Christs Combat and Conquest, Verse 7

Christs Combat and Conquest · Verse 7

p. 242VERS. 7. Iesus said vntounto him, It is written againe, Thou shalt not tempt the Lord thy God.

NOW followeth the repulse of our Sauiour to this second temptation, wherein are two things, 1. his resistance: 2. his reason, drawne from a testimony of Scripture.

I. Christ resisteth, and yeeldeth not, albeit he heareth Scripture alleadged. Why? If yee were of God (saith Christ) yee would heare his word: Iam. 4 5.Jas 4:5neither doth Scripture speake any thing in vaine. But the reason is, 1. because our Lord perceiued that the word was wrested and abused by Sathan… and 2. that Scripture abused, binds not to obedience: 3. that Scripture turned out of his right sense, is not Gods word, but carries something in it besides Scripture: and then if an Angel from heauen should bring it, we must be so farre from receiuing it, as to hold him accursed: 4. for our example, that wee should not take all allegations hand ouer head, (but as Christ here) trie whither they tend; if to cast vsus downe, refuse them.

p. 243II. Christ resisteth, but not without reason, but by Scripture, and opposeth Scripture to Scripture, not as repugnant one to another, but by way of collation and conferring one with another, that the right vse of one, may ouerthrowe the abuse of the other: not in way of contrarietie, but of commentarie.

Quest. But why did not our Sauiour shut his mouth, by telling him how wickedly he had abused the text he had alleadged, by adding, detracting, and wresting it to a contrarie ende and meaning?

Answ. This might indeed hauehave confounded him sufficiently: but our Sauiour his combate is not only victorious for vsus, but exemplarie; and therefore we are herein trained in our fight and encounter: 1. To hold close to the Scripture in answering the deuill; It is written againe: which word of our Sauiour noteth how he buckled the Scripture to him, both as a buckler to defend him, and as a sword to foyle and wound his enemie: and so must we, who are not so able to dispute with Satan about the true meaning of a place, as our Lord was. 2. To informe vsus, that the best and onelyonly way to discouer the abuse of Scripture is Scripture, it being the onelyonly rule and iudge of it selfe, and all the controuersies rising out of it. And therefore the deuill, no sooner heard this testimony, but his mouth was shut, as well knowing how the wisdom of his Father had discouered his subtiltie. The best commentarie of Scripture is Scripture; eueryevery man is the best interpreter of himselfe, and so the Author of the Scriptures is the best interpreter of them. 3. To let vsus see, that although Satan had abused the Scripture, yet he nor we must ouercome by no other weapon, and that the abuse of a thing, takes not away the right vse of it; nor good things to be reiected, because they are abused by them that can vse them aright. If Christ had been of the Papists minde, he would hauehave condemned and shut vp the Scriptures from common men, because the deuill had abused them: for so doe they, because heretiques his instruments doe abuse them, the Laitie may not meddle with them.

But it is plaine, that in things necessarie, no abuse in one, takes away the right vse in another. As for example: A murderer vseth a sword to kill a man; may not another vse a sword, or that sword in his owne defence? And are not the Scriptures, the sword of the Spirit, more necessarie? A drunkard, a glutton, a proud person, abuse meat, and drinke, and apparell, to surfeting, drunkennesse, p. 244riot, and excesse: shall we therefore cast away meat, drinke, apparell, and refuse the necessarie vse of it? And is not the word a more necessary food? Because a wolfe comes in sheeps cloathing, must the sheepe cast away their fleece? No: the Prophets did not refuse the word of the Lord, because the false Prophets did say, The word of the Lord, as well as they.

Obiect. Then it is no good argument, that we must reiect such and such things, because the Papists hauehave abused them. Answ. If they be good, and necessarie, it is not; as are the Word, Prayer, Sacraments, Churches, and whatsoeuer stands by Gods ordinance in diuine or ciuill vse. But in things vnnecessarie, that we might be as well, or better without their vse, it is a good consequence; Idolaters hauehave abused them, therefore we must forbeare them, as Bishop Iewell speaketh.

Doctr.The infallible Iudge, and speaking-decider of all controuersies in the Church, are the holy Scriptures in the true sense of them. Our Lord here giues the true meaning of one Scripture by another, in this his controuersie with the deuill. Deut. 17.9.10. In any matter of difference, the people must come to the Priest or Leuite, and they must iudge and determine all differences according to the Law; and all the people vponupon paine of death must stand to that iudgement. Now this Priest was a type not of the Pope, but of Christ, on whose mouth all must depend for the decision of all controuersies. Iosh. 1.7. the booke of the Law was giuen to Ioshua, to decide all matters among the Iewes, from which he must not depart to the right hand or left hand: He was an eminent type of our Iesus or Ioshua, whose voice speaking in the Scripture (the booke of the law) we must attend vntounto in all things. Ioh. 5.39. Search the Scriptures: and our Sauiour said to the Sadduces, Ye erre, not knowing the Scriptures, plainely affirming that the Scriptures rightly knowne, were a sufficient fence from all error. Luk. 16.29. They hauehave Moses and the Prophets, let them heare them. Matth. 19.4. Christ by Scripture refuted the Pharisies abuse of that Scripture of Moses, for putting away their wiues. Isa. 8.20. To the Lawe, and to the Testimonie.

Reason…. 1.1. This is true by reason of the perfection of the Scripture: Psal. 19.7. The law of God is perfect, so perfect as man and Angell are accursed that shall adde vntounto it. Prou. 30.5.6. EueryEvery word of God is pure, a sheild to those that trust in him: put nothing vntounto his words, least he reprooue thee, and thou bee found a lyar. It is a perfect Canon or p. 245rule, which as a straite line shewes the crookednesse of that which is not straite. It is a touch-stone and triall of all truths. It is a perfect law, which is an vniuersall iudgement, to direct all, and for all to be led by which liue vnderunder it. It is perfect in the effect, 2. Tim. 3.16. It is profitable to teach, to improoue, to correct, and instruct in righteousnesse, and to make the man of God perfect. Obiect. The Apostle saith, it is profitable, but not that it is sufficient alone. Ans. We say not it is therefore sufficient, because he saith it is profitable; but, because it is profitable for all purposes of teaching, improouing, and making the man of God perfect, therefore it is sufficient and perfect.

2. In the Scripture we hauehave the voice of God speaking from heauen,2 then which voice no voice of man or Angell can be more cleare or manifest. Prou. 2.6. Out of his mouth commeth knowledge and vnderstanding. His wisedome in the Scripture, is aboue Salomons in answering all darke and deep questions; and no case can be propounded, which hath not there his satisfaction and determination. Obiect. But the Scriptures are a dumbe iudge, and cannot determine controuersies. Ans. 1. We giuegive earthly Kings leaue to giuegive definitiue sentence and iudgement in cases by their writing, by which numbers who neuer heard their voice, but read the writing, vnderstand their meaning: and shall we now call them dumb iudges? or shall we deny this priuiledge to the King of glorie, to determine by writing, but we must blasphemously account him a dumbe iudge?

2. The Scriptures are not a dumbe iudge, but a speaking iudge: Rom. 3.19. That which the Law speaketh, it speaketh to them that are vnderunder the law. foreign.Heb. 12.5. Ye hauehave forgotten the consolation which speaketh to you as children. Ioh. 7.42: Doth not the Scripture say? and what saith the Scripture? so as it is a speaking iudge, and giues to it selfe a mouth, and a voice, and that a loud one, foreign. Rom. 9.27. the Apostle quoting the Prophet Esay, saith, Esay cryes out concerning Israel, &c. 3. How doth their speaking iudge determine all causes in Christendom delated vntounto him at Rome, but by writing, and bulls, and breues? and yet he scornes to be counted a dumbe iudge.

3. That is the noble and infallible iudge of all controuersies,3 to which all flesh must stand, which hath his authority of himselfe, no way delegate: but the Scripture is foreign, for it selfe to bee beleeued, because it is foreign, inspired by God▪ from whom p. 246lies no appeale, whose iudgement can by no meanes within or without it selfe be corrupted, whose voice alone cannot erre or be led by passion, affection, or respect of persons, but is an vnchangeable truth as God himselfe is, the author of it. In eueryevery common-wealth, the fittest decider of a controuersie in the Law, is the Lawe-maker, the King himselfe: the same is also true in the Church.

44. Christ himselfe decided all controuersies by Scripture: so did the Apostles: so the auncient beleeuers brought all their doubts to the Scriptures, after their example.

This serues to discouer the wickednes of the Church of Rome: who,Vse. 1. 1. that they may be iudges in their causes, and 2. to auoide the light of Scripture, which they see so direct against them; flie the Scriptures as an incompetent iudge of the controuersies of religion between vsus: and in stead of the Scriptures, they appoint vsus fowre Iudges, the authoritie of all which is superiour (by their doctrine) to the authoritie of Scripture.

The first iudge is the Church: for that (say they) is to iudge of Ithe meaning of Scripture; & but for the authoritie of the Church, we could not know which were Scripture. Answ. 1. We aske what they meane by the Church: They say, the Catholike Church. But that is impossible to be iudge vponupon earth, because it is a companie of all the elect in heauen and earth, which neuer was on earth at one time. Then they say, the visible Church. But what if the Church be not visible sometimes, as in Elias his time, or be in the wildernesse? Then they say, the Romane Church, which hath euer been visible these 1500. yeares. Now we know our iudge, and how our cause is like to goe, in which it is a party. But, 1. It is not the Catholike Church, vnlesse a finger can be an hand, or an hand the whole body, or a part become the whole, and falsly and ridiculously call themselues Catholikes. 2. That is no true Church, which disagreeth from Christ the Head, as Augustine saith, and is fallen off Christ by many fundamentall errors; as idolatrie, iustification by workes, and the like; which yet are maintained by Romanists. 3. We hold that the Orthodoxe and true Church is, 1. A witnesse and keeper of the Scriptures: but a iewel hath his price and excellencie from it selfe, not from the keeper. 2. Hauing the Spirit of Christ, the Church can discerne true Scripture from false and supposititious writings; but this by the helpe of Scripture: as a goldsmith by the touch-stone can discerne gold from other mettells; p. 247but he makes it not gold, but onelyonly tries it so to be. 3. It is to publish and declare the truth of Scripture without adding, or diminishing, as an Herald or cryer manifests the Kings pleasure, but it receiues no authoritie from him. 4. The true Church is a ministeriall interpreter, as hauing the gift of prophesie, but tyed to interpret and iudge of Scripture by Scripture: Christ is a magisteriall interpreter.

