testimony but his mouth was shut as well knowing how the wisdom of his Father had discouered his subtiltie The best commentarie of Scripture is Scripture euery man is the best interpreter of himselfe and so the Author of the Scriptures is the best interpreter of them 3. To let vs see that although Satan had abused the Scripture yet he nor we must ouercome by no other weapon and that the abuse of a thing takes not away the right vse of it nor good things to be reiected because they are abused by them that can vse them aright If Christ had been of the Papists minde he would haue condemned and shut vp the Scriptures from common men because the deuill had abused them for so doe they because heretiques his instruments doe abuse them the Laitie may not meddle with them But it is plaine that in things necessarie no abuse in one takes away the right vse in another As for example A murderer vseth a sword to kill a man may not another vse a sword or that sword in his owne defence And are not the Scriptures the sword of the Spirit more necessarie A drunkard a glutton a proud person abuse meat and drinke and apparell to surfeting drunkennesse riot and excesse shall we therefore cast away meat drinke apparell and refuse the necessarie vse of it And is not the word a more necessary food Because a wolfe comes in sheeps cloathing must the sheepe cast away their fleece No the Prophets did not refuse the word of the Lord because the false Prophets did say The word of the
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
good Samaritan shewed mercie to the man that fell among theeues and was left halfe dead and wounded Now to gather hence with the Papists that men are but halfe dead in sinne and beeing a little holpen by grace are able to worke out their saluation is to misse the cushion and wander beyond and beside the scope of the place which is to shew who is our neighbour and what charity binds vs to and not what we can doe of our selues Besides beeing a parable it prooues nothing besides the maine scope Else one might hence prooue that of all men Priests and Leuites are most vnmercifull and that there is chance If a doubt rise out of a promise or threat know that they are all conditionall although the condition be not expressed Yet fortie dayes and Niniue shall be destroyed with a secret condition except Niniue repent So a promise of long life is made to the godly and yet they often die young therefore a secret condition must bee vnderstood thus vnlesse God see it better for them to take them away young from the euill to come Isa. 38.1 Set thy house in order for thou shalt die and not liue yet Hezekiah liued fifteene yeares afterward therefore there must be vnderstood the condition of Gods will which was concealed Gen. 20.3 God said to Abimelech Thou shalt die for the woman yet he died not the exception was Vnlesse thou restore her See this rule at large in Ezek. 33.13.14 Neither sticke too fast to the letter nor yet insist too much in allegory or metaphors The Iewes greatly sinned in the first and are yet held from their conuersion by this plot of the deuill For as the multitude of them in the Prophets time while the Ceremoniall law stood in force stucke to the outward ceremony and letter and offred sacrifices and beasts and did such things as were commaunded but went no further they washed the outside but not the inside they offred the blood of beasts but rose not so high as the blood of Christ they killed the bullockes and sheep but not their sinnes nor tooke notice of that mortification of corruption which these would haue put them in minde of So at this day reading the prophesies of Christs spirituall kingdome set out vnder the types of most flourishing temporall kingdomes they sticke in the letter and loose the sense denying the Messiah to be come because they see not that flourishing estate and temporall happinesse which they grossely and carnally imagine This was the iudgement of God vpon Origen who was in such extremities in both these that although his wit serued him to turne all the Scripture almost into allegories yet he stood most absurdly to the very letter as in that of Matth. 19.12 Some haue made themselues chast for the kingdome of heauen he foolishly interpreted the place and made himselfe be made chaste by men not discerning Christs distinction who speakes of three sorts of Eunuchs some so borne some violently cut and made so by men some voluntarily by repressing their lusts abstinence temperance c. this last he confounded with the former And hee might aswell haue pluckt out one of his eyes because Christ saith It is better to goe into heauen with one eye c. So on the contrary many heretikes haue defended their heresies onely by translating of Scriptures into allegories The Apostle speakes of such as denying the resurrection of the body turne all the testimonies of the resurrection into an allegorie meaning thereby onely the spirituall resurrection of the soule from sinne Of which sort was Hymeneus and Philetus who destroyed the faith of certaine saying the resurrection was past alreadie 2. Tim. 2. v. 17. And of this sort are the Familists at this day The Papists denying the marriage of Ministers hearing the Apostle say that a Bishop must be the husband of one wife turne it into an allegorie I had like to haue said a iest He must they say be the Bishop of one Bishopricke as though his children must not be gouerned in his owne house which is plainely distinguished from his Diocesse 1. Tim. 3.4.5 Thus they defend the sacrifice of the Masse by Gen. 14.18 where it is said that Melchisedec brought forth bread and wine to Abraham and hee was the Priest of the high God with them this must needes signifie that the Priest offers Christ to God for the sinnes of quicke and dead In euery small diuersity and difference in numbers which are historically mentioned we must not suspect errour in the Scripture but our owne ignorance Act. 7.14 All the soules which came with Iaacob into