The Combat Between Christ and the Devil Displayed, Text (2 of 3)

The Combat Between Christ and the Devil Displayed · Text (2 of 3)

p. 18For the first, that Christ did answer, is noted by the holy Ghost in plaine words, And Iesus answering, said; Wherby he would giuegive vsus to vnderstand, that Christ Iesus our Sauiour being in the wildernesse, was not onelyonly willing and ready to encounter with Satan, but also able to withstand him, yea and to vanquish p. 19Satan without receiuing any foile at his hands. Which is a point of singular comfort to Gods Church and children; for was Christ Iesus able in this low and base estate of a seruant, being disaduantaged also by a desert place and bodily hunger, was he then (I say) able to encounter with Satan and to ouercome him in his most violent and subtile assaults? Then how much more is he now able euen in all his members to giuegive Satan the foile, hauing spoiled him in his death? seeing he is aduanced to the throne of maiestie and glorie, and set at the right hand of his father, hauing a name aboue all names giuen vntounto him, at which eueryevery knee should bow, both of things in heauen and in the earth and vnderunder the earth? We therfore may now say, with that lowd voice; ffReu. 12. 10.Rev 12:10Now is saluation in heauen, and strength, and power, and the kingdome of our God, and the power of his Christ: for the accuser of the brethren is cast downe.

The second point heere noted is, whence Christ borroweth his answer, namely, from the Scriptures; It is written: It had beene an easie thing for Christ being the sonne of God, to hauehave confoūded the Tempter with the breath of his mouth, or to hauehave commanded innumerable legions of holy Angels to hauehave driuen him away; but he betakes himselfe to the written word for his defence. And this he did especially for our instruction; namely, that we might know,The written word our best weapon against Satan. that the written word of God, rightly welded by the hand of faith, is the most sufficient weapon for the repelling of Satan and the vanquishing of him in all his temptations; hence Paul calleth itggEphes. 6. 17.Eph 6:17 the sword of the spirit, because it serues not onelyonly for our defence, but also to wound Satan, and to put him to flight.

The vse. I. This fact of Christ doth discouer and condemne the damnable practise of the Church of Rome, who locke vp the word of God from their people in an vnknowen tongue, and commend vntounto them for their defence against spirituall enemies other deuices of their owne, as holy water, crossing, crosses, &c. which they highly commend as meanes of speciall strength and force to vanquish the Diuell; when as indeed the word of God is the onelyonly true and trustie weapon, whereof while they depriue their people, they send them forth naked and vnarmed to encounter with Satan.

Secondly, heere also behold the miserable estate of all those that either through couetousnesse or any other profanenesse are drawen to neglect or contemne the written word of God: their case is most fearefull; for they cast away those weapons whereby they should defend themselues against the Diuell, and quench all his firie darts, and so betray their owne soules into his hands: And doubtlesse all contemners and neglecters of the word are guilty of their own damnation, because God hath giuen vsus his word for our defence, and for the confounding of Satan, so as without guilt of wilfull murther not of our bodies, but of our soules, we cannot neglect this heauenly weapon.

Thirdly, heerby we may see the cause why sinne so much abounds in all estates eueryevery where, namely, the want of louelove vntounto & knowledge in the word of God, whereupon the most are ignorant of it, or else know not how to handle this spirituall weapon, whereby Satan is resisted and foiled: Hosea 4. 2. The Lord complaineth of lying, swearing, killing, stealing, and whoring yea of bloud touching bloud; and the cause is laid downe in the first verse, There is no knowledge of God in the land: This Dauid knew well, and therefore said, He hid Gods saying in his heart, that he might not sinne against him, Psal. 119. 11.1. Sam. 26. 7.1 Sam 26:7 For as Sauls speare stood in readinesse at his head euen when he slept, so should Gods word, which is the sword of the spirit, be euer in our hearts, as it were ready drawen, that to what sinne soeuer the Diuell allures vsus, we may be able to say for our defence, It is written: through want hereof it comes to passe that the Diuell at his pleasure leads men captiues into all impieties.

Lastly, this excellent vse of the word vnderstood, beleeued, and obeied must moue all ignorant persons to labour for knowledge heerein, and with all endeuor after growth in knowledge, by holy p. 20obedience, to shew foorth their faith: If we had an enemy that had sworne our death and vowed to see our bloud, how carefull would we be, for our naturall life, both to get vsus weapons, and also some knowledge to vse the same, not only for our defence, but also for the annoyance of our deadly foe? Oh then how carefull should we be for the safetie of our soules to put vponupon vsus the whole armour of God, and to learne to vse aright this sword of the spirit, that when we meet with Satan our irreconciliable enemy, in the field of temptation, which is this miserable world, we may be able both to award his blowes, and to wound his head! It is lamentable to see how ignorant people will blesse themselues in their ignorance, and say they defie the Diuell, and spit at him in defiance, and yet they know not how they are intangled in his snares of their owne sinnes: he little regards such defiance so long as their soules lie naked and bare before his deadly darts: let two men meet that be at enmity, the one armed the other naked, what will it auaile for the naked man to defie his enemie with bigge words, while in the meane time his armed enemy takes away his life? Lo, Satan is this strong man armed, and ignorant persons are poore naked ca…ffes, they defie the Diuell and spit at him with their mouth, but in the meane time the diuel woūds their soules vntounto death. They wil say they feele no such wounds, and therefore they feare him not: but they must know, that the lesse they feele, the more cause they hauehave to feare; for Satans wounds are most deadly when they are least felt.