But that the Church on earth should hauehave authority ouer Scriptures, is too vnreasonable. 1. It is to preferre mens voice and testimony aboue Gods. 1. Ioh. 5.9. If we receiue mans testimony, the testimony of God is greater. Ioh. 5. vlt. If yee will not beleeue Moses his writings, how will ye beleeue my sayings? as if he should say, If ye beleeue not Scriptures, my testimony will doe you no good. True it is, that our Sauiour said, I receiue not testimony from man; that is, I need no mans testimony: for Iohn gaue witnesse to Christ: no more doth the Scripture in it selfe. For Christ was the light, whether Iohn witnessed to it or no: so is the Scripture the word of God, whether the Church be witnesse or no. But we admit the Church to giuegive witnesse, but not authority: see it in a familiar example: A man owes me money, I hauehave a bond and witnesses, he denies it, I produce the bond, and the witnesses that cleare the matter, and affirme the bond to be his act and lawfull; doe these now make the bond true, or the debt good, or onelyonly cleare it so to bee? for if they should not witnesse, the debt and bond were true: Euen such is the witnesse of the Church to the Scripture. 2. The voice of the spouse is inferiour to the voice of the bridegroome, and howsoeuer a man may be mooued by the Church to heare the Scripture if he be vnconuerted, as Augustine beeing a Manichie, yet a man endued with Gods Spirit, and the gift of faith, esteemes the Scripture for it selfe aboue all the words of all men, as Christ himselfe at length was of farre more authority then the woman of Samaria, when the men thereof said to her, Now we beleeue not for thy word, but because our selues hauehave heard him. So as when we hauehave the Papist asking vsus (as if eueryevery one of them doth, when the word hath put them to their shifts:) But how doe you know Scripture to be Scripture but by the Church? we must answer, by the Scripture, taking with vsus the help of the Church, and especially by the Spirit of God reuealing the truth vntounto vsus: for the sheep of Christ heare his voice, and follow him. And when we aske the Papists, how they know the Church to be the Church, p. 248or where it is, some say it is here, some there, some hold vsus off with one marke, some with another, but at last they come to know the Church by Scripture; and that is the Church which the Scripture saith is the Church: so in all other questions, that must be the determination which the Scripture determines.

3. The Church cannot be iudge, because it must be iudged by Christs voice, and not be a law vntounto it. Common-wealths must receiue lawes from the Prince, and not the Prince from his people: and as it is in bodies politike, so in the mysticall body of Christ. And as in the naturall body the head ruleth the members, not contrarily, so is it here.

4. How absurd is it to affirme, that that which is subiect to error, must be iudge and superiour to that which is free from it? But the Church may erre, euen the true Catholike Church on earth may erre, and doth when it departeth neuer so little from the Scripture, although it cannot depart from the foundation, nor incorrigibly erre: for eueryevery man may erre, and therefore that which consists of eueryevery man: euen the Apostle was compassed with infirmity. Besides, the maine difference between the Church militant and triumphant, is, that one may erre, the other is quite freed from error.

IIThe second iudge and decider of controuersies, appointed by the Church of Rome, are the Doctors and Fathers: but how corruptly? for, 1. They consent not among themselues, and s…eldome agree in the same sense. 2. They borrow all the light and truth they hauehave from the Scripture, as the starres from the sunne. 3. All their doctrine must be iudged of by Scripture, and onelyonly so farre receiued as they agree with it. 4. They all present their writings to be examined by Scripture, and so, many things in them are truely iudged erroneous, euen in the best of them. If I speake, let none heare mee; but if God speake, woe to him that heares not. It must not goe for currant, This saith Augustine, or that saith Donate, Aug . epist. 48. ad Vincent. Donatistam.but, This saith the Lord. 5. The interpreter of Scripture must be diuine and infallible as it selfe is, and certaine: but the interpretation of Fathers is humane, infirme, sometime according to passion, or contention: so as often (euen by Bellarmines often confession) they spake minùs cautè; the best of them wrote retractations, and other things beeing old then they did beeing young. Seeing therefore there is no stability in Doctors, let Christ be acknowledged of vsus the cheife Doctor of his Church: Matth. 23.8. p. 249One is your doctor, euen Christ.

Their third iudge and decider of controuersies are Councells, IIIwhich (say they) is the Church representatiue: but these are as vnfit to be Iudges of Scripture as the former: for 1. Euen the generall Councells disagree among themselues in interpreting Scripture, as might be seene in a number of places. 2. The Popes Canon law it selfe affirmeth, that all the Councells (except the foure generall, namely the Nicen, anno 332. Ephesine, anno 450. of Chalcedon, anno. 456. and of Constantinople, anno 386.) may erre: and although it blasphemously equall the foure Councells to the foure Euangelists, yet we know that euen these hauehave erred.Greg. lib. 2. …pist. 2…0. For that Nicene Generall Councell determined, there should be at any case but one Bishop in one city, which is against the Scripture, Act. 20.28. Philip. 1.1. The twelft Canon of that Councell condemned all kinde of warre among Christians. The 13. Canon holds the necessity of the Eucharist, as the necessary viaticum, or prouision of a Christian at his departure. Also it erred in the matter of ministers marriage, stayed by Paphnutiu…. And the Constantinopolitan Councell gaue all equall honour and authority to the Bishop of Constantinople with the Bishop of Rome; which the Papists themselues generally hold to be a great error, and yet perhaps was none. And the consent of ancient Fathers is,August. lib. 2. de bapt. con…a Donatist c 3. that plenaria Concilia, vniuersall and Oecumenicall councells may erre and be mended by latter Councells.

3. There was a true sense and interpretation of Scripture in the Church before any of these generall Councells. The first generall Councell was the Nicene, wherein were 318. Bishops gathered by Constantine the Great against Arrius: but this was not till the 328. yeare after Christ: and was there not all that while the gift of interpreting and iudging of Scripture, that now we must seeke a new meanes, erected so many hundreth yeares after the Apostles?

4. The Councells themselues determined by the Scriptures of the Scriptures, as the first Nicene generall Councell, where Constantine enioyned, and accordingly they determined all according to Scripture. It seemes in those daies the Scriptures were aboue Councells: and since Councells and decrees of men got wings to flie aboue the Scriptures, it was neuer well, as one of them selues speaketh. Well may we now say with Nazianzene, who therefore auoided all meetings of Bishops, quòd nunquam vllius p. 250Concilij bonum & foelicem exitum vidisset; yet he had seene some which the Papists stand vntounto.

And we also, seeing the grosse errours of Councells (as that ancient Councell of Carthage vnderunder Cyprian, appointing rebaptization to such as were baptized by heretikes: the 2. Ephesin Councell, in which were more then 300. Bishops, is called by Leo himselfe, liuing in Theodosius his time, conciliabulum latronum, a den of theeues: the 2. Nicene Councell appointed images made by mans hand to be worshipped: a most grosse error and idolatry. The Romane Councell vnderunder Pope Stephanus, condemned Pope Formosus, and all his decrees: and the Councell of Rauenna condemned Stephanus, and restored Formosus. One of them must needs erre. The Councell of Constance appointed a number of grosse errors, as that the cup should be taken from Laikes, that faith giuen to Protestants, vnderunder the Emperours promise and seale, is not to be kept, &c. and it condemned a number of Iohn Hus his articles, which were orthodoxe and consonant to Scripture. The Councell of Trent was a sincke of all Antichristian errours:) now we, I say, seeing such grosse errours of Councells, may not or ought not we with the auncient Fathers, appeale from Councells to the holy Scripture?

Ierome on Galat. 2. saith, The doctrine of the holy Ghost is that which is deliuered in Scripture, contra quam si quid statuant concilia, nefas duco: If Councells determine any thing contrary thereunto,Aug. l. 2. de bapt. cont. Don. c. 3. I account it abhominable. And Augustine, beeing pressed by the authority of the African Councell, at which Cyprian was present, appealed from it to the Scripture, with this reason, We may not (saith he) doubt of the Scripture, of all other wee may doubt. Nay, Panormitan, the great Popish Canonist and Lawyer, saith plainely, Plus credendum est simplici, laico scripturam proferenti, quàm toti simul Concilio; We must more beleeue one poore simple lay-man that bringeth Scripture, then a whole Councell. I will adde nothing of the Romish tricke of falsifying the bookes of Councells, and corrupting, changing, adding, and detracting from the Canons; which makes them yet more vncertaine and insufficient to rule the Scriptures by: this might be instanced in the Nicene and Mileuitan Councell, and others; but the further dispute hereof belongs to the schooles.

IVThe fourth iudge to decide all controuersies is the POPE himselfe: for they hauehave but fumbled all this while, and now they p. 251deale plainely: for when they pretend the Catholike Church, Doctors, Councells, they meane all Romish: for,Rhem. in Rom. cap. 1. ver. 8.Rom 1:8 with the Rhemists the Catholike and Romane faith is all one. Gregory de Valentia, saith, By the Church, we meane her head, the Romane Bishop. Bellarmine hath these words, The Pope himselfe, De Christo. lib. 2. cap. 28.without any Councell, may decree matters of faith. And the Canon Law saith, that all his rescripts and decrees are Canonicall Scripture, and that he may dispense, 1. against Gods Law, 2. against the law of nature, 3. against an Apostle, 4. against the New Testament.