Egypt were seuentie fiue but in Gen. 46.27 they were seuentie soules Here are fiue ods Some say Luke followes the translation of the Septuagint which was famous and of great authority and would not bring his history in disgrace for so small a difference I doubt not but Luke and Steuen and Moses agreed Mr. Iunius thinkes that Steuen mentioneth the foure wiues of Iaacob and his two sonnes Er and Onan that were dead excluding Iaacob himselfe but they came not into Egypt Caluin and Beza thinke there was some errour in the writers which is not vnprobable seeing in writing the Greeke the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying fiue beeing in the margent might easily creepe into the text for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth all And thus both Moses and Steuen and Luke may be reconciled who both likely wrote seuenty But howsoeuer according to our rule the Spirit of God often in setting downe numbers vseth the figure Synecdoche a part for the whole and in a diuers respect putteth downe a greater or lesse number As for example 1. King 9.28 Salomon sent his seruants who tooke from Ophir 420. talents of gold 2. Chron. 8.30 he tooke thence 450. talents of gold Here is 30 talents ods Answ. They receiued of King Hiram 450. which they brought to Salomon partly in substance as the 420. partly in account much beeing spent about the charge of the nauie euen the 30. talents 1. Sam. 13.1 Saul raigned two yeares ouer Israel whereas he raigned forty yeares Act. 13.21 Answ. He raigned two yeares well de iure lawfully but beeing reiected from beeing King the other are not numbred Iunius vpon this place prooues this interpretation by foure arguments Matth. 17.1 Christ tooke Peter and Iohn the sixt day after Luk. 9.22 eight dayes after Answ. Both are true in a diuerse respect Matthew accounts onely the intermediall dayes not the two extreame peeces Luke accounts them all Sometimes some numbers are cut off for breuity and to make the number runne more full and round as in Iudg. 20.46 of the Beniamites were slaine fiue and twentie thousand here wants an hundreth as appeares v. 35. for the foresaid reason 2. King 15.33 Iotham was 25. yeares old when hee beganne to raigne and he raigned 16. yeares in Ierusalem yet it is said in the 30. verse in the twentieth yeare
2. How generally are we in loue with our sinnes which out of Malachi we haue shewed to be a tempting of God God hath powred abundant mercies vpon vs the people of England yet we goe on to prouoke and tempt him the more his mercies the more our sinnes how can this abusing of goodnes but heap vp wrath against our selues Can there bee a greater tempting of God in his iustice then to goe on and trade in sinne without repentance presuming that God will not punish vs What a number of notorious wicked persons are resolued to adde drunkennesse to thirst and sinne to sinne and yet at last meane to be saued 3. How hardly can we be kept from wicked companies and occasions Though we be warned by Christs voice speaking in the word as Peter was yet we thrust into Caiaphas his hall and the Players hall which is the deuills schoole and will not auoide occasions till the ende of sinne bring sorrow and bitternesse incurable How easily doe men loose the watch ouer themselues against their owne resolutions and the motions of Gods word and Spirit when they might redeeme their precious time gained from their speciall calling to the generall in reading meditating praier c. presently the deuill thrusts them out of both callings to gaming drinking or bowling or such vnprofitable exercises Oh when God layes you on your death-bed this one sorrow if God euer giue you sense of your estate will be ready to sinke you that you haue loosely and vnfruitfully parted with your time and now you cannot buy an afternoone to bewaile the losse of many in with all your substance 4. How prone are we to venture and rush vpon any thing without a calling or without a warrant as when men cast themselues into vnnecessary dangers hoping that God will deliuer them Many runne on an head into vnlawfull contracts without care of any word to guide them Others strike the hand and vndoe themselues by suretiship Others cast off profitable callings and betake themselues to vnprofitable and hurtfull as vsurers and their bawds and keepers of smoake-shops And some will runne vpon ropes for praise or profit In all this men are out of their way and in a course of tempting God Would a man cast himselfe into the sea in hope he should neuer be drowned or on a perswasion hee should neuer be burnt cast himselfe into the fire Wee hauing stayres are prone to leape downe Christ our Lord would not do so 5. How common a thing is it both in matters of soule and bodie to seuer the meanes from the ende which is a plaine tempting of God as our Sauiour here calleth it Euery man hopes to goe to heauen but neuer seekes the way What a number will be saued by miracle for meanes they will vse none faith repentance knowledge mortification sanctification they are strangers yea enemies vnto God fedde the Iewes miraculously in the wildernes not in Canaan not in Egypt where meanes were Christ fed many people by miracle in the wildernesse but beeing neere the city he bought bread Ioh. 4.8 God will neuer feed thee with the heauenly Mannah by miracle where the meanes are to be had but are neglected How many will either be saued as the theefe was on the crosse or they will neuer be saued they make their saluation but an houres worke and make as short a matter of it as Balaam who would but die the death of the righteous What a tempting of God is this as if a man would adde his oath vnto Gods that he shall neuer enter into his rest Christ hath sufficiently set forth his diuine power by that example of him on the crosse he need not nor will not doe it againe in sauing thee by miracle It is a better argument Christ saued the theefe at the last houre on the crosse therefore he will not so saue me then otherwise