The third point is, Christs Answer it selfe: Man shall not liue by bread onelyonly, but by eueryevery word that proceedeth out of the mouth of God: This answer is borrowed from Deuteron. 8. 3. And it is that lesson which Moses sought to teach the children of Israell after the Lord had fedde them with food from heauen in that barren wildernesse where they were afflicted with hunger. The words are something hard, and therefore I will shew the meaning of them. Man shall not liue; that is, shall not preserue his temporall life in this world; for of eternall life, neither Moses nor Christ did intend to speake. By bread only, that is, onelyonly by such ordinary meanes as food and raiment, sleepe, physicke &c. which God hath appointed in his prouidence for the ordinary preseruation of natural life. But by eueryevery word that proceedeth out of the mouth of God: Word in scripture notes diuers things.This title word betokens diuers things in scripture: I. The substantiall word of God, the second person in Trinity, Ioh. 1. 1. In the beginning was the word, and the word was God. II. It is vsually taken for the written word conteined in the bookes of the olde and new Testament, 1. Pet. 1. 25. Thirdly, it is sometime taken for Gods will and decree, and it is called his good pleasure: so Heb. 1. 2. Christ sustaineth all things by the word of his power, that is, according to his will and decree, by his powerfull appointment: and by this word were all things made in the beginning and heerby hauehave they been preserued euer since: this is that word that melteth the Ice, Psal. 147. 18. And in this last sense must we vnderstand word in this place; meaning that man doth not preserue this naturall life by ordinarie meanes onelyonly, but withall, by Gods good pleasure, will and decree sanctifying the meanes for his good. Note further that it is said by eueryevery word, and therein lieth the substance of this sentence; for the vnderstanding whereof wee must know, that this powerfull & working word of God may be distinguished according to the matter whereabout it is occupied: Thus, sometime God will hauehave men to liue by bread the ordinary food of naturall life;Gods powerfull word distinguished. and this is his ordinary word. Sometime his will and appointment is that man shall liue by extraordinarie meanes; as the Israelites did in the wildernesse while they liued vponupon Mannah; and this is his extraordinary word: Otherwhiles hee ordaines that man shall liue without all meanes, as Moses did in mount Sina, Elias in mount Horeb, and our Sauiour Christ in this wildernesse; for the space of fortie daies and fortie nights together; And lastly he ordains sometime, that man shall liue against meanes and contrary to the course of nature; p. 21Thus Daniell liued in the Lions denne, and the three children in the firy furnace; both which last may be called Gods miraculous word: So that wee see good reason of this clause eueryevery: for heereby we learne, that man doth not preserue his life only by ordinary means ordained of God; but likewise by euerie word proceeding out of the mouth of God, that is, by eueryevery appointment and decree of God, whether extraordinary, aboue the vsuall meanes, or miraculous without all means, or against the course of nature: this we must labour to know and be perswaded of. Nature teacheth that man liueth by Gods blessing and appointment in ordinary meanes: But nature knowes not this, that God preserueth mans life by his worde, aboue meanes, without meanes, yea & against meanes. The beleeuing hart will hardly yeeld to this, which Moses would teach the Israelites; and therefore wee must take the more paines to be resolued of it. If any shall thinke hereupon, that a man may liue by the written word without meat and drinke, he is deceiued; for Christ meaneth not that eueryevery word that God hath spoken shall preserue naturall life, but that whatsoeuer way he hath appointed whereby man shal liue, whether by ordinary or extraordinary meanes, whether, without meanes or against meanes, the same shall be effectuall for mans preseruation: Thus much for the meaning.

The applying of this testimony to the Diuels temptation, is thus to be conceiued: the Diuels temptation was this. If thou be the sonne of God, then commaund these stones to be made bread: But thou canst not make these stones to become bread: Therefore thou art not the sonne of God. To this Christ answers, by denying the proposition or first part of this argument, the ground whereof was this, (which the Diuell tooke for granted) that when a man is hungry hee must needs hauehave bread or else he cannot liue: and this our Sauiour Christ doth flatly deny, saying; Man liueth not by bread only, but by eueryevery word that proceedeth out of the mouth of God: And this application is most excellent, teaching vsus that thing, for the learning whereof the Israelites were trained vp forty yeares in the wildernesse, and fedde with Mannah from heauen, and with water out of the rock; to wit, that God by his word can preserue the life of man without ordinarie meanes euen what way soeuer hee appointeth for that purpose; and if wee should spend our liues in learning heerof, no doubt the time were not mispent.

The vse. First, heereby we are taught to consider aright of all creatures whereby our life is preserued, as meat, drinke, apparell &c. and that is thus, besides the bodily sustenance of the creature, we must labour to see a further matter, euen the blessing of God in the creature proceeding from his word, decree and appointment, whereby it is made fit and able to yeeld sustenance and nourishment. The Scripture calleth this the aaLeuit. 26. 26.Lev 26:26Staffe of bread, and so it is indeed, for as an aged and impotent man falleth to the ground if his staffe be plucked from him, so the best creature that serues for our vse, without Gods blessing becomes fruitlesse vntounto vsus. This, reason may teach vsus, for how should that thing of it selfe preserue and further life, which in it selfe is void of life? And how should that giuegive heat and warmnesse to our bodies, which of it selfe is void of heate? let vsus therefore confesse that it is not the substance of foode that doth refresh vsus, nor the matter of our raiment that keeps vsus warme, but the blessing of him that by his word hath ordained them for these ends, if he withdraw his blessing, the staffe and bbIsai 3. 1.Isa 3:1stay is gone; men may eat (as Haggai ccHag. 1. 6.Hag 1:6saith) but they shal not hauehave enough; they may drinke, and yet not be filled; they may cloth themselues, and not be warme; It is Gods blessing that makes Gods creatures do vsus good: how else should it come to passe, that the poore mans child which is barely clad, and homely fed, should be as healthfull, comely, and well liking as the child of a Prince, but that God blesseth aswell the homely food of the poore, as the dainty fare of the richest.