Now that the Pope cannot hauehave authoritie at his pleasure to iudge the Scripture, is plaine: 1. Because a Councell is aboue the Pope, as the most and auncientest of Papists beleeue, and two generall Councells, of Constance and Basil decree,Ge…son. Aeneas Sylv. and that the Councell hath power to restrain, yea and depose him, and so hath done. And yet a Councell (as we hauehave seene) wanteth this authoritie ouer the Scriptures. Bellarmine would not beleeue or approoue it, but for the obseruation of the Church, and common opinion. Now the Sorbonists of Paris denie it. 2. Because we know the Pope can erre in his chaire in matters of faith, and interpretation of Scripture. As for example: Rom. 8.8. They that are in the flesh, cannot please God: Pope Syricius thus interpreted it, To be in the flesh, is to be married, therefore the Priests must not marrie. Ioh. 6.53. Except yee eate the flesh of the Sonne of man, and drinke his blood, yee hauehave no life in you: Pope Innocent 1. thence determined the absolute necessitie of the Eucharist to saluation, and therefore it must be giuen to infants. Luk. 22.38. Behold two swords here: Pope Boniface 8. interprets it of the temporall and spirituall sword deliuered to the Pope. Nay, they hauehave not onelyonly erred many of them, but been grosse and wicked heretikes. Liberius Pope about the yeare 350. was an Arrian, and subscribed to the vniust condemnation of Athanasius, and afterwards as an obstinate heretike was deposed. Honorius the 1. ann. 626. was a Monothelite, held that Christ had but one will, and so but one nature: and for this heresie was condemned in three generall Councells. In the yeare 1408. at a Councell held at Pisa, consisting of a thousand Diuines and Lawyers, two Popes were deposed as once, to wit, Gregory 12. and Benet 13. the tenor of whose depriuation calls them notorious scismatikes, heretikes departed from the faith, scandalizing the whole Church, vnworthy the Papacie, cut off from the Church. What? must we obey in error, scandall, and heresie? or can the p. 252Pope alter the nature of that which is false, and make it true?

3. When there were two or three Popes at once, and none knewe which was the right Pope, or the cheife Pastor, whither should men go for their determination of controuersies in religion? or when themselues disagree in interpreting Scripture, how can we know which of them to leane vntounto? See an example: Mat. 16.18. Thou art Peter, and vponupon this rocke I will build my Church: some Popes vnderstand it of Peters person, some of Peters chaire, which they say is at Rome, some of Peters confession. We hauehave all vnerring Popes, maintaining these seueral interpretations; how shall we chuse the best? what, vponupon a Popes word? eueryevery one of them hath that. Therefore there must be a superiour interpreter, and more infallible, namely, the Spirit of God in the Scriptures.

4. How know we he hath any authoritie ouer any other Bishop, seeing the Scripture giues him none? How may we knowe he is not carried by affection, seeing he is a partie in the Churches Controuersies, and by Canon cast out from beeing a Iudge? How know we no appeales lie from him, seeing the Fathers hauehave appealed from Councels which are aboue him? How can we know that he sits in Peters chaire vponupon earth, seeing the Father hath taught vsus,Cathedram in coelo habet, qui i…tus docet cord…. Aug. That hee sitteth in heauen who inwardly teacheth mens hearts?

Therfore we renounce all such corrupt Iudges, and leane to the vncorrupt Scripture.

Vse. 2.Secondly, seeing the Scriptures are the best Commentaries of themselues, and the Iudge and decider of all doctrines and controuersies; Ministers that would stablish truth of doctrine, must be carefull to prooue and iustifie all their collections of doctrine out of Scripture: for thereby they setle the faith of their people vponupon a sure ground of faith and manners: all other foundations are sandy, all other proofes liable to exceptions. Why then should Protestant-Preachers, who defend against Papists the sufficiencie of Scripture to make Gods people perfect, and hold it the rule and square of all doctrine, crosse their iudgement by their practise? for eueryevery place of Scripture alleadging a dozen or twentie testimonies of Doctors, Fathers, Councels, nay profane Poets and heathens; all which are darkenes it selfe, and without light, further then they borrow from the Sunne in the Scripture.

I am not so nice, as that I thinke not there may be a sparing and sober vse of humane testimonies in Sermons; sometimes in cases of p. 253Grammar; sometimes in matters of great controuersie, to shew the consent of the auncient Church, especially dealing with an aduersarie that will claime all antiquitie for him; sometime by way of conuiction, to shame Christians by the heathen, as the Lord did the Iewes by Chittim and Kedar, and the sluggard by the pismire. Neither am I an enemie to learning, but would hauehave a man well seene in naturall Philosophy, in humane literature, in the writing… of Fathers and Schoolemen, and be as a good housholder stored with things new and olde. But needlesly, and for ostentation, to giuegive tongues vntounto dead men, and in the message of God, to put to silence the voice of God, speaking in the Scripture, to set vp Hagar the handmaid aboue Sarah her mistresse, is a feareful sinne against God and his word, and a crying sinne of these dayes; wherein for a man to tie himselfe close to the Scripture without such flourishes, and to scorne to send a rich Iewell to the painter, is to bring a blot on himselfe, that he is a man of no learning. For what meaneth else that common crie, that no man is against this manner of preaching, but they that cannot vse it? Well hath he learned his art that can most hide it here, that God may hauehave all the glory: for he is not commended here, whom men praise, but whom God alloweth. The Apostolicall teaching of Christ was not in words which mans wisedome teacheth, but Gods: he is the best scholler that can teach Christ plainlyest: and for my part, if I would set my selfe to be idle, I would chuse that kind of Preaching which is counted so laborious. The same I say for disputations and controuersies in the Church and Schooles: neuer can we looke for an ende of them, till we tie the determination of them to the Scripture alone, the right Iudge. A stratageme of Satan for Antichrist to flie the Scripture which should soone end controuersies, and hide his poyson in the infinite windings of Fathers, Councells, traditions, &c. Well I know, that God hath a secret worke in punishing the vnbeleeuing world, by the continuance of the man of sinne till his time come: but hauing well thought of the props on which he standeth, yet in the dayes of such light, there is none that doth him more seruice, then this hiding of his mysterie in such a thicket of vncertainties, wherein it is impossible to come to any end or issue. We may follow the fox frō one burrrow to another, and from hole to hole, because we are forced. But whosoeuer lookes to come to an ende of controuersies, by following him from Father to Father, from Councell to Councell, from one Decree p. 254to another, from one Tradition to another, with infinite labour examining and scanning the words and syllables of auncient and later times, hee shall fall short of his expectation: For all this while the determiner of the controuersie is not present, but set aside.

And what other reason can be giuen, that wheras the chase and pursuit of that beast of Rome hath been continued with extraordinarie speed and strength for aboue these hundred yeares last past, and he hath been followed into euerie hole wherein he hid himselfe, yet the controuersies so beaten and canuased, are in mans eie as farre from composition or determination as at first, not one of them yeelded vp on either hand? I say, no other better reason can be giuen, but that we are not agreed of the Iudge of the cause; and so long as they can hold them off the Scriptures, they wil not be set downe by any other authoritie.

Vse. 3.Thirdly, this doctrine must prouoke vsus to the diligent reading and study of the Scriptures: for hereby we shall come to be stablished in the truth, and able to discerne the abuse of Scriptures, by conferring them with themselues: this is the best way to keepe vsus from errors and sects, and to finde out the true sense of Scripture.

Obiect. But doe not our aduersaries read the Scriptures as diligently as we? and are not they as skilfull to compare Scriptures, and yet abide in error and heresie? Answ. Here we must consider, 1. the person that must read: 2. the rules to be obserued in reading.

IThe person must be a religious and rightly affected person, that must read the word with vnderstanding. Obiect. So the Papists say, that onelyonly religious persons ought to read the Scriptures. Answ. EueryEvery Christian ought to hauehave the booke of the law with him, as the Iewes had before their eyes, and in their hands continually, Deut. 6.10. eueryevery Christian ought to hauehave the word of Christ dwell plenteously in him, Coloss. 3.16. eueryevery one ought to be ready to giuegive a reason of the faith he professeth, to eueryevery one that will aske, 1. Pet. 3.15. eueryevery one ought to attend to the sure words of the Prophets and Apostles, as a light shining in a darke place: for so the Apostle Peter writeth to all Christians, and not onelyonly the Clergie.

Yet no Christian ought to read vnprepared, neither can eueryevery one read to profite, but such as are qualified, 1. With humility in the sense of our owne simplicity and infancie in heauenly things, p. 255becomming fooles in our selues, that we may subscribe to Gods wisedome in the Scripture, and captiuating all our own thoughts to the obedience of Christ. Psal. 25.9. God teacheth the humble. Matth. 11.25. Thou hast hid these things from the wise, and reuealed them to babes. And what is the reason that heretikes, Sophisters, and Papists of great learning, read the Scripture but vnderstand not, but because they giuegive not vp their reason and humane wisedome, which is enmity to God; and scorne to be children, deliuered to be taught and formed by our heauenly Master? 2. With desire and louelove of Christ, and his truth: the scope of all the Scripture is Christ, and thou must desire to know and aduance nothing but Christ crucified. Pro. 4.13. LoueLove wisedome, and shee shall keep thee. When men come prepossessed with opinions to set vp mens deuises, and traditions, and wicked opinions, according to which they must interprete Scripture, and not examine them by the Scripture: or if they bring a purpose to magnifie the Pope, and aduance his religion in stead of Christs, no maruell if like the images they hauehave eyes and see not, read and vnderstand not. They louelove not Christ, nor will hauehave him to rule ouer them, but his Vicar, neither louelove they the truth in the Canonicall Scripture further then it will stand with their Popish Canon law. Or, if a man come to read out of custome, and coldly without feruencie and louelove, experience will tell him, though thus he read much, his profite shall be but small. 3. With repentance, and faith, and a good heart. 2. Cor. 3.14. when the heart of Israel shall be conuerted to the Lord, the vaile shall be taken away: this vaile is naturall ignorance, and infidelity. Where the former is, no maruell if the word read and knowne be not vnderstood, as a blinde man cannot see the sunne shining in his strength. Where faith is absent, and is not mingled with the word, it must needs become vnprofitable. Impossible it is that the wisedome of God can dwell in a wicked heart; no man puts precious licour into a fustie caske. This is the cause, that men of great learning want sound vnderstanding, because they want sound conscience. Hos. 14.10. The wayes of God are right, but the wicked fall in them.