What a common sin is it to neglect the meanes and despise the word as a weake and silly meanes as the Preachers be silly men Oh if we had greater meanes some man from the dead or some Angel from heauen or some miracles we could be better perswaded A great tempting of God as though his wisedome had failed in appointing sufficient meanes for the faith of his people Christ reprooued this infidelitie Iob. 4.48 Except ye see signes and wonders ye will not beleeue Notably Luther If God should offer me a vision I would refuse it I am so confirmed in the truth of the word How commonly doe men stand out the threats of the word plainly denounced against their sinne euen in their owne consciences which is nothing but to tempt God and try whether he will be so iust and strict In the things of this life men tempt God many wayes 1. Idle persons are tempters of God that for working might releeue themselues and theirs but they will not and yet hope to liue whose presumptuous tempting of him God reuengeth either by giuing them ouer to stealing and so they fall into the Magistrates hand or he hardens mens hearts against them that they finde not that good in an idle and wandring life which they expected These must haue water out of a rocke and be extraordinarily fed thrusting themselues out of the ordinary course which God hath put all flesh vnder viz. By the sweat of thy browes thou shalt get thy bread 2. The omitting of any ordinarie meanes of our good or ouer-prizing of any meanes is a tempting of God to take them from vs and a reuenging of the abuse Hezekiah though the Lord say he shall liue 15. yeares must not omit meanes but take drie figges and lay to the apostem Asa must not trust to Physicke for then he shall neuer come off his bedde 3. In our tryalls when wee murmure grudge make hast or vse vnlawfull meanes we tempt God and incurre this great sinne So as none of vs can wash our hands of it but it will sticke with vs and we had need daily to repent of it because it daily thrusts vs vnder the displeasure of God Labour we to nourish our confidence of Gods power and mercy which is an opposite vnto this sinne and striue against it Quest. By what meanes Answ. By obseruing these rules 1. See that in euery thing thou hast Gods word and warrant for that thou doest say not I hope I may doe this or that but I know I may do it If thou hast a word thou maiest be bold without tempting God that is the ground of faith and tempting of God is from infidelitie Act. 27.34 when Paul was in extreame perill he tells the marriners they should come safe to land Why what was his ground euen a speciall word the Angell of God told him that night that none should perish 2. Walke with God as Enoch prouoke him not by sinne then maiest thou pray vnto God and secure thy selfe vnder his wing in danger without tempting him So long as a man hath a
humane traditions as the Papists that worship God in images pilgrimages a thousand deuises meere strangers to the Spirit of God in Scripture thrust in by Satan for his owne seruice Conclus 3. Numbers will not be perswaded they worship the deuill when indeed they doe For as then we worship God actually when we serue and obey him so then men worship the deuil when they doe the workes of the deuill Ioh. 8. He that is a slaue a vassall to the deuill is an apparant worshipper of him Yea so neare a seruice is between them that the deuill is said to beget many sonnes in the world Ioh. 8.41 now euery sonne honours his father Thus doe all they that are subtile to peruert the straight wayes of God as Elymas therefore called by Paul the child of the deuill Act. 13.10 because he sought to hinder the word and work of God Thus doe all those tares the children of that wicked one Matth. 13.38 which grow vp in Gods field to the molesting and annoyance of the Lords wheate Thus doe all they who when they should spend the Lords Sabbaths in his worship they worship and serue the world in buying and selling or the deuill in play and gaming in their owne houses falling downe to the worship of the deuill when true worshippers are in Gods house performing their homage and seruice to him Conclus 4. Satan preuailes against numbers by drawing the affections of their hearts from the true God to something besides him to loue trust and follow it more then God as the voluptuous person that makes his bellie his God and so is a louer of pleasure more then of God and the couetous person making his wealth his God whom Paul therefore calls an idolater All these and many moe are worshippers of the deuill and fallen downe to him and cannot possibly worship the true God II. How and by what meanes Satan doth thus preuaile And the meanes are these 1. He hath often the secular arme and humane authoritie 2. Chron. 11.15 Rehoboam ordained Priests for the high places for the deuils and for the calues that he had made Thus Antichrist the beast of Rome Reu. 13.16 by power made all both small and great rich and poore bond and free to receiue his marke in their hands and foreheads So he did in our country by fire and fagot in Queen Maries dayes 2. Sometimes he drawes men to his owne worship by pollicie for he can transforme himselfe into an Angel of light he can preach Christ for a need to ouerthrow the preaching of Christ Mark 1.34 he can be a lying spirit in the mouthes of fowre hundred false prophets 1. King 21. at once and can put on the shape of Samuel beeing still a Sathan 3. Sometimes by faire promises as in our text he will giue a whole world to bring Christ to one sinne Thou shalt haue ease pleasure wealth credite in a word thy hearts desire if thou wilt fall downe and worship mee 4. By perswasion that it is a vaine thing to serue God Malach. 