pinnacle of the temple Now if hee had power to set him there why might hee not also cary him thither God ordaining this as well as his temptation The vse By this we see that men may be transported by the Diuell from place to place as the records of all ages do report this one thing yet obserued wherin the common opinion faileth that the Diuell cannot conuey a man aliue so far in a little time as many men thinke as a thousand or two thousand miles in an houre for no man is able to endure such violent motion and yet liue as experience teacheth let a man fall from some high steeple and his breath wil be gone and hee dead before hee come at the ground by reason of the violence of his motion Indeed the Diuell can carrie a man very swiftly but yet for the safetie of mans life he must prolong his time far more than otherwise of himselfe hee needs to doe Secondly hence wee learne that by Gods permission the Diuell may haue power ouer the bodies of Gods owne children which are true beleeuers to transport them from place to place for dealing thus with the head Christ Iesus why may hee not doe so with any of his members besides we find that God permitting him hee hath done more than this to the Saints of God hee may possesse their bodies as he did the woman of Canaans daughter Mat. 15. 22. He may torment them long as hee did exceeding grieuously bow the body of a daughter of Abraham eighteen years Luk. 13 16. Yea he may kill the body as he did to Iobs children who no doubt were holy persons Iob. 1. 19. And therefore much more may hee transport them from place to place Heere this question may fitly be answered whether a true beleeuer may be bewitched Answ. Hee may there is none vpon earth so faithfull and holy but if God permit Satan can afflict their bodies grieuously and therefore also they may be bewitched It is but the fancy of presumptuous persons when they say their faith is so strong that all the witches in the world cannot hurt them for if God permit Satan can grieuously afflict mans body as he did the body of Iob. yea he can kil the body as hath been shewed Salomon speaking of outward things saith truly All things come alike to all and the same condition is to the iust and to the wicked now the wicked man may be bewitched as al will grant why then may not the godly also seeing it is but an outward euill This therfore must abate their pride that stand so much on their strong faith behold this fact of Satan to the holy body of Christ and heereby learne for thy humiliation that if God permit Satan is able to bring vpon thy body great affliction Further obserue the place whither Satan caries our Sauiour Christ into the holy city that is Ierusalem Quest. Why is it called holy seeing now it was a polluted place full of sinful people Answ. It is called holy for these causes 1. because heere was the Lords temple the place of his solemne worship wherein were the holy rites and ceremonies prescribed for Gods worship Secondly in Ierusalem as also in all the synagogues of Iudea was Moses chaire the law and the Prophets were read expounded Thirdlie Ierusalem was the mother City of all the world in respect of religion heere God ordained that his church should first be planted and from hence must religion bee deriued to other nations The vse Hence we may obserue that at this time Ierusalē was the true church of God indeed it was very corrupt both for doctrine and maners as Christs seuere reproofe of both doth plainely shew Mat. 5. 21. c. and Mat. 23. 13. 14. c. and yet a true Church else the holy ghost would not haue called it the holy city Now if Ierusalem at this time were the true church of God then then may wee well say that in England God hath his true church for let the corruptions of our Church bee as they are yet shall it match Ierusalem in the prerogatiues of Gods church They had the law and the Prophets read and expounded so haue wee and the Gospel also which is the power of God to mans saluation They had the Sacraments and ceremonies of the Law answerable thereto wee haue the Sacraments of the Gospell and also a true and holy forme of seruing God Their Ierusalem was a mother city and though wee cannot say so much in that behalfe yet hath our Church beene a nurce to neighbour Churches in Germany France and other places round about for many yeares in regard whereof the Lord no doubt hath bestowed many blessings vpon vs. And therefore though our sinnes and abuses be many and grieuous yet in regard of Church prerogatiues we may be called a holy nation and a true member of the Church of God so that as our Sauiour Christ and his Disciples ioined themselues to the congregations of the Iewes in their legal seruice and forsooke them not till they became no Church so ought it to be among vs till we separate from Christ none should seuer themselues from our church ministery seruice of God Those therefore that make a separation from our Church because of corruptions in it are farre from the spirit of Christ and his Apostles If any shal say this makes wel for the church of Rome if so corrupt a place as Ierusalem in regard of Church prerogatiues were an holie city for they haue as many prerogatiues for religion as the Iewes then had and therefore are the church of God and so we do not well to separate from them Answ. Some indeed that are no Papists say the Church of Rome is the Church of God but the truth is the present Church of Rome is spirituall Babylon the mother of abhominations no spouse of Christ but a strumpet But they plead their prerogatiues as first their succession from Peter Secondly true baptisme for substāce according to the first institution Thirdly the Apostles Creed which they hold and beleeue Fourthly the word of God in the writings of the Prophets Apostles And Lastly that theirs is the mother church Answ. All this is nothing when the truth appeares for first succession in person without succession in doctrine is no note of a church now let them shew succession in the Apostles doctrine and we yeeld Secondly their baptisme alone though for substance true baptisme cannot prooue them a true Church Circumcision was the Sacrament of Gods church yet Samaria and Colchis were not the Church of God though they vsed it againe the thiefe may shew the true mans purse but that proueth him not to be true and honest no more doth baptisme iustifie the church of Rome to bee a true church Lastly though they haue outward baptism yet indeed they ouerthrow inward baptisme the life of that sacrament to wit imputed righteousnesse and renued holinesse which