4. With a purpose not onelyonly to know, but to practise. Ioh. 7.17. If any man will doe my will, he shall know whether my doctrine bee from heauen. The scope of the Scripture, is not onelyonly to beleeue in the Sonne of God, but to walke in the obedience of faith. Now if men read ouer all the Bible an hundred times, either for knowledge p. 256onelyonly, or for vaineglory, or to aduance themselues into preferments, or to oppose the truth, as heretikes and Papists doe, no maruell if they neuer attaine the true sense of them.

5. With prayer for the Spirit to lead vsus into all truth, because the Scriptures were inspired by Gods Spirit at first, and the same Spirit is onelyonly able to acquaint vsus with his owne meaning. If any man want wisedome, he must aske it of God, Iam. 1.5. so did Dauid Psal. 119.18. Open mine eyes, that I may see the wonderfull things of thy law. Is it any maruell, that they who flie the iudgement of Gods Spirit, and stand to the Church, Pope, Councells, and only swallow that sense which they giuegive, and neuer looke after Gods Spirit, should misse of the true meaning of the holy Ghost, and fall into and tumble in a number of errours and heresies?

To these might be added meditation, diligence, keeping of order and time, speciall application, and the like. These things let them be brought to the reading of Gods word, and no man shall loose his labour, he shall be taught of God, who hath promised to reueale his secret to them that feare him.

So much of the qualification of the person.

IINow follow some rules, which a person thus qualified must learne, and keepe by him, to trie when a Scripture is wrested or no.

Rule. 1.The first is that in our text, conference of Scripture: there the Spirit of God by plaine places expoundeth those which are more difficult. Thus Nehem. 8.8. Ezra opened the Scripture, by comparing it with it selfe, and so made the people to vnderstand, as Iunius noteth out of the originall. So the Bereans hauing heard the doctrine of the Apostles, searched the Scriptures; that is, compared their doctrine with the doctrine of the old Testament. Thus the Apostles themselues, teaching Christs resurrection, Act. 2.16. prooue it out of the old Testament: viz. Psal. 16.10. Thou wilt not suffer thy holy one to see corruption. And to prooue that those words cannot be meant of Dauid himselfe, he appeales to another testimony in 1. King. 2. where it is said, that Dauid slept with his fathers, and lay buried in his sepulchre, and so saw corruption. This is a speciall way whereby the Scripture giueth wisedome to the simple, Psal. 19.7. And for this purpose the Lord hath in great wisedome tempered the Scripture with some hard places, to exercise mens senses, and trie their diligence in comparing of Scripture, whereof there were no need if there were no hard places. How p. 257comes it that many peruert the Scripture to their owne destruction, but because they conferre not one part with another, which would lead them into the right sense? How come the Arrians, when they heare Christ say, The Father is greater then I, and other such sayings, to hold to the death that Christ is not true God, coessentiall and coequall with his Father, but that they doe not compare this with other places; as Ioh. 1.1. That word was God▪ Philip. 2.6. He thought it no robbery to be equall with God: Rom. 9. — which is God blessed for euer. And consequently, that the former place speakes of his humane nature, the latter of his diuine nature?

How could the Papists suffer shipwracke of faith, and heretically erre in the foundation of religion, teaching iustification by the workes of the law out of Iam. 2.21. Was not Abraham our father iustified by workes? but that they conferre not other places to help them into the right sense; as Rom. 4.2. and 3.20. Wee are iustified by faith, without the workes of the law: and, Tit. 3.5. Not by the workes of righteousnes which we had done, but according to his grace he saued vsus. Which places beeing compared shewe, that one speakes of iustification before God, as Paul; the other of iustification before men, as Iames; the former of iustifying the person, the latter of iustifying the faith of the person.

When they read such places as these, Awake thou that sleepest: and, Turne you, turne you, O house of Israel; hence they conclude, man hath free-will in his owne conuersion. Whereas, would they compare these with other places, as Gen. 6.5. The whole imagination of mans heart is onelyonly euill continually; and, it is God that workes both the will and the deed, &c. the reconciling of such places would force them to see that till God worke vsus, we are meere patients, and after that, acti agimus, beeing mooued we mooue: for his grace must not be idle in vsus.

The lewd and disordered Libertine, when he reads that we are iustified by faith without workes, casts off all care of his conuersation: What can his workes doe? what need they? But he could not thus peruert the Scripture to his destruction, if he compared it with such Scriptures as say, that faith without workes is dead: and, that faith workes by louelove. The reconciling whereof would teach them, that although works be excluded from iustification, yet not from faith: they must be in the person iustified, though not in the iustification of his person.

p. 258This conference of Scripture, is either in places parallel and like, or in such as seeme to be opposed, and vnlike.

The conferring of like places bringeth great light to the reader. As for example: 1. Cor. 7.19. Circumcision is nothing, and vncircumcision is nothing. If we would vnderstand what is meant by this nothing, compare we it with, Gal. 5.6. In Christ Iesus neither vncircumcision auaileth any thing, nor circumcision: where nothing is, to auaile nothing, and is not referred to circumcision, or vncircumcision it selfe, but to the person it is nothing to his saluation. So Psal. 110.1. Sit at my right hand till I make thy enemies thy footstoole. If we would know whom this is meant of, compare it with 1. Cor. 15.25. For Christ must raigne till he hauehave put all his enemies vnderunder his feet. Psal. 2.7. Thou art my Sonne, this day hauehave I begotten thee: this place is explained by the like, Heb. 1.5. For to which of the Angells said he at any time, Thou art my Sonne, &c. Psal. 97.7. Worship him all yee Gods: what is meant by Gods, and whom must the Gods worshippe? see Hebr. 1.6. When hee brought his first borne into the world, he said, Let all the Angells of God adore him.

Concerning vnlike places we hauehave this rule, That they speake not either of the same thing, or manner, or time; and by wary obseruation of the circumstances, this will easily appeare in examples.

1Ioh. 16.13. the Apostles after the gift of the Spirit were led into all truth, and freed from errour. Yet Peter greatly erred after that, Gal. 2.11. Answ. The Apostles were led into all truth of doctrine, and erred not, but were not free from all error in life and conuersation: now Peters error was not directly in doctrine, but in conuersation with the Gentiles. So as the opposition is not in the same thing.

2Isa. 59.21. My word shall not depart from thee, nor from thy seedes seed for euer, saith the Lord: yet Matth. 21.43. the kingdome shall bee taken from you? Answ. The Prophet speaketh of the whole true Church of God, which shall be perpetuall vponupon earth: our Sauiour of the nation of the Iewes. So as the seeming opposition is not in the same.

3Luk. 17.19. Thy faith hath made the whole: here faith is greater then charitie: but in 1. Cor. 13.13. charitie is greater then faith. Ans. They speake not of the same faith: the former place speakes of iustifying faith considered with his obiect Christ, which not absolutely p. 259as a qualitie, but relatiuely as apprehending Christ, is greater then charitie: the latter of miraculous faith, which is lesse.

Rom. 7.22. Paul delights in the Lawe of God: yet, v. 23. Paul resisteth 4the Law of God. Answ. This is indeed an opposition in the same person, but not in the same part: Paul stands of spirit and flesh: according to the former part, he delights in the law, according to the latter he rebelleth against it.

Luk. 10.28. Life is promised to the worker, This doe and liue: 5Rom. 4.3. not to him that worketh, but to him that beleeueth, is faith imputed to righteousnesse. Answ. Both speake of the word, but not of the same part of the word, which standeth of two parts; the law, and this promiseth life to the worker; and the Gospel, which promises life to the beleeuer.

Ioh. 5.31. If I giuegive testimonie to my selfe, my testimony is not true. 6Ioh. 8.14. If I testifie of my selfe, my testimonie is true. Answ. Consider Christs testimonie two wayes: 1. As the testimonie of a singular man, and thus considering himselfe as a meere man, he yeilds to the Iewes, that his testimony were vnfit, and not sufficient in his owne cause, because by the law, out of the mouth of two or three witnesses eueryevery word must stand: but, 2. Consider him as a diuine person, comming from heauen, and hauing his Father giuing witnesse with him, thus his testimonie is infallible, not subiect to passion or delusion: And of this the latter place speaketh.

Matth. 10.8. Freely yee hauehave receiued, freely giuegive. Luk. 10.7. The 7workeman is worthy of his wages. Answ. The places speake of the same persons, but not of the same workes; the former of miraculous workes, which are not to be bought and sold for money (the vse of them being onelyonly to forward their ministerie:) the latter, of the function of preaching, and labour in building the Church: equity requires that he that laboureth in the ministry, should receiue recompence for his labour, Gal. 6.6.

Hos. 13.9. God is not the author of euill. Amos 3.6. There is no 8euill in the citie which the Lord hath not done. Answ. It is not the same euill; but, that the euill of fault, this the euill of punishment.

Prou. 20.9. Who can say, my heart is cleane? Matth. 5.8. Blessed 9are the pure in heart. Answ. 1. A man absolutely considered in himselfe is all impure; so the former place speaketh: but relatiuely considered in Christ, he is pure; so the latter. 2. No man is pure in p. 260respect of the presence of corruption, but the godly are in respect of the efficacie and rule of it.

10Mark. 16.15. The Apostles must goe out into all the world. Matth. 10.5. They must not goe into the way of the Gentiles. Answ. Distinguish times, and the Scripture will be consonant enough: the former place is meant of preaching after Christs time; the latter, while he was liuing on earth. Both are true, because the times are diuerse.

11Ioh. 3.17. God sent not the Sonne to iudge the world. Ioh. 5.27. The Father hath giuen all iudgement to the Sonne. Answ. The time of his abasement, at his first comming, when he came not to iudge, but to be iudged, must be distinguished from his second comming in glory and maiestie, to iudge the quicke and the dead: of this the latter.