Secondly, heereby wee must learne Sobriety and Temperance, in the vse of all Gods creatures: when we vse our food p. 22and raiment it is Gods blessing alone that makes them do vsus good, the Lord as it were stands by vsus to put his blessing vponupon eueryevery morsell that we eat, and eueryevery draught that we drinke, and vponupon our raiment when we put it on; how then dare wee abuse them in surfetting and drunkennesse, in pride and wantonnesse? may we not feare in so doing that while the meate or drinke is in our mouthes, the wrath of God will fall vponupon vsus; as Psal. 78. 30. 31.

Thirdly, hence wee must learne to sanctifie Gods creatures as food and raiment which we vse for our comfort, by inuocation on the name of God: for we doe not liue by the creatures simply, but by the word and appointment of God blessing them vntounto vsus; and therefore we must not be like vntounto brute beastes which receiue Gods blessings, but yet neuer looke vp to heauen from whence they come; or like to the swine that gathereth vp the mast, not looking vp to the tree from which it falleth.

Fourthly, heerby we see the common errour of the world, who place the staffe and stay of their life in the abundance of outward blessings, whereupon they labour to inrich themselues heerewith as much as possibly they can; these men do litle consider that mans life standeth not in abūdance, neither doth he liue by bread, but by the blessing of God, which is and may be as well vponupon a little, as vponupon the treasures of a kingdome. This was the practise of the rich foole, aaLuc. 12. 19.Luke 12:19who spake peace to his soule for ease and pastime, because he had much goods laide vp for many yeares. But sith Christ teacheth vsus that man liueth not by bread only, it must needs be a flat note of vnbeliefe, to carke and care immoderately for the things of this life.

Fiftly, heereby wee are also taught, not to entangle our selues ouermuch with the cares of this world, nor to suffer our harts to be oppressed with desire of food, raiment, lands or liuing: because our life and welfare consisteth not in these things, but in the blessing of God on whatsoeuer he sends be it more or lesse: the gripple mind after much is a deadlybb1. Tim. 6. 9.1 Tim 6:9 snare, wherewith many a soule is intangled to perdition and destruction; This choakes the heart in such sort as the seed of grace can take no root not bring foorth any sauing fruite: this made Paul to lay a charge vponupon Timothy for rich men, that they should trust in the liuing God and not in vncertaine riches, 1. Tim. 6. 17. Let vsus therefore be content with food and raiment, and rather seeke the kingdome of God and his righteousnesse, and then all those things whereof we stand in need shall be giuen vntounto vsus in the moderate vse of lawfull meanes. Indeed the worldlings excuse is, that food and raiment is his liuing, which he must needs looke vntounto: but we must still remember, that our life standeth not in these things, for when death comes, these cannot saue vsus from the graue: it is Gods blessing by which we liue, hee can preserue vsus aboue meanes, nay without meanes, and against meanes, and therefore wee must neuer giuegive place to such thoughts and cares as shew distrust in God.

Sixthly, hence wee must learne contentation and patience in extreame pouerty and in all other miseries of this life; If God should deale with vsus as hee did with his seruant Iob: if for our religion hee should bring vponupon vsus the losse of goods, of children, of health and all that we hauehave, with banishment also from our friends and country, yet then must we labour to shew the fruit of patience, and not suffer our harts to be swallowed vp of ouermuch griefe: because our life stands by Gods word, and not in any of these things: indeed, if in these outward miseries a man should be depriued of the comfort of Gods prouidence, then might he sorrow without measure: but seeing all such as feare God doe still enioy the blessing of God in their greatest calamities (for Gods blessing is not locked vp in bread, but aboue means, without meanes and against meanes can he manifest his power and goodnesse in their preseruation) therefore in the extremity of euil must wee comfort our selues in the Lord our God, ascc1. Sam. 30. 6.1 Sam 30:6 Dauid did in great sorrow, hauing lost his two wiues and being in danger to be stoned of his owne followers: and learne to say with p. 23Iob,ddIob. 13. 15.Job 13:15 Though the Lord kill me yet will I trust in him. What if the Lord should send a famine among vsus, as he may iustly do for the sinnes of this land? should we then despaire or vse vnlawful meanes for our reliefe? nay, then we must learne Moses lesson, that man liueth not by bread only, and labour to depend on him that can increaseee1. King. 17. 14.1 Kgs 17:14 the oile in the poore widowes cruise and the meale in the barrels, till plenty come.

Seuenthly, this must teach vsus moderation of our affections in all estates that do befall vsus; in health and plenty wee must not be puffed vp with pride; in weakenesse and in want wee must not be oppressed with sorrow; for mans life standeth not in these things, neither can we heereby know louelove or hatred; he that is in want may hauehave as good a portion in Gods blessing as the wealthiest in the world, heereinffLuk. 16. 19. 20.Luke 16:19Luke 16:20 hungry Lazarus full of fores, went farre beyond the rich glutton in all his riot.

Lastly, seeing our life depends vponupon Gods word, we must heereby learne to acknowledge Gods prouidence, and to rely thereupon in all estates. In the daies of peace, wherein (asggIob. 29. 6.Job 29:6 Iob speaketh of himselfe) men wash their paths in butter, and hauehave the rockes to powre them out riuers of oile, men will soone be brought to say so much; but we must labour to see and feele the blessing of his prouidence euen then when we tread (as it were) the winepresse of his wrath: as well in sicknesse as in health: in want as in plenty; in the depth of distresse as in the height of all prospetity: this is the counsell of the Holy ghost,hhProu. 16. 3.Prov 16:3 rolle thy workes vponupon the Lord. Cast all your care vponupon him, for he careth for you, 1. Pet. 5. 7. It is a brutish property only to looke vponupon the creatures whereon they feed, and therefore our eies and our hearts must be fixed on him who feedeth the yong rauens that crie vntounto him; and beareth vp all things by his mighty word: wee must not content our selues with a bare speculation heereof in our heads, but labour to feele the comfort of it in our hearts, and to expresse the power of it in our liues. And thus much for the first conflict.