who hath power iudiciall to expound the scripture Indeed their answer is that the Church is this Iudge and that we must consult at her mouth for the true meaning of the Scripture Answ. The church hath a ministery and dispensation committed vnto her in the execution whereof she deliuereth the meaning of the Scripture vnto Gods people but that is not from any iudiciall authority committed vnto her to determine of the sense of Scripture of her selfe but onely by comparing scripture with scripture and expounding one place out of another euen as the Lawyer giues the sense of the law not from any iudicial power giuen vnto him aboue the law but by obseruing the words with the scope and circumstances of the law But heere I would know if the Church must needs bee iudge by what meanes must she determine They answer by the rule of faith the consent of Councels and Fathers and if these faile then by the Pope Answ. By their rule of faith they vnderstand vnwritten traditions that is such truth beside Scripture as hath beene kept by tradition from hand to hand since the primitiue Church But these are meere forgeries and shame it were to subiect the truth of God to the deuice of man if these bee made iudge of Scripture then shall the faith of the church depend vpon the wisedome of man and not vpon the power of God a thing abhorred of the Apostle 1. Cor. 2. 5. The onely rule of faith is the Scripture and true faith will admit no other iudge beside the Scripture to determine of that whereon it must depend Secondly for their consent of Fathers and Councels that is no sufficient meanes to determine of the true sense of Scripture for their seuerall errors and contradictions one to another many times to themselues shew that they wanted the immediate assistance of the Spirit And the same is true of the Pope as might easily be proued at large by their grosse ignorance errors And therfore it remaines that the true iudge and expounder of Scripture is Scripture it selfe as Christ himselfe by his practise sheweth in this place The place alledged by Christ is this commandement of God vnto his people Thou shalt not tempt the Lord thy God For the vnderstanding whereof we must search out three things first what the tempting of God signifieth secondly the manner how God is tempted and thirdly the cause and root thereof For the first to tempt God signifieth to make triall and experience of God and to prooue whether hee be so true iust mercifull prouident and powerfull as his word reporteth him to be Thus did the Israelites often tempt God as the Lord saith When your fathers tempted me proued me and saw my workes which latter words shew what it is to tempt God euen to seeke to haue proofe by his works whether he be such a one as his word saith he is If any shall say we are commanded to taste and see how gratious the Lord is Ps. 34. 8. yea the Lord bids his people proue him Malach. 3. 10. Answ. Those places do sufficiently expound themselues for Dauids taste and sight is by the grace of true faith and affiance for in the same verse he pronounceth such blessed and in Malachie the Lord bids them prooue him but yet in their way of obedience in prouiding for his Sanctuary according to his ordinances Therefore we must know for the second point that euery triall of God is not simply euill but that which is needlesse when without warrant from his word we presume vpon him beyond the meanes of his ordinary prouidence Thirdly the root of this sinne is an vnbeleeuing heart whereby a man doubts of the truth of Gods word of his power presence and prouidence Ps. 78. 18. The Israelites tempted God in their hearts there is this sinne the maner how followeth in requiring meat for their lusts c. not contenting thēselues with Gods present prouidence the root ground whereof is set downe vers 22. because they beleeued not in God and trusted not in his helpe When a man doubts of the fidelity of his seruant he wil lay something in his way as a peece of siluer his purse c. to trie him withall so when a man begins to doubt of Gods goodnesse and fidelity towards him hee will easily be brought to make needlesse triall of him by some worke of God beside his ordinary prouidence The meaning then is this Thou shalt not tempt the Lord thy God that is thou shalt not make any needlesse triall of Gods goodnesse mercy power or prouidence from a distrustfull heart in the truth of his word Heere yet further for our instruction wee are to know that God is tempted fiue waies as the word of God doth manifest first when a man shall appoint vnto God either the time when the place where or the maner how God shall helpe him and performe his word vnto him heerein he seeks experience of the truth and power of God Thus the Israelites tempted God in the wildernesse when they wanted water saying Is God among vs or no God had promised to bee with them in all their iourney to Canaan but that they will not now beleeue vnlesse he wil shew his presence by giuing them water in that place And so likewise they tempted him in the want of foood Ps. 78. 19. Can God prepare a table in the wildernesse The consideration whereof must teach vs in all our petitions which we make vnto God for the accomplishment of his promises vnto vs to beware of limiting God as the Iewes did by prescribing vnto him time place maner for the accomplishment thereof but wait with patience his good leasure For hee that beleeueth will not make haste but wil commit his way to the Lord Ps. 37. 5. Secondly God is tempted when men require a signe at his hands Thus the Pharisies tempted Christ Matt. 12. 38. Master we would see a signe of thee meaning thereby to be certified whether hee were the Messias and Luke saith they tempted him Luk. 11. 16. And thus doe all those tempt God which refuse to embrace the doctrine of the Gospel because they cannot see the ministers therof to confirme the same by miracles Thus do many Papists plead against our religion embracing rather the mysterie of iniquity because it is confirmed vnto them by lying wonders not considering that the truth which wee professe was once sufficiently confirmed to bee the truth of God by his owne testimony thereunto in signes wonders through the hands of his Apostles Quest. Is euery asking of a signe a tempting of God for Gedion asked a signe when he was to be a Iudge and deliuerer of gods people Iudg. 6. 17. And so did Hezekiah to bee assured of the lengthning of his daies 2. King 20. 8. And yet we reade not that God charged them with tempring him but did condescend to their requests Answ. There be two causes
of his members who are but weake sinfull men Again in baptisme a man giues vp his name vnto God promising therein for euer to renounce all seruice to the Diuell the flesh and the world and contrariwise to beleeue in God and to serue him and this vow being thus made it is the will of God he should be tempted that in the schoole of temptation he might learn to practise his baptisme But here most men wil say they neuer felt by experience in themselues the trueth of this doctrine for they haue not perceiued any such combate in themselues though they haue bene baptized many yeres agone Answ. Such men whatsoeuer they be haue indeed the outward baptisme of water but they neuer yet receiued the inward baptisme of the spirit they weare Christs liuery but as yet they do seruice vnto Satan And though they haue been made partakers of the seales of the couenant yet still they abide within the kingdome of darkenesse for Christ heere teacheth by his owne example that all those who haue receiued the inward baptism of the spirit whereby they haue effectually put off sinne and put on the Lord Iesus are as sure to be tempted by Satan as himselfe was therefore let such persons as neuer yet felt in themselues this spiritual conflict now begin to reform their liues and to performe their vow of baptisme and they shal vndoubtedly find in themselues the truth of this doctrine That all that are baptized into Christ shal be tempted of the Diuell So long as the children of Israel continued vnder Pharaos bondage they were not pursued by his army but when they set their faces toward the land of Canaan then presently he makes after them with all his might and malice euen so while men liue in sinne and submit themselues to Satans spirituall bondage he will suffer all things to be in peace with them but if once they set their hearts on the heauenly Canaan and giue themselues syncerely to Gods seruice then will he with all his force pursue them meet them with armies of temptations to turne them backe into their olde way of sinne againe The silly bird that is in the snare or vnder the net so long as she lieth still feeles no harme but when she stirs offers to get away then begins her paine and the more she striues the more she finds her selfe ensnared So fareth it with silly men while they liue in sinne securely they are not troubled with Satans temptations but when they beginne to leaue their badde courses and settle themselues to serue the Lord then presently the Diuel seeks to spread his net to intangle them in his snare The consideration whereof must teach vs to watch and pray that we enter not into temptation and as Paul saith to put on the whole armor of God that we may be able to stand against the assaults of the Diuell Ephes. 