3.14 no ioy for the present no recompence hereafter thus he carries with him innumerable companies with things present not considering the time to come 5. By threatning of crosses losses disfauour as Balaac said to Balaam Thy God hath kept thee from preferment By violent persecutions Reuel 12.13.15 the redde dragon persecuted the woman which had brought forth the man child the serpent cast out of his mouth waters like a flood to cause the woman to be carried away 6. By effectuall delusion by meanes of signes wonders false miracles and sleights which Sathan putteth forth to giue credite to false worshippe as it is spoken of the great Antichrist 2. Thess. 2.9 10. that hee shall come by the working of Sathan with power signes and lying wonders and in all deceiueablenesse of vnrighteousnesse among them that perish and thus shall the beast deceiue all those whose names are not written in the booke of life Thus many are deceiued in Poperie by the iugling and craftie conueyances of the Priests and often by magicke making their images appeare to sweate to nodde to roll their eyes to passe voices through them and make blood appeare in the hoast which they would haue their people beleeue and thus Satan mightily drawes them to the worship of himselfe Here let vs learne to bewaile the miserie of men seduced by the deuill and thrust from their God whether more openly or more secretly as 1. Such as ioyne to Poperie renouncing the worship of the true God and fall downe to the deuill to worship him Reu. 13.4 and they worshipped the dragon and the beast noting that the worship of the beast is the worship of the dragon Now they worship the beast that giue him power ouer the Scripture ouer the consciences of men to make lawes to bind them to pardon sinnes to open heauen hell purgatorie and receiue his bulls and canons before the Canonical Scripture A lamentable thing that Satan gets such great ones daily to fall downe and worship him 2. Such as get liuings by bribery symony chopping and changing and such indirect courses here the Chaplein hath fallen downe to the deuill and worshipped him and he hath bestowed the benefice 3. Such as seeke to witches for help or cunning men and wome◠a plaine and open seruice of the deuill by vertue of a league and compact at least secret Should not a people seeke to their God or can all the deuills in hell remooue the hand of God 4. Such as by flatterie dissembling iniustice lying swearing or breaking the Sabbath obtaine wealth or profit All this the deuill hath giuen thee because thou hast fallen downe and worshipped him Whatsoeuer a man doth against the word against his oath or conscience is a falling down to the deuill and a worshipping of him Take heed of comming vnder the power and seruice of the deuill and to that ende obserue these rules 1. Hold thee to Gods word and will in all duties of pietie and iustice both for matter and manner For we must not onely doe our Masters will but also according to his will 2. Heare and foster the motions of Gods Spirit which are euer according to the word It is a note of a man giuen vp to Sathan to haue continuall disobedience breathing in him Eph. 2.2 The fowle spirit sauours nothing but the flesh 3. Renounce the world daily be not a seruant to any lust neither take pleasure in it For when Sathan findes a man seruing pleasures he halters him with them and clogs him with cares of riches and voluptuous liuing Luk. 8.14 4. Walke in the light loue it and such as walke in it It is a signe of a man in Sathans snare to despise thē that are good 2. Tim. 3.3 to make a shew of godlines denying the power thereof v. 5. Satan himselfe pretends light but walkes in darkenesse and leads such as he rules in the same path 5. Contend
deare vnto mee so I may finish my course with ioy 3. Our Lord Iesus hath more affected our cause then his owne what an infinite loue shewed he in descending from his glory to worke the great and painefull worke of our redemption what infinite miserie did he sustaine to help vs out of it what an happines forsook he to recouer vs to that which we had forsaken what a deare price did he pay for our ransom when we were lost Is it not fit now that we should be earnest in the cause of such a friend May not he well disdaine that any thing in the world neuer so much concerning vs should be preferred before him yea or equalled with or loued without him 4. Doe we know that God himselfe is the cheife good and should not we cast our eyes beyond our selues sinnefull lumps and heapes of dust that all the springs of our affections might run into this maine Shall we bestow the pitch of our affections vpon lower things as earthly-minded men doe when we may satiate them with God himselfe and the things of his glory 5. There is no losse in neglecting our selues for God but great aduantage for his eye is vpon vs to be a speedie faithfull and royall rewarder of vs. The preferring of our Lords cause aboue our selues is the preferment of our selues in the end He that looseth his life for my sake saith Christ shall finde it And therefore as Cesars eye made his souldiers prodigall of their blood so Gods eye vpon vs should make our selues small in our owne eyes that his glory may be maintained and reserued wholly to himselfe Moses preferred Gods honour before his owne for he looked for the recompence of reward The vse hereof belongs to such as are specially set forth to set vp Gods causes The magistrate is not now a priuate man to seeke himselfe or to set forward his owne designes or to shew his heat in his owne priuate causes but to preferre Gods causes before â—ll mens his owne or others Dauid a King how calme was he in his own case when Shimei trayterously railed vpon him and Abishai would haue fetched his head Oh no saith hee God hath bid him raile c. But when Gods cause was in hand Oh then away from mee yee wicked and I will haue no wicked person in my house 〈◊〉 will timely destroy the wicked from the house of God Good Nehemiah neglecteth his owne allowance and departed from his owne right for the peoples sake c. 5. but c. 13. how zealous is hee for God hee will not let God loose his right not one whit of the Sabbath must be allowed to any vse but Sabbath-duties Such a courage for God and the truth ought the