VERS. 5.

Then the Diuell tooke him vp into the holy city, and set him on a pinnacle of the Temple.

6. And said vntounto him, if thou be the son of God cast thy selfe down a for it is**Ps. 91. 11. 12.Ps 91:11Ps 91:12 written, that he will giuegive his Angels charge ouer thee, and with their hands they shall lift thee vp, lest at any time thou shouldst dash thy foot against a stone.

7. Iesus said vntounto him: it is**Deut. 6. 16.Deut 6:16 written againe, thou shalt not tempt the Lord thy God.

THese words containe the second conflict of Satan with our Sauiour Christ: for howsoeuer by Saint Luke this is put in the third place, which Matthew heere placeth in the second, yet this breedeth no difference betweene the Euangelists, who tie not themselues to a strict obseruation of time, place, and order how eueryevery thing was done which they relate; as in the story of this conflict, Saint Luke respects the substance of it onelyonly, but S. Matthew obserues the order of it also. Now in this second conflict we are to obserue three points: I. Satans preparation thereto: II. The assault it selfe: III. Christs answer and repulse thereof.

I. Point: Satans preparation to this conflict is conteined in the 5. verse: wherein we are to note, both the time, and the parts thereof; The time in the first word Then: that is, so soone as the Diuell had receiued a foile of Christ in his first assault, presently hee addresseth himselfe vntounto a second.

Heerein behold, the exceeding malice of Satan, in that the end of one temptation with him, is but the beginning of another; he ceaseth not with one assault, but as hee is a deadly foe to the Church of God, so he shewes himselfe by his continuall seeking whom he may deuour; he will neuer make truice with any child of God, vponupon any condition lesse than the hazard of his soule; neither is he weary of his worke; but day and night is either plotting or performing some mischieuous attempt against the child of God. The consideration whereof must teach vsus, vponupon our victorie and conquest ouer one temptation, p. 24presently to prepare for a new. This was the state of the sonne of God our head, and we his members may not looke for better; our life in this vale of teares is a continuall warfare against the enemies of our soules; we must not therfore heere looke for rest and ease, but euer keepe watch and ward against their assaults. If this duty were well learned and put in practise, it would preuent much impatience & become the ground of much peace in our soules: mans nature cannot brooke the doubling and renuing of sorrowes; when one euill lights in the necke of another, oh then hee thinketh neuer any was in his case; but looke vntounto Iesus the author and finisher of thy faith, he endured no lesse; and heerein he is an example that thou shouldest follow his steps. If therefore thou wilt be his disciple, prepare to take vp thy crosseaaLuk. 9. 23.Luke 9:23 eueryevery day and follow him.

The parts of Satans preparation are two; First, he conuaies Christ from Ierusalem to the wildernesse; Secondly, hee placeth him on a pinnacle of the temple. For the first, in these words, The diuell tooke him vp into the holy city, that is, into Ierusalem, as Luke expoundeth it, chap. 4. 9. This the Diuell might doe three waies; In vision; or leading him vp the ordinary way; or carrying him through the aire. I. It might be in vision; for that was vsuall with the Prophets; sobbIer. 13. 4.Jer 13:4 Ieremie went to the riuen Perath; and Ezekiel was carried from Mesopotamia toccEzek. 8. 3.Ezek 8:3 Ierusalem: but Christ was not thus transported; for then Satans perswasion vntounto Christ To cast himselfe downe, could hauehave beene no temptation. II. Christ might bee led of the Diuell the ordinary way from the wildernesse to Ierusalem, so much the words will beare: but (as I take it) he went not so; for if Christ were ledde by the Diuell, it was either willingly of his owne accord, or by the Diuels perswasion; but of his owne accord he would not goe; for hee came into the wildernesse to bee tempted, which as yet was not fully accomplished, and therefore would not willingly depart thence before that worke for which he came were ended, Againe, he would not depart thence vponupon the Diuels perswasion; for Christ would neuer gratifie the Diuell so much, as to do ought himselfe, which the Diuell would hauehave him, as in all his temptations doth appeare;Rule. Do nothing Satan perswades thee to in temptation. for this is a rule to be obserued, we must not do any thing which the Diuell perswades vsus to in his temptations, though in it selfe the thing be lawful and good. III. The Diuell might carry the body of our Sauiour Christ thorow the aire, by his power through Gods permission. This is the most likely way, & so thought to be of the best diuines: and the words following confirme it much, for it is said, the Diuell set him on a 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 wilbe 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,Satans power … uer mens bod… if God permit. hence wee learne that by Gods permission, the Diuell may hauehave 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, p. 19as 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 vponupon 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,aaEccles. 9. 2.Eccl 9:2 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 vponupon 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 hauehave 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 hauehave 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 hauehave 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 vponupon vsus. 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 vsus, 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 hauehave 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, Rome is Spirituall Babylon.the mother of abhominations, p. 20no 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 hauehave outward baptism, yet indeed they ouerthrow inward baptisme, the life of that sacrament, to wit, imputed righteousnesse and renued holinesse, which in Gods Church must goe together with the outward element, else it is nothing. Thirdly, for the Apostles Creed, they hauehave it in word, but they deny it in deede; For though they say, they beleeue in God the father, and in Iesus Christ, yet in effect they deny both God and Christ. For the God of the Papists is an idol God, and the Christ of the Papists a false Christ, as we hauehave shewed in handling of the Creed. Fourthly, for the scripture; wee must know the word of God stands not in bare words and letters, but in the true sense and meaning of the Holy ghost contained in the scriptures of the Prophets and Apostles. Now though they hauehave the bookes of Scripture, yet in sundry main grounds of religion, they ouerthrow the foundation of the Prophets and Apostles. Again, they keep the scripture as a lantern holds a candle, not for it selfe but for passengers: so is the scripture with them, not for their synagogue, but for Gods secret ones among them, for euen in the midst of Poperie hath God euer had some of his elect, who hauehave not embraced their cursed doctrine. Lastly, for their plea to be the mother Church; we must distinguish between the ancient Church of Rome, and the strumpet that now is; the ancient Church of Rome to whom Paul writ, was a true and famous church, and a mother Church; but she is now dead and buried; and the now Roman Church is no mother Church, no spouse of Christ, but the whore of Babel the mother of abhominations, from which we are commanded to depart, Reuelat. 18. 4.