6. 11. Secondly in that our Sauiour Christ after his solemne inauguration into his mediatorship was immediatly to go to be tempted we learn that all those that are set apart by God to any speciall calling euen at their verie entrance thereinto must looke for temptations This befell the head and therefore all the members must reckon for it When Moses was first called to be the guide and conducter of Gods people out of Egypt hauing slaine an Egyptian in defence of one of his brethren vpon knowledge of the fact he was fain to flie from Pharaos court into the land of Madian and there to liue a shephers life for many yeres with his father in law Iethro And Dauid was no sooner appointed by God to be king ouer his people Israel but Saul began to persecute him and so continued all his dayes And our Sauiour Christ hauing called his Apostles to their office of preaching his kingdome tooke them soone after to the sea and there falling asleepe suffered their ship to be so tossed with waues in a great tempest that they looked for nothing but present drowning so as they cried out Master saue vs we perish And this the Lord doth in great wisedome for the good of his children first to teach them that no man is able of himselfe to carry himselfe in any acceptable course of his calling without Gods speciall assistance and grace Secondly to stir vp in them those good gifts and graces which he hath formerly bestowed on them as the feare of his name the loue of his maiesty the gifts of prayer faith patience and many other which he would haue tried in the entrance of their callings and exercised in the continuance therein vnto the end Thirdly seeing Christ begins his propheticall office of treaching his church with temptations This should admonish all Ministers of the word that howsoeuer all Gods people must prepare themselues against Satans temptations yet they must doe it aboue the rest for looke as in a pitched field the enemy aimeth principally at the standerd-bearer euen so Satan and his instruments do among all Gods people bend their greatest forces against the ministers of Christ which holde vp his scepter and display his banner in the preaching of the Gospel When Iehoshuah the high priest stood before the Lord Satan stood at his right hand to resist him Zak. 3. 1. And when Ahab went to fight against the king of Syriah Satan became a lying spirit in the mouth of 400. prophets mo 1. King 22. 22. This is that great red dragon that with his taile drew downe the third part of the starres of heauen that is of the ministers and preachers of the word and cast them to the earth Reuel 12. 13. 4. This is he that desired to winnow the Disciples as wheat Luk. 22. 31. And as the king of Aram said of Ahab fight not against small nor great but against the king of Israel only 1. King 22. 31. So Satan fighteth not against any so much as the Prophets of Israel the ministers of the Church Fourthly in that Christ is tempted before he go to preach we learne that it is good and profitable for Gods ministers to be exercised with temptations euen of satan himselfe that for sundry causes first that they may know what temptations meane Secondly that they may be the more able to minister helpe and comfort to those that are tempted Thirdly to make them vnderstand the word of God aright for many places of Scripture can not so well be vnderstood by bare study onely as by temptations therewithall and it is true which one sayth well Reading meditation prayer and temptation make a diuine II. Circumstance The author or efficient cause of Christes going foorth to wit the Holy ghost noted in these words was led by the spirit The word led in the originall signifieth thus much that Iesus was carried apart by the spirit which must not bee vnderstood of any locall transportation of his bodie from the riuer
or occasion from vs of all the aduantage he hath against vs his temptations are like fire and bellowes and our infirmities and corruptions are wood and fewell The vse I. Hence then we may behold our miserable estate by reason of sinne for thereby it comes to passe that we beare about vs those darts wherewith the diuel doth wound vs. And sith Satans craft and malice is such to take aduantage from vs for to worke our wo we must labour the more diligently to be throughly acquainted with our naturall dispositions and inclinations yea with our bodilie infirmities for the Diuell will search vs and when wee haue truly found out our own estate we must set a strong watch and guard about our owne hearts in respect of our infirmities and so shall we be the better able to breake the necke of Satans temptations The fourth thing in this preparation is Satans comming to Christ The Tempter came vnto him By which phrase it is probable though not certaine that the Diuell tooke vpon him the forme of some creature and so appeared vnto Christ thus he came to Eue in Paradise abusing the serpent to further his assault against the first Adam And it is like that in his combat with the second Adam he came in the shape of some creature for otherwise he could not properly be said to come and speake Some indeed thinke that these temptations were inward in minde onely and by vision others thinke they were altogether visible and done actually but the safest way is to holde that they were in part actually done in bodily maner and partly shewed in vision And thus much for the preparation to the first conflict II. Point The temptation it selfe conteining matter of great importance being indeed the maine temptation of all in these words If thou be the Sonne of God command that these stones be made bread The Diuell being well prouided for time and place and aduantaged also by Christs bodily hunger doth heere assault our Sauiour Christ like a cunning Sophister and frame his argument Syllogistically thus If thou be the sonne of God thou canst make these stones bread But thou canst not make these stones bread Therefore thou art not the sonne of God The ground of this temptation is this It is no reason that the Sonne of God should starue for want of food but thou must starue vnlesse thou canst make these stones bread and therefore vnlesse thou canst do so thou maist perswade thy selfe it was but a false voice which thou heardest from heauen This is my welbeloued Sonne c. The scope and drift of Satan in this temptation standes in two things First hee labours to ouerthrow the faith of Christ. Secondly to bring him to a practise of vnbeleefe For the first By faith I meane a gift or grace