Magistrate to haue as neither for feare of men nor any mans fauour or affection he neglect any thing which God would haue him doe especially for the house of God and the offices of it Alasse how many Magistrats are of Gallios minde to thinke religion but a matter of words as if God made them gouernours of men onely but not of Christians keepers of the second table to preserue peace and iustice and not of the first to preserue piety and religion and if they be so why are not blasphemies and horrible oaths and innumerable profanations of the Sabbath seuerely punished why are not Popish and profane persons compelled to come into the house of God Shall a pilferer of a trifle of a mans goods know that the Magistrate beares not the sword in vaine and shall not he that robs God of his glory by cursing swearing contemptuous breaking of the Sabbath know the contrary The calling of a Minister is more specially to promote the causes of God which therefore must affect him aboue all his owne respects How earnest was Christ in his Fathers worke when his parents came to seeke him at twelue yeares old he rebuked them for interrupting him whereas in all priuate conuerse he gaue them reuerence Luk. 2. When his disciples brought him meat he neglected that also saying It is my meat and drinke to doe the will of my Father And if preferring Gods causes will not suffer vs to respect our selues much lesse will we be hindred by others we cannot tune our songs to mens eares but must deale faithfully and plainely though we displease men How zealous was Christ against the hypocrisie of the Scribes and Pharises Matth. 23. though it created him much enuie and malice When he saw the inuincible hardnes of heart in his hearers how did he mourne in his spirit and looked angerly about him Mar. 3.5 Surely if we goe about to please men or set vp our selues in the world Gods causes will affect vs slenderly Therefore it shall be our happie portion to set the top of our ambition the glory of God and in our iudgements and practise preferre the winning of soules before the winning of the world Let euery man learne to consider what businesse God hath put in his hand to doe and not be hindred in that for that is Gods worke Gods cause vpon which depends some part of Gods glory And whatsoeuer he may glorifie God in for which he can warrant his calling let him set that forward and let no respect hinder him let him not suffer God to be dishonoured in his familie nor where hee can hinder it let the spirit of patience swallow a number of priuate and personall wrongs but when God comes to be wronged let him stirre vp the spirit of zeale and courage Here many are reprooued who faile against this doctrine as 1. Men that follow nature abandoning religion hote and fiery in their owne quarrells not a word can be sooner vttered against them but they are ready to draw and to stabbe Their owne names may not be mentioned without all due respect But for Gods causes and quarrells let others looke to that How hote was Cain in his owne cause but so much the cooler in Gods causes and seruice Haman how busie in his owne priuate quarrell to bring Modecai to death yea to destroy the whole Church had not his gallowes caught himselfe Oh beware by these examples of more zeale in thine owne cause then in Gods in thy owne name then in Gods 2. Such Ostriches as can digest any high contempt of God without indignation or reproofe and can suffer men to sweare and curse by God and Christ his blood wounds and teare him to small peices It would be thought disloyaltie to heare the Kings Maiesties name or title contumeliously spoken of and not bring the partie to condigne punishment It was an olde law among the Romanes that if any man did sweare by their God Ianus it should be death vnles the Senate approoued it or it were made before a Priest why that it might be either punished or reprooued It were well if we had such a law amongst vs. 3. When care of our owne houses eate vp the care of Gods house
serpent in a vessell stops it vp and there it dies 2. Resist the least euill motion contemne not the least temptation for Sathan can tell how by one graine of poyson to kill the soule and by one dead flie to corrupt a whole boxe of oyntment The weakest man yea or woman is strong enough to kill a sleepy Sisera The weakest temptation is too strong for a carelesse and secure aduersarie Eue should haue resisted Satan in an apple and Lots wife in a looke No sinne is so light and venial that is not worth resistance For Satan can vse small sinnes as the fisher vseth small haires to hold the fish as fast or faster then greater tackling and secret sinnes to doe more harme in the soule then open 3. Resist stoutly and manfully if he pull one way pull thou the other for so doth he that resists If he tempt thee to pride incline thou so much the more to humilitie If he mooue thee to reuenge prouoke thy selfe to meeknesse and patience If he tempt thee to earthlinesse bend thou thy selfe so much the more to heauenly-mindednesse and thus thou shalt beat him with his owne weapons and take off Goliahs head with his owne sword and all his gaine in tempting thee shall be to set thee faster and nearer vnto God 4. Resist constantly to the last though thou be sore assailed and ready to forsake the field yet resist stil though neuer so weakly Consider that Christ promiseth a place on his throne onely to him that ouercommeth Reu. 3.21 that there is no safetie in flying no peice of armour appointed for the backe If thou beest greatly straightned send Satan to the crosse of Christ there he shall receiue an answer but rather die manfully then flie cowardly By flying thou loosest the victory by dying thou canst not 5. Resist after victorie when Satan seeemes not to resist hold on thy harnesse and expect the enemie when he seemes absent perhaps he faines himselfe foyled when he is but renewing his assalt or as a pyrate hangs out a flag of truce to board vs or dissembles a flight to drawe vs