Secondly,2. Vse. in that Christ is brought to Ierusalē, that holy City, there to be tempted, wee learne, that no holinesse of place on earth can debarre the Diuell from his temptations; he brings Christ from the wildernesse to tempt him, in the holy city euen vponupon the holy temple hee will thrust himselfeaaZak. 3. 1. on Iehoshuahs right hand to resist him, though Iehoshuah stand before the Angell of the Lord to minister to the Lord. And therefore the follie of Papists is egregious, that thinke the signe of the crosse, holy water, reliques, and such Massing inchantments hauehave vertue in them to free their houses, or their bodies frō the assaults of Satan.

Lastly, heereby wee see that change of place is but a sillie cure for a troubled mind; indeed change of aire may much further bodily cures; but a troubled mind hath conflicts with the diuel, who will not leaue for change of place, Ierusalem will fit his turne as well as the wildernesse.

The second part of the Diuels preparation to this conflict is this, and set him on a pinnacle of the temple: The word translated pinnacle, signifieth properly a wing of the temple; whereby, some take to be meant, the sharpe brouches and spires on the top of the temple; whereof there were diuers; but these (as I take it) are not heere meant; for such a spire cannot wel be called a wing; others take it for some part of the battlement, made on the top of the Temple, which was flat, as the Iewes vsed to build, to keepe men from falling; others take it for any top corner of the Temples; and whether p. 27of these it was we cannot certainly define; but this we must holde, that it was some dangerous steepe downe place on some corner of the Temple, or on the battlements, from which a man might easily cast himselfe; whereby we see the Diuell will omit no aduantage that may further his temptations; which should make vsus the more carefull of our standing against him.

VERSE 6.

And said vntounto him, If thou be the sonne of God cast thy selfe downe: for it is written, that he wil giuegive his Angels charge ouer thee, and with their hands they shall lift thee vp, lest at any time thou shouldst dash thy foot against a stone.

THese wordes containe the second maine point in this conflict, to wit, Satans assault vponupon Christ: wherein we are to obserue, first his temptation: then the reason whereby he doth enforce it. His temptation heere is framed as the former was, in a kind of reasoning, thus:

If thou be the sonne of God, then shew the same by casting thy selfe downe from this pinnacle of the temple:

But as I see thou art certainly perswaded, that thou art the sonne of God: Therefore cast thy selfe downe, and thereby declare it.

Seeing this is a distinct temptation from the former, I doubt not but it must be thus framed with this conclusion: for if it had the same conclusion with the former it should be the same temptation. Satans meaning then is this, as if he had said; I hauehave made triall to see expresly whether thou be the sonne of God or not, and it seemes thou doest vndoubtedly beleeue that voice of thy father to be true, which said, This is my welbeloued sonne in whom I am wel pleased: Now if this be so indeed, it is conuenient thou shouldest confirme the same by some miracle, and the fittest place thou canst doe it in, is this; therefore cast thy selfe downe headlong from this pinnacle, and yet preserue thy selfe in safety without all hurt in the fall.

The drift of Satan in this temptation was, to bring our Sauior Christ to a vaine confidence in his Fathers protection, and indeed to flat presumption vponupon his extraordinarie prouidence in the neglect of lawfull ordinary means, as by Satans conclusion, & the answer of Christ will easily appeare.Satan seeks to cary men to presumption. And hereby we may obserue that one maine drift of Satan in his ordinarie temptations in Gods church, is to carry men to presumption, and vaine confidence in the louelove, fauor, and mercy of God: this appeares by the strange reasonings for libertie in sinne which many frame to themselues, and some are not ashamed to vtter; as first, God is mercifull, and Christ shedde his bloud for their redemption, and therefore they will not be so strict and precise in hearing sermons, and reading & conferring about the word as many are, but they wil take the pleasures and seeke the profits of this life. Thus reasoned some in the Apostles daies:aaRom. 6. 1.Rom 6:1 Let vsus continue in sin that grace may abound: of such Iude complaineth, saying,bbIude 4.Jude 1:4 They turne the grace of God into wantonnesse. Such there hauehave beene euer since, & at this day they doe euerie where abound. Secondly, some say, they are either ordained to saluation or damnation; now if to saluation, they are sure of it how euer they liue; and if to damnation, they cannot escape it, though they liue neuer so holily, for Gods decree is vnchangeable; and therfore they will take their pleasure and liue as they list. Thirdly others say they hauehave euer found Gods goodnesse towards them, and they are perswaded he will neuer see them want, and therefore they will not toile themselues with labor & care as others do, but take their ease and pleasure while they may hauehave it; and so neglect their charge and calling, and giuegive themselues wholly to their sports and pleasures, to company keeping or such like. Yea, by this temptation to presumption, Satan oft preuailes with the better sort; for if a man fauour the trueth, and giuegive himselfe to know religion in any sort, the Diuell will straight way go about to perswade him, that that which he doth is sufficient to his saluation, & thus wil keepe him from vsing further means to come by the certaine knowledge of his election, and full affiance in Christ Iesus, to become a p. 28perfect man in Christ, which is the end of Gods holy ministery, Ephes. 4. 13. whereunto we should giuegive all diligence, 2. Pet. 1. 10. See the truth heereof in the fine foolish virgins, who carriedaaM…tth. 25. 1. 2. &c. burning lamps, but tooke no oile with them, neuer minding that till it was too late; and so doe most men content themselues with the blazing lampe of an outward profession, neuer looking for the oile of grace, till the time of grace he past.