12Exod. 20.15. Thou shalt not steale: chap. 11.2. Robbe or spoyle Egypt. Answ. A speciall commandement of God neuer opposeth a generall, but is onelyonly an exception from it. So of Abrahams mentall slaying of his sonne. If a man of himselfe should steale or kill, it is sinne; but if God bid, it is not.

13Malac. 3.6. I am the Lord, I change not: yet it seemes he is changeable. Ier. 18.7. Answ. The Scripture speakes not in the same respect: God changeth not in himselfe, but in respect of vsus: hee is changed (as the schooles speake) non affectiuè, sed effectiuè, in respect of his work, not of his affection: for so there is no variablenes or shadow of change in him.

14Psal. 18.20. Iudge mee according to my righteousnesse. Psal. 143.2. Enter not into iudgement with thy seruant. Answ. There is a twofold righteousnes, one of the cause, another of the person: by this latter he will not be iustified by himselfe, but in the other he desires to be iustified: his cause was good, there was no such thing as they laid to his charge. If Iob would dispute with God, his owne cloathes would make him vncleane: but when he dealeth with his calumnious friends, he saith, I will neuer let goe mine innocencie▪ till I die.

Luk. 1.33. —of his Kingdome there shall be no ende. 1. Cor. 15.24. 15He shall deliuer vp the Kingdome to his Father. Ans. Luke speaketh of Christs Kingdome in respect of it selfe, the Apostle in respect of the administration of it. In the former respect it shall neuer be abolished, Christ shall alwaies hauehave a people to rule, alwaies a Lordship and Headship; but he shall giuegive vp his Kingdome in respect p. 261of the manner and meanes of administring it, he shall not rule as now he doth, by Magistrates, Ministers, the Word, Sacraments, and other ordinances.

Isa. 64.6. All our righteousnesse is as filthy ragges. Ephes. 5.27. 16The Church is called glorious, not hauing spot or wrinkle, or any such thing, but holy and without blemish. Both are true: the Prophet speakes of the Church militant, the Apostle of the Church triumphant.

Act. 15.10. Circumcision, and such like rites, are called heauy 17yoakes, which neither the Apostles nor their Fathers were able to beare. 1. Ioh. 5.3. To them that louelove God, his commaundements are not greiuous; and his yoake is an easie yoake, Matth. 11.30. Answ. They were intolerable in respect of the rigor wherein Moses propounded them, to be fulfilled: but not in respect of imputation (of Christs righteousnesse,) inchoation (of inherent righteousnes,) and acceptation, God accepting the will and faith, for the deed: Christ stood between those heauy burdens and vsus, and carried away the curse of the law.

Act. 15.27. Circumcision is abrogated: yet Paul circumcised Timothie, 18chap. 16. v. 3. Answ. True, it was taken away as a Sacrament, but it was not yet honourably buried, and therefore it remained onelyonly as a ceremoni e.

Matth. 9.6. The Sonne of man hath power to forgiue sinnes. Luk. 1923.34. Father forgiue them, they know not what they doe: why prayes he thus to his Father, if himselfe might forgiue them? Answ. Though all the Persons in Trinitie forgiue sinnes, yet not in the same manner: the Father bestowes, the Sonne merits, the holy Ghost sealeth vp and applyeth remission of sinnes.

Ioh. 10.29. None of my sheep, no elect shall perish, none shall plucke 20them out of my hands. Iudas was elected, Matth. 10.4. and yet perished, was the Sonne of perdition, Ioh. 17.12. Ans. Election is twofold, either to life eternall, whereof Iohn speaketh, chap. 10.29. and so Iudas was not elected: or to the office of Apostleship, and from this he fell.

Ioh. 1.8. He was not that light. Ioh. 5.35. He was a burning and 21a shining light. Answ. It speakes not of the same light: Iohn Baptist was not the Sunne of righteousnesse, the Messias, that light that brought light in the world; but he was a light, and gaue a notable testimonie to that light.

Mic. 5.2. Bethlehem was little among the thousands of Iudah. Math. p. 262222.6. Thou art not the least. Answ. The Prophet speakes of it as it was in his time, in it selfe, as it was of a little circuit and compasse: but the Euangelist, as it brought forth Christ the Sonne of God, the Messiah: in this respect it was great, which in it selfe was but of small estimate.

23Gen. 2.18. God said, It is not good for man to be alone. Paul saith, It is good for a man not to touch a woman, 1. Cor. 7.1. Answ. God speaketh so, 1. ratione medij, because of propagation: 2. remedij, to auoid fornication, and wandring lusts: 3. mysterij, because marriage should be a type of the vnion between Christ and the Church: 4. & adiutorij, because man wanted a fit helper. But the Apostle speakes not simply, but comparatiuely; it is not so good as not to touch a woman: or it is good, that is, commodious in these times of persecution, when all the world raged against Christians, not to touch a woman; it is not fit to hauehave the burthen of a family in such times. Againe, he speakes of such as himselfe is, such as hauehave the gift of continencie.

24Ioh. 10.27. Reach hither thy finger, and thy hand, and thrust it into my side: yet, ver. 17. he saith to Marie, Touch me not. Why so? Answ. Because Thomas must beleeue, and hauehave his faith helped, who professed he would not beleeue, vnlesse he might touch him▪ but Marie beleeued, and did not neede this indulgence, shee would hold him with her, and hauehave the comfort of his bodily presence.

5Rom. 14.9.—that hee might bee the Lord of the dead and liuing. Matth. 22.32. God is not the God of the dead, but of the liuing. Can God bee the God of the dead, and not the God of the dead? Ans. Christ speakes not simply as the Apostle doth, but in the sense of the Sadduces, and by an hypothesis of their surmise: as if he should say, God is not the God of such dead, as you surmise shall neuer rise againe: but because they are indeede to rise againe, God is their God.

Rule. 2.Another rule to be obserued in reading, to get the true sense of Scripture, is this: If any place seeme to vphold sinne directly, it must be expounded by a figure; as, 1. King. 18.27. Cry aloud, for hee is a God, either asleepe, or in a iourney, or pursuing his enemies. Here is a manifest Ironie. Matth. 26.45. when Christ tooke his Disciples asleepe the second time, after he had commaunded them to watch, he saith, Sleepe on; which was a sharpe reprehension of their dulnesse. The like may be said of these places, Iudg. 10.14. p. 2631. King. 22.15. Eccles. 11.9. Mark. 7.9.

In all doubtfull places, let vsus euer receiue that exposition, which is according to the analogie of faith: Rom. 12.6.Rule. 3. If any man prophesie, that is, hauehave a gift of interpreting, let him interpret according to the analogie of faith: so that if the letter of a Scripture crosse the analogie of faith, that is, agree not with the summe of the doctrine of faith, contained in the Decalogue, Creed, and Lords prayer, it must be vnderstood by a figure. As for example: Where the text saith, This is my body; seeing the literall sense fighteth with the Article of faith, by which we beleeue that Christ is ascended into heauen, and sitteth at the right hand of God, till he returne to iudge the quicke and the dead, it must be vnderstood in the figure, vsuall to Sacraments, by which the thing signified is put for the signe: and contrariwise. So, Luke. 7.47. Many sinnes were forgiuen her, for shee loued much: to gather hence merit of remission for our workes of charity, with the Papists, is against the ground of faith, by which we beleeue remission of sinnes, which is directly opposite to merit.

Great diligence must be vsed to discerne the right scope of the place doubted of; which beeing neglected,Rule. 4. makes way to manifold errours. See an instance: The good Samaritan shewed merciemercy to the man that fell among theeues, and was left halfe dead, and wounded. Now to gather hence, with the Papists, that men are but halfe dead in sinne, and beeing a little holpen by grace, are able to worke out their saluation, is to misse the cushion, and wander beyond, and beside the scope of the place; which is, to shew who is our neighbour, and what charity binds vsus to, and not what we can doe of our selues. Besides, beeing a parable, it prooues nothing besides the maine scope. Else one might hence prooue, that of all men Priests and Leuites are most vnmercifull, and that there is chance.

If a doubt rise out of a promise or threat,Rule. 5. know that they are all conditionall, although the condition be not expressed. Yet fortie dayes, and Niniue shall be destroyed; with a secret condition, except Niniue repent. So a promise of long life is made to the godly, and yet they often die young: therefore a secret condition must bee vnderstood, thus, vnlesse God see it better for them to take them away young from the euill to come. Isa. 38.1. Set thy house in order▪ for thou shalt die, and not liue: yet Hezekiah liued fifteene yeares afterward: therefore there must be vnderstood the condition p. 264of Gods will, which was concealed. Gen. 20.3. God said to Abimelech, Thou shalt die for the woman, yet he died not: the exception was, Vnlesse thou restore her. See this rule at large in Ezek. 33.13.14.

Rule. 6.Neither sticke too fast to the letter, nor yet insist too much in allegory or metaphors. The Iewes greatly sinned in the first, and are yet held from their conuersion by this plot of the deuill. For as the multitude of them in the Prophets time, while the Ceremoniall law stood in force, stucke to the outward ceremony and letter, and offred sacrifices and beasts, and did such things as were commaunded, but went no further; they washed the outside, but not the inside; they offred the blood of beasts▪ but rose not so high as the blood of Christ; they killed the bullockes and sheep, but not their sinnes, nor tooke notice of that mortification of corruption, which these would hauehave put them in minde of: So at this day, reading the prophesies of Christs spirituall kingdome, set out vnderunder the types of most flourishing temporall kingdomes, they sticke in the letter and loose the sense, denying the Messiah to be come, because they see not that flourishing estate and temporall happinesse, which they grossely and carnally imagine.

This was the iudgement of God vponupon Origen, who was in such extremities in both these, that although his wit serued him to turne all the Scripture almost into allegories, yet he stood most absurdly to the very letter: as in that of Matth. 19.12. Some hauehave made themselues chast for the kingdome of heauen: he foolishly interpreted the place, and made himselfe be made chaste by men, not discerning Christs distinction, who speakes of three sorts of Eunuchs,Euseb. eccles. hist. lib. 6. cap. 8. some so borne, some violently cut and made so by men, some voluntarily by repressing their lusts, abstinence, temperance, &c. this last he confounded with the former. And hee might aswell hauehave pluckt out one of his eyes, because Christ saith, It is better to goe into heauen with one eye, &c.