in Christ wherby as he was man he beleeued his Fathers words to be true which said This is my beloued Sonne in whom I am well pleased whereby wee may see what the Diuell aimes at principally in his temptations against Gods children for these his assaults against our Sauiour Christ are set down for our instruction in this behalfe Satans maine drift then in temptation is to ouerthrow our faith whereby wee beleeue euerie part and parcell of Gods word to be true See this in his tempting of Eue first he labours to weaken her faith in the trueth of Gods threatning which done he easily brought her to actuall disobedience in eating the forbidden fruit The same course hee holdeth at this day first he will seeke to nuzzell men in ignorance that he may keepe them in vnbeliefe if he faile that way then will he endeuour to plunge their soules into some damnable errour and heresie and by one of these meanes doth he destroy the faith of many for while a man remaines in ignorance he can haue no saith and if he misse of the trueth of God he wants ground for his faith Now the reason why the Diuell labours so much against our faith is because we cannot truely relie vpon Gods mercie nor depend vpon his prouidence nor yeeld any acceptable obedience to his commandements vnlesse we beleeue his word More particularly we are to obserue that special branch of Gods word which the Diuell would haue Christ not to beleeue euen that voice of his Father which a little before Christ heard from heauen at his baptisme This is my welbeloued Sonne in whom I am well pleased And this hath the holy Ghost recorded in great wisedome and mercie to Gods Church for heereby doth appeare a main drift of Satan against Christs members in his temptations namely to make them doubt of their adoption and to destroy this perswasion in them that they are the sonnes and daughters of God for if heerein he spared not the head doubtlesse the members shall not escape his hands This appeares by his vsual assault against them specially when God shall lay vpon them any lingring crosse or affliction either in mind in body or in goods then the diuel will suggest this into their minds If thou werst the childe of God he would neuer lay his hand vpon thee so long a time and in so grieuous maner neuer was any child of God in this case that thou art in But God laies his hand thus heauie on thee and therefore thou maiest perswade thy selfe that thou art not the child of God The vse The consideration heereof must mooue vs aboue all things to labour for assurance of our adoption euen to haue our consciences assured out of Gods word that we are the sonnes and daughters of God in Christ. The diuels drift is to ouerthrow this perswasion in vs and therefore our endeuour must be to confirme and settle our hearts heerein This is the charge of the holy Ghost vpon euerie childe of God 2. Pet. 1. 10. Giue all diligence to make your calling and election sure that is get the assurance thereof sealed vp in your hearts by the comfortable fruition and practise of the sauing graces of Gods spirit ioyning vertue with your faith and with your vertue knowledge with your knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse loue vers 5. 6. 7. And indeed if we would haue true peace and comfort in euery estate whether aduersity or prosperitie let vs labour for the knowledge of our adoption This will be our ioy in want in wealth in bondage in freedome in sicknesse in health in life and in death Heerein is that ioy of Christ which neuer can be taken from vs Ioh. 16. 22. We cannot doe the Diuell a greater pleasure then to neglect the getting of this assurance for heereupon he will take occasion specially in time of distresse fearefully dangerously to seeke to breake the necke of our soules he cares not much otherwaies what men professe and what knowledge and other common giftes of the spirit they haue
God he can tempt Christ yea transport his body and set him in a dangerous place for thus far God permits him to goe but to cast Christ downe from the pinnacle he cannot therein comes Gods restraint So it fareth with Gods children for the triall of his graces in them and to chastise them for some sinnes he suffers Satan to buffet them but yet one iotte of his malice beyond Gods permission he cannot shew as in Iobs affliction by him may notably appeare Which wee must carefully remember for our special comfort in our most grieuous assaults Gods will permitting Satan so farre must make vs patient and yet his power restraining Satan from doing worse must giue vs comfort Thus much for the temptation itselfe The reason whereby Satan enforceth his temptation is taken from a testimony of Scripture For it is written he shall giue his Angels charge ouer thee c. Satan hearing Christ alledge scripture for his defence against the first assault comes now vpon him with his owne weapon that if it were possible he might foile him after this sort Thou shewest thy selfe to be the Doctor of the Church by thine alleadging of Scripture and that it seemes thou makest the rule of thine actions well then thou maiest well and safely cast thy selfe downe hence if thou bee the Sonne of God for it is written he shall giue his Angels charge ouer thee and with their hands they shall lift thee vp c. From this dealing of Satan wee are taught not to embrace an opinion in religion because a shew of proofe by testimony of Scripture may bee giuen for it But we must trie the spirits that is the doctrines of men whether they be of God or not 1. Ioh. 4. 1. For the Diuell can alleadge Scripture to mooue Christ vnto presumption and it is his vsuall practise when he caries men into schisms errors and heresies Reason with a man that minds to liue in sinne and tell him of that dangerous state by reason of the shortnesse and vncertainty of this life will he not tell you straight he will doe as he does and repent when he is old for it is written At what time soeuer a sinner doth repent him of his sinne I will put all his wickednesse out of my remembrance saith the Lord And some thinke three or foure good words at a mans last end wil serue his turne for the thiefe on the crosse said no more but Lord remember me when thou comest into thy kingdome And all such as are trained vp in the schoole of Satan can easilie alledge scripture to further them in euil But let vs come to the scripture which the Diuel doth notoriously abuse by his allegation it is written in the 91. Ps. v. 11. In the alledging whereof he would seeme very carefull and precise at the first not omitting so much as this particle for which might haue beene left out and yet nothing haue been wanting to the force of his reason But heerein is the deepenesse of his policy to cause Christ not to suspect any falshood afterward for towards the end hee leaueth out that on which the promise is grounded of being kept by the Angel to wit to keepe thee in all thy waies that is in all the good duties of thy lawfull calling wherein thou shalt glorifie God and doe good to others to such as so walke in their waies doth that promise belong Heere then behold Satans notable fraud and craft that can so cunninglie leaue out that which makes not for his purpose and so peruert the true meaning of scripture this is his vsuall practise in enmity against the word to depraue the true meaning by cutting off some part when hee cannot vtterly ouerthrow the whole The like is the dealing of all heretickes who by cutting off and leauing