The vse. Heereby then wee are all taught, in speciall maner to beware of presumption; this is the common snare of the Diuel wherein he intangles many a soule. It is true indeed that he oft preuailes by bringing men to desperation, but a thousand perish through presumption, almost for one by desperation; for despaire is a painfull thing to flesh and bloud, and as the Diuell knowes well, doth sometimes turne to a mans more sound conuersion; but to presume is sweet and pleasant to the flesh, and most agreeable to mans corrupt nature: in regard whereof wee ought to keepe out heart with all watch & ward, as Dauid praieth, Keepe thy seruant from presumptuous sinnes, Ps. 19. 13.

Againe, obserue the order of Satans temptations by comparing this with the former. There he sought to ouerthrow Christs faith & to bring him to distrust the trueth of Gods word vttered from heauen; but finding hee could not that way preuaile, heere he takes the cleane contrary course, and seekes to bring him to presume.

This serues to discouer vntounto vsus, the deepe guile and subtilty of the Diuell,Satans cunning in tempting. that can so cunningly turn himselfe from one extreame vntounto another. And looke as he dealeth here with Christ the head, so doth hee continue towards all his members, if he cannot bring them to one extreame, he will assay them hard in the other. If hee cannot bring a man to couetousnesse, and keepe his heart to the louelove of money, then let him beware of riot and prodigality. Is a man giuen to pleasures and delight, and an length is depriued of them? then let him beware; the Diuell swallow him not vp with ouermuch griefe, as he sought to do with theaa2. Cor. 2. 7. 11.2 Cor 2:72 Cor 2:11 incestuous person of Corinth. Doth a man come to louelove religion, that formerly was giuen to loosenesse of life? then if it be possible the Diuell will carrie him to schisme & heresie. The Diuel cannot abide that a man should keepe the meane according to Gods word, Isay 30. 21. He would hauehave our first parents to be Gods, or no body, Gene. 3. 5. And so still he laboureth to bring a man to some extreame. We therefore in all estates during life, must labour to keepe the golden meane, as Christ heere did, neither doubting on the one hand nor presuming on the other, but retaining still that blessed faith, whereby his blessed heart was firmly setled in these assaults. Thus much for Satans drift. Now come to the words of this temptation.

If thou be the sonne of God, then cast thy selfe downe: that is, shew by this miracle that thou art the sonne of God. Marke here, the Diuell perswades him not, to shew himselfe to be the sonne of God by doctrine in the execution of his ministerie; but Cast thy selfe downe, shew a miracle: wherein we may beholde the very liuely image of that naturall disposition which is in all impenitent persons; they affect Christes miracles, but they care not for his doctrine. Herod longed to see Christ, bbLuk, 23. 8.and was glad of his comming, when Pilate sent him; yet not to heare his doctrine, for that he could not endure; els he would not hauehave imprisoned Iohn, and also put him to death; but he hoped to see a miracle. The wicked Iewes desire a signe, that put Christ to death for his doctrine; yet if be will come downe from the crosse, and so miraculously saue himselfe, then they will beleeue, Mark. 15. 32. And this venom of the olde serpent hath poisoned the hearts of many students in the Scriptures, who care not at all to ground themselues in the fundamentall points of religion, as faith and repentance; and yet are woonderfull eager after quidditles and difficulties, wherein may appeare some outward shew of wit and learning; like the hypocriticall Pharisies, that would tithe mint and rue, and yet passe ouer iudgement and the louelove of God, Luk. 11. 42. And the p. 29cause hereof is the want of sound grace, for naturall men indeed can not sauour the things of the spirit of God; the knowledge of Christ crucified seemes foolishnesse vntounto them.

Secondly, the Diuell tooke occasion of his former temptation from Christs infirmitie of hunger: but perceiuing Christs sure faith in his fathers word by his gratious answer to that assault, heere he borrowes his temptation from that profession of his faith; as if he should say, thou seemest to be resolued of the trueth of thy fathers word that thou art the sonne of God; and if that be true indeed, then shew it by this miracle, Cast thy selfe downe.

Heere then behold another tricke of Satan; if he cannot preuaile by assaults drawen from our infirmities, then will he assay vsus by temptations drawen from Gods good gifts and graces in vsus; If he cannot keepe a man in ignorance that hath good gifts of wit & memory, then will hee seeke from his knowledge to puffe him vp with pride, and so mingling his poison with Gods good gifts, doth cause many a one to become a bane to Gods church, that otherwise might hauehave prooued an excellent instrument therein; as might easily be shewed in sundry particulars.