So on the contrary, many heretikes hauehave defended their heresies onelyonly by translating of Scriptures into allegories. The Apostle speakes of such as denying the resurrection of the body, turne all the testimonies of the resurrection into an allegorie, meaning thereby onelyonly the spirituall resurrection of the soule from sinne. Of which sort was Hymeneus and Philetus, who destroyed the faith of certaine, saying the resurrection was past alreadie, p. 2652. Tim. 2. v. 17. And of this sort are the Familists at this day.

The Papists denying the marriage of Ministers, hearing the Apostle say, that a Bishop must be the husband of one wife, turne it into an allegorie (I had like to hauehave said, a iest:) He must, they say, be the Bishop of one Bishopricke; as though his children must not be gouerned in his owne house, which is plainely distinguished from his Diocesse, 1. Tim. 3.4.5. Thus they defend the sacrifice of the Masse, by Gen. 14.18. where it is said, that Melchisedec brought forth bread and wine to Abraham, and hee was the Priest of the high God: with them this must needes signifie, that the Priest offers Christ to God, for the sinnes of quicke and dead.

In eueryevery small diuersity and difference in numbers,Rule. 7. which are historically mentioned, we must not suspect errour in the Scripture, but our owne ignorance. Act. 7.14. All the soules which came with Iaacob into Egypt, were seuentie fiue: but in Gen. 46.27. they were seuentie soules. Here are fiue ods. Some say, Luke followes the translation of the Septuagint, which was famous and of great authority, and would not bring his history in disgrace for so small a difference. I doubt not but Luke, and Steuen, and Moses agreed. M^r. Iunius thinkes that Steuen mentioneth the foure wiues of Iaacob, and his two sonnes, Er and Onan that were dead, excluding Iaacob himselfe; but they came not into Egypt. Caluin and Beza thinke there was some errour in the writers: which is not vnprobable, seeing in writing the Greeke, the word foreign, signifying fiue (beeing in the margent) might easily creepe into the text for foreign, which signifieth all. And thus both Moses, and Steuen, and Luke may be reconciled, who both likely wrote seuenty.

But howsoeuer, according to our rule, the Spirit of God often in setting downe numbers, vseth the figure Synecdoche, a part for the whole, and in a diuers respect putteth downe a greater or lesse number. As for example: 1. King. 9.28. Salomon sent his seruants, who tooke from Ophir 420. talents of gold: 2. Chron. 8.30. he tooke thence 450. talents of gold. Here is 30 talents ods. Answ. They receiued of King Hiram 450. which they brought to Salomon, partly in substance, as the 420. partly in account, much beeing spent about the charge of the nauie, euen the 30. talents. 1. Sam. 13.1. Saul raigned two yeares ouer Israel: whereas he raigned forty yeares, Act. 13.21. Answ. He raigned two yeares well, de iure, p. 266lawfully: but beeing reiected from beeing King, the other are not numbred. Iunius vponupon this place prooues this interpretation by foure arguments.

Matth. 17.1. Christ tooke Peter and Iohn the sixt day after: Luk. 9.22. eight dayes after. Answ. Both are true in a diuerse respect: Matthew accounts onelyonly the intermediall dayes, not the two extreame peeces; Luke accounts them all. Sometimes some numbers are cut off for breuity, and to make the number runne more full and round: as in Iudg. 20.46. of the Beniamites were slaine fiue and twentie thousand; here wants an hundreth, as appeares v. 35. for the foresaid reason. 2. King. 15.33. Iotham was 25. yeares old when hee beganne to raigne, and he raigned 16. yeares in Ierusalem: yet it is said in the 30. verse, in the twentieth yeare of Iotham the son of Vzziah. Answ. The former text speakes of the yeares that Iotham raigned for himselfe: but he had raigned 20. yeares in his fathers time, beeing strucke with leprosie for medling with the Priests office; and all the yeares he raigned in his fathers life time are counted to his fathers raigne; for he was not Rex for that time, but prorex.

The like rule also we must obserue in diuersities of names and places, if we would not sticke in the sand. As in this example: Matth. 27.9. It was fulfilled which was spoken by the Prophet Ieremy: whereas it was spoken by Zacharie, c. 11.13. and not by Ieremie. Many learned men trouble themselues more then needs in reconciling this place. 1. Some say, that S. Matthew ioynes together both one place in Ieremie, c. 18.1.2.3. of the potter, and this of Zacharie, 11.13. But there is little or no agreement betweene them. 2. Some say, that it is not in Ieremies writings that are Canonicall, but in some Apocryphall writings of Ieremy, which the Iewes had, and which Chrysostome confesseth he saw wherein these words were. But it is not likely, that the holy Euangelist would leaue a Cononicall text, and cite an Apocryphall; or giuegive such credit to that, or seeke to build our faith vponupon it. And by our rule that booke should be Canonicall. 3. Some say, that Matthew forgat, and for Zacharie put downe Ieremie: but with more forgetfulnesse, that holy men writ as they were mooued by Gods Spirit. This errour Erasmus takes hold of, from Augustine, who in his third booke concerning the consent of the Euangelists, chap. 7. defendeth and excuseth this errour. 4. Some thinke it the errour of heedlesse writers, who might easily so erre: but all the p. 267oldest copies, and the most ancient Fathers hauehave the name of Ieremie. 5. Some say, that Zachariah beeing instructed and trained vp with Ieremy, did deliuer it by tradition from Ieremy, and so Ieremy spoke it by Zachariah: which might be true, because it is said in the text, As was spoken by Ieremie, not, written. But 6. the most compendious and likely way of reconciling is this, that Zachary and Ieremy was the same man, hauing two names, which was very vsuall among the Iewes: as Gedeon was called Ierubaal and Ierubesheth, Salomon was called Iedidiah, Iethro was called Hobab and Reuel, Iehoiacim Ieconias and Coniah, Hester was called Edissa, Simon Peter Cephas and Bar-iona, Matthew was called Leui, Ierusalem Iebus and Salem, &c.

These are such rules as not only the learned (who besides these hauehave the benefit of arts and tongues, the knowledge of phrases, the benefit of disputation, and the like,) but euen the simplest may make good vse of: 1. To vnderstand the Scripture aright, and so discouer the subtilty of Satan, and seducers. 2. To conuince errour, and let others see their errours, and so gently lead them backe into their way againe. 3. They be great meanes to iustifie the truth, and glorifie God. 4. Practisers of them hauehave comfort in themselues, that they are louers of the truth, and desire to find it, euen with much labour and industry. 5. The want of this diligence and study of Scripture, is the very cause, that so many stagger and doubt of our religion, & are so indifferent that they cannot tell whether to leane to Papists or Protestants, and so hold doubtfull to their death. Yea, and many goe away and fall off from vsus, and depart to Antichrist… which is a iust iudgement of God vponupon them, because they were so farre from receiuing the truth in the louelove of it, as they would neuer take paines to search into the Scripture, which witnesse of the truth.

WE are now come to speake of the allegation it selfe, and the force of the reason, taken out of Deuter. 6.16. where the Israelites are forbidden to tempt the Lord, as in Massah. How they tempted him in Massah, is set downe in Exod. 17.7. beeing in want of water and distresse, they contended with Moses, and said, Is the Lord amongst vsus? 1. They doubted of his power, and so would trie whether he could giuegive them water in this their want: for the word nasah, properly signifies to make triall; as Dauid is said not to hauehave tried and prooued before to goe in armour, 1. Sam. p. 26817.39. where the same word is vsed. 2. They doubted of the truth of his promise, not beleeuing him to be amongst them, as he had promised, vnles he would shew them in all hast some signe of his presence, in present supply of their necessitie; and therefore they say, Is God amongst vsus?

Now marke how aptly and wisely our Lord and Sauiour applieth this place. I. In his choise: he is now on the pinacle, and in a dangerous place, and well knowes that this prohibition was a fitter place to study and meditate on, then those large promises in that most comfortable Psalme. For howsoeuer all Scripture is profitable and diuine, yet some Scriptures fit some persons, and some occasions, better then other. It is a true and comfortable promise, Isa. 1.18. Come, let vsus reason together, though your sinnes were as redde as scarlet, &c. But for a man not truely humbled, the threats of the law are fitter to meditate on: neither doth the Lord so inuite the Iewes till they be humbled. It is true, God heares not sinners: but such a place is not so fit to be meditated on, and applyed by such as are seriously beaten downe alreadie in the sight and sense of sinne. Hee that prouideth not for his family, is worse then an infidell: a true and holy speach: but if a couetous man apply it, it hurteth him, he hath other places to study on; as, Beware of couetousnesse: and, couetousnesse which is idolatrie, is one of the sinnes which shuts out of heauen. The holy heart of Christ could equally meditate and apply all Scripture; but by this his choise, he would teach vsus to make choise according to occasions. II. In direct meeting the deuils drift, which was to mooue Christ to vaine confidence, and make tryall whether he was the Sonne of God, or God his Father, by throwing himselfe downe. Comparing this place with the former, hee shewes him, that it giues him no leaue to cast downe himselfe: for this were not to trust God, but to tempt God, as the Iewes did in Massah: but I doubt not of my Fathers power, and therfore I need not trie it. I distrust not the truth of his promise, and presence with me, what need I make triall of it? I hauehave a commandement, which I must not separate from the promise, as thou doest. Thou pretendest a promise, but no promise extends to the breach of any commaundement, but hath his ground and dependance vponupon some commaundement or other. Thou wouldst hauehave me cast my selfe downe, and promisest helpe, but no promise can secure him, that attempteth that wherein hee tempteth God, as this action would.

p. 269In the words are, 1. the person that must not tempt, Thou: 2. the person that must not be tempted, The Lord thy God: 3. the action of tempting, not tempt.