out of our holds and then hath an ambushment against vs and this is his sorest fight or he will seeme to yeeld the victorie to them whom he knowes cannot tell how to vse it but either they will growe proud of it or secure and lay off their watch and then whom he could not in warre ouercome while he was resisted in their peace he spoyles them when they thinke he needs no resistance This reprooues the idle conceit of men who thinke to be safe from the deuill without resistance as 1. Many ignorant men who will spit at the mention of the deuill and blesse themselues from the fowle fiend and yet are sure enough in his power these neuer knew what it meant to resist the deuill they want knowledge in the word and are willingly and wilfully ignorant they want faith and neuer inquire after it they liue according to nature and the fashion and custome of the times are ordinary swearers and Sabbath-breakers and worldlings and they thinke it was neuer wel since there was so much preaching And for the Spirit of God if he were not present to restraine them with common grace it were no liuing neare them but for the renewing of the Spirit to set them out of Satans power and the corruption of their owne sinnes he is so farre from them as they may say truely with Iohns disciples Act. 19.2 We know not whether there bee an holy Ghost or no. Alas how pitifull is the state of these men who thinke Satan is fled from them when he is their onely counsellour and familiar ruling them at his pleasure 2. Many that thinke to resist the deuill but they are loath yet to disease either him or themselues yet a little while they wil hold their sinnes they would faine prouide for their wiues children and rise to such an estate before they giue vp their couetousnesse vsurie deceitfull and iniurious courses they will leaue their voluptuous and adulterous courses when they are old that is when these sinnes must needs leaue them they will repent of their sinnes when they die they would be loath to carrie them to Gods iudgment with them but so long as they liue their sinne shall liue with them Fie vpon such madnesse Are old decrepit men fit for the field Is a man vpon his death-bed a fit man to master a gyant Shall a man so be-foole himselfe as to thinke that then he can easiest resist the deuill when his power is least No no Satan will now triumph and trample vpon his spoile hee knowes well that not one of ten thousand lets his sinne liue so long with him but his repentance dies with him also 3. Others dreame of a victorie ouer the deuil and they are safe but they are not so strict as not to yeeld some equall conditions to their aduersary they care not to giue a little place vnto him They are no great swearers by great oathes but now and then they may forget themselues and say by God or faith or â—oth c. Nor great gamesters that liue by gaming but now and then sit out a number of houres together to spend and passe away their times Nor great drinkers but onely giue Satan aduantages by running into such companie and houses as they be prouoked to drinke a little more then they need Nor open contemners of the word and prayer to speake against it and make their minds knowne but they cannot abide this strictnesse at home Is not the Church the house of praier Nor knowne adulterers they are honest of their bodies but their eies are full of adultery and their mouthes ful of obscene filthy speeches yet they say they thinke no hurt This is to dally with the deuill as friends at foyles that haue capps on the points of their rapiers for feare of hurting one another Here is no spirit ruling but he that rules in the world The deuill flyes not for such a resistance III. Then the deuill left him Namely when Christ bade him be gone Whence we may note that The power of Christ is such as all the deuills in hell are not able to resist If Christ bid the deuill auoide euen then at his word he must be packing Mark 9.25 he charged the vncleane spirit to come out and enter no more into the man so as the deuils cryed for griefe and anger Mark 1.34 a whole legion of diuells submissiuely entreat him not to torment them And this was not onely so in it selfe but in the knowledge of all the Iewes who brought all that were possessed with diuels and he healed them Matth. 15.28 the Canaanitish woman seeking to Christ for her daughter that was possessed acknowledged thereby that his power was aboue all the deuills and our Lord most notably in that storie manifesteth his power ouer them who beeing absent from the maid and did
peace vnder Dauid and Salomon as we as wise and excellent a King as euer was beeing an eminent type of Christ yet we see what long ease and peace brought him to which was the ouerthrowe of his kingdome and the renting of ten parts of twelue from him to his seruant he was a King of peace as his name imported had posterity had made a league with all neighbour-nations yet God beeing prouoked brings a woefull change on him and his land So may it be to vs. 4. Consider how God hath threatntd vs of late years to bring in wofull changes to remooue the Gospell and giue away our kingdome liberties free-holds and liues to strangers Remember that admirable yeare of 88. and that no lesse admirable threatning and deliuerance in 1605. Forget not the raging and deuouring plague in which there was no peace or safety to him that went in and out Remember the furious fire in many great places of the land burning vp whole townes and villages the generall diseases and distempers in mens bodies which haue beene as vniuersall as our prouocation hath beene the change of our seasons the breaking out of waters drowning the earth the infection of the aire many barbarous conspiracies against the life of so innocent and mercifull a King and the hote conteâ—tions of many brethren in our owne Church All which are remarkeâ—ble signes of Gods displeasure if not fâ—â—eruÌ„ners of a lamentable chaâ—â—e But he that considereth how all these things are forgoâ—â—en worne away