Thirdly,Satans malice restrained. heere marke how Satans malice is restrained, and his power limited: By Gods permission he is able to carrie Christ from the wildernes to Ierusalem, and there to set him in a most dangerous place on a wing of the temple; the thing hee now desireth is his destruction by casting downe head long, but that he can not doe, and therefore perswades Christ to cast himself down; wherein we see the speciall prouidence of God ouer Christ Iesus in all these temptations, restraining his enemy in the thing he most desired. And the same prouidence doth he still continue ouer his Church for the effectuall preseruation of Christs members in all their temptations. The Diuels vnwearied desire & drift is, to bring contentions, hurliburlies and ruines into all societies in Church and Commonwealth; therfore the peace and tranquillity of these is, and so must bee acknowledged, a notable fruit of Gods blessed prouidence restraining the spite and malice of Satan. Againe, hence it is euident, that in temptation Satan cannot go beyond the permission of 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,Iob. 1. 12.Job 1:12 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 vsus patient, and yet his power restraining Satan from doing worse, must giuegive vsus 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 giuegive his Angels charge ouer thee, &c. Satan hearing Christ alledge scripture for his defence against the first assault, comes now vponupon 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 giuegive 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 vntounto 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 p. 30shortnesse 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,aaEzek. 18. 17.Ezek 18:17 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,bbLuk. 23. 42.Luke 23:42 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 vsus 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 hauehave beene left out, and yet nothing hauehave 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 notableSatans mincing of the word of God. 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 LoueLove 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 vsus 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 onelyonly 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 withaaNum. 11. 29.Num 11:29 Moses, oh that all the Lords people were Prophets, and that the Lord would put his spirit vponupon 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 onelyonly 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 p. 31men 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 eueryevery 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 eueryevery 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 asaaProu. 10. 19.Prov 10:19 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 vsus as neere as we can to keepe both his words and his meaning; much more should conscience moue vsus in alledging the testimony of the Lord, to hauehave 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, isaaVers. 11. 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 1. Pet. 4. 17.1 Pet 4:17the house of God, and the righteous are taken away from the euill to come, yea many times the same outward iudgement lights vponupon the good, that doeth vponupon 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 louelove in Christ the euill of the punishment is taken away, and the outward smart thereofbbSee Iob. 23. 10. Ps. 119. 71.Job 23:10Ps 119:71 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 p. 32gratious protection of Gods Angels ouer such as keepe themselues in their waies, must moue eueryevery 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 hauehave 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 vntounto 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 hauehave me to do.

From this dealing of Christ with SatanScriptures are sufficient to expound themselues. 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 ofaaDeut. 6. 16.Deut 6:16 Moses, which being applied to the place which the Diuel abused, doth shew the true meaning thereof. So Ezra, expoūding the law vntounto the Iews, read distinctly in the law of God, and (as the words do signifie)bbEzra. 8. 8.Ezra 8:8 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 hauehave iudiciall power to determine of the sense thereof: but the scriptures hauehave 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 hauehave 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 vntounto 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 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 vntounto her, in the execution whereof she deliuereth the meaning of the Scripture vntounto Gods people, but that is not from any iudiciall authority committed vntounto her, to determine of the sense of Scripture of her selfe; but onelyonly 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 vntounto 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 p. 33of 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 vponupon the wisedome of man, and not vponupon the power of God, a thing abhorred of the Apostle 1. Cor. 2. 5. The onelyonly 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 vntounto his people,Deut. 6. 16.Deut 6:16 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,To tempt God. 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,aaPsalm. 95. 9.Ps 95:9 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 hauehave 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 eueryevery triall of God is not simply euill, but that which is needlesse, when without warrant from his word we presume vponupon 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:God is tempted fiue waies. first, when a man shall appoint vntounto God, either the time when, the 1place where, or the maner how God shall helpe him, and performe his word vntounto 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,aaExod. 17. 7.Exod 17:7 Is God among vsus 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 p. 34of foood, Ps. 78. 19. Can God prepare a table in the wildernesse. The consideration whereof must teach vsus in all our petitions which we make vntounto God for the accomplishment of his promises vntounto vsus, to beware ofbbPsal. 78. 41.Ps 78:41 limiting God, as the Iewes did, by prescribing vntounto 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.

2Secondly, 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 vntounto 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 eueryevery 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 in which we may require a signe of God & not tempt him: first, when God commands a man to ask a signe at his hands: so might Azah hauehave asked a signe of God, for his assurance of victorie according to Gods promise, yea he isccIsai. 7. 11. 12. 13.Isa 7:11Isa 7:12Isa 7:13 blamed for not asking it when the Lord commanded him. Secondly, a man may aske a signe of God, when it serueth for the necessary confirmation of an extraordinary calling, or of some special promise of God made to man: in this case did Gedion aske a signe of God for the further confirmation of his extraordinary calling to bee a Deliuerer vntounto Gods people. And so did Hezekiah for his further assurance in the lengthning of his life, by an extraordinary promise, fifteene yeares. But out of these cases to aske a signe of God is to tempt him; as the Pharisies did, who would prescribe vntounto God what kinde of miracle they would hauehave, euen a signe from heauen, not contenting themselues with those miracles which Christ did ordinarilie worke among them.

Thirdly, a man tempts God, when he 3goes on in any sinne against Gods commandements, for hereby he makes needlesse triall of Gods iustice, mercy, and patience. The Lord saith of his people, they ddNum. 14. 22.Num 14:22tempted him ten times, and hauehave not obeied his voice: Mal. 3. 15. The people murmuringly say, they that worke wickednesse are set vp, and they that tempt God are deliuered; where working wickednesse and tempting of God are al one. Which serues to admonish vsus, that with al speed we break off the course of our sins by repentance, for while we continue in sinne we tempt God, and so lie open to all his iudgements, depriuing our selues of the guard and protection of Gods holy Angels, nay they will become our enemies, and insteed of protection, execute gods heauy vengeance vponupon vsus.

Fourthly, they tempt God, that impose 4vponupon Gods people, there ligious obseruation of legall ceremonies abolished by Christ: Act. 15. 10. Why tempt ye God (saith Peter) to lay a yoake on the Disciples neckes, which neither our Fathers nor we were able to beare? This is to make triall of Gods power in the sauing of his people. Whereby we may see how wicked and damnable the Romish religion is, which wholly stands in the obseruation of ceremonies, partly heathenish, and partly Iudaical, whereto when men submit themselues, they do nothing else but tempt God.