out play legerdemaine with the scripture The Arrian holds the Bible for the word of God but such places as serue to proue the godhead of Christ he doth notably abuse and peruert The familie of Loue also doth hold the bible for the word of God but come to the true meaning of it therein they faile turning all into Allegories euen most true histories as the fall of our first Parents and such like which are maine grounds of religion in their naturall sense and the Apostaticall Church of Rome doth hold with vs the bookes of the old and new Testament but yet they put in and take out at their pleasure and take from it all sense and meaning which agrees not with the determination of their holy father the Pope and thereby they ouerturne the word of God and strongly maintaine their mystery of iniquity This dealing of Satan and his wicked miscreants with the scripture must make all Gods children willing to spend their strength in searching out the Scripture for that is the onely way to descrie their fraude in deprauing of it This caused Christ to bidde the people in his time to search the Scriptures to learne to know him to bee the true Messias which the Iewish teachers did then deny In regard whereof wee must say with Moses oh that all the Lords people were Prophets and that the Lord would put his spirit vpon them oh that all could reade and vnderstand the word of God! This is it wherein all that either be or intend to be ministers must labour especially euen to get sound knowledge and iudgement in the text of Scripture The Minister must not only be able to teach the truth but also to discerne to discouer and to confure errors and heresies which hee can neuer foundly doe without good vnderstanding in the text it selfe The Diuell knowes the whole Scripture and he will spare no text therein it hee can corrupt it therfore to resoue Gods truth out of his hands who is the father of lies the Minister must shew himselfe a good souldier of Iesus Christ as Paul exhorteth Timothy giuing such attendance to the word that all men may see his profitting therein yea with Ieremie the Minister must eat the bookes of God and digest them in his vnderstanding and rejoice therein labouring to feele them the joy of his heart The Diuell knowes that Scripture truely vnderstood and well applied is the onely engine for the battery of his kingdome and therefore euen from the beginning but specially since the comming of Christ hee hath laboured by all meanes to keepe men from the knowledge and true vnderstanding of them hee it is that hath brought men from the reading of the Scriptures to betake themselues to the writings of men as schoolemen fathers and such by this meanes hee hath for many yeares euen to this day in the Church of Rome locked vp the Scripture in an vnknowen tongue yea euen in Gods church the Diuel works mightily this way by stealing away the affections of yong students from the Bible and rauishing them with delight in the writings of men for thus he keeps them from the
fountaine of truth that they either fal into error themselues or be lesse able to discerne and confute it in others And hence come dissentions and errors into the schooles of the Prophets which cannot be auoided while men leaue the text of scripture addict themselues so much to the writings of men for thereby hee can more cunningly conuey strange conceits into mens minds and therfore euery one that would maintain the truth in purity and syncerity must labour painfully in the text Secondly Gods ministers must heereby be admonished to be carefull in alleadging any text of Scripture that the same be fit and pertinent for to wrest the same from the proper meaning of the holy Ghost to serue their owne conceit is the practise of Satan which euery seruant of God must be farre from and therefore must not do it hand ouer head Which also may serue for a good aduertisement to those that vse to heape vp manifold allegations of Scriptures in the doctrine of a sermon for as in many words there cannot want iniquity as Salomō saith so in affected multiplicity of quotations can the abuse of Scripture bee hardly escaped If we deliuer but a mans testimony honesty will compell vs as neere as we can to keepe both his words and his meaning much more should conscience moue vs in alledging the testimony of the Lord to haue carefull respect to the euidence of truth and therfore that sparing course is very commendable whereby in quoting of Scripture men make sure to keepe themselues to the Lords true meaning lest by deprauing his word they become followers of Satan And thus much for the maner of Satans allegation The true and proper meaning of that text is now briefly to be discussed The ninety-one Psalme from whence it is alledged is a most heauenly part of scripture penned for the comfort of Gods people in the time of some grieuous plague or sickenesse and it containes a notable preseruatiue against the plague and by consequent against any iudgement of God to wit true affiance and confidence in the Lord that is the ground of all comfortable safety thereto among many other is this gratious promise made of the protection of Gods holy Angels which the Diuell doth heere alledge who shall be as carefull for the safety of Gods children in common calamities of famine plague pestilence c. as the nurce is ouer her tender child to hold it in her hands and beare it vp in her armes lest it should fall and hurt it selfe alwaies prouided that the child of God keepe himselfe in his waies that is in obedience to Gods commandements and in the duties of his lawfull calling It is true indeed that iudgement begins at the house of God and the righteous are taken away from the euill to come yea many times the same outward iudgement lights vpon the good that doeth vpon the bad yet this taketh not from Gods child the comfort of this protection in common calamities for all promises of temporall blessings must be vnderstood with the exception of the crosse as heere Gods Angels shall guard his children in time of plague famine and pestilence vnlesse it please God heerewith to chasten them for some sinne past or to preuent some sin or greater euill to come or to make triall of their faith and patience in which cases also the child of God doth greatly differ from the wicked for through the fruition of Gods loue in Christ the euill of the punishment is taken away and the outward smart thereof sanctified to the greater good of his soule but out of this case their protection is certaine see Exod. 12. 23. Psal. 105. 16. 17. Ezek. 9. 4. 6. The vse The consideration of this gratious protection of Gods Angels ouer such as keepe themselues in their waies must moue euery one to labour to know and practise the duties of his calling both generall of Christianity and particular for the state of his life in all good conscience so doing let come what will in all dangers hee shall haue safety for Gods angels pitch their tents about him they are as watchfull ouer him as a nurce ouer her child but if wee forsake our waies wee lose the comfort of their protection expose our selues to all Gods iudgements VERSE 7. Iesus said vnto him Againe it is written Thou shalt not tempt the Lord thy God HEere is the third generall point in this conflict to wit Christs answer and repulse made to Satans assault taken as the Diuels temptation was from a text of scripture for hee saith Againe it is written where yet hee meaneth not to oppose scripture to scripture but to confute the abuse of scripture by scripture after this sort as if he had said to Satan It is true indeed that God hath made many worthy promises of aid and protection to his children in his word yet they shal not be performed to those that presume to tempt God as thou wouldest haue me to do From this dealing of Christ with Satan we may obserue that the scriptures of God are sufficient in themselues truely to interpret and expound themselues The Diuel alledging scripture did wrest it from the true sense this our Sauiour Christ sheweth by alledging another text out of Moses which being applied to the place which the Diuel abused doth shew the true meaning thereof So Ezra expoūding the law vnto the Iews read distinctly in the law of God and as the words do signifie gaue the sense by scripture and caused the people to vnderstand much more then at this day may the scriptures be thought sufficient for the expounding of themselues sith to the Canon there of since Ezra his time there is added the whole new Testament by the hand of God wherein the deepe things of God are plainelie reuealed The Church of Rome cannot away with this that Scripture should be sufficient to expound it selfe And therefore against it they reason thus That which must expound Scripture must haue iudiciall power to determine of the sense thereof but the scriptures haue no such ludiciall power for they are but a dumb letter and therfore no sufficient iudge to determine of their owne sense and meaning Answ. The Scriptures haue iudiciall power to determine of their owne true sense and meaning for they speake euidently to all that are inlightned by Gods spirit and therby made able to know what the Scripture saith wee know a man may speake to his friend not only by word of mouth but also by letter and thereby expresse his meaning sufficiently euen so though God speake not now vnto his Church by created voice yet by his written word he speakes sufficiently for the cleare manifestation of his will and pleasure concerning them and therefore it is a shamefull slander and blasphemy against the Scriptures to call them an inkie letter and dumbe iudge And let them shew if the Scripture be not where is that speaking iudge
to behaue our selues against all enemies to the truth that would allure vs to heresie as to Popery Anabaptisme or such like namely to stick fast to the text of Scripture and not to suffer our selues by any meanes to bee drawen from it It may bee thou art vnlearned and thine enemie both learned and eloquent yet heere is thy refuge cleaue the faster to this written word and if thou haue one text for thy truth make more account thereof then of all the restimonies of councels fathers or men whatsoeuer This instruction is needfull for it may bee God will suffer seducers to try his children and then vnlesse they keep sure this ground of faith they shall surely be seduced The text which Christ alledgeth for his answer is taken out of Deutr. 6. 13. where the words are thus read Thou shalt feare the Lord thy God and serue him At the first it may seem that Christ misalledgeth that text and corrupteth it for where Moses saith Thou shalt feare the Lord thy God Christ saith Thou shalt worship the Lord thy God and to the latter part Christ addeth the word onely saying him onely shalt thou serue for that which Moses saith and serue him But the truth is heere is no corruption but a most worthy allegation as wee shall plainly see if wee consider two things first that Christ and his Apostles in alledging the Scriptures of the old Testament did not so much respect the words as the true and proper meaning of the place Secondly that they oft expound the places which they alledge and therupon do sometimes vary in word but stil retaine the true sense and meaning So it is in this text alleaged Moses saith thou shalt feare the Lord thy God vnderstanding by feare religious awe and reneronce And Christ saying thou shalt worship or adore the Lord thy God vnderstandeth by worship outward adoration in bowing of the body whereby we testifie the inward awe and reuerence of the heart as when we humble our selues to call vpon God by praier And this change of words by Christ serues for excellent vse in this place to wit to let vs more clearly see what this feare of God is To feare God in that place is from a reuerent awe of the heart towards God to humble a mans selfe in prostrating his body before the Lord either to praise God for benefits receiued or to pray vnto him for gifts and graces needfull Againe for the word which he addeth therein is no fault at all for the ful sense and true meaning of Moses text must needs include so much as the prohibition annexed in the verse following doth plainly shew for saying thou shalt feare the Lord thy God and serue him and adding Thou shalt not walke after other Gods vers 14. is it not all one as if hee had said thou shalt serue him only so that we haue inst cause to blesse God for the true and plaine explaning of the words and not to surmise the least corruption in the alledging of them Now then for our further instruction in this text alledged consider two points first what worship and seruice is secondly to whom it belongeth First worship in generall betokeneth the exhibiting and giuing of reuerence and honour to another This worship is two-fold Ciuill or Diuine Ciuill worship is that outward reuerence and honour which one man giues to another as by prostrating the body bowing the knee c. The end of Ciuill worship is to testifie and acknowledge superiority and preheminence in another either for authority and office as the subiect worships his king and gouernour or for gifts and graces or for old age as inferiours in gifts and yonger in age by due reuerence must acknowledge In this Ciuill maner did Iacob bow himselfe euen times to his brother Esau thereby acknowledging him for his superiour and better Gen. 33. 3. Thus also did Abraham bow himselfe before the Hittites Gen. 23. 7. And Lot vnto the Angels that came into Sodome taking them to be but men Gen. 19. 1. And in this ciuill maner it is lawfull to kneele before Kings and Princes to testifie our subiection vnto them and loyall acknowledgement of their preheminence ouer vs vnder God Diuine worship is the ascribing of Diuinity to the thing we honour wherby we make it vnto vs some diuine thing aboue the order of any creature A man may ascribe Diuinity vnto a thing foure waies first by attributing the Godhead vnto it or giuing vnto it such honour whereby he acknowledgeth the same to be God Secondly by ascribing vnto it the attributes of God as omnipresence omnipotency to bee most iust to know all things c. Thirdly by accepting and acknowledging it to be the Creator and Gouernour of all things Fourthly by acknowledging it to bee the giuer of all good things the defender and deliuerer from all euill And to whatsoeuer thing in worship a man ascribes any of these to the same doth he ascribe Diuinity This diuine worship doth principally consist in religion and piety for by religion which indeed is Gods worship and by piety do men ascribe vnto a thing diuine and religious honour Diuine worship is two fold Inward in the mind or outward in the body Inward diuine worship is whē a man giues his heart soule to any thing deuoting thereto the affections of his heart as loue feare ioy hope faith and confidence and that because he conceiueth it to be God hauing diuine properties as omnipotency infinite