vnprofitably without all wholesome vse oâ— reformation cannoâ— but thinke that the Lord if timely repentance hinder not will take some other course and so speake as he will be heard for the truth neuer fayles which you haue heard at large One iudgement is euer a forerunner of another vnlesse repentance cuts them off Oh that God would put it in the hearts of high and low to seeke the continuance of our happie peace in our seasonable seeking of God by repentance and not seeking still to prouoke him by wilfull impenitencie Let vs not expect an end of temptation and triall while we are here below seeing Satan goes away in respect of temptation and molestation but for a season If Satan be gone he will returne yea although he cannot preuaile he will not cease to be an enemy and the longer our peace hath beene let vs thinke our change the nearer None of Gods children but the deuill is sometimes departed from them but the experience of them all shewes that hee neuer staied long away from any of them and therefore let vs bee wise although Gods goodnesse haue kept him a great while from vs not thereby to grow secure but as forecasting his comming againe arme our selues for him 1. Not mistaking our present estate which is a pilgrimage and not a paradise of ease and pleasure 2. Considering that euills foreseene loose a great part of their bitternes and they are so much the weaker against vs as we are stronger by our prouidence and foresight of them 3. Neither may we thinke much that after one or two or three assaults Satan hath not done with vs but comes againe as he did against our Lord for we seruants are not better then our Master nor better then our fellow-seruants who haue been often assaulted as Dauid first to adulterie and after that to murder and after that to pride in numbring the people and after that Satan came againe and againe And Paul was often buffeted by Satan yea after hee â—ad prayed thrice he got no release but a promise of sufficient grace 4. Neither may we conceiue it strange that after some sleighter temptations we should be vrged with fouler for Sathan commonly keepes his strongest till the last as he did to our Lord. Many say neuer were any so fowly tempted nor so often as they their flesh trembles and their haire stands an ende to thinke what foule temptations Satan suggesteth with great instance But can there be a fowler temptation then to worship the deuill himselfe yet the Son of God was teÌ„pted to it Therfore resist as he did and the sinne is not thine but Satans who shall be damned but thou shalt be saued in the day of the Lord. Satan still commeth with more malice and worst at last contrarie vnto God who is best at last In that Christian life is mixed with peace and trouble learne we not to fixe both our eies vpon any present prosperitie nor vse it as a perpetuity but hold it as a mooueable which passeth and mooueth from one to another Wee haue now a sweet sense of God but this may be ouercast he may hide himselfe and we be troubled we may now haue the ioy of our faith and presently our soules be clouded with vnbeleefe distrust and dregs of infidelity All Gods graces are still in fight often foyled by their contraries And for temporall things our health is conflicted with sickenesse our good name wounded with disgraces and defamations our friends mortall and were they not so yet mutable often becomming our greatest enemies our wealth winged and leaues vs when we haue most need of comfort our life it selfe commutable with death which is the turning of vs out of all that we loued dearest excepting God himselfe Let vs therefore fixe our eyes vpon those eternall good things and that eternall peace and that kingdome which cannot be shaken For the things which are seene are temporall but the things not seene are eternall And then whatsoeuer I loose it is but a mooueable my inheritance is safe and sure Hence we may see how like wicked men are vnto their father the deuill in their courses Satan seemes to goe from them but it is but for a season and so doe their sinnes but for a season by a counterfeit repentance As we may see in two or three instances 1. Some vpon some good motions and exhortations by Gods word and Spirit are strucke with some sense of their estate their conscience is checked and they resolue to take a new course and perhaps enter vpon it as the deuill were quite gone But hee comes againe he went but for a season and sets them as deep in their vsurie deceit gaming and wicked fellowship as euer before the dogge returnes to his vomit and the sow to her wallowing in the mire the euill spirit that seemed to be gone is returned and hath brought with him 7. worse deuills because he found his house fit for him 2. Some about the time of receiuing the communion are very deuout will make a shew of religion of prayer of repentance of charity and loue they will not sweare much that day perhaps not play but read and it may be sing Psalmes A man would thinke for so doe they that the deuill is quite gone But is is but for a season their righteousnesse is but as a morning dew their vnrighteousnesse returnes and they become as disordered in their courses as malicious in their liues
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