Fiftly, they tempt God, that refuse or 5neglect the ordinarie and necessarie meanes of their preseruation, either for body or soule: as hee that being to goe ouer a water, will leaue the bridge which is the ordinarie way, and aduenture p. 35dangerously through the water: for heerein he seekes a needlesse experience of Gods power: so doe they also that neglect or contemne Gods holy ordinance for the sauing of mens soules in the ministery of the word. Now to this kinde of tempting God doth Christ apply this commandement in this place; as if he should say, when God hath affoorded vntounto men an ordinarie meanes for their helpe and safety, they are not to refuse the same, and seeke for safety from God extraordinarily. I am now in a dangerous place I confesse, vponupon this pinnacle, yet there is some ordinarie way to get down as staires or ladder; and therefore vnlesse I would tempt the Lord my God, I may not cast my selfe downe and thereby seeke for extraordinarie preseruaiton, as thou perswadest me. Thus also they sinne that goe into places of great danger without a calling: so Peter sinned in thrusting himselfe into Caiphas hal, a place of temptation, as by lamentable experience he found too true. Thus Dauids three Worthies sinned in aduenturing vponupon their enemies host, for the fetching of a little water out of the well of Bethlehem; & therfore when it was brought vntounto him, Dauid would not drinke thereof, but powred it out for a sacrifice vntounto the Lord, 2. Sam. 23. 16.

Heere some may aske, whether they do not tempt God, that aduenture to clime on high places, to stand on spire steeples, to runne on the ridge of high houses, and to goe on ropes a great height from the ground. Answ. Men may doe such things in a twofold estate, either hauing a lawfull calling thereto, as Carpenters and Masons, who are to worke vponupon high buildings; now they without tempting of God may clime and stand on high and dangerous places: or else hauing no lawfull calling thereto, as they who vse to doe such things to make knowen their actiuity, or only to affoord delight and admiration vntounto others for their priuate gaine and aduantage; and such tempt God fearefully; for Christ was better able to hauehave cast himselfe downe from this pinnacle, and hauehave preserued himselfe without hurt, then these men are to saue themselues in their aduentures, and yet hee refused so to do, because hee would not tempt the Lord his God. Thus much for the meaning of this commandement.

The doctrine for instruction hence, is to be gathered from this command applied to the text which the Diuell alledgeth; and it is this: whosoeuer looketh for the accomplishment of Gods promises vntounto him, must be carefull to walke before God in the waies of his commandements, and in the workes of his calling with all good conscience. God indeed hath made many gratious promises in his word, of blessings temporall and eternall, but they that tempt God shall not find the comfort of them; mens sinnes hinder these things from them; Gods goodnesse is to bee seene and tasted in the waies of faith and obedience. God hath promised the guard of his Angels to his children while they keep themselues in their waies: if therefore thou wouldest hauehave this protection thou must keep thy selfe in those waies that God would hauehave thee to walke in. Also in theri hesse of his louelove God hath made a promise of euerlasting life with freedome from eternall perdition, to those that beleeue in Christ, Iohn 3. 16. Thou therefore that wouldest enioy the comfort of this promise to thine immortality and life, must get true faith into thy heart and thereby liue all the daies of thy life. The same may bee said of eueryevery promise of God pertaining either to soule or body, the fruition of them doth depend vponupon the practise of some part of obedience; which if thou doest neglect thou doest but presume in making title to the promise: Peter tels Symon Magus plainely, he had no part with them in the gifts of the spirit, while his heart retained a purpose to liue in sinne, Act. 8. 21. Breake off therefore the course of sinne, and inure thy selfe to the practise of obedience, so shall Gods promises be sweet vntounto thine heart; and the more thou proceedest in obedience, the more comfort thou shalt find in Gods gratious promises: but if thou doe lay hold on sinne, the comfort of the word will depart from thee. And thus much for the second temptation.

p. 36VERSE 8.

Againe the Diuell tooke him vp into an exceeding high mountaine, and shewed him all the kingdomes of the world, and the glory of them;

9. And said vntounto him, all these will I giuegive thee, if thou wilt fall downe and worship me:

10. Then said Iesus vn so him, auoid Satan, for it is written, thou shalt worship the Lord thy God, and him onelyonly shalt thou serue.

THese words containe the third conflict betweene our Sauiour Christ and Satan; wherin consider three points; I. Satans preparation: v. 8. II. Satans assault vponupon Christ: v. 9. III. Christs answer thereto: v. 10. For the first, before wee come to the handling of it in particular, wee are to consider that vntounto eueryevery assault the Diuell prepares himself afresh: which should teach vsus to labour to furnish our hearts eueryevery day afresh to be able to repulse his new assaults. Now particularly; this preparation hath two parts: first, Satan takes Christ into an exceeding high mountaine: secondly, he shews him all the kingdomes of the world and the glory of them all. For the first, it may bee demanded what way Satan tooke vp Christ into this high mountaine? Answ. He might do it two waies; either by vision, or by reall and locall transportation of his body from the temple to some high mountaine. Some thinke this was done by vision only in Christs mind, as aaEzek. 40. 2.Ezek 40:2Ezekiel was caried by the Lord from Babylon to an exceeding high mountaine in the land of Israel. But I rather thinke that Christ was really and locally transported by the Diuell in body from the temple to some high mountaine; for Christs temptations were not imaginary, but true and reall. Againe, the words import a true and reall transportation without any mention of a vision.

The reasons why the Diuell carries Christ to an high mountaine may bee these: first, the Diuel hath a great desire to imitate God in his glorious workes, that so hee may disgrace the workes of God, yea and God himselfe as much as he can. Now we readbbDeut. 34. 1. 2. &c.Deut 34:1Deut 34:2 that God tooke vp Moses into mount Nebo, from whence hee shewed him all the land of Canaan; so Satan, that he might seeme to go beyond God, takes vp Christ into an exceeding high mountaine to shew him all the kingdomes of the world and the glory of them. Secondly, he did it for the furtherance of this last assault wherewith hee tempted Christ, for hee meant to entice Christ with the glory of the world, and therefore brings him where hee might take the fairest view thereof.