wisedome iustice mercy c. or being the Creator and Gouernour of all or the giuer of all good things vnto him and his preseruer from all euill This deuoting of the heart and soule vnto God with the faculties affections therof is the ground and substance of all diuine worship and indeed can be giuen to nothing but to that which is God or conceiued of as God Outward diuine worship is when a man shall any way bow prostrate or cast downe his body to any thing thereby to testifie that his mind and heart are deuoted to it as that hee holds it to be God to be omnipotent c. Creator and gouernour and his preseruer and therfore hee doth repose his trust and affiance therein set his loue joy and feare thereon aboue all other things And heere wee may obserue a difference betweene Ciuill worship and Diuine By outward ciuill worship we only acknowledge preheminence and superiority in another in regard of authority of gifts age or such like But by outward diuine worship wee acknowledge diuinity to be in the thing wherto we bow or prostrate our selues Againe wee must heere also remember that outward diuine worship serues onely to restifie the inward euen to make knowen what thing it is which wee conceiue to be God and whereto wee haue deuoted the affections of our hearts Thus we see what worship is and the kinds thereof And heere we must vnderstand our Sauiour Christ
comming out of the sea 40. 2. m. Presumption Satan seekes to carrie men thereto 27. 2. b. Promises who may wait for Gods promises 35. 2. b. Men lauish in promising are like to Satan 39. 2. m. Two rules to be obserued in promising ibid. Prouidence how to acknowledge Gods prouidence aright 23. 1. m. R Religion two rules for the triall of religion 41. 2. e. Religion of Iew Turke and Papists are worships of Satan 42. 1. m. Disswaders from religion are Satans children 9. 2. b. and tempters 13. 1. c. Reliques ought not to be worshipped 47. 2. b. Rome is spiritual Babylon and now no church 25. 2. e. S Saints made deliuerers from diseases and dangers by Papists 47. 1. b. and protectors ibid. Saints must bee honoured three waies 47. 1. e. Satan an accuser three waies 9. 1. m. his boldnesse in clayming Gods right 39. 1. b. he makes men to rely on him for outward things 39. 1. m. Satans sophistry with Christ. 15. 1. e. His malice is restrained 29. 1. e. His power ouer the bodies of Gods children 24. 2. e. Satan seekes earnestly to keep men from scripture 30. 2. e. He seeks to bring men to worship him 41. 2. e. Hee tempts by himselfe and by his instruments 51. 1. m. Hee is vanquished by present resistance 49. 2. b. His speed in doing his enterprises 38. 1. e. Scriptures sufficient to expound themselues 32. 1. e. And to vanquish Satan 43. 2. e. To mince the scriptures a satanicall property 30. 1. e. To search them a christian duty 30. 2. b. Senses all our senses ought to bee well ordered especially seeing and hearing 37. 2. b. Seruice generally described 45. 2. e. Absolute seruice due to God only 46. 1. e. Seruice in part 46. 1. b Our seruice to God must bee ioined to his worship 47. 2. m. Sinne why it so abounds 19. 2. m. To keepe a course in sinne is to tempt God 34. 2. m. Slandering a satanicall practise 9. i. e. Spirits to try the spirits 29. 2. e. Of abode in places haunted by euill spirits 4. 2. e. T Temperance needfull in the vse of Gods creatures 21. 2. e. Temptation each Christian must looke for temptation 1 2. e. The state of those the neuer felt temptation 2. 1. m. 53. 2. b. Each one entring a speciall calling must look to be tempted 2. 2. m. Temptations come not by chāce or by the will of the Diuell but by Gods especiall prouidence 4. 1. m. The issue of temptation is good to Gods children 4. 1. e. Temptations on the right hand most dangerous 38. 1. b. Duties of Gods children in respect of Satans temptations I. To prepare for them in the day of peace 13. 2. e. and that daily 36. 1. m. II. To obserue our inclinations and bodily infirmities 15. 1. b. III. Giue Satan no credit though he speake a truth 18. 1. m. IV. Be resolute the resisting 18. 2. m. yea resist presently 49. 2. b. V. Vpon victory in one temptation prepare for a new 23. 2. e. 51. 2. b. VI. Do nothing he perswades thee vnto though good in it selfe 24. 2. b. VII Reason not with Satan but hold fast to Christ. 43. 2. m. VIII Despaire not though Satan tempt neuer so violently 50. 2. b. Tempter Satans title and why 12. 2. e. Tempting how God tempteth 7. 2. b. How man tempteth God 7. 2. b. 33. 1. e. fiue waies 33. 2. e. How the Diuell tempteth man 7. 2. m. His policy in tempting he insinuates himselfe by degrees 11. 2. m. He chuseth fit time 13. 2. m. Hee grounds his temptation on something in vs. 14. 1. m. hee speaks some truth to ouerthrow another 18. 1. m. Hee can cunningly turne himselfe from one extreame to another 28. 1. e. hee will mince the scripture for his aduantage 30. 1. m. he shews the profit and delight of sinne 37. 2. e. and hides the miserie thereof ibid. 2. e. How Satan tempted Christ. 7. 2. m. in the highest degree 50. 1. e. Wherein Christ differed from man in his temptations 8. 1 m. Why Christ was tempted 8. 2. m. Gods dearest children may bee tempted 9. 1. b. Thoughts euill thoughts twofold 8. 2. b. A ground of comfort against blasphemous thoughts 8. 1. e. V Visions Diabolicall visions bee of two sorts 36. 2. e. Vnbeliefe Satan sought to bring Christ thereto 16. 2. e. and so endeuoureth to do with men ibid. W Watch against temptations why 13. 1. b. Wildernesse Why Christ chose a wildernesse to be tempted in 6. 2. b. Satan delights in deserts ibid. e. Wild beasts why Satan conuersed with them 11. 1. b. Wisards seeking to them a vile practise of vnbeliefe 17. 1. b. Witchcraft whether it may be fall a true beleeuer 25. 1. b. Word taken diuersly in scripture 20. 2. b. Gods powerfull word distinguished 20. 2. e. How man liues by Gods word 20. 2. m. Gods word well guided is the best weapon against Satan 19. 1. m. To depriue Gods people of his ward a great iniurie 19. 1. e. Neglect of the word feareful 19. 2. b. World the hopes hereof are great enemies to religion 38. 2. m. Worldings worship the Diuell 42. 1. e. Worship described generally 44. 2. e. Ciuill worship ibid. Diuine worship 45. 1. m. due onely to God 46. 1. e. Inward worship 45. 1 e. outward worship ibid. 2. b. Difference betweene ciuil worship and diuine 45. 2. b. No creature must haue diuine worship 46. 2. m. Z Zeale against blasphemers ought to be in all Christians 43. 1. b. FINIS a Reuel 12. 7. b Dan. 12. 1. c Reuel 12. 12. d Reuel 3. 20. e Reu. 12. 12. f Reu. 3. 18. g ◠Iob. 2. 27. e Ephes. 6. 12. i 2. Cor. 11. 14. k Ioh. 8. 4◠m Iob. 1. 7. n 1. Pet. 5. 8. o Luc. 12. 19. p 2. Cor. 4. 4. q Ioh. 14. 30. r Ephes. 2. 2. s Luk. 11. 21. t 2. Sam. 13. 28. u Ephes 2. 3. x Gen 4. 8. a Ioh. 13. 2. b Ren. 12. 10. c 1. Pet. 5. 8. d Act. 13. 8. e Iob. 14. 22. f Ioh. 12. 31. g 2. Co◠2. 11. h Ioh. 3. 16. i Heb. 2. 16. i Vers. 14. k Act. 26. 18. l Ephes. 4. 15. m Iud. 20. n 1. Pet. 1. 5. o Num. 21. 6. p 1. Sam. 15. 2. q Coloss 2 15. Heb 2. 14. r Hebr. 2. 7. s 1 phes 1. 20. t 1. Cor. 15. 25. u Rom. 16. 20. x Ephes. 6. 10. y 1. Sam. 17. 49. z Rom. 15. 4 a Iudg. 7. 17. Aenead 9. Mat. 3. Mat. 4. 1. a Psa. 34. 19. b Mat. 4. 3. c Mat. 4. 6. d Mat. 4. 11. e 1. Pe. 2. 21. f 1. Pet. 5. 8. g Ioh. 15. 20 h 1. Cor. 12. 26. i Ioh. 15. 20. k Act. 14. 21 l Heb. 2. 10 m Luk. 24. 26 a Mat. 2. 14. b Mat. 3. 16. 4. 1. c Ioh. 7. 1. d Luk. 11. 15. e Ioh. 12. 27. f Ioh. 18. 28 g Luk.