I. The person, Thou. Some thinke that the pronoune [Thou] is to be referred to Satan; and [the Lord th… God] to Christ himselfe, as though Christ had said, Thou shalt not tempt me. But, 1. It was neuer written, that Sathan should not tempt Christ: if it had, it had been false. 2. It is a negatiue commandement of God, directed to his people, which bindes all persons, at all times, in all places; and not to be restrained to this occasion. 3. Satan was irrecouerably fallen from the Couenant of grace; and so, although Christ was his Lord in respect of his power, yet not his God in respect of the Couenant of grace, which those words hauehave speciall respect vntounto. 4. Satan proceeds to tempt him still, and therefore that is not the meaning. 5. Christ in this humble estate would not manifest himselfe, much lesse call himselfe Lord and God.

II. The person who must not be tempted. The Lord: if he bee a Lord, he must be feared, obeyed, honoured, not tempted or prouoked. Thy God: though he be my God and my Father, I must not presume, I must not abuse my Fathers goodnesse and prouidence where no need is. A loyall subiect will not presume vponupon the clemencie of his Prince, to breake his lawes, or a louing child vponupon his fathers goodnesse to offend him.

III. The action of tempting. To tempt God, is to prooue and try God (out of necessitie) what he can doe, or what he will doe, and whether he be so good, so mercifull, so iust, as his word and promise say he is: so, Heb. 3.9. Your Fathers tempted me, and prooued me, and saw my workes. The mother of this sinne is infidelitie and vnbeleefe, 1. of Gods power, as if his arme were shortened: 2. of his goodnes, as if he were not so carefull of his chosen as he is. For else what need I trie that which I were assured of? The issue of it, or the branches that shoot from this root, are put foorth, 1. In iudgement. 2. In affections. 3. In counsels and actions of life.

1. In iudgement and matter of doctrine, to preferre our owne conceits aboue the word of God, whereof the Apostle speaketh, Act. 15.10. Why tempt yee God, to impose a yoake vponupon the Disciples neckes, which neither our Fathers nor we can heare? as if he should say, Why doe you of the circumcision, vainly swelling and trusting in your own strength, falsly conceiue and teach without warrant, to anger the Lord with, that by the fulfilling of the lawe ye p. 270can attaine saluation, binding vp the power of God to the law as necessarie to saue men thereby? what an intollerable yoake is this, which no man is able to beare? What shall we thinke then of the Papists doctrine, who lay the same yoake vponupon mens shoulders? What is their whole religion but a plaine tempting of God, and a prouoking of his anger, while they lay on men the yoake of the Law? This is the sinne of all other heretikes, who like the Pharisies, set the word of God behind their owne inuentions, and properly and directly fight against faith, which leaneth it selfe wholly vponupon the word of God. Faith lookes at Gods constitutions, it suffers not iudgement to arrogate aboue Gods iudgment; it beates downe humane wisedome and reason, and brings the thoughts and reasonings into the obedience of God. It teacheth not impossibilities, as they of the circumcision, and Papists do at this day.

II. In affection: 1. By diffidence and distrust. Psal. 78.18. They tempted God in their hearts, in requiring meat for their lust. Here were many sinnes in one: 1. a murmuring and grudging at their present estate: 2. a tempting of Gods power, Can God prepare a table in the wildernesse? v. 19. 3. a denyall of his presence; If God were amongst vsus, he would prepare vsus a table: 4. making hast, and appointing of time, and place, and the manner of helping them; hee must now, in the wildernesse set vp a table: 5. wantonnesse, hauing sufficient and necessarie Mannah and water, by an immediate hand of God, they must hauehave meat for their lust. 2. By curiositie, when men vainely desire extraordinarie things, and neglect ordinarie, and must hauehave such signes as they list, either out of meere curiosity, as Herod would hauehave a signe onelyonly to please himselfe in some rare sight; or in pretence of confirming them in the truth, as the Iewes, when Christ had sufficiently confirmed his heauenly doctrine with powerfull miracles, they reiected this, and must hauehave a miracle from heauen, Matth. 16.1.

Quest. Is it not lawfull to aske a signe? did not Gedeon, Iudg. 6.17. and Hezekiah aske a signe, and Moses, and it was graunted? Answ. Yes, it is lawfull in foure cases. 1. When God offers a signe, we may require and aske it, as he offred one to Hezekiah: and not to require it is a sinne, as in Ahaz, who when the Lord bade him aske a signe, he saith, hee will not aske a signe, nor tempt the Lord, Isa. 7.11. But he tempted the Lord now not in tempting him, and greeued him much, v. 12.

p. 2712. When an extraordinary calling and function is laid vponupon a man, he considering his owne weakenesse, and the many oppositions which he shall meet withall in the execution of it, may for the confirming of his faith, demaund a signe: and this was Gedeons case, who of a poore man of the smallest tribe of Israel, was extraordinarily called to be a Iudge and Ruler. Or when such an extraordinary worke or calling is to bee made manifest to the world to be from God, for the better prospering of Gods worke, a man may desire a signe, as did Moses Exod 4. and Elijah.

3. When God giues an extraordinary promise to his seruants, of effecting something aboue all they can see or expect, he pleaseth to condescend to their weaknes, and for confirming of their faith he heares them asking a signe: as Hezekiah beeing extraordinarily restored, seeing 1. his owne extreame weaknesse; and 2. the word of God passed, Set thy house in order, for thou shalt not liue but die, required a signe: and God affoarded him an extraordinary one. The Virgin Mary had such an extraordinarie promise as neuer was, to be a mother without the knowledge of man; she asked how that could be: God gaue her a signe, saying, Thy cousin Elizabet hath conceiued, and shall beare a sonne, and so shalt thou.

4. When an extraordinary testimony to a new forme of doctrine is requisite, extraordinary signes may be required. As for example: The Gospell at the first publishing of it, was ioyned with the abolishment of all the ceremoniall law, and all the ordinances of Moses, and bringing in a new religion (in respect of the manner) through the world, against which both Iewes and Gentiles could not but be deadly enemies. Now the Apostles did desire and obtaine the power of working many signes and wonders, of healing, killing, raising the dead, commanding deuills, and the like.

But to aske a signe out of these cases, is a prouoking and tempting of God: as 1. out of diffidence or malice, as the Iewes bade Christ come downe from the crosse, and they would beleeue him, assuring themselues he was neuer able to doe that. 2. For curiosity and delight; as Herod desired to see some meruaile; or for satisfying our lust, as Israel. 3. For our owne priuate ends, not aiming directly at Gods glory, and deniall of our selues; as the Iewes followed Christ not for his miracles but for their belly, and the bread: and the Virgin Mary herein failed, requiring a miracle of Christ, p. 272rather for a preuention of scandall for the want of wine, then the manifesting of Christs glory; for which Christ checked her: for it was a priuate and light respect, to which miracles must not be commaunded, Ioh. 2.4. 4. for confirming of that doctrine and authority, which is sufficiently confirmed already▪ Ioh. 2.18. Shew vsus a signe, why thou doest these things, why thou whippest out buyers and sellers out of the Temple. He shewes them none, they tempt God herein; was not the whipping of them out, and the authority he had shewen, signe enough of his diuine authority? did not he solely and alone ouerthrow and turne out a number of them without resistance? did not he by his word challenge the Temple to be his Fathers house, and himselfe the Sonne of God? Hauing thus confirmed his authoriry by this signe, he would shew them no other.

Thus the Papists as a Pharisaicall seede tempt God, looking for more miracles to confirme the same doctrine, which Christ and his Apostles hauehave sufficiently confirmed by many and powerfull miracles. When they prooue that wee teach another doctrine, we will shew them other miracles.

III. To tempt God in action, is thus: 1. To enter vponupon any thing without a calling: for that is to step out of our way, when we doe that which we hauehave neither word nor promise for: this is in the text. 2. To walke in a course of sinne, and liue in our wickednes, especially when the Lord by blessings mooueth vsus to repentance. Malach. 3.15. They that worke wickednes be set vp: who be they? in the next words the Prophet sheweth, saying, They that tempt God are deliuered. So as all wicked persons are tempters of God. 3. To presume vponupon extraordinary meanes, when ordinary meanes may be had: thus the 3. worthies of Dauid tempted God, that went for water in danger of their liues, whereas they might hauehave had it nearer in safety, 2. Sam. 23.15. but when they brought it to him, he considered how they had sinned to satisfie his sinnefull desire, and would not drinke it. And this is the tempting of God, intended in this place, to flie downe refusing the staires. 4. To runne into places, or occasions of danger, in soule or body, is to tempt God; as to runne into wicked company, or exercises. Peter, notwithstanding Christ foretold him of his weaknes, yet trusted of his owne strength, and went into Caiaphas his hall, and seeking the tempter found him, and himselfe too weake for him.

p. 273Our Sauiour would here teach vsus what a dangerous sinne it is to tempt the Lord, it beeing so absolutely forbidden the people of God, not onelyonly in the olde Testament, but in the newe. 1. Cor. 10.9. Neither let vsus tempt Christ, as some of them also tempted him.

For 1. It is a plaine contempt of the Lord in his prouidence and constitutions, when a man either neglecteth the meanes,Reasons. 1. which God hath appointed to bring forward his purposes, or betaketh himselfe to such meanes as God hath not appointed.2 2. It is a manifest argument of infidelity, and hardnes of heart. When a friend promiseth mee to doe me good at my need, or to stand by mee in time of danger, I will feigne a need or danger, to trie whether he will be as good as his word or no; what doth this but imply a suspition in me, that my friend will not be as good as his word, therfore I will trie him before I need him? And thus he deales, that will needlesly tempt God.3 3. No relation betweene God and vsus may encourage vsus to tempt him. He is our Lord, a strong God: doe wee prouoke the Lord? are wee stronger then hee? 1. Cor. 10.22. Let not the Princes of the Philistims dally with Sampson, for he is strong and will reuenge himselfe by pulling the house ouer their heads: the Lord is strong and mighty, Sampsons strength was but weaknes to him, therefore let not vsus tempt him, least we goe away with the worse, as the Philistims did. He is our God, euen a consuming fire, Heb. 12.29. it is no safe dallying with fire. He is our father, therefore we must feare him as Iaacob knowes Isaac is his father, yet is afraid to goe to him disguised, least (said he) I seeme to my father to dally or mocke. 44. The greatnes of this sinne will appeare in the greatnes of his punishment. It cost good Iosiah his life, 2. King. 23.29. He would trie what he could doe against Pharaoh Necho, when he was admonished of the Lord, not to goe against him. For this sinne the Lord sware that not one of the Israelites aboue 20. yeares old should enter into Canaan. It cost the liues of 600000. men, besides women, who for tempting God, were destroyed of the destroyer, 1. Cor. 10.9. Good Zacharie for not beleeuing the Angell, which came with tidings of a sonne, was strucke dumb for requiring a signe. Euen the best, if they tempt God, shall not carrie it cleare away.