must be aboue other carefull of Gods glory 335 Q QVestion how could Christ be safe among wilde beasts 44 How Christ could be hungry beeing able to feed so many miraculously 59 Why Christ tooke not all infirmities of euery particular man 3. reasons 59 Why satan is so restles in tempting 3. reasons 70 Whether Christs temptations were in inward motion or externall 74 Why Christ seeing he could would not turne stones into bread 5. reasons 115 How to conceiue the word of God by which he gouerneth and preserues the creatures 142 Whether S. Matthew or S. Luke obserue the right order of the temptations seeing they differ 155 Whether a man may pray or communicate with an euill man or with a wicked or dumbe minister 167 Whether a man may heare the word with profit and blessing from a wicked man 170 Whether Christ was indeed on the pinacle or in vision 188 How Satan a spirit could carry Christ his body 5. considerations 190 Whether Ionathans action who with his armour-bearer onely set on a whole army of enemies was presumption 202 Why did not Satan cast downe Christ but saith cast thy selfe downe 3. reas 212 How satan is said to fill Ananias his heart Act. 5.3 219 Whether it bee not lawfull to aske a signe 270 How satan can preuaile to bring men to worship himselfe in stead of God wayes and meanes 322 c. Whether we may present our selues at masse thinking to keepe our hearts to God 351 Whether on no occasion we may be present at masse 353 Whether the Prophet gaue Naaman leaue to be present at Idolatry 354 R REasons why our Sauiour would not yeeld to the last temptation 5. 326 Receiue nothing from the deuills hand 3. reasons 319 Redemption free to vs cost Christ deare 192 Religion set vp or held vp by bad meanes is wicked as the Romish 313 Representations of Satan quicke and short 3. reasons 291 Restlesnesse in euill an expresse image of the deuill 280 Strong Resistance of Satan makes him flie 4. reasons 366 Meanes of Resisting Satan 5. 371 Manner of Resistance in 5. things 373 Reuerence in Gods worshippe vrged 6. reasons 356 Riches must not haue our harts 4. reas 152 Romish teachers disarming men of the Scriptures confuted by 5. reasons 122. Romish doctrine Idolatrous prooued at large 345 Rules of resisting Satans temptations 3. 57 Rules to know when the tempter commeh 2 77. Rules to confirme the heart in the loue of God notwithstanding outward crosses 3. 92 Rules to fence vs from vsing vnwarrantable meanes of our good 4. 97 Rules to auoid seduction by separatists 4. 171 Rules to vphold our selues when Sathan would cast vs downe 3. 110 Rules to try whether a Scripture be wrested 7. 256 Rules of triall whether our obedience be beyond that of the deuills 4. 389 Rules to carry our selues free from infection of sin in all places where we come 3. 187 S SAbbath-breakers cast by Gods word notwithstanding all their pleas 149 Sacrament may be receiued where open offenders are tollerated 159 To Sanctifie a mans person he must set vp Gods worship in his heart 172 The word Satan vsed by Christ in the last temptation 4 reason 332 Satan cannot hinder Gods children of saluation he may of comfort 4 Satans mouth may bee stopped but not his malice 5 Satan an accuser 3. reasons 25 Satan tempteth 2. wayes 32 May allure vs cannot force vs. 34 Euer taketh vs at the weakest 3. reas 64 Commeth to a man 2. wayes 73 Assayleth the Son of God knowing him so to be 4. reason 76 Aimes at 4. things in his 1. temptatiō 79 In tempting directly opposeth the word of God 5. reas 80 Satan the most eminent and dangerous tempter 4. reasons 69 Seeketh euer to blemish the good he cannot hinder 98 Inferreth mischeiuous conclusions vpon true premisses 4. reasons 99 Neuer commeth without some stone or other 108 Alloweth his seruants stones for bread 109 Seeketh cheifely to drawe them to sinne who haue most meanes against it 4. reasons 218 Can tempt but not force vs to sinne 5. reason 213 His subtilties to bee watched 6. instances 198 Can alledge Scripture to thrust forward his wicked purposes 5. reason 224 Alledgeth Scripture 3. wayes 225 Is not content that men sinne vnles they doe it most sinnefully 219 In one allegation of Scripture out of Psal 91.11 he hideth 8. faults 228 Neuer ouercome without resistāce 374 Scriptures beeing our weapon we must alwaies haue them in readines 124 Scriptures the hammer of heresies as in 6. instances 131 Scriptures how abused to establish errours in doctrine 5. instances 231. in practise in many 234 Scriptures no dumbe but a speaking Iudge 245 Scriptures conferred in paralel places 258 Scriptures collated in vnlike places and reconciled in 25. instances 259 Scripture most aptly alledged by Christ. 268 Some Scripturs fitter for som◠to meditate on then others 268 Security must bee watched against after temptation foyled 5. reas 279 Senses must be diligently kept and 4. rules for the right ordering of them 293 Seruice of God must bee ruled wholly by God for 1. matter 2. manner 3. ende 360 Seruice of God twofold 1. Legall 2. Euangelicall 358 Of Seruice Euangelicall 3. conditions 359. Seruice of God must be chearefull 3. reasons 361 Markes of a good Seruant of God 5. 362 Meanes to bee preserued from the seruice of Satan 5. 325 A signe may be asked in 4. cases 270 Fiue vaine ends of asking a signe 271 Three sinnes aboue other make men most like the deuiil 281 Sinnes of Ierusalem the sinnes of England 5. instances 178 Sinnes of this age fearefully aggrauated by our meanes of grace 221 Soule liueth by Gods word 4. wayes 139. Solitary places fittest for temptation 2. reason 21 Direction for solitarinesse 4. 24 Spirit of God led Christ into the wildernes 3. reason 12 Spirits created of three sorts 12 Sundry sorts of men snared by Satan in seeking vnlawfull courses to helpe themselues 96 To turne Stones into bread an ordinary temptation How and wherein 105 Sundry sorts of men to whom Christ neuer reuealeth himselfe 118 T TEmple of Ierusalem described with the seuerall Courts and their contents 161 Temptation not a signe of Gods hatred but of the deuills 9 Temptations all of them appointed and lilimited by God 2. reas 13 It was not against the holines or power of Christ to be tempted 32 Christ beeing tempted was without sinne how in 3. grounds 32 Of Temptions 3. degrees 33 Greatest temptation not to bee tempted 34 Temptations manfully to be resisted 3. motiues 37 Beeing tempted looke vp to Christ tempted for 1. saluation 2. imitation 38 By lesser Temptations Satan makes away to greater 4. reasons 59 Where satan begins Temptation wee must beginne resistance 57 To Tempt any to euill a fearefull sin 72 The first Temptation of Christ was not to gluttony as Papists 2. reas 79 No Temptation no faith 86 8. Things slily couched in the 1. Temptation