heart that hee maketh his God Thirdly heere obserue that the Diuell would faine make a couenant with Christ for worship at Christs hands he wil giue Christ the glory riches of the world heereto is nothing wanting but Christs consent Whereby we see that it may bee true which sundrie times wee heare of and many histories do record to witte that some persons doe make a league with the Diuell wherein the Diuell couenanteth to be seruiceable vnto them in procuring them honour riches pleasures or great renowme for some strange actiuities wherto he will enable them vpon condition that they for their parts giue vnto him their bodies their soules or their bloud Some indeed are of mind that such things are meere forgeries and delusions of the Diuell and that no league can bee made betweene him and man but they are deceiued for hee attempted in effect such a thing with Christ what will hee not therefore do with silly and sinfull men especially when he finds them cast downe with discontents And thus much for the Diuels assault The third point in this conflict is Christ answer vers 10. Then Iesus said vnto him Auoid Satan for it is written thou shalt worship the Lord thy God and him only shalt thou serue This I will handle as the words do lie in order Before his answer hee propoundeth a speech of indignation and detestation both of the Diuell and his offer auoid Satan as if he should say I haue heard thee Satan to speake imuriously against my fathers word and against my selfe and now againe thou vtterest blasphemy against my father wherein thou goest about to dishonour him greatly but I abhorte thee Satan and these thy temptations therfore hence auoid and haue no more to do with me In this detestation of Christ towards Satan for vttering blasphmie against his father in his chalenge to haue power to dispose of all the kingdomes of the world as being his own we are taught not onely to greeue at such blasphemies as we shall heare vttered against God but to testifie our detestation and indignation towards them The world is full of black mouthed Rabshekaes who wil not spare to blaspheme the glorious name of our God to scoffe deride his sacred word now whē we meet with such we must not be like Stoicks without affection but in Christian wisdome from bleeding harts for the reproch of God shew forth godly zeale and indignation for the rescue of his glorie The Hypocriticall practise of wicked Iezabel in proclaming a fast vpon the false accusation of Nabothes blasphemie against God and the king may teach Gods Church to be zealous indeed a-against all blasphemers When Rabiheka railed on the God of Israel good king Hezekiahrent his clothes and humbled himselfe in great measure for that reproch against his God Teares were Dauids meat day and night while the heathen among whom he was constrained to liue said vnto him where is thy God And iust Lot vexed his righteous soule from day to day with the vnlawfull deeds of the filthie Sodomites liuing among them The practise of these godly men must be a president for vs to follow that we heare no blasphemie against God without detestation And as all Gods children must practise this duty so especially Masters of families Dauid would not suffer a lier or a slanderer to come in his sight or to abide in his house much lesse would he haue endured a blasphemer of God or a slanderer of his word The law commanded that the blasphemer should he stoned to death who wittinglie and willingly spake a word against God and no doubt this law is perpetuall Let a man but speake a word of disgrace against an earthlie prince and it costs him his life and that iustlie how much more then should he die the death though he had a thousand liues that shall blaspheme the king of kings Shal one that hath been baptized into the name of Christ say there is no God and that the Scriptures are but a deuice of man and yet liue God forbid for this hellish sinne defiles a kingdome And therefore the Magistrate with the sword of iustice must cry out against such wretches Away from vs blasphemers Secondly in this Auant of Christ giuen to Satan wee learne how to behaue our selues against entisers from religion and the obedience of God wee must hold them as limmes of the Diuell and in that regard haue nothing to do with them but with Christ bid them auoid from vs. The Lord commanded that in this case Parents should not spare their owne children nor children spare their Parents if they were enticers to idolatrie but their owne hands must be first vpon them to put them to death Our Sauiour Christ would not spare Peter when he gaue him bad counsell to spare himselfe from suffering that which God hath ordained for him but saith vnto him get behind me Satan So that we are without excuse if we shal reiect this counsel of Salomō Heare no more the instruction that causeth to erre from the words of knowledge Thirdly heer by we also learne how to behaue our selues towards satan when he is violent and importunate in his temptations to wit that howsoeuer we may reply to them out of Gods word when they are more milde yet when Satan begins therein to shew his force and violence we must not reason with him for Christ would not endure his blasphemy though hee answered his temptations In schooles of learning it is counted a simple part to hold alwaies to the conclusion but in the schole of Christ when the conscience is to deale with Satan the safest way is by both hands of faith to lay fast hold of the conclusion cleause fast to Christ let the Diuell say what he wil be not drawen thence one iot After Christ hath shewed his detestation to Satans blasphemy he answers his temptation saying It is written thou shalt worship the Lord thy God c. And whereas he saith the third time it is written taking his answer from the Scripture it teacheth vs that Scripture of it selfe is of power sufficient to vanquish the Diuell This the Church of Rome wil not admit for they make Scripture to bee of two kinds inward and outward By inward Scripture they meane the vniuersall consent of all Catholikes in all ages And by outward Scripture they vnderstand the written word contained in the Bible Now they say inward Scripture is the more excellent for the outward Scripture they call a dead letter of little or no power they make general councels equall with them for substance of doctrine If this were true Christ would not haue alledged outward Scripture as they call it but hee knew the written word was the powerfull weapon sufficient to vanquish the Diuell And therefore heerein they doe shamefully blaspheme the truth of God and so God himselfe Secondly this allegation of Christ teacheth vs how