Obiect. Psal. 34.8. Taste, and see how good the Lord is: and, Rom. 12.2. prooue what that good and acceptable will of God is. Answ. There is a twofold knowledge of Gods goodnes: 1. speculatiue, by p. 274which we know God to be good in himselfe and to vsus: 2. experimentall, in something not reuealed. The places alleadged speake of the former, onelyonly this latter is a tempting of God.

Vse. 1.This serues to discouer vntounto vsus, our fayling against this doctrine, and that eueryevery of vsus cannot so easily put off this sinne as we thinke for.

1. Is it not ordinary amongst vsus, that read the word, and of Gods power therein? we heare his promises, we taste by experience how good and bountifull God is, and yet in any strait, in eueryevery danger, we can be ready to tempt him as in Massah, saying in our hearts, Is God with mee? doth God regard mee? am I not cleane cast out of sight? can I euer be holpen, and swimme out of this distresse? Thus the vnbeleefe of our hearts is ready to make God a liar. When there was a maruellous great famine in Samariah, and Elisha said, To morrow at this time two measures of barely shall bee at a shekel, and a measure of fine flower at a shekel: a Prince answered, If the Lord would make windowes in heauen, could it bee so? hee answered, Thine eyes shall see it, but thou shalt not eate of it. And hee was troden in peeces in the gate for his vnbeleefe. 2. King. 7. ver. 19.

2. How generally are we in louelove with our sinnes, which out of Malachi, we hauehave shewed to be a tempting of God? God hath powred abundant mercies vponupon vsus the people of England, yet we goe on to prouoke and tempt him; the more his mercies, the more our sinnes: how can this abusing of goodnes but heap vp wrath against our selues. Can there bee a greater tempting of God in his iustice, then to goe on and trade in sinne without repentance, presuming that God will not punish vsus? What a number of notorious wicked persons are resolued to adde drunkennesse to thirst, and sinne to sinne, and yet at last meane to be saued?

3. How hardly can we be kept from wicked companies and occasions? Though we be warned by Christs voice speaking in the word, as Peter was, yet we thrust into Caiaphas his hall, and the Players hall, which is the deuills schoole, and will not auoide occasions, till the ende of sinne bring sorrow and bitternesse incurable. How easily doe men loose the watch ouer themselues, against their owne resolutions, and the motions of Gods word and Spirit? when they might redeeme their precious time, gained from their speciall calling to the generall, in reading, meditating, praier, p. 275&c. presently the deuill thrusts them out of both callings, to gaming, drinking, or bowling, or such vnprofitable exercises. Oh when God layes you on your death-bed, this one sorrow (if God euer giuegive you sense of your estate) will be ready to sinke you; that you hauehave loosely and vnfruitfully parted with your time, and now you cannot buy an afternoone to bewaile the losse of many in, with all your substance.

4. How prone are we to venture and rush vponupon any thing without a calling, or without a warrant? as when men cast themselues into vnnecessary dangers, hoping that God will deliuer them. Many runne on an head into vnlawfull contracts, without care of any word to guide them. Others strike the hand, and vndoe themselues by suretiship. Others cast off profitable callings, and betake themselues to vnprofitable and hurtfull; as vsurers, and their bawds; and keepers of smoake-shops. And some will runne vponupon ropes for praise or profit. In all this men are out of their way, and in a course of tempting God. Would a man cast himselfe into the sea, in hope he should neuer be drowned; or on a perswasion hee should neuer be burnt, cast himselfe into the fire? Wee hauing stayres, are prone to leape downe: Christ our Lord would not do so.

5. How common a thing is it both in matters of soule and bodie, to seuer the meanes from the ende, which is a plaine tempting of God, as our Sauiour here calleth it? EueryEvery man hopes to goe to heauen, but neuer seekes the way. What a number will be saued Iby miracle? for meanes they will vse none: faith, repentance, knowledge, mortification, sanctification, they are strangers, yea enemies vntounto. God fedde the Iewes miraculously in the wildernes, not in Canaan, not in Egypt where meanes were. Christ fed many people by miracle in the wildernesse, but beeing neere the city, he bought bread, Ioh. 4.8. God will neuer feed thee with the heauenly Mannah by miracle, where the meanes are to be had, but are neglected.

How many will either be saued as the theefe was on the crosse, or they will neuer be saued? they make their saluation but an houres worke, and make as short a matter of it as Balaam, who would but die the death of the righteous. What a tempting of God is this, as if a man would adde his oath vntounto Gods, that he shall neuer enter into his rest? Christ hath sufficiently set forth his diuine power by that example of him on the crosse; he need not, nor will p. 276not doe it againe, in sauing thee by miracle. It is a better argument, Christ saued the theefe at the last houre on the crosse, therefore he will not so saue me, then otherwise. What a common sin is it to neglect the meanes, and despise the word, as a weake and silly meanes, as the Preachers be silly men? Oh, if we had greater meanes, some man from the dead, or some Angel from heauen, or some miracles, we could be better perswaded. A great tempting of God: as though his wisedome had failed in appointing sufficient meanes for the faith of his people. Christ reprooued this infidelitie, Iob. 4.48. Except ye see signes and wonders, ye will not beleeue. Notably Luther: If God should offer me a vision, I would refuse it, I am so confirmed in the truth of the word. How commonly doe men stand out the threats of the word, plainly denounced against their sinne, euen in their owne consciences; which is nothing but to tempt God, and try whether he will be so iust and strict?

In the things of this life men tempt God many wayes.

II1. Idle persons are tempters of God, that for working might releeue themselues and theirs, but they will not, and yet hope to liue: whose presumptuous tempting of him, God reuengeth either by giuing them ouer to stealing, and so they fall into the Magistrates hand, or he hardens mens hearts against them, that they finde not that good in an idle and wandring life which they expected. These must hauehave water out of a rocke, and be extraordinarily fed, thrusting themselues out of the ordinary course which God hath put all flesh vnderunder: viz. By the sweat of thy browes, thou shalt get thy bread. 2. The omitting of any ordinarie meanes of our good, or ouer-prizing of any meanes, is a tempting of God to take them from vsus, and a reuenging of the abuse. Hezekiah, though the Lord say he shall liue 15. yeares, must not omit meanes, but take drie figges, and lay to the apostem. Asa must not trust to Physicke: for then he shall neuer come off his bedde. 3. In our tryalls when wee murmure, grudge, make hast, or vse vnlawfull meanes, we tempt God, and incurre this great sinne. So as none of vsus can wash our hands of it, but it will sticke with vsus: and we had need daily to repent of it, because it daily thrusts vsus vnderunder the displeasure of God.

Vse. 1.Labour we to nourish our confidence of Gods power and mercy, which is an opposite vntounto this sinne, and striue against it. Quest. By what meanes? Answ. By obseruing these rules: 1. See that in eueryevery thing, thou hast Gods word and warrant for that thou doest: p. 277say not, I hope I may doe this or that; but I know I may do it. If thou hast a word, thou maiest be bold without tempting God: that is the ground of faith, and tempting of God is from infidelitie. Act. 27.34. when Paul was in extreame perill, he tells the marriners, they should come safe to land. Why, what was his ground? euen a speciall word; the Angell of God told him that night, that none should perish.

2. Walke with God as Enoch, prouoke him not by sinne, then maiest thou pray vntounto God, and secure thy selfe vnderunder his wing in danger without tempting him. So long as a man hath a good conscience with Paul, and an vpright heart with Hezekiah, he may be bold with God, and reioyce in himselfe, and assure himselfe that Gods power and iustice is his; he will not sinke in trouble, nor say, Is God with me?

3. Vse the meanes conscionably, which God hath appointed for the attaining of good ends. Paul had a word, that they should all come safe to land; yet they must not cast themselues into the sea, nor goe out of the ship. Neuer did any promise of God make the godly careles in the meanes. Daniel had a promise of returne out of Babylon after 70. yeares, and knew they should return: and turning the booke, and finding the time expired, he vseth the meanes, and is diligent with fasting and prayer, that God would accomplish his word, Dan. 9.2. Iaacob had a promise of God, that he should returne into his countrey, he knew all the deuills in hell could not hinder the promise; yet seeing his brother Esaus wrath was a stoppe or barre, he vseth meanes to remooue this let; hee goes to God, and wrastles with him by prayer, then he sends his presents, and orders his droues with all the wisdome he could; and by this means preuented the danger. Christ himselfe hauing staires will vse them. Remember for spirituall life and naturall, he must eate that would liue: for spirituall warre and temporall, he must carrie his weapons that would ouercome: for earthly and heauenly haruest, he that would reape must sowe. The sicke needes the Physitian. In our earthly or heauenly …rauell, let vsus with Iaacob preuent whatsoeuer lets would hinder vsus from our country, or the end of our way.

4. Whether thou seest meanes or no, subiect thy will to Gods in all things. If he kill thee, yet trust in him still. Dauid in the want of meanes of comfort, said, Behold, here am I, let the Lord doe whatsoeuer is good in his eies. The three children seeing no meanes of escape, p. 278escape, …nswered the King thus, Our God is able to deliuer vsus; and if he will not, yet wee will not worship thy image: we are sure of his presence, either for the preseruation of our bodies